Alphonsus - The Holy Mass

SMS
THE COMPLETE W O R K S
OF
SAINT ALPHONSUS DE LIGUORI,

DOCTOR OF THE CHURCH,
tfishop
of Saint AgatJia, and Founder of
the Congregation of the Most
Holy Redeemer.
TRANSLATED FROM THE ITALIAN.

EDITED BY
R,E^T.
Priest
IE]
TJ Gr IE
3ST
El
G- IR
~L
HUE 3VE
of the Congregation of the Most Holy Redeemer.
THE ASCETICAL WORKS.

Volume XIII.
THE HOLY
The Sacrifice of Jesus Christ.
Preparation and Thanksgiving.
MASS.
The Mass and
The Ceremonies of the Mass.
the Office that are hurriedly said.
THE APOSTOLIC BENEDICTION.
RNDE PATER:
Memoriam gloriosi Congregationis SS. Redemptoris Fundatoris, centesimo, ab ejus obitu, adventante anno, pio et admodum opportune consilio recolere aggressus es, dum omnia ipsius opera anglice vertenda, et typis edenda curasti.
Summus
itaque Pontifex, cui turn S. Doctoris exaltatio, turn fidelium utilitas

cordi est libentissime excepit 9 volumina hue usque edita, quae Ei
summopere
et gratias
litteris
offerre voluisti.
Ac dum meritas Tibi
laudes de hac perutili tua cura prasbet,
de
filial!
oblatione agit, Benedictionem,

archiepiscopi
quam
tuis obsequentissimis
petiisti,
Emi quoque
Baltimorensis
commendation!
obsecundans, ex intimo corde impertiit. Haac ad Te deferens fausta cuncta ac
felicia
Domino
Tibi adprecor.
Paternitatis Tuae,
Addictissimus,
M. CARD.
ROMAE,
die 4 Junii, 1888.
RAMPOLLA.
TRANSLATION.
REVEREND FATHER:
Founder of the Congrega Most Holy Redeemer drew near, you conceived the pious and lustre on his memory by translating all appropriate plan of shedding a new The Holy Father, therefore, his works into English and publishing them. who has at heart the spiritual advancement of the faithful, as well as the
As
the centenary of the death of the illustrious
tion of the
exaltation of the holy Doctor, has most graciously accepted the nine volumes thus far published, which you wished to present to him. While bestowing
upon you well-deserved

the gift inspired by your
praise for your useful labor,

filial
love,
in
which you humbly asked for
and thanking you for he gives you from his heart the blessing your letter, complying also with the request
all
of the Most Rev. Archbishop of Baltimore.
As
the bearer of this,
wish you
I
happiness in the Lord.

Sir,
am, Reverend
Your obedient servant, M. CARD. RAMPOLLA.

ROME, June
4, 1888.
JTflitiou.
THE HOLY MASS.

The Sacrifice of Jesus Christ.
The Mass and
the Office that are hurriedly said.
BY
ST.
ALPHONSUS
REV.
DE
LIGUORI,
Doctor of the Church.
EDITED BY
EUGENE GRIMM
Priest of the Congregation of the Most Holy Redeemer.
NEW YORK,
Printers
R.
tS
CINCINNATI, CHICAGO:
IB IB
to the
OTIS IE IRS
See.
Holy Apostolic
WASHBOURNE,
50
PATERNOSTER Row, LONDON.
M. H. GILL & SON, UPPER O CONNELL STREET, DUBLIN.
JAN 23
1953
APPROBATION.
Nicholas By virtue of the authority granted me by the Most Rev. Mauron, Superior General of the Congregation of the Most Holy Redeemer, I hereby sanction the publication of the work entitled HOLY MASS/ which is Vol. XIII. of the new and complete the edition in English of the works of Saint Alphonsus de Liguori,
*
called
"The
Centenary
Edition."
ELTAS FRED. SCHAUER,

Sup. Prov. Baltinwrcnsis.
BALTIMORE, MD., January 6,
1889.
Copyright
1889,
CEDERICK SCHAUER. by EuA.sJ^
CONTENTS.
PREFACE,
I.
!1
Contents of the Volume, n.

Zeal of St. Alphonsus in regard to the celebration of
II.
Mass,
III.
12.
Mass considered
of religion, 17.
in its relations to the life of Jesus Christ,
to the Ecclesiastical year, and to the universal history
THE SACRIFICE OF JESUS CHRIST,

WITH A SHORT EXPLANATION OF
THR PR A YE US OF MASS.
NOTICE,
2
*
THE
The
SACRIFICE OF JESUS CHRIST.
Sacrifices of the
Old Law were
figures of the Sacrifice of
Jesus Christ. Fulfilment of the prophetic figures.
SHORT EXPLANATION OF THE PRAYERS OF MASS. The preparation that is made at the foot of the altar; From the Introit to the Credo; The Offertory and the Preface; The Canon; The Pater noster; From the prayer Libera nos till the Communion; Thanksgiving. ACCOUNT OF A STRIKING MIRACLE. HOSTS DISCOVERED IN 1772 IN A FIELD NEAR NAPLES THE CEREMONIES OF THE MASS.
NOTICE
68
79
I
CHAPTER
WHAT THE
ALTAR,
PRIEST SHOULD DO BEFORE GOING TO THE

8l
Si.
2.
i. Preparatory arts, and the washing of hands, 82. to put on the vestments, 85. ice, 83. 4. The priest about He puts on the amice, 86. 6. The alb, 86. 7. The maniple,
The preparing of the Missal of the chal 3- The preparing

5.
88.
S.
The
stole, 88.
9.
The
chasuble, 89
Contents.
CHAPTER
i.
II.
LEAVING THE SACRISTY AND APPROACHING THE

ALTAR,
91
chalice
priest takes the
2.
The
3.
sacristy, 91.
and proceeds to leave the The priest goes from the sacristy to the altar,
4.
93.
The
priest
priest arrives at the altar, 95.

altar,
The
priest as
cends the steps of the

5.
whereon he places the
chalice, 96.
The
opens the Missal, then descends to the foot of

101 MASS, hands joined, makes an inclination or
priest
the altar, 98.
CHAPTER
i.
III.
THE BEGINNING OF THE

priest, with his
2.
The
3.
a genuflection, 101.
102.
The
makes the sign
of the cross,
The
priest recites
psalm Judica me, 104. 4. The the Confiteor and what follows it as far as the
priest recites the
prayer Anfcr a nolris, 105. CiiAP iTR IV. THE INTROIT, KYRIE,
i.
The
priest
2.
altar, 108.
108 AND GLORIA IN EXCELSIS, says the prayer Oramus tc, and kisses the The priest reads the Introit, and recites the
.
Kyrie, 109. 3. The priest recites the Gloria in Excelsis, in. CHAPTER V. THE PRAYERS,
i.
114
The
2.
priest salutes the people, saying
114.
The
priest
on the Ember days,
Dominus vobiscum, recites the prayer, 115. 3. The prayer 118. 5 4. The number of prayers, 119.
The order of the prayers, 122. CHAPTER VI. THE EPISTLE, THE GRADUAL, THE GOSPEL, AND THE CREDO, i. The priest reads the Epistle, the Gradual,* and what fol reads the Gospel, 125. 2. The priest lows, 124. 3. The
priest recites the Credo, 127.
4.
124
At which Masses should the
Credo be
said, 128.
CHAPTER VII. THE OFFERTORY, THE SECRETUM, AND THE PREF

ACE,
i.
131
2.
The
priest recites the Offertory, 131.
The
priest
un
covers the chalice and offers the bread, 132. 3. The priest puts wine and water into the chalice, and offers them, 135.
4,
priest
the bread and the wine, 138. 5. The 6. The priest says the Sttscipe Sancta Trinitas, the Orate fratrcs, and the Seereta, 140. 7.
The
priest blesses
washes his hands, 139.
The priest says the Preface, 142. CHAPTER VIII. FROM THE CANON OF THE MASS TO THE CON
SECRATION, INCLUSIVELY,
i.
145
;
the
The priest recites the prayer Tc igitnr, 145 2. makes Memento for the living, 147; finishes the prayer Memento,
Contents,
A OK
and says the following prayers Communicants, Hanc igitur, and Quam oblation cm, 151; 3. consecrates the Host, 153; con
:
secrates the chalice, 158.
CHAPTER
i.
IX.
FROM THE CONSECRATION TO THE Pater

CLUSIVELY,
priest says the prayers
nosier,
EX
I0
,
Unde ct Mentores, Supra qua, wn&Supplices, 161; 2. makes the Memento for the Dead, 162; 3. says the prayers Nobis quoque peeeatoribus and Per
quern hcec omnia, 163.
The
CHAPTER X. FROM THE Pater noster AND THE ACTS THAT FOLLOW TO THE PRIEST S COMMUNION, INCLUSIVELY, i. The priest recites the Pater noster, and begins the Libera
.
166
nos qniesumus, 166; 2. continues until after the Agnus Dei, 167; 3. receives the sacred Host, 170; 4. takes the precious blood; takes the ablutions, then covers the chalice with the veil
and the burse, 175.
CHAPTER XI. THE PRAYERS AFTER COMMUNION, AND THE END

OF MASS,
i.
178
The
priest recites the Commtinio, the

est,
the Ite Missa
178;
2.
Post-eommunio, and recites the prayer Plaeeat tibi and

,
gives the blessing, 179; 3. reads the last Gospel, leaves the altar and returns to the sacristy, 181.
180;
4.
CHAPTER XII. THE MANNER OF GIVING COMMUNION DURING

MASS,
i.
183
The manner
3.
of giving 184;
2.
.
Communion
.
.
with the Hosts con
secrated at Mass,
tabernacle, 185;
with the Hosts kept in the
remarks
4.
in regard to the
is
Hosts that are
not consumed, 186;

after
Mass, 186;
5.
given during and even manner of purifying the ciborium, 187; 6.
Communion
Communion in Requiem Masses, 187. CHAPTER XIII. COMMUNION GIVEN OUTSIDE OF MASS, EITHER
BEFORE OR AFTER IT, Manner of giving Communion, 189 CHAPTER XIV. WHAT is OMITTED IN THE MASSES OF THE DEAD, CHAPTER XV. MASS CELEBRATED WHEN THE BLESSED SACRA MENT is EXPOSED, CHAPTER XVI. MASS CELEBRATED BEFORE A BISHOP, CHAPTER XVII. THE FAULTS THAT ARE USUALLY COMMITTED IN
189
192
....
195 198
2OI
CELEBRATING MASS,
APPENDIX,
I.
211
II.
The
Notice of the Missal, 211. altar and its ornaments, 211.
Contents.
PAGE
i.
The
3.
altar, 211.
2.
The
the
altar-cloths
and the antipendium,

4.
212.
The
cross and
candles,
213.
Altar-cards,
bookstand, cruets,
III.
etc., 214.
The chalice and its i. The chalice and The vestments,

i.
accessories, 215.
the paten, 215.

216.
2.
The
purificator, pall,
corporal, veil,
and burse,
216.
IV.
Material and blessing, 216.
2.
The
color of the vest
ments, 217. V. The matter and the form of the sacrament, 218.
i.
The
bread,
218.
2.
The
wine,
220.
3.
The
sacra
mental form, 221.

VI.
3.
The disposition of the celebrant, 222. 2. The disposition i. The intention, 222. The disposition of the body, 225.
of the soul, 224.
VII. Accidents, 227. i. Profanation of the church, and imminent dangers, 227. 2. Illness with which the celebrant may be seized, 228. 3.
Hurtful things that
Host, 229.
chalice,
4.
may The Host

5.
fall
into the chalice

is
or
touch the
that
broken or has
fallen into the

spilt,
230.
Precious blood frozen or
230.
6.
Vomiting, and the Host that has fallen, 231. VIII. The place and the time in which one may celebrate Mass,
232.
IX. Mass
2. The time, i. The place, 232. when celebrated in aliena ecclesia,
233.
234.
X. The server of Mass, 236.
THE HONORARIUM OF MASSES,

rise.
or the
abuses to which
entitled
"
Reply
on the
i.
anonymous book Honorarium of Masses,"

to an
it gives Dissertation
238
Ancient custom of public Masses with offerings, and 2. Abuses occasioned by the ad origin of paid Masses, 238. mission of Honoraria, and the means employed to remedy
them, 240. 3. Various means devised to abolish the Hono rarium, and the remedy proposed by the anonymous author, s views; first, as to pri 245. 4. Examination of the author vate Masses, 247. 5. The use of unleavened and of leavened
bread,
6. The origin of Honoraria, 251. 7. The 250. 8. The value and application of the fruit of the Mass, 252. Masses specially applied, for which stipends are given, 255. 9. The contracts made in regard to the Honorarium, 257.
10.
The
abolition
of Honoraria,
260.
TI.
and the
re-establishent of
Masses with
offerings,
The
care of excluding un-
Contents.
I
AGE
worthy subjects
altars, 262.
from
Holy Orders,
261.
12.
Privileged
PREPARATION FOR MASS AND THANKSGIVING AFTER IT.

I.
PRAYERS OF THE MISSAL AND PRAYERS TO WHICH DULGENCES ARE ATTACHED,
IN
365
Preparation for Mass, 267. Pneparatio ad Missam pro opportunitate Sacerdotis facicnda, Orationes pro opportunitate Sacerdotis ante Celebra267. tionem et Communionem dicendae: Oratio Sancti Ambrosii
Episcopi, 272; alia Oratio ante Missam, 277; Oratio Sancti
Thornse Aquinatis, 278. Indulgenced prayers for priestsEgo volo celebrare Missam, 279; O felicem virum, beatum Gustos et Pater, Sancte Joseph, 280. Joseph, 279; Virginum
Thanksgiving, 281. Gratiarum actio post Missam, 281. Orationes post Celebrationem et Communionem dicendae: Oratio Sancti Thomze de Aquino, 283; Oratio Sancti Bonaventurae, 284; Rhythmus
Sancti
Thomae ad Sacram Eucharistiam,

Obsecro
te,
285.
Indulgenced
prayers for priests:

Christe, 286;
II.
dulcissime
Domine Jesu
.
Anima
Christi, 286;
En
ego, 287.
CONSIDERATIONS AND AFFECTIONS.
VARIOUS PRAYERS,
289
Introduction, 291. that is said Importance of the holy sacrifice, 291. The Mass with but little respect and devotion, 294. Preparation for word to those that abstain Thanksgiving, 300. Mass,
299.
from saying Mass, through humility, 301. Preparation for Mass, 302. Considerations and affections for every day
in the
week, 302.
dead,
305,
Memento of the living, Forma infentionis, 306.
305.
Memento
of
the
Thanksgiving, 322. Invocations: Affections for each day of the week, 322. Anima Christi sandissima, 324. Various prayers: Precatiuncula Sacerdotibus quotidie legenda, tit in dies Deo fervent ins
deserviant
y
324;
Ad
Beatissimam Maria m
Salutation fs
precatio,
324;
Ad
vulnera Christi oratio, 325;

Christi, et sui ipsitts
III.
ad omnia membra
ACTS.
337
ad eum commendatio, 325. CONSIDERATIONS AND AFFECTIONS ON THE PASSION. ASPIRATIONS. PRAYERS,
io
Contents.
PAGE
Introduction.
The
respect
with which one should say
Mass, 339.
Considerations on the Passion of Preparation for Mass. Jesus Christ, for every day of the week, 349. Thanksgiving. Affections for every day of the week, 356. Acts before Communion, 364. Acts after Communion, 369.
Loving aspirations to the Jesus in the Blessed Sacrament, 374. Before Communion, 374. After Communion, 382.
Aspirations of love to Jesus for meditation and holy Com munion, 392. Devout aspirations to be made before and after Communion, drawn from the manuscripts of St. Francis de Sales, 396. Before Communion, 396. After Communion and at the
the Blessed Sacrament, 397. Various prayers: Peti Jesus Christ received in holy Communion, 404. Prayer of St. Bonaventure to the Most Holy Sacrament, 408. Prayer to the Most Blessed Virgin, to obtain the love of Jesus, and love towards her, 409. Litania Sandissimi Nominis Litania; Lauretance, B. M. V., 412. Jesu, 409.
visit of
tions
to
THE MASS AND THE OFFICE THAT ARE HURRIEDLY

The holy sacrifice of the Mass hurriedly said Importance of the holy sacrifice, 417. Three things necessary to say Mass, 421.
SAID.
417
Mass ought
Preparation before Mass, 421. to be celebrated, 425.
The
respect with which Thanksgiving after cele
brating Mass, 441.
The priest who abstains from saying Mass, The Divine Office hurriedly said
Importance of the Divine
Office, 446.
444.
446
Necessity of reciting the Office well, 448. Requisite attention and devotion, 452. Lights and graces derived from the Office well recited, 459.
Confidence in God, 460. Faith, 459. Love for God, 461. Acts of thanksgiving, of humility, of contrition, and of firm purpose of amendment, 462. Various prayers, 462.
INDEX,
465
PREFACE.
I.
Contents
of this
Volume.
WE may call this volume

a collection of
cessively, in well.
little
the Manual of the Celebrant. It is works that St. Alphonsus published suc order to induce and aid priests to celebrate Mass
This volume has four

I.
ts,
namely
The author here a few words the Sacrifice of our divine Saviour as prefigured in the Old Law, as accomplished on the cross, as continued on the altars, and as eternized in heaven. He then
shows us
in
THE SACRIFICE OF JESUS CHRIST.
gives a short explanation of the prayers of Mass. have added to it the account of a striking miracle which occurred in 1772, near Naples, and which confirms the truth of the Sacra ment of the Altar.
We
II. THE CEREMONIES OF THE MASS. It is a detailed ex planation of the Rubrics, at least as to what concerns the pri vate Mass. have added thereto an Appendix, the substance
We
which is drawn from the Rubrics of the Missal and from the Moral Theology of our author. The Appendix is followed by a dissertation on the Honorarium of Masses, in which are
of
briefly
treated several interesting questions touching this subject.

III.
PREPARATION FOR MASS AND THANKSGIVING AFTER
This is a large and varied collection, that offers us, in three parts, Considerations, Affections, Acts, Aspirations, and Prayers, for every day of the week every one may select there from what suits his devotion. IV. THE MASS AND THE OFFICE THAT ARE HURRIEDLY SAID.
;
MASS.
This
to the
little
work is in the main a pressing exhortation addressed ministers at the altar, to induce them to fulfil worthily
Preface.
;
the double function with which they are specially charged namely, to offer the holy Sacrifice and to celebrate the praises, add, that this is a fit of God in the name of the Church.
We
it ting conclusion of the volume for the first part of it is, as the peroration or natural conclusion, and the second may were, serve as a preface or as a transition to the following volume,
;
which has as
its
object the Divine Office.

II.
Zeal of St. Alphonsus
in
Regard
to the Celebration of
Mass.
These different writings give evidence of the zeal that ani mated our venerated author in regard to the divine Sacrifice on our altars. From his childhood he was admired for the tender devotion with which he attended Mass, received Com
munion, or spent his time in adoring the Blessed Sacrament. This virtue only grew and became more perfect as he advanced Even in the midst of the world, notwithstanding the in age. occupations and the cares of the profession which he at first
embraced, he went every day to visit his dear Lord exposed in one of the churches of Naples, and there on his knees and im movable, he spent long hours before the altar, contemplating the object of his affection with so humble and so recollected an attitude, that he appeared to be out of himself; all persons that
saw him were profoundly

reward
;
edified.
Such piety was to receive

"
its
I feel read in his writings myself bound, at least out of gratitude to my Jesns in the Holy Sacrament, to declare that by means of this devotion of visiting the Most Blessed Sacrament, which I practised, though with so much I abandoned the world, tepidity and in so imperfect a manner,
for thus
we
in
which, unfortunately,
1
lived until six-and-twenty years of
age."
but one cannot his dispositions in the world with what respect, with what care, with what dignity imagine and with what fervor he celebrated the holy mysteries when he had the happiness of ascending the altar as a priest of the Most and the High, to consecrate and to hold in his hands the body well-beloved Jesus, and to be nourished every day blood of his
Such were
with this heavenly food.

1
Moreover, we can hardly picture to

page 117.
Visits* Introd. Vol. VI.
//.
Zeal of St. Alphohsus.
13
ourselves what was his preparation for an act of which lie had so sublime an idea, and what was his conversation with his God
living in
him
after
Communion and during
his long
thanks
giving.
He never failed to celebrate Mass every day, unless he was obliged by an absolute necessity to omit doing so; in this case it was to him a very great privation. One day, at Naples, while he was going to say Mass in a church that was far distant, he
was seized with violent cramps in the stomach, so that he was not able to go any farther. His companion advised him to enter some house and to use a remedy but he answered I would rather walk ten more miles in order not to be deprived of the privilege of saying Mass." Fortunately he recovered from his Mlness, and was able to satisfy his devotion. He had not the same consolation on another occasion, when he was at Pressed by an accumulation of work, he labored St. Agatha. every evening till a very advanced hour, and instead of taking supper he contented himself with taking a glass of water before going to bed. Once, however, he noticed that he had drunk the water a little after midnight. Being quite annoyed by this mishap, he at once sent for his servant and had him to bring him different watches to find out the exact time but finding that they all agreed, he had to make up his mind to do without say ing Mass as well as without receiving Communion, which was his resource whenever he was too ill to celebrate Mass. This accident was the cause of great affliction to him for several
"
days.
he was at the altar one had more than one occasion to admire the marvellous effects of his fervor, without speaking of
the trembling, the palpitation, the extraordinary
When
movements that
February, 1745, he was seen after the Consecration raised in the air at the height of several feet. At another time, at Nocera, while he was reciting the psalm Judica
felt.
he
At Modugno,
in
A Father who was serving his had failed him, without looking memory at him suggested several times the words to him but all to no 3 purpose then raising his eyes, he saw the saint in an ecstasy.
me, he
all
of a
sudden stopped.
Mass, thinking that his

:
Villecourt,
Vic dc St. Alph.

Villccoiirt,
1.
1.
v. ch. vii.
Tannoia and
iii.
ch. viii.
Panziili, Novciiar. scrni.
4.
14
At the
after
all
Preface.
altar
Communion
fire.
1
he resembled an angel rather than a human being his countenance appeared transformed, and
;
on
He made
celebrate
it
Mass every day, and
a rule for the priests of his religious Institute to to employ in saying it half an
;
hour, after having devoutly prepared themselves they had He per then to make at least half an hour s thanksgiving. mitted the shortening of the time of thanksgiving only in case
of necessity, as when many confessions had to be heard, and there were only a few confessors they had, however, to make at He required that on least a quarter of an hour s thanksgiving. retreat days, besides the half-hour s ordinary meditation, the
;
proximate preparation for Mass should last at least half an He enjoined upon hour, and the thanksgiving a whole hour. the members of his Institute the exact observance of the cere monies of Mass, and in order that they might notfail in this, he wished them carefully to study the Rubrics for this purpose he established a special conference for the exercise of the Rubrics to be held on the first Monday of every month. Obliged by obedience to assume the office of bishop in 1762, when he was sixty-six years of age, and bowed down by the weight of innumerable labors and grave infirmities, he at once
;
exact inquiries regarding the manner in which the Holy he himself Sacrifice of the Mass was celebrated in his diocese
made
on the subject about which he had his serious doubts, and he did not hesitate to suspend from the celebration of Mass those whom he found deficient in this He more respect, until they had duly corrected themselves. over watched specially over the manner in which the churches were kept. In the course of his first pastoral visit he fell dangerously ill, received Extreme Unction, and hovered for When he was hardly several weeks between life and death. convalescent and still bedridden, an altar was erected in his room, where every day Mass was said, during which he com municated he would then send for the priests whom he wished to examine, and made them go through the exercises of the Rubrics in his presence. As for priests newly ordained, he did not grant them permission to say Mass till he became certain
examined the
priests
Tannoia and
V^lleco^^rt
1.
iii.
ch. xliv,
//.
Zeal of St. Alphonsns.
15
that they were perfectly able to observe all the prescribed cere monies. He used to say: "When a man has once become a
cripple there
is
recommended
Mass,"
to
no longer any remedy for him." He earnestly them never to neglect to make a suitable
"
By the acts that precede the "especially by the act of contrition, one empties and purifies the vessel of one s heart, and by those acts that follow Mass one fills this vessel with graces and heavenly Such conduct did not fail to produce happy effects in gifts." his diocese, the state of which left much to be desired thence
he said,
;
preparation and thanksgiving.
forward priests were seen carefully applying themselves to the celebration of Mass in an irreproachable and edifying manner. In 1768, at the age of seventy-two, the holy bishop had to submit to a very severe trial. After a long and painful attack
1
rheumatism his neck became twisted and his head bent, so that his chin rested on his breast he could not hold up his head. He had to resign himself to pass in this state the rest of his life, which was yet to last nineteen He had already, years. in 1765, asked in vain Pope Clement XIII. to be freed from his charge he renewed his request, but without success. In the
of
;
;
he did not forget his flock. Having strength, he again occupied him self with the affairs of his diocese and of his Congregation he published more important books, and even entered the pulpit to preach. He, however, believed that he was obliged to give up saying Mass, because he was not able to raise his head to take the precious blood: this was a source of the greatest grief to him.
all
midst of
his sufferings
recovered
little
by
little
some
He had endured this privation for two years, when in a con versation with an Augustinian priest he began to speak of that which so sensibly afflicted his pious soul. The Father, how ever, remarked to him that on account of his infirmity he could be dispensed at the altar from performing certain ceremonies that were not essential, and that he could sit down in such a
make it convenient for him to take the precious This advice was to him a ray of light that filled his heart with joy. He made the effort and succeeded. He im
way
as to
blood.
lani, his
mediately gave information of his good fortune to Father VilVicar-General in the government of his Institute and
Tannoia and
Villcconrt,
1.
iii.
ch. xiii., xiv., xxix.
Preface.
his spiritual director, by a letter dated August 27, 1770, in which he thus expresses himself: To-day I again began to say Mass, and I hope to be able to continue. The whole difficulty was in
"
taking the precious blood but a means of doing so with ease has been pointed out to me. Gloria Patri!" Writing to the same Father on the following September i, he says: Thanks be to
;
"
continue to say Mass, but with great difficulty when Mass, I am nearly worn out and in great perspiration." He afterwards obtained permission from Rome to say everyday the Mass of the Blessed Virgin.
!
God
I
finish
While making his thanksgiving after Mass he heard another Mass, which was said by his chaplain or another priest. During the recitation of the Credo, at the words Et incarnates est he threw himself on his knees, holding himself profoundly inclined,
notwithstanding the intense pain that he suffered he did the same thing at the Consecration, although each time great efforts had .to be made to raise him up (and put him back into his
;
chair.
till
thus had the consolation of offering the Holy Sacrifice his eighty-eighth year, either in his diocese or in the house of his Institute at Nocera, to which he retired in 1775, when
He
Pope
Pius VI. finally consented to relieve him of the burden of the When at the altar, he was always most exact in episcopate. observing all the Rubrics, even in making the genuflections down to the floor, although it was most difficult for him to do so,
was required to raise him up. In saw that the difficulty of saying Mass was becoming extreme, so much so that it was often feared that the saint would not be able to finish it, he begged him to abstain from celebrating Mass in future, telling him that such was the will of God. The words the will of God made the saint bow his head in submission. On November 25, which was on a Friday, he made to God this great and perpetual sacrifice. He had still three years to live, during which he finished his eternal crown in the midst of new sufferings and the greatest trials, both interior and exterior, which he bore till the end in perfect conformity to the holy will of his God.
effort
and each time great

1784,
when Father
Villani
"
"
Tannoia and
Villt court,
1.
Villecoiirt,
iv.
1.
iii
ch. xliv.
ch. xxvii.
11
fass Considered in
III.
its
Relations.
Mass
to the Ecclesiastical
considered in its Relations to the Life of Jesus Christ, Year, and to the Universal History of
1
Religion.
The
year.
civil
year
naturally discerns four seasons
So
also,
an abridgment of human life in which one the day is an abridgment of the the ecclesiastical year, which begins with Ad
is
; ;
is an abridgment of the principal mysteries of religion and one may see in the ceremonies of the Mass an abridgment of
vent,
the ecclesiastical year.

i.
PREPARATION.
up by burning candles, adorned with verdure and flowers, and other decorations legions of angels range themselves around it think of the creation of the world. Sacred relics are deposited there the saints descend from
altar
is
The
erected,
lit
heaven and join the angels in order to adore our divine Saviour think of the redemption of the world.
2.
THE BEGINNING OF THE MASS.
The
first
priest arrives at the altar and inclines profoundly: the man, opening his eyes to the light, pays homage to his
:
Creator. The priest ascends the altar man takes possession of the empire that God has prepared for him. The priest goes to open the Missal, and returns to the middle of the altar, where
he again inclines man receives the law from God, and prom ises to obey him. The priest descends from the altar fall of man. The priest humbles himself and strikes his breast, then he stands erect, and ascends again the altar while praying man
: : :
acknowledges his fault God has compassion on him, and prom ises him a Saviour; he is consoled, hopes, and prays while Let us remember our sins, let us humble ourselves, working. and let us pray with confidence.
;
3.
KYRIE ELEISON.
patriarchs and the prophets sighed for the coming of the Messias during four thousand years; this is perfectly expressed
1
The
By
2
the Rev. Leop. J.
Dujardin, C.SS.R.
Preface.
Let us enter into the
by the repetition of this ardent prayer.
same sentiments, and let us ask Jesus Christ to be born and to grow in our hearts, while saying with fervor Kyrte eleison, etc.
:
4.
GLORIA IN EXCELSIS.
It was the angels that intoned this magnificent hymn over the cradle of the Saviour, and the poor shepherds of Bethlehem have had the happiness of hearing it. Let us rejoice with them,
and repeat
this beautiful prayer, while meditating
on each word.
5.
PRAYER.
:
Hidden
life
of Jesus Christ
years on earth in a most
the Son of God spends thirty humble condition, in poverty, morti
fication, labor, patience, sweetness, charity,
abnegation, obedi
ence, piety; and before entering public life, he retired to the desert to give himself up to fasting and to prayer during forty
days.
What an example!
6.
EPISTLE.
an instruction that our Lord addresses to us Epistle through the mouth of the prophets or apostles in order to dis pose us to hear him himself. Before appearing in the world, he
is
The
announced himself through the prophets and his precursor, St. John the Baptist; and before going to preach the Gospel in any place, he made his apostles or disciples precede him in order to prepare men s minds to receive him.
7.
GOSPEL.
our Lord going to instruct us by his own mouth. Let us rise in order to pay to him our respects, to show him that we are ready to obey him let us make the sign of the cross on our forehead, on our lips, and on our hearts, to consecrate to
Here
is
him our thoughts, our words, and our

8.
affections.
CREDO.
the principal truths that
The Credo
is
an act of
faith in
;
God
has revealed to his Church that which is recited at the Mass is the Symbol of the Councils of Nice and Constantinople. Let us say it with faith, love, and thanksgiving for the happiness
that
we have
of being Catholics.
Mass Considered
9.
in
its
Relations.
OFFERTORY.
represents the Lord s Supper, in which our Lord celebrated for the last time the sacrifice of the Old Law before substituting for it the sacrifice of the New Law, of which
The Offertory well
the Old
the figure. Let us offer with the priest the bread and the wine, destined to be changed into the body and
Law was
blood of Jesus Christ.

10.
LAVABO.
hands: our divine Master washes the The priest washes feet of his disciples, to give us a grand example of humility and should be in order to charity, and to teach us how pure we the adorable mystery that he is about to institute. participate in
his
ir.
ORATE FRATRES.
fervor in order that priest invites us to pray with more which is also ours, may be agreeable to God. Let his Sacrifice,
The
us answer
him with our whole heart: Suscipiat Domimis,

12.
etc.
PREFACE.
Before consecrating the giving of thanks. bread and wine our divine Saviour raised his eyes towards heaven and gave thanks to his Father; this is the reason why in finishing the prayer called Seer eta, raises his voice the
The Preface
is
and
priest invites us to
thank God through Jesus Christ.
13.
MEMENTO OF THE
mind
that
LIVING.
Mass has a twofold object: the sacrament of the Eucharist and the sacrifice of the cross which When leaving the supper-room to it represents and renews. to the Garden of Olives, our Lord offered a fervent prayer go this is also done by the priest for himself and for his Church
Let us here
call to
;
at this
moment
1
let
us unite ourselves to him.
4..
HANG IGITUR OBLATIONEM.

two hands ex
in
While saying
this prayer the priest holds his
tended over the host and the chalice
order to unite himself with the assistants and all the faithful, as in the sacrifices of the Old Law, to the divine Victim who is about to immolate him Let each one unite his intention self for the salvation of all.
2O
Preface.
him
:
to that of the celebrant, while saying with

etc.
15.
Plane igitur,
CONSECRATION.
:
the great moment the miracle of love is wrought; the minister of God receives and adores Jesus Christ in his hands. The elevation of the Host and of the Chalice represents the crucifixion, and the separation of the holy species represents the death of our Lord. Let us reanimate our faith let us
This
is
prostrate ourselves,
16.
and adore.
MEMENTO OF THE DEAD.
our Lord drew his last breath on the cross, being en tirely consumed for our salvation, his holy soul descended in triumph to Limbo and Purgatory in order to console and de liver the just that were expecting his coming. Let us ask him
to visit again at this moment the souls of the faithful departed, and let us think of those to whom we should more particularly give our assistance.
17.
When
PATER NOSTER.
tomb
life
Let us
visit in spirit
the
of our Saviour,
and while con
fiding in the merits of his
and death,
recite with confidence

us.
the admirable prayer that he has taught

1
8.
PAX DOMINI.
While pronouncing these words the priest drops a part of the Host into the Chalice the two species thus reunited represent the Resurrection of Jesus Christ, and peace is announced to the world as it was announced at his birth.
;
19.
AGNUS
If
DEI.
Preparation for Communion.

of
we have not the happiness
communicating sacramentally with the priest, let us not fail to make a spiritual Communion by uniting ourselves interiorly to Jesus Christ, by a sincere desire to receive him and by an act of
fervent love
and
after
we should therefore always say the prayers before Communion, whether sacramental or spiritual. What
:
hinders our union with the Victim,

ing
who
Dei,
if
is
without
Agnus
etc.,
us then, before all, beg from sin, while say three times with the priest, and striking
is
God
sin
let
stain, to free us
our breasts as
acknowledging ourselves
guilty.
Mass Considered
2O.
in its Relations.
POST-COMMUNION.
altar
Jesus
is
no longer on the
hand
side of
God
his Father,
he is in heaven, at the rightand on earth in the hearts of those

;
that have piously received him. After the Ascension, the chief disciples retired with the Blessed Virgin to the Cenaculum, to
in recollection and prayer the divine Consoler whom Jesus Christ promised to his Church: let us imitate them.
await there
21.
BLESSING.
The Coming Down of the Holy G/iost.Let us ask him to penetrate our minds and our hearts, and to fill us with his gifts.
22.
LAST GOSPEL.
The preaching
petual
good
Gospel throughout the world; per struggle of light with darkness, of truth with error, of with evil. He that has fought well shall be crowned.
Praise be Jesus Christ forever
!
of the
Sacrifice of
Jesus Christ,
WITH A SHORT EXPLANATION OF
THE PRA YERS OF MASS.
THE little work that we place at the beginning of this volume has already appeared in Volume VI. for ordi
nary readers; but we believe it necessary to reproduce in this volume, to which it properly belongs St. Alphonsus published it with The Victories of the Martyrs, in 1776, when he was eighty years old (Tannoiaand VilleLife of St. Alphonsus," 1. 4, ch. 3). We add an court, account of a great miracle that was wrought confirming the truth of the Blessed Sacrament. ED.
it
"
NOTICE
ACKNOWLEDGE
have drawn this little treatise on the Christ from a work composed by a author.* His work is and
to
I
Sacrifice of Jesus
complete have composed and have published this abridgment because of the profit thafmay be de rived from it, not only by the priests who say Mass, but by the faithful who are present at it.
learned French
somewhat
diffuse.
My
little
Christ,"
for,
work bears the title The Sacrifice of Jesus although we distinguish by different names
"
the Sacrifice of the Cross from the Sacrifice of the Altar,

* This
is,
however, not a mere abridgment that
St.
As was usual with him, he appropriated the gives us. subject and treated it after his own manner by confining himself to quoting on some points the opinion of the French author. What he ascribes to the latter is found, nearly word for word, in the book entitled L Idee
"
Alphonsus
du Sacerdoce et du Sacrifice de Jesus-Christ, par le R. P. De Condren, etc. Par un Pretre de 1 Oratoire." We doubt, however, whether this excellent work is that which our Saint had before him; for it ap pears to us that such a work cannot be called anonymous, though the
learned Oratorian
his
title,
who
published
of his
it
in
in his dedication, by signing (This is Father Pasquier Quesnel, who later on became so famous.) This doubt is confirmed unfortunately by the remark that we add further on, page 36, and is changed almost into certainty in view of a passage that we read on page 46, and that we have not seen in the aforesaid work. We therefore believe that there exists a more recent work in which L Idee" of Father De Condren is re
and the
1677 gives in the title-page only
initials
name
himself P. Q.
"
produced
author.
in
an incomplete manner and without the name of the
ED.
26
yet
it
Notice.
is
substantially the
find at the altar the
same sacrifice. In fact, we same victim and the same priest

cross.
that one
day offered himself on the

is
The
Sacrifice
of the Altar
fice of
a continuation or a renewal of the Sacri

it
the Cross, and differs from

it is
only in the manner
in
which
offered.
lje
Sacrifice of
i.
Sesus Christ,
The
Sacrifices of the Old
Law were Figures of the Sacrifice of Jesus Christ.
All the sacrifices of the old law

sacrifice of
were figures of the our divine Redeemer, and there were four
kinds of these sacrifices; namely, the sacrifices of peace, and of impetration. 1. The were instituted to render to sacrifices of peace God the worship of adoration that is due to him as the
of thanksgiving, of expiation,
sovereign master of
holocausts.
all
things.
Of
this
kind were the
2. The sacrifices of thanksgiving were destined to give thanks to the Lord for all his benefits.
3. The sacrifices of expiation were established to obtain the pardon of sin. This kind of sacrifice was specially represented in the Feast of the Expiation by the emis
sary-goat, which, having been laden with all the sins of the people, was led forth out of the camp of the He
brews, and afterwards abandoned in the desert to be there devoured by ferocious beasts. This sacrifice was
the most expressive figure of the sacrifice of the cross. Jesus Christ was laden with all the sins of men, as Isaias had foretold: The Lord hath laid on him the iniquity of us
all?
He was afterwards ignominiously led forth from Jerusalem, whither the Apostle invites us to follow him
1
Lev. xvi.
"
8.
2
liii.
Et posuit
Dominus
in eo iniquitatem
omnium
nostrum."
fsa.
6.
28
The
Sacrifice
of Jesus Christ.
1
by sharing in his opprobrium: Let us go forth therefore to He was aban him without the camp, bearing his reproach.
doned
to ferocious beasts; that is to say, to the Gentiles,
who
crucified him.
4. Finally, the sacrifices of impetration had for their object to obtain from God his aid and his grace. Now, all these sacrifices were abolished by the coming
Redeemer, because only the sacrifice of Jesus was a perfect sacrifice, while all the ancient were imperfect, was sufficient to expiate all sacrifices the sins, and merit for man every grace. This is the reason why the Son of God on entering the world said to his Father: Sacrifice and oblation Thou wouldst not; but a body Thou hast fitted to me. Holocausts for sin did not please Thee.
of the
Christ, which
Then said I: Behold, I come;
in the
head of
the book it
is
written of me, that I should do Thy will, O God? Hence, by fulfil offering to God the sacrifice of Jesus Christ we can
all
our duties towards his supreme majesty, and provide and by this means we succeed in main taining a holy intercourse between God and ourselves. We must also know that the Old Law exacted five conditions in regard to the victims which were to be
for all our wants;
offered to
God
so as to be agreeable to him; namely,
sanctification, oblation, immolation,
consumption, and
participation.
i. The victim had to be sanctified, or consecrated to God, so that there might not be offered to him anything that was not holy nor unworthy of his majesty. Hence, the animal destined for sacrifice had to be without stain, without defect; it was not to be blind, lame, weak, nor
"
Exeamus
Heb.
igitur
xiii.
ad
eum
extra castra, improperium ejus por-
tantes."
2
"
13.
Hostiam et oblationem noluisti, corpus autem aptasti mihi; holocautomata pro peccato non tibi placuerunt; tune dixi: Ecce venio; in capite libri scriptum estde me, ut faciatn, Deus, voluntatem Il .b. x. 5. tuam."
/.
The
Sacrifices
of t lie Old Law.
29
deformed, according to what was prescribed in the Book of Deuteronomy. This condition indicated that such would be the Lamb of God, the victim promised for the
1
is to say, tluit he would be and exempt from every defect. We are thereby in holy, structed that our prayers and our other good works are
salvation of the world; that
not worthy of being offered to God, or at least can never be fully agreeable to him, if they are in any way defec tive. Moreover, the animal thus sanctified could no longer a thing consecrated to
priest
be employed for any profane usage, and was regarded as God in such a manner that only a
was permitted
it
to
touch
if
it.
This shows us
how
persons consecrated to him busy themselves without real necessity with the things of the world, and thus live in distraction and in neglect
displeasing
is
to
God
what concerns the glory of God. The victim had to be offered to God; this was done by certain words that the Lord himself had prescribed. 3. It had to be immolated, or put to death; but this im molation was not always brought about by death, prop
of
2.
erly so called; for the sacrifice of the loaves of proposi tion, or show-bread, was accomplished, for example,
without using iron or

natural heat of those
4.
fire,
but only by means of the
who
.the
ate of them.
The victim had

sacrifice in
to be consumed.
This was done by fire.
victim was entirely consumed by fire was called holocaust. The victim was thus en tirely annihilated in order to indicate by this destruction
The
which
the unlimited power that God has over all his creatures, and that as he created them out of nothing, so he can reduce them to the nothingness from which they came. In fact, the principal end of the sacrifice is to acknowl
edge
God
that everything before

1
as a sovereign being, so superior to all things him is purely nothing; for all
Deut. xv.
2,
3O
The
Sacrifice of Jesiis Christ.
things are nothing in presence of him who possesses all things in himself. The smoke that came from this sac
rifice
and arose
in the air signified
that
God
.
received
as
it
as a sweet odor,
causts upon the altar;
that
is
to say, with pleasure,
is
written of the sacrifice of
Noe
Noe
and
the
Lord smelled a sweet
offered holo savor.

1
with the priest, had to be 5. All the people, together victim. Hence, in the sacrifices, except partakers of the
ing the holocaust, the victim was divided into three parts, one part of which was destined for the priest, one
This last part was for the people, and one for the fire. as belonging to God, who by this means com regarded
municated
in
some manner with those who were par
takers of the victim.
These
fice of
five
conditions are found reunited in the sacri
Lamb. The Lord had commanded on the tenth day of the month on which the Jews had been delivered from the slavery of Egypt, a lamb of one year and without blemish should be taken and separated from the flock; and thus were verified the conditions enumerated above, namely: i. The separation of the lamb signified that it was a victim consecrated to God; 2. This consecration was succeeded by the oblation, which took place in the Temple, where the lamb was pre
the Paschal
that,
Moses 2
sented; 3. On the fourteenth day of the month the immolation -took place, or the lamb was killed; 4. Then the lamb was roasted and divided among those present;
and
was the partaking of it, or communion; 5. lamb having been eaten, what remained of it was consumed by fire, and thus was the sacrifice con summated.
this
Finally, the
"Noe
nus odorem suavitatis." 9 Exod. xii. 3.
obtulit holocausta super altare; odoratusque est Gen. viii, 20.
Domi-
//.
Fulfilment of the Figures.
II.
Fulfilment of the Prophetic Figures.
our Lord, as we have said, was a per which those sacrifices of the Old Law were but signs, imperfect figures, and what the Apostle calls weak and needy elements? The sacrifice offered by
Sacrifice of
fect sacrifice, of
The
Jesus Christ really fulfilled all the conditions mentioned above. The first condition, which is the sanctification, or the consecration of the victim, was accomplished in the
Incarnation of the
Word by God
the Father himself, as
is
mentioned
hath
in
the Gospel of St. John:
Whom
the
Father
sanctified? Likewise, when announcing to the Blessed Virgin that she was chosen to be the Mother of the Son of God, the Angel said: The Holy which shall be born of thee shall be called the Son of God* Thus this divine
victim, who was to be sacrificed for the salvation of the world, had already been sanctified by God, when he was
born of Mary. From the first moment in which the Eternal Word took a human body, he was consecrated
to be the victim of the great sacrifice that was accomplished on the Cross for the salvation of men. In regard to this our Lord said to his Father: But a body Thou hast fitted to me that I should do Thy
to
God
to be
will,
God."
at
condition, or the oblation, was also fulfilled of the Incarnation, when Jesus Christ voluntarily offered himself to atone for the sins of men. Knowing that divine justice could not be satisfied by all
the
The second
moment
Infirma et egena elementa." Gal. iv. 9. Pater sanctificavit." John, x. 36. "Quod nascetur ex te Sanctum, vocabitur Filius
"Quern
"
Dei."
Luke,
i-
35"Corpus
autem
x. 5.
aptasti mihi,
ut faciam, Deus, voluntatem
tuam."
Heb.
32
The
Sacrifice
of Jesus Christ.
the ancient sacrifices, nor by all the works of men, he offered himself to atone for all the sins of men, and hence
he said to God, Sacrifices, and oblations, and holocausts for Then said /, BeJwld, / come to do sin, Thou wouldst not. O God. Then the Apostle adds immediately, /;/ Thy will, which will we are sanctified by the oblation of the body of Jesus Christ once.* This last text is remarkable. Sin had rendered all men unworthy of being offered to God and
.
.
of being accepted by him, and, therefore, it was neces sary that Jesus Christ should offer himself for us in order
to sanctify us
by
his grace,
and
to
make
us worthy of be
ing accepted by God. And this offering which our Lord then made of himself did not limit itself to that moment, but it only then began; it always has continued since,
and
is
it
will continue forever.
It is true
it
will cease
earth at the time of Antichrist: the Sacrifice of the

to
on Mass
that
be suspended for twelve hundred and ninety days; is, for three years six months and a half, according to the prophecy of Daniel: And from the time when the con
tinual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred
ninety days?
Yet the Sacrifice of Jesus Christ
will
never
cease, since the Son of God will always continue to offer himself to his Father by an eternal sacrifice, for he him
self is the priest and the victim, but an eternal victim and an eternal priest, not according to the order of Aaron, of which the priesthood and the sacrifice were tempo rary, imperfect, and inadequate to appease the anger of
God
1
"
of Melchisedech, as
dixi
2
against rebellious man, but according to the order David predicted Thou art a priest ac:
. .
Quia hostias et oblationes et holocautomata noluisti

Ecce venio, ut faciam, Deus, voluntatem
In
tuam."
tune
Heb.
x. 8.
"
qua voluntate
sanctificati
sumus per oblationem corporis

fuerit juge
Jesu Christi semel." 3 Et a tempore

"
Ibid. 10.
cum ablatum
desolatione,
sacrificium,
et
posita
fuerit
abominatto
xii.
1 1.
in
dies mille ducenti
nonaginta."
Dan.
//.
Fulfilment of the Figures*
33
cording to the order of Melchisedech*
The priesthood of Christ will, therefore, be eternal, since, even after Jesus the end of the world, he will always continue to offer in
heaven this same victim that he once offered on the Cross for the glory of God and for the salvation of man
kind.
The
third condition of the sacrifice
namely, the im
molation of the victim
was evidently accomplished by
Lord on the Cross. There remains for us yet to verify, in the Sacrifice of Jesus Christ, the two other conditions requisite to ren
the death of our
der a sacrifice perfect
that
it.
is,
the consumption of the vic
tim and the partaking of
It is then asked, What was this consumption of the victim in the Sacrifice of Jesus Christ? for although his
body was by death separated from

was not consumed, nor destroyed. The anonymous author of whom
;
his holy soul, yet

I
it
spoke
in the
begin
ning, says that this fourth condition was fulfilled by the resurrection of our Lord for, then, his adorable body was divested of all that is terrestrial and mortal, and
in divine glory. He adds that it is this that Jesus Christ asked of his Father before his glory death: And now glorify Thou me, O Father, with Thyself,
was clothed
with the glory which I had, before the world was, with Thee? Our Lord did not ask this glory for his divinity, since
he possessed it from all eternity as being the Word equal to the Father; but he asked it for his humanity, and he obtained it at his resurrection, by which he
entered in a certain
manner
into his divine glory.
In speaking of the fifth condition, taking of the victim, or Communion,

1
"
which is, the par the same author

Melchisedech."
Tu
Et
es Sacerdos in aeternum
secundum ordinem
Pater,
Ps.
2
"
cix. 4.
nunc clarinca
me
tu,
quam
habui, priusquam
mundus
fieret,
apud temetipsum, claritatr apud John, xvii. 5.

te."
34
The
Sacrifice
of Jesus Christ.
says that it is also fulfilled in heaven, where all the blessed are partakers of the victim of the Sacrifice that
Jesus Christ continues to offer to

himself.
God
while offering
These two reflections, made by the author to explain the last two conditions of the Sacrifice of Jesus Christ, but for myself I think that the are wise and ingenious two conditions of which there is question, namely, the consumption and Communion, are manifestly fulfilled
;
in the Sacrifice of the Altar, which, as has
been declared
by the Council of Trent, is the same as that of the Cross. In fact, the Sacrifice of the Mass, instituted by our Lord
before his death, is a continuation of the Sacrifice of the Cross. Jesus Christ wished that the price of his blood, shed for the salvation of men, should be applied to us
by the
Sacrifice of the Altar

it
in
which the victim offered
there offered differently from is the same, though what it is on the Cross, that is, without the shedding of These are the words of the Council of Trent blood.
is
:
Although Christ our Lord was to offer himself once to his Eternal Father on the altar of the Cross by actually
*
to obtain for us eternal redemption, yet as his priesthood was not to become extinct by his death, in
dying
order to leave his Church a visible sacrifice suited to the present condition of men, a sacrifice which might at the same time represent to us the bloody sacrifice con
summated on the Cross, preserve the memory of it to the end of the world, and apply the salutary fruits of it for at his the remission of the sins which we daily commit on which he was betrayed, last supper, on the very night giving proof that he was established a priest forever
;
according to the order of Melchisedech, he offered to God the Father his body and blood, under the appear ances of bread and wine, and, under the same symbols, gave them to the apostles, whom he constituted at the
same time
priests of the
New Law.
By
these words,
//.

remembrance
of
35
Do
crate
ye this
in
me, he commissioned
them and and And Church has always understood and taught." further on the Council declares that the Lord, appeased
1
their successors in the priesthood to conse offer his body and blood, as the Catholic
by the oblation of the Sacrifice of Mass, grants us his It is one graces and the remission of sins. It says the one that offers sacrifice is and the same victim the same one who, after having sacrificed himself on
* :
the Cross, offers himself

priest
;
there
2
is
now by the ministry of the no difference except in the manner of
offering."
Jesus Christ has, then, paid the price of our redemp tion in the Sacrifice of the Cross. But he wishes that the
fruit of the
ransom given should be applied
to us in the
Sacrifice of Altar, being himself in both the chief sacrificer, who offers the same victim, namely, his own body
and
his own blood; with this difference only, that on the Cross his blood was shed, while it is not shed at the
1
"
crucis,
Deus et Dominus noster, etsi semel semetipsum in ara morte intercedente, Deo Patri oblaturus erat, ut aeternam illic redemptionem operaretur; quia tamen per mortem sacerdotium ejus
Is igitur
exstinguendum non
erat; in cosna novissima,
qua nocte tradebatur,

exigit,
ut dilectae sponsae suae Ecclesiae visibile, sicut
hominum natura
semel in cruce peragendum repraesentaretur, ejusque memoria in finem usque saeculi permaneret, atque illius salutaris virtus in remissionem eorum, quse a nobis quotidie committuntur, peccatorum applicaretur, Sacerdotem secundum ordinem Melchisedech se in aeterniim constitutum declarelinqueret sacrificium,
illud
quo cruentum
rans, corpus et
Patri obtulit; ac, sub
sanguinem suum sub speciebus panis et vini Deo earumdem rerum symbolis, Apostolis, quos tune
Novi Testamenti Sacerdotes constituebat, ut sumerent, tradidit; et eisdem eorumque in sacerdotio successoribus, ut offerrent, praecepit
per haec verba: Hoc facile in meam commemorationem; Catholica Ecclesia intellexit et docuit." Sess. 22, c. I.
2
"
uti
semper
Una enim eademque

Sess. 22, c. 2.
est Hostia,
idem nunc offerens Sacerdotis
ministerio, qui seipsum tune in cruce obtulic, sola offerendi ratione

diversa."
3^
altar.
The
Sacrifice
of Jesus Christ.
Hence the Roman catechism teaches that the Mass does not serve only to praise God and to thank him for the gifts that he has granted us, but it is a true propitiatory sacrifice, by which we obtain from the Lord pardon for our sins and the graces of which we
Sacrifice of the
stand in need. Because the fruit of the death of Jesus Christ is applied to us by the Sacrifice of the Altar, the
Church expresses
as the
herself thus in her prayers:

is
"
As
often
2
memory
is
of the Sacrifice of the Cross
celebrated,
so often
accomplished the work of our
redemption."
Now, in the Mass we find not only the three essential that is, the sanctificaparts of the Sacrifice of the Cross, tion and oblation of the victim, as also the immolation, which is here done mystically, the consecration of the body and that of the blood taking place separately, but we
two other parts of the sacrifice; namely, the destruction or consumption, communion or partaking, of the victim. The destruction or consumption is accom
also find the
plished by the natural heat of those who receive the consecrated Host. Communion or partaking of the victim consists in the distribution of the Holy Eucharist
to the faithful
who approach
the altar for this purpose.
clearly see realized in the Sacrifice of the Altar the five conditions required in the ancient
sacrifices,
all
In this
manner we
of
which were signs and figures of the
great Sacrifice of our Lord.*

1
P.
"
2, c. 4, q.
62.
Quoties hujus Hostiae commemoratio celebratur, opus nostrae redemptionis exercetur." Dom. 9 p. Pent.
*
It
seems
to us
that the
two explanations which we have
just
the explanation of the anonymous author and that of St. Alphonsus about the consummation or the last two parts of the Sac
rifice of Jesus Christ can be and should be admitted, should not ex clude each other, but should be united. It was necessary that this
read
great sacrifice, the only real sacrifice worthy of God, should be con summated in heaven and on earth at the same time, to unite to God
//.
the
the
37
body of Jesus Christ entirely; that is, the Church triumphant and Church militant in heaven, by the glorious union of Jesus Christ, of the Blessed Virgin, of the angels, of the saints with God, and
:
in the bosom of God in which the sacrifice is per on earth, by Holy Mass and Communion, in which all the faithful partake of the same victim under the Eucharistic veil. The body of the Redeemer, immolated on the Cross, had, therefore,
among themselves
fect
and eternal
manner namely, by the resurrection, consummation of the sacrifice in heavenly glory by the Eu charist, for the consummation of the sacrifice in earthly combats. This twofold consummation of the true sacrifice was typified in the cere monies of the Old Law: the burning of the victim represented heavenly Communion, and the eating of it represented earthly Communion. But in heaven, as in Holy Mass, we have not only consummation, but we have all the parts of the Sacrifice of the Cross and of the sacri fices of the Old Law. Hence, three kinds of sacrifices, or three In the Old Law there were figures degrees, are to be distinguished. without the reality in the New Law we have the reality under the figures or appearances; in glory we have the reality exposed and un veiled. Such is, briefly, the thought of Pere De Condren, wisely de veloped by him who published it. Such is, also, without doubt, the
to be transformed in a twofold
;
for the
thought of St. Alphonsus; for otherwise we should not understand what he says on page 32, where he explains the text taken from Daniel. ED.
0f]ort Calcination of
tl)e
JJrajiers of
JHass.
is rightly divided into six parts. The first part the preparation for the sacrifice and this is made at the foot of the altar. The second part extends from the
Mass
is
and was formerly called Introit to the Credo, inclusively the Mass of the Catechumens, who had to leave the church The third part contains the Offertory after the Credo.
The fourth part comprises the Canon with the Pater Noster ; for the Canon in olden times finished with the Pater Noster, as a learned author con
and the Preface.
cludes from a passage in the writings of St. Gregory The fifth part begins with the prayer Libera the Great. Deliver us, O Lord, we beseech nos, quasumus, Domine
1
("
a preparation for Communion, and in cludes Communion. The sixth and last part comprises
Thee"),
which
is
under the form of thanksgiving the
rest of the Mass.
FIRST PART.
The
/;/
Preparation that
is
made
at the Foot of the Altar.

Sancti.
nomine Patris
et Filii et Spiritus
Amen
of the
(*
In
the
name
of the Father,
and
of the Son,
and
Holy
Ghost. Amen"). In order to sacrifice a victim one must have the power but as God only has the power over its life and death over the life of his incarnate Son, who is the victim of
;
the Sacrifice of the Mass, the priest needs divine author ity in order to be able to offer Jesus Christ to his heavenly
Father.
Yet as he
1
is
invested with the authority that

1.
Epist.
7,
ind. 2, ep. 63.
Short Explanation of the Prayers of Mass.

belongs to the priesthood, he says,
in
39
union with Jesus
Christ, who is the principal one that offers that sacrifice, In the name of the Father, and of the Son, and of the
Holy Ghost thus declaring that he offers the sacrifice by the authority of the three Persons. The priest afterwards recites the antiphon Introibo ad and the I will altare Dei go unto the altar of God me Deus ("Judge me, O God"). He im psalm Judica
;
("
"),
plores the help of God against the enemies who are laying Then expressing the pain that he feels snares for him. of seeing himself, as it were, rejected by the Lord, he
begs him to assist him with his light, and to console him with the graces that he promised by leading him
into his tabernacle.
Finally, he reproaches himself for
indulging in fear, for why should he be troubled when he has with him his God in whom he should confide ?
Innocent
1
III.
attests that the recitation before
Mass
of
the psalm Judica me was the custom of his time, that is, and Cardinal Lambertini, after in the twelfth century
;
wards Benedict XIV., 2 assures us that it was recited be The psalm is concluded with fore the eighth century. the Gloria Patri. It was Pope St. Damasus who ordained It that each psalm should be concluded in this manner, is, however, believed that the Gloria Patri was intro duced by the Council of Nice, or, as we are told by Baronius and St. Basil, even by the Apostles, the Council of Nice having added only these words, Sicut erat, etc. Adjutorium nostrum in nomine Domini ("Our help is in
3
the
name
of the
is
of the act he
Lord"). Affrighted by the grandeur about to perform, and by the thought of
his unworthiness, the priest asks
God
help
in the
name
of Jesus Christ
and acknowledging himself
guilty, he
accuses himself of his sins, not only before God, but before the Blessed Virgin and all the saints, who on the
1
De
Alt.
Myst.
\.
2, c.
13.
De Miss*
S.
1.
2, c. 3.
Ann.
325.
40 Short Explanation of the Prayers of Mass.

last
day, with Jesus

sinners.
Christ, will
pronounce judgment
upon
Deus, tu conversus, vivificabis nos ("Thou, wilt turn and bring us to life"). the priest,
"
Lord,"
says
The sinner
remains
not
in
death so long as
:
God
life
in his
goodness does
come to restore to him the plores anew the divine mercy

ricordiam tuam
("
of grace. Then he im Ostende nobis, Domine, mise;
Show
supplicates the tionem meam

("
Lord
Lord, Thy mercy") and hear him Domine, exaudi oraLord, hear my prayer").
us,
to
Before leaving the people to go up to the altar, the priest says to them, Dominus vobiscum ("The Lord be with you By these words he wishes and asks that Jesus Christ may grant to the people as well as to him
").
self the effects of the
prayers that he has said
and the
server expresses to for all the people

spirit").
him the same wish when answering Ei civm spiritu tuo ("And with Thy
faith in
These reciprocal wishes indicate the union of Jesus Christ that exists between the priest and
("
the people. Aufer a nobis, etc.
Take away from us our
iniquities,
In going up the steps of the altar, the priest begs etc."). the Lord to deliver him from all iniquities, in order that he may approach the Holy of Holies with a pure heart
;
that
is
to say, in order that he
may
worthily offer up the
great sacrifice.
Oramus
("We
saints,
Sanctorum tuorum, etc. te, Domine, per merita beseech Thee, O Lord, by the merits of Thy Having reached the altar, he kisses it, to etc.").
;
unite himself to Jesus Christ, represented by the altar and, through the merits of the holy martyrs whose relics
are therein enclosed, he conjures our
Lord
to deign to
pardon him
all his sins.
offer
the first ages the Church was accustomed to up the Eucharistic sacrific__on the tombs of the martyrs who had sacrificed U^Lli^)for God, and who
From

for this reason
have always been particularly honored

first
in
period of the Church there were no other festivals than those of the mysteries of and the anni Jesus Christ, those of the Blessed Virgin, versaries of the martyrs. However, it is not to the saints,
the Church.
During the
but only to
God
"
Augustine says,
as St. that altars are erected, and," an altar to the we have not erected
"
martyr, Stephen, but with the relics of the martyr Ste phen we have erected an altar to God."
SECOND PART.
From
It is
the Introit to the Credo.
usually in the Introit that the Church proposes Mention is the subject of the feast that is celebrated. made of some divine mystery, of the Blessed therein
Virgin, or of some other saint whom the Church honors on that day, so that we simply render this honor to the is offered only saint, since the sacrifice, as we have said, It is asserted that the author of the Introit is to God.
St.
Gregory the Great, as may be seen
in
the works of
3 Benedict XIV.
These are Kyrie, eleison ; Christe, eleison. that mean "Lord, or Christ, have mercy."
is
Greek words
This prayer addressed three times to the Father, three times to Durand 9 the Son, and three times to the Holy Ghost.
in Greek in the says that Mass was begun to be said Oriental Church at the time of the Emperor Adrian I.,
about the year
140.
Pope
St.
Sylvester ordered that,
after the example of the Greeks, the Kyrie eleison should be said in the Latin Church. According to Cardinal
Bellarmine
1
"
this
custom was introduced into
Italy
about
Nos, in isto loco, non aram fecimus Stephano, sed de reliquiis Stephani aram Deo." Scrm. 318, R. B.
2
De De
Misses S.
1.
2, c. 4.
Ration.
1.
4, c. I.
Miss.
1.
2, c. 16.
42

fifty
a hundred and
is
years before
that exists
shown
the union
St. Gregory. Thereby between the Greek and
the Latin Church.

Gloria in excelsis Deo, etc. Glory be to God on high, This canticle or prayer is formed of the words etc.").
("
that the celestial choirs used
when
:
the
Angel came
to
;
announce
"
the shepherds the birth of the Saviour Glory to God in the highest and on earth peace to
to
men
of
good
will."
The remaining words were added

it
God is thanked for his glory, be used our salvation for his glory by saving cause God has us through Jesus Christ, who, in offering himself as a sacrifice to his Father, has procured salvation for men, and has given, at the same time, infinite glory to God.
by the Church.
In
Then the Church, addressing herself to Jesus Christ, asks him by the merits of his sacrifice to have pity on us; and she concludes by proclaiming him: Quoniam
tu solus
Sanctus, tu
solus
Dominus,
tu
solus
Altissimus,
Jesu
Christe,
Amen ("For Thou only, O of God the Father.

equal to
Spiritu in gloria Dei Patris. Thou only art holy; Thou only art Lord; Jesus Christ, art Most High in the glory
cum Sancto
Amen").
sacrifices himself as a victim,
is
at the
is
For our Saviour, who same time God,

offered.
Him
to
whom
the sacrifice
follows the prayer or Collect, thus called because the priest, performing the office of mediator between
Then
God and men,

presents them
to
collects all the prayers of the people, and God. The Collect is said in a suppli
ant
manner, with outstretched and raised hands.
In
these prayers are asked of God the graces that have reference to the mystery of the day: for example, at Easter, the grace to rise with Jesus Christ, and at the
Ascension to dwell with him in spirit in heaven; or we ask for those graces that we wish to obtain through the
1
Luke,
ii.
14.
SJiort
Explanation of the Prayers of Mass.
43
intercession of the saint
But
all
Jesus
whose feast we are celebrating. these prayers are concluded with the name of Per Dominum nostrum Jesum Christum Christ
:
Because all the ("Through our Lord Jesus Christ"). that we obtain are given to us chiefly in view of graces It is not true, as the innova the merits of Jesus Christ.
tors say, that
saints.
It
is
we
offer the Sacrifice of the Altar to the
altogether false; for we know very well that the sacrifice, being a cult or worship that is due to
Lord of the universe, can be offered only God; and if at the Mass we make mention of the saints, we do so only because of the favors that they have received from God, to whom they acknowledge
the sovereign
to
they are indebted for

sess.
all
the happiness that they pos

list
Here follow the Epistle and the Gospel. While ening to the reading of the Epistle, we must hear it
it is
as
if
God
himself
who speaks by
the
mouth
of his
proph
ets
and apostles.
Epistle
is
The
ing to Bellarmin,
followed by the Gradual, which, accord was sung in former times while the
deacon ascended the steps of the ambo an elevated pul to read the Gospel. The Gradual was followed by pit
the Alleluia, a Hebrew word that signifies /Va/V* the LorU. But in Lent the Alleluia, which expresses joy, is replaced by the Tract, which Abbot Rupert calls the lamentation
of penitents (Pccnitentium lamentum). The priest then leaving the left side of the
altar,
which
represents the Jewish people, passes to the right side, which represents the Gentiles, who accepted the Gospel
was rejected by the Jews. We should listen to the Gospel as if we heard the words of our divine Saviour instructing us himself, and we should at the same time ask him for the necessary help to put in practice what he teaches. It is an ancient custom to stand during the reading of the Gospel, to show that we are ready to folthat
3

low the precepts and counsels that our Lord points out
to us.
Credo
I
("
believe").
While the
priest
is
symbol, we should renew our faith in and all the dogmas that the Church
all
reciting the the mysteries
teaches.
By
the
symbol was formerly understood a military sign, a mark by which many recognize one another, and are distinguished
from one another: from unbelievers.

in the
this at present distinguishes believers Benedict XIV. 1 tells us that at Rome
the recitation of the
symbol during Mass was begun only
eleventh century.
THIRD PART.
The
Offertory and the Preface.
The Offertory embraces everything from

vobiscum
till
the Dominus
the Preface.
calls
wine the priest

of
salvation.
them
offering the bread and the immaculate Host, the Chalice In

all
We should
not be astonished at this; for
and all the ceremonies before and after the consecration have reference to the divine Victim. It is
the prayers
at the
moment of consecration that the Victim presents lymself to God, that he offers himself to him, and that the sacrifice is offered; but as these different acts cannot be explained at the same time, they are explained one
after the other.
The priest then offers by anticipation the bread prepared for the sacrifice, and while saying,
Suscipe,
hanc immaculatam Hostiam, etc. Father, this immaculate Host, etc."); holy ("Accept, and he offers the wine as if it had already been conse crated, by saying, Offerimus tibi, Domine, Calicem salusancte
Pater,
taris, etc.
("
We
offer
;
unto Thee,
Lord, the Chalice of
because this wine, being afterwards salvation, etc.") changed into the blood of Jesus Christ, becomes our sal1
De
Missce S.
1.
2, c. 8.

vation.
45
St. Augustine says that as at the Eucharistic Table our Saviour offers us to eat and to drink his body and his blood, we should also offer to him our body and our blood by giving ourselves entirely to him, being ready to sacrifice our life for his glory, should it be neces These are the beautiful words of the holy Doctor: sary. You know what this banquet is, and what nourishment
"
is
offered
entirely his
you at this table. Since Jesus Christ gives body and his blood, let no one approach
without giving himself entirely to the Lord." A little- water is mixed with the wine to represent the mixture or the union that takes place in the Incarnation of the Word between the divinity and the humanity, and also to represent the intimate union that is effected in the sacramental Communion between Jesus Christ and the person who communicates a union which St. Augus tine calls Mixtura Dei et hominis ("A mixture of God and of man"), Hence the priest, in the prayer which he recites while mixing the water with the wine, beseeches
to grant that, as his divine Son became partaker of our humanity, we may be made partakers of his divinity. The Council of Trent declares that this mingling of water and of wine in the chalice is prescribed: The holy Synod admonishes that it is enjoined on the priests by the Church that they should mix water with the wine that is to be offered in the chalice, as it is believed that the Lord has done the same thing." 2 However, this is only an ecclesiastical, not a divine precept.
"
God
Offerimus
tibi,
unto Thee,
We offer Domine, Calicem salutaris, etc. Lord, the Chalice of salvation, etc."). The
("
chalice of salvation
1
"
is
offered to the Lord, so that
it
may
Mensa
quae
sit,
nostis; ibi est corpus et sanguis Christi; qui ac-
cedit ad talem
2
"
bus,
mensam, praeparet talia." In Jo. tr. 47. Monet sancta Synodus praeceptum esse ab Ecclesia Sacerdotiut aquam vino in calice offerendo miscerent; quod Christum Do
ita fecisse credatur."
minum
Stss. 22 c. 7.
46
arise in his divine presence as an agreeable odor, for our salvation and for the salvation of the whole world.
Cardinal Bona, in his Liturgy, assures us that neither in the Sacramentarium of St. Gregory, nor in other authors, is any prayer found for the offering of the bread and
same Cardinal says that in the ancient Liturgy which he caused to be published we find the prayers that were recited by the clergy as well as by the faithful when the latter presented to the priest
of the wine; however, the
their offerings. Moreover, our French author says that the prayers recited at present by the priest at the obla
tion of the bread
offerings
altar,
and of the wine have reference which the faithful formerly made, not
to the at the
but at the balustrade of the choir. In spiritu humilitatis et in aninw contrito suscipiamur a te In the spirit of humility, and with a con DominC) etc. trite heart, let us be received by Thee, O Lord, etc.").
("
The
humble and a
priest presents himself before our Lord with an contrite heart, and begs him to bless the
is
great sacrifice that

cator, etc. ("Come,
about to be offered:
Veni, Sanctifi-
Then
nocentes
Sanctifier, etc."). he goes to wash his hands, out of respect for this
invieas, etc.
divine sacrifice, while reciting the psalm Lavabo inter
manus
I
("
wjll
wash
my
hands among
the innocent, etc."). Suscipe, Sancta Trinitas, etc.

etc.").
("
Receive,
Holy
Trinity,
prayer the priest offers to God Jesus Christ as a victim already immolated by his death on the Heretics calumniate us when they affirm that we Cross.
By
this
offer to
God two
different sacrifices, namely, the sacrifice
of the Cross
and that of the altar. We reply to them that there are not two sacrifices, since, as we have already
the
it
explained elsewhere, the sacrifice of
altar
is
is
memorial of the
sacrifice of the Cross;

1
really the
Lib.
2, c. 9,
2.
47
same sacrifice as that of the Cross, Jesus Christ being there the principal offerer and the victim that is offered. Orate, fratrts, etc. Brethren, pray, etc."). By these
("
words the priest exhorts the people to supplicate the Lord to receive this sacrifice for the glory of his name and the good of the faithful. The server then answers
in the
name
("
of the people
Suscipiat
this sacrifice:
tuis, etc.
May
by praying to God to accept Dominus Sacrificium de manibus the Lord receive this sacrifice from thy
hands,
etc.").
follows the Secret, a prayer that refers to the offerings made by the people, namely, of the bread and
Then
wine that are to be changed into the body and the blood
of Jesus Christ.
The Church asks

them
the
Lord
to
bless
them and
profitable, not only to those who present them, but to all the faithful, just as may be seen in the Secret of the fifth Sunday after Pentecost: "Mercifully receive, O Lord, these offerings of thy ser
to render
vants
that
what each hath
name,
may
avail to the salvation of
offered to the honor of thy * Thus the all."
is concluded. Before passing to the Canon, the priest reads the Pref ace, in which he exhorts the faithful to raise their hearts
Offertory
Sursum corda Lift up your hearts"). The people answer that they have already done so: Habemus ad Dominum We have lifted them to the Lord And the priest continues by inviting them to unite with him in thanking the Lord: Gratias agamus Domino Deo nostro Let us give thanks to our Lord God He after wards says that it is just and salutary to render thanks
to
:
("
("
God
").
("
").
through Jesus Christ, who alone can worthily give thanks for the eternal salvation and for so many benefits granted to men and also to angels, who also give thanKS
to
1
God through
"
Jesus Christ for
all
the gifts that they

ut,
Domine, has oblationes benignus assume,

proficiat."
quod
singuli obtu-
lerunt, cunctis
48
have received. The priest entreats the Lord to accept our prayers united with those of the angels, who cele
brate his glory by repeating without ceasing the can ticle, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth !
Lord God of Hosts!"); and he ("Holy, Holy, Holy, concludes by repeating the words used by the Jewish people in their acclamations at the triumphant entry of Jesus into Jerusalem: Bencdictus, qui venit in nomine Domini! Hosanna i excclsis ! 2 ("Blessed is he that
cometh
highest
!
")
in
the
name
of
the
Lord
Hosanna
in
the
FOURTH PART.
The Canon.
Te
igitur,
dementissime Pater,
etc.
("
We- therefore hum
bly pray and beseech Thee, most merciful Father, etc."). Here begins what we call the Canon of the Mass, which the Council of Trent declares to be free from every error, since it is composed of the very words of our Lord, of the traditions of the apostles, and of pious regu
3
lations of the
Holy
was already
in
The Canon is very ancient: it See. use in the fourth century, according to the
5
The priest first prays to his testimony of St. Ambrose. heavenly Father in the name of the whole Church, and
through the merits of Jesus Christ,
the offerings that are
gifts
ficia illibata
to accept
made
to him,
and to bless and that are called
without spot: Hcec dona,

("
These
spotted
sacrifices").
Ji&c munera, hac sancta sacrithese presents, these holy un gifts, These words apply not only to the
bread and the wine that have been

1
offered,
9.
but refer by
Isa. vi. 3.
"
Matt. xxi.
Ab omni
Is
errore
purum."
"
rum
*
traditionibus, ac
Se SS. 22, C. 4.
enim constat, cum ex ipsis Domini verbis, turn ex Apostolo Sanctorum quoque Pontificum piis institution!
1.
bus."
De
Sacr.
4, c. 4.
Short Explanation of the Prayers of Mass. 49

anticipation to the body and the blood of Jesus Christ, into which the bread and the wine are soon to be
changed; hence they are called unspotted sacrifices Innocent III. refers these last words to the purity of the heart and of the body with which the priest should cele brate Mass: "We call them by this name because of the purity of heart and of body with which the priest should
offer
*
them."
But
this is rather a spiritual

is
and mystical
reflection, the proper explanation it above.
that which precedes
The Holy
Sacrifice
is,
before
all,
offered
for
the
Catholic Church by praying to God that he may pre serve her in peace, may defend her, maintain her in
and govern her through the ministry of the pas by communicating to them his Holy Spirit. It must be observed that the prayers of the Church, during the Holy Sacrifice, should be addressed to God the Father, as was ordained by the Third Council of Carth During the August Function the prayer should be age: It does not follow that addressed to God the Father." divine Persons should be excluded from these the other prayers; but they are considered together in the Person of the Father, their first principle, and this is the reason why the Church is accustomed to pray to the Father,
unity,
tors,
"
<J
with the Son,
in
the
Holy Ghost.
first,
At the
all
first
Memento, the priest recommends, at
those persons for whom he wishes most especially to pray; then he recommends all those who, happening to
be present, offer with him the Holy Sacrifice;
finally,
he
recommends all their relatives and friends. He says: For whom i. Pro quibus tibi offerimus, vet qui tibi offe runt we offer, or who offer up to Thee"). It must be re is somemarked that the disjunctive particle vel,
("
"or,"
"
Illibata,
quae sine
3, c. 3.
macula cordis
et corporis
oportet
offerri."
De
2
Alt.
"
My st.
\.
Cum
altari assistitur,
semper ad Patrem dirigatur
oratio."
c.
23.
5O Short Explanation of the Prayers of Mass.

times conjunctive, and that it is probable that it is here taken in this last sense according to St. Gregory, as we are told, by Benedict XIV. Moreover, it must be ob
served that there
and offering:
is a great difference between sacrificing to the priest alone belongs the right to sacrifice, whilst all those who are present may offer the 2. Quorum tibi fides cognita est, et nota devotio sacrifice.
("Whose
Thee").
faith
is
known, and devotion apparent unto
By
these words
we
are to understand that in
order to participate in the fruit of the sacrifice we must have faith and devotion, which spring from charity.
3. Pro redemptione of their souls").
animarum suarum
("
For the redemption
The
first
effect of the sacrifice of the
Cross, which
is
is
to
become
free
applied to us by the sacrifice of the altar, from the power of the devil. 4. Pro
("
spe salutis ft incolumitatis suce
For the hope of their and salvation"). These words comprise all the spiritual and temporal graces that God grants to us by virtue of this sacrifice, through which alone we can
safety
render to
memoriam venerantes, etc. (* Communi with the saints and honoring the memory, etc."). cating
This prayer is said in order to enter into communion with the Church triumphant. Thereby we honor, in the first place, the memory of the Mother of God, then that
of the apostles, then that of the martyrs and of all the other saints, through the merits and the intercession of
God the Co m municantes et
thanks that we owe him.
whom we
ties.
beg our Lord
We who
s protection in all our necessi are travellers upon earth form only one
body with the saints who are with them in the same spirit, we
sacrifice.
in
heaven, and united
offer to
God
the
same
Hanc
igitur oblationem, etc.
("
We
therefore
beseech
Thee, Lord, graciously to accept this oblation, etc."). The priest spreads his hands over the bread and the
wine, and, through the merits of Jesus Christ,
who
re-

deemed us from the power
of the devil, he prays to the to accept this offering that his Eternal Father favorably He also servants and his whole family make to him.
asks
to help us to enjoy peace in this life, to pre us from hell, and to admit us among the number serve
God
Et in elector urn tuorum jubeas grege numerari number us in the flock of Thine elect"). Estius ("And observes that by these last words we do not ask of God
of the elect:
if God could change his eternal de but we ask of him the effects of predestination, crees, that he may draw us to himself and conduct us to eter In the Old Law he who offered sacrifice nal happiness. his hands on the victim to signify that just as placed this animal was soon to lose its life by immolation, so he also offered up his own life to God. It is with the same spirit of sacrifice that every priest should offer himself to God, when he spreads his hands over the host
predestination, as
and the chalice.*
Quam
dictam,
oblationem
tu,
Deus
in omnibus, qticzsumus,
bene-
rationabilem, acceptabilemque adscriptam, ratam, facere digneris ; ut nobis corpus et sanguis fiat dilectissimi Which obla Christi Filii tui Domini nostri Jesu
("
respects to blessed, approved, ratified, reasonable, and ac ceptable, that it may become to us the body and blood
tion
in
all
do Thou,
God, vouchsafe
make
of
Thy most beloved Son, Jesus Christ our Lord In this prayer the priest asks God to cause this oblation to be blessed (ptnedictam\ that by this blessing the bread and the wine may be changed into the body and the blood
1
").
"Non
effectu ponimus, orantes ut
nam
Sent.
petimus immutari aeternum Dei propositum, sed causam pro Deus nos ad se convertat atque ad aeterIn felicitatem perducat; qui sunt effectus praedestinationis."
1.
i,
d. 40,
22.
the faithful, who,
* Such should also be, in this grave ceremony, the sentiments of all we should not forget, offer the holy sacrifice jointly with the priest. ED.
52
profane usage wholly consecrated to the divine Majesty; ratified (ratam), that is, approved as a perfect sacrifice reasonable or rational this includes an allusion to a (ratio nabileni}, passage
;
of Jesus Christ; that it may be admitted (adscriptam), that is, substracted from all and
in
beseech you
sacrifice,
1
the Epistle to the Romans, in which St. Paul I says that you present your bodies a living
"
pleasing unto God, your reasonable acceptable (acceptabiltm), that is, altogether agreeable and worthy of being received, differently from the victims and the oblations of the Hebrew people, which were not sufficient to appease the divine justice incensed against sinners and, finally, Ut nobis
holy,
service;"
;
corpus
et
sanguis fiat dilectissimi Filii tui to us the body and blood of Thy
("
That it may become most beloved Son" ).
The priest, according to St. Thomas, does not thereby ask that the consecration be accomplished, but that it be profitable to us. 2
the day before renewing the mem ory of the Passion of Jesus Christ, relates what the Lord did on the evening before his death, when he in stituted the Sacrament and the sacrifice of his body and blood. Then the priest does the same thing, and con secrates by pronouncing the very words used by Jesus
Qui,pridic
quam
paterctur, etc.
("Who
he
suffered,"
etc.).
Here the
priest,
Christ, as St. Ambrose remarks: "He uses not his 3 words, but the very words of Jesus Christ."
own
The form of the consecration is taken from St. Matthew Hoc est corpus meum This is my body"). These words need no explanation, since they themselves
:
("
"Exhibeatis corpora vestra hostiam viventem, sanctam, placentem, rationabile obsequium vestrum." Rom. xii. I. 2 Non ut consecratio impleatur, sed tit nobis fiat fructuosa."
"
Deo
P.
3, q- 83, a. 4.
3
"
Non
suis sermonibus, sed utitur
sermonibus
Christi."
De
Sacr.
1.
4. c. 4.
4
Matt, xx vi.
26.
53
declare what mystery is accomplished, namely, the change of the bread into the body of Jesus Christ. The form of the consecration of the chalice is as fol lows: Hie est enim calix Sanguinis mei, novi et ceterni Tes
tamenti, mysterium fidei, qui pro vobis et
in remissionem
("
pro multis effundetur
For this is the chalice of my peccatorum blood of the new and eternal testament, the mystery of
which
shall be shed for you,
and for many, to the These words the Church has taken sins"). from different texts of the Gospel, partly from St. Luke, St. Luke says: This is the partly from St. Matthew. chalice, the new testament in my blood, which shall be sited for St. Matthew: For this is my blood of the new testament you.
faith,
remission of
which shall be shedfor many unto remission of sins? The word ceterni, "everlasting," is found in St. Paul: In the blood
faith,
of the everlasting testament* The other words, Mystery of the Roman catechism declares are taught by sacred tradition, which is the guardian of Catholic truths. This divine mystery is called Mystery of faith,
not to exclude the reality of the blood of Jesus Christ, but to show that in it the faith shines forth in a wonder ful manner, and triumphs over all the difficulties that
may
be raised by
4
Innocent
III.,
that
human reason, since we see one thing and
is here, says it believe another.
idds, that the form that we read in the Canon was received from Jesus Christ by the Apostles, and that they transmitted it to their successors. The
We
believe, he
"
Hie Hie
est calix
novum Testamentum
xxii. 20.
in
Sanguine meo, qui pro
vobis
2
"
fundetur."
Luke,
est
enim Sanguis meus novi Testamenti, qui pro multis

peccatorum."
aeterni."
effundetur in remissionem
3
"
Matt. xxvi. 28.
In sanguine Testamenti
Heb.
xiii.
20.
"
Quoniam
"Sane
aliud ibi cernitur, aliud
creditur."
De
Alt. Myst.
1.
4, c. 36.
formam istam verborum ab

ipsis Apostolis accepit
ipso Christo acceperunt

Ibid. c.
5.
Apos
toli, et
ab
Ecclesia."
54

1
catechism, moreover, says, that the words of consecration should be thus understood: It is my blood
that is contained in the chalice of the New Testament. This signifies that men receive no longer the figure of the blood of Jesus Christ, as was the case in the Old Law but they really receive the true blood of the New Testa For you and ment. The words Provobis et pro multis for many") are used to distinguish the virtue of the blood of Christ from its fruits; for the blood of our Saviour is of sufficient value to save all men, but its fruits are applicable only to a certain number and not to
;
("
Roman
all,
and
this is their
own
fault.
Or, as the theologians
precious blood is (in itself) sufficiently (sufficlenier) able to save all men, but (on our part) effectu it saves only those ally (efficaciter) it does not save all
say, this
who
St.
co-operate with grace. This is the explanation of Thomas, as quoted by Benedict XIV.*
is
and
followed by the elevation of the host is done, writes Sassi, in order to prove the truth of the Eucharist which was attacked by
of the chalice: this
The consecration
Berengarius at the beginning of the twelfth century. The is again professed at the second elevation shortly before the Pater noster, when the priest says, Omnis
same truth
honor
et gloria
All
("
honor and
glory").
It
was also
at the
time of the heresy of Berengarius that the custom was introduced of ringing the bell at the elevation of the
Host and
1
of the chalice.
20.
1.
P. 2,
c. 4, q.
De Miss. Sacr. Benedict XIV. here observes that 2, c. 15. St. Thomas (P. 3, q. 18, a. 3) seems to favor the opinion of those who make the essential form of the consecration of the chalice con sist in all the words that the priest pronounces as far as Hac quotiescumque; because the words that follow, Hie
mei, are determination es pradicati, that
is
est enitn calix
sanguinis
to say, sanguinis Christi,
and consequently, belonging ad integritatem ejusdem locutionis, are de substantia forma. St. Pius V. caused the contrary opinion to be erased from the commentary of Cajetan.

H<zc
55
quotiescumque feceritis, inmei memoriam facietis ("As often as ye do these things, ye shall do them in remem brance of me"). After the two consecrations the priest
commanded his Apostles and their memory of his Passion, what he had
their presence.
repeats the words of Jesus Christ, by which our Saviour successors to do, in
just
done himself
in
Undeet memores^Domine,
calling to
mind,"
etc.
("
Wherefore,
O Lord,
etc.).
Here the
priest calls to
mind
the Passion of our Lord, his resurrection, and ascension. He offers to the divine majesty in the name of the
Church the consecrated victim, which he calls a pure Host, exempt from every sin; holy, being united with the divinity in the person of the Word; immaculate, with out any stain; and then, "The holy bread of eternal life, and the chalice of everlasting salvation." While pro nouncing these words he blesses the bread and the
chalice with
the
sign
of
the cross.
Luther turns to ridicule the
On this subject Roman Church by asking
how
blesses
the priest blesses Jesus Christ how the creature the Creator. answer here that the priest
We
Host, not by his own authority, nor in his own name, but in the name and by the authority of the Eternal Father, who alone can bless Jesus Christ as
blesses the
man and
as victim.
III.
Such
St.
is
the answer given on this

differently
point by Innocent
Thomas answers
by saying that after the consecration the priest does not make the sign of the cross to bless, but only to re mind us of the power of the cross and of the death of our Lord. Supra qua propitio, etc. Upon which vouchsafe to
1
("
look,"
etc.).
The
priest then prays to the
Lord
that he
"
benedicendum
tutem crucis
nata."
Sacerdos, post consecrationem, non utitur crucesignatione ad et consecrandum, sed solum ad commemorandum viret
modum
5.
passionis Christi. quae ad crucem est termi-
P. 3, q. 83, a.
56
accept with pleasure this sacrifice, just as lie ac cepted the offerings of Abel, the sacrifice of Abraham, and that of Melchusedech. In recalling to mind the sacra-
may
fice of
less the
Abel, of Abraham, and of Melchisedech, we regard value of the things offered than the sanctity of
those
who offered them, because

if
they were holy men. Con-
qtiently,
God, because of
his sanctity, favorably re
ceived their sacrifice, how much more should please him the sacrifice of the Saint of saints of our Lord Jesus
Christ
the
is,
But the most decisive reason on account of which Church makes special mention of these three sacrifices
!
because they represented in an excellent mariner the

Supplices
te
sacrifice of Jesus Christ.
rogamus, etc.
("We
most humbly beseech
Thee,"
etc.).
The
priest continues
humbly
to ask
the
Saviour that the consecrated Host be presented to his divine Majesty through the hands of his holy Angel, in order that all those who are going to receive the body and the blood of his adorable Son may be filled with
blessings and all celestial gifts through the merits of Jesus Christ. By the Angel of whom mention is made in this prayer, we may understand the Angel who pre sides at the Sacrifice of the Altar, or, as our French author
Jesus Christ himself, who is pre the Holy Angel, called in Scripture the Angel eminently of the Great Counsel. But the explanation of St.
says,
we may understand
Thomas seems
to
be the most natural.
The
priest,
he
says, speaks for the Church, and asks that the Angel who presides at the divine mysteries may present to God
and of the people. Be mindful, O Lord," Memento etiam, Domine, etc. The priest asks the Lord to remember his ser etc.). vants who have passed to the other life and are slumberthe prayers of the celebrant
("
1 Sacerdos petit hoc pro corpore mystico, ut scilicet orationes Sacerdotis et populi Angelas assistens divinis mysteriis Deo reprae
"
sentet."
P.
3, q,
83, a. 4.
57
ing in the sleep of peace, and to grant them a place of refreshment, light, and peace, through the merits of Jesus Christ. When the charity of the souls that depart
from
this life is
not sufficient to purify them, the
fire
of
supply this defect. Yet the charity of the purgatory Saviour supplies it best by means of the Eucharistic sacrifice, which procures for these holy souls great miti gation of their sufferings, and often deliverance from The Council of Trent says: "The souls their torments.
will
there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar." l
And
it
adds
that this
is
Augustine exhorts us to
dead, in case
ceive our help.
a tradition of the Apostles. St. offer the sacrifice for all the
the souls that
we recommend cannot
("
re
Nobis quoquc peecatoribus,

etc.).
etc.
And
to us
sinners,"
Here the Church prays
for sinners, in order that
God may
vouchsafe, in his mercy, to permit them to

;
enter the society of the saints and she asks this grace through the merits of Jesus Christ. She then adds
:
Per
quern hccc omnia semper bona creas, etc.
Lord,
Thou
dost always
create,"
etc.).
By whom, By the Word

("
Thou
same
them
hast created this bread and wine, and now, by the Word, Thou hast sanctified (sanctificas) them by
reserving them for the sacrifice.

(vivificas)
Thou
by changing them
into the
hast quickened body and the
blood of Jesus Christ; Thou hast blessed (benedicts) them and transformed them into a source of benediction for
the
these
Church
the
of Christ; and, finally, TJiou hast given us all

(et prccstas nobis)
good things
the
by distributing them
to
faithful in
Holy Communion.
And
all
these
favors
Christ:
1
Church asks through the merits of Jesus Per ipsum, that is, through him; cum ipso, in
ibi
"Animas
ceptabili altaris Sacrificio

8
detentas, fidelium suffragiis, potissimum vero acSess. 25, Deer, de Purg. juvari."
Sess. 22,
c,
2.
58
union with our Saviour; in ipso, in him as the members are in the body, since God recognizes as his own only those who are united with Jesus Christ.
THE PATER NOSTER.

Oremus.
Praceptis salutaribus moniti, etc.
etc.").
("
Instructed
by Thy saving precepts,
regards herself as entirely
The Church militant she composed of sinners

;
thinks herself unworthy to call God her Father, and to address to him the seven petitions, which in the name of
the faithful she
is
going to address
the Pater noster, ("Our Father"). that she only dares to address
to him by Hence she
reciting
protests
to God this prayer because God himself has commanded her to do so. She then teaches us that we may venture to present to God the seven petitions which contain the whole economy of our salvation, because it is pleasing to him and he him We are so miserable, and self gives us the command. our mind is so limited, that we do not even know what graces we should ask of God in behalf of our own sal
vation.
Regarding our poverty and our
insufficiency,
Jesus Christ himself deigned to compose our prayer or to indicate the subjects on which we should address Almighty God. He instructs us to say
:
Pater
heaven,
noster,
etc.).
qui
es in ccelis
("
Our
Father,
who
art in
The Apostle
and should
St.
John says: Behold what

1
should be called,
Father -hath bestowed upon us that we It is as be the sons of God. the effect of extreme love that we worms suredly only by of the earth have been enabled to become the children of God, not by nature, but by adoption; and such is the immense grace that the Son of God has obtained for us
manner of
charity the
by becoming man; for

1
"
St.
Paul says: You have
received the
Dei nomi-
Videte qualem charitatem dedit nobis Pater, ut

et
simus."
Filii
nemur
John,
iii.
I.
Short Explanation of the Prayers of Jlfass.

spirit
59
of adoption of sons, whereby we cry, Abba (Father). a subject wish for greater happiness than to be adopted by his king? or a creature to be adopted by its
Can
Creator?
wishes that
This
is what God has done for we should address to him with
us;
and he
confi
filial
dence the following prayer: 1. Sanctificctur nomem tuum Hallowed be Thy name"). God cannot possess a greater sanctity than that which he possesses from all eternity, because he is infinite; hence what we ask in this prayer is merely that God may make known in every place his holy name, and that he may make himself loved by all men: by unbe
("
lievers,
who know him
him
2.
in the right
not; by heretics, who do not know manner; and by sinners, who know him
but do not love him.

Adveniat regnum tuum
("
Thy kingdom
come").
Two
kinds of dominion
God
exercises over our souls
the do
minion of grace and the dominion of glory. By these words we ask for both, namely, that the grace of God
may
reign
among
govern
glory,
us, so that
and may
life, that it may direct and one day we may be judged worthy of have the happiness to possess God and
us in this
be possessed by him for all eternity. 3. Fiat voluntas tua, sicut in ccelo, et in terra Thy will be done on earth, as it is in heaven"). The whole perfec
("
tion of a soul consists in the perfect accomplishment of the will of God, as is done by the blessed in heaven.
Hence Jesus Christ wishes us to ask the grace to ac complish the will of God upon earth, as the angels and saints accomplish it in heaven. Give us this 4. Panem nostrum quotidianum da nobishodie day our daily bread"). Such is the text as we find it in 2 St. Luke. By this prayer we ask God for the temporal
("
"
Accepistis Spiritum adoptionis, in quo
clamamus
Abba
(Pater)."
Rom.
2
viii.
15.
Luke,
xi. 3.

goods of which we stand in need to sustain our present The words Our daily bread teach us that we life.
"
"
kind of goods with moderation, after who asked only what was neces example It is to be re Give me only the necessaries of life? sary: marked that in the Gospel of St. Matthew, instead of the daily bread, we read, Give us this day our supersubstantial* bread* By this supersubstantial bread we must un should ask for
this
the
of Solomon,
derstand, according to the explanation given by the Roman catechism, Jesus Christ himself in the Sacra
of the Altar, that is, in Holy Communion. We ask heavenly bread every day, Give us this day, because every good Christian should communicate every day, if not really at least spiritually, as we are exhorted by the Council of Trent.
ment
this
5.
Et
dimitte
nobis debita nostra, sicut et nos dimittimus

("And
debitoribus nostris
forgive us our trespasses, as

us").
we
To eat worthily forgive them that trespass against of this heavenly bread, we must be free from mortal sin, or at least be washed of it by the blood of the Lamb in
say, free from mortal sin; anyone should communi cate with an actual affection for some venial sin, he could not be said to communicate without offering some indig at least if he communicates often. nity to our Lord And lead us not 6. Et ne nos inducas in tentationem
if
("
the sacrament of penance. but it must be observed that
We
into
1
temptation").
How
meo
are these words to be undernecessaria."
"Tribue
tantum
victui
Prov. xxx.
8.
"Supersubstantialem."
Matt.
vi.
n.
* These two expressions are not opposed to each other; on the We ask, in the one as in the other, contrary, one explains the other.
what
is
soul; but
each day necessary for the subsistence of the body and of the we chiefly ask for spiritual nourishment, and, above every
thing else, for the Holy Eucharist, which is pre-eminently and beyond comparison called the bread of life and the true bread of the children
of
God- Panis
vita, vere
Panis filiorum,
ED.

stood
?
61
Does God sometimes tempt us does he lead us No; for St. James says: God is not a and He tempteth no man. This text we tempter of evils, must understand as we do that of Isaias: Blind the heart
into temptation?
1
of
lest they see? this people God never blinds any sinner, but he often refuses to grant to some, in punish ment for their ingratitude, the light that he would have
.
.
given them
had they remained faithful and grateful. Hence when it is said that God makes any one blind, it is meant that he withholds the This, light of his grace. therefore is the sense of the prayer, and lead us not into
temptation; fortune of
we ask God
being
in
not to permit us to have the mis
might
as the
fall.
we Hence we should always watch and pray

those occasions of sin in which
Lord exhorts us to do, in order not to fall into, Watch ye, andpray that ye enter not into tempta temptation To enter into temptation means the same as to tion?
:
find
one
s self in
the dangerof falling into sin;
we should
therefore often say to God, Lord, lead us not into tempta

tion.
But deliver us from evil 7. Sed libera nos a malo There are three kinds of evils from which we should ask the Lord to deliver us the temporal evils of the body, the spiritual evils of the soul, and the eternal evils of the
("
").
next life. As for the temporal evils of this life, we ought always to be disposed to receive with resignation those that God sends us for the good of our souls, such as poverty, sickness, and desolation; and when we ask God to deliver us from temporal evils we should always do so on condition that they are not necessary nor useful for our salvation. But the true evils from which we
"
Deus enim intentator malorum

James, i. 13. Excaeca cor populi hujus
et orate, ut
.
est; ipsc
autcm nerninem
ten-
tat."
"
ne forte
videat."
Isa. vi. 10.
"Vigilate
non
intretis in tentationem."
Matt. xxvi.
41.
62
should absolutely pray to be delivered are spiritual evils, Moreover, let sins, which are the cause of eternal evils. us be convinced of this infallible truth, that in the present state of corrupt nature we cannot be saved unless we
pass through the
is
many
tribulations with which this

tribulations
life
filled:
Through many
1
we must
enter into the
kingdom of God.
The
priest finishes the
Lord
in
Amen, which he pronounces
prayer with the word a low voice, because he
represents the person of Jesus Christ, who is the founda tion of all the divine promises.* This word is a summary
of all the petitions that have been made petitions the re of which pleases the Lord, for the more we pray petition
hear our prayers. The great when they are im but this importunity is pleasing portuned by petitions; a to God, says St. Jerome. Cornelius a Lapide even as sures us that God wishes that we should persevere in 3 this importunity in our prayers.
to
God
the
more he
will
people of this world are not pleased
FIFTH PART.
From
the Prayer
"
Libera
nos"
till
the Communion. priest recites
Immediately after the Pater
noster the
("
the prayer Libera nos, qucesumus, Domine Deliver us, which he asks the Lord for himself and for Lord"), by
all
the faithful to grant, through the intercession of the
Blessed Virgin, of the apostles and of all the saints, a continual peace during the days of the present life, so
1
"
Per multas tribulationes oportet nos intrare

Oratio,
in
regnum
Dei."-
Acts, xiv. 21.

2
"
quamvis irnportuna, plus arnica
est."
Horn, in Matt.
Vult Deus nos in oratione esse perseverantes usque ad imporIn Luc. xi. 8. tunitatem."
"
* This signifies that
the divine Mediator gives support
to
our
prayer and renders
it
efficacious.
Eu.

that his divine
63
sin
mercy may preserve them from every

("
and from
all
confusion.
He then says, Pax Domini sit semper vobiscum May the peace of the Lord be always with you"). He wishes the peace of the Lord for all his brethren, who answer him with the same wish: Et cum spiritu tuo ("And with
thy spirit"). He makes at the same time upon the chalice, with the particle of the Host which he holds in his hand,
Thomas,
tomb.
three signsof the cross, which indicates, according to St. the three days that Jesus Christ spent in the
1
The priest then drops the sacred particle into the chalice and says these words: Hcec commixtio et consccratio
Corporis et Sanguinis
entibus nobis in vitam
Domini
nostri
("
Jesu Christi fiat
accipi-
aternam!
it
May this mixture and con

of our
secration of the
body and blood
Lord Jesus Christ

life").
be to us that receive
effectual to eternal
.
.
.
Ex
plaining these words, Consecratio fiat, Bellarmin says that we do not here ask that the consecration should take place, but that it be profitable for eternal life to
those who are about to receive Jesus Christ in Holy Com munion. 3 This mixture of the holy species represents the union of the divinity with the humanity which was at first effected in the womb of Mary through the Incarna tion of the Word, and which is renewed in the souls of
the faithful
when they
receive
him
in
the
Eucharistic
Communion.
Agnus Dei, qui
takest
away
tollis peccata mundi ("Lamb of God, who the sins of the world"). Before Communion
the
Lamb
P.
"
rifice, is
1
of God, Jesus Christ, as the victim of the sac invoked, and is invoked three times, to point out
5.
3, q- 83, a.
Non enim petimus

sit
antea facta,
27-
ut nunc fiat Consecratio, sed tit Consecratio, nobis ad vitam aeternam salutaris." De Miss. 1. 2, c.

the need that
ciled with
we have God and to
of his grace, in order to be recon receive his peace.
Here follow the three prayers that precede

ion.
Commun
qui dixisti
In
the
first
prayer
Domine Jesu
("
Christe,
vobis Apostolis tuis, Pacem relinquo who said to Thy Apostles, I leave
is
Lord Jesus Christ, you peace") prayer
that he may vouchsafe to grant peace consideration of her faith, and keep her to the Church in union, according to his will, by delivering her from the
offered to
in
God
division produced by false doctrines, and from all that is in contrary to the divine will. And here the Church has
faithful should give one an troduced the custom that other the kiss of peace, to remind them that their hearts should be united in charity. Before giving the kiss of that he cannot peace, the priest kisses the altar, to show from Jesus give the peace unless he has first received it
the"
Christ, who is represented by the altar. In the second prayer, Domine Jesu Christe, Fili Dei virtue of his ador vivi, the priest asks Jesus Christ, by
able
body and blood, to deliver him from keep him always united with him.
In the
all evils,
and
to
Communion may
he beseeches the Lord that this not turn to his condemnation, but may be for the salvation of his soul and body. The Holy Eucharist protects the soul against temptations and pas
third prayer
it
sions;
in
extinguishes the
is
fire of
concupiscence that burns
our bodies, and
a powerful
remedy against the death
of the soul.
After these prayers the priest says, while invoking the name of the Lord, Panem ccelestem accipiam, et nomen I will take the bread of heaven, and Domini invocabo In order that the call upon the name of our Lord").
("
eat it when earthly food may be of benefit to us, we must we are hungry; in like manner, in order that Communion in us much fruit, we should receive it with may
produce
65
great desire to possess Jesus Christ and to love him ar As John Gerson says, we ought, at the moment dently.
which we are about to receive Jesus, invoke him anew, order to obtain the grace to receive him with great profit to our souls.
in
in
mam meam
Corpus (Sanguis) Domini iwstri Jesu Cliristi custodiat aniin vitam ccternam May the Body (Blood) of
("
our Lord Jesus Christ preserve
my
soul to
life
everlast
While pronouncing these words the priest re ing"). ceives the body and the blood of Jesus Christ. This recalls to our mind that this precious prayer body and blood are given to us as a pledge of eternal life, and as a viaticum in order to pass from this exile to our heavenly Hence when we receive Communion we ought country. to be so disposed as if we had to leave the earth at once,
to enter eternity.
SIXTH PART.
Thanksgiving.
Quid rctribuam
("
Domino pro omnibus

\
qua. retribuit mihi ?
What shall I render to the Lord for all he hath rendered unto me The priest says, For all etc., because he who receives Jesus Christ in Communion receives all the
?")
gifts
the
and all the goods that one can desire, according to words of St. Paul: How hath He not also, with Him,
given us all things.
cause
man
is
thank him. Eternal Father for the
He says, What shall I render? be not capable of thanking God as he should Jesus Christ only can worthily thank the
1
gifts that he
bestowed upon men.
adds: Calicem salu taris accipiam, et nomen Domini invocabo ( I will take the chalice of salva tion, and call upon the name of the Lord"). He suppli"Quomodonon etiam
32.
The
priest therefore
cum
illo
omnia nobis donavit
?"
Rom.
viii.

cates the Divine
Redeemer
all
to
thank the heavenly Father
for himself
and for
men.
After having taken the precious blood he renews his thanks to God in the following words: Quod ore sumpsimus,
nobis
Domine pur a mcnte capiamus,

,
et
de miiucre temporali fiat
remedium sempiternum ("Grant, O Lord, that what we have taken with our mouth we may receive with a pure mind, that of a temporal gift it may become to us an
eternal
remedy").
By this prayer the Church makes us our mouth has received this divine food and drink, our hearts may also receive them, so that they may be for us an eternal remedy that may forever heal us of all our infirmities.
ask
God
that, as
Finally the
sumpsi,
("
et
priest says, Corpus tuum, Domine, quod Sanguis quern potavi, adhizreat visceribus meis
May Thy body, O Lord, which I have received, and the blood which I have drunk, cleave to my bowels"). In
and in the last prayer called Post-commun he asks, through the merits of Jesus Christ in this ion, mystery, and through the intercession of the saint whose memory is celebrated, that this divine Saviour may al ways preserve him in this intimate union with him, and that no stain may rest on his soul, which has been nourished by a sacrament so holy and so pure. Missa est Go, the Mass is ended"); or, BenedicaLet us bless the Lord"). It is with these mus Domino words that the priest dismisses the people, just as if he
this prayer,
//<?,
("
("
Sacrifice is accomplished; and those who are while thanking God by the mouth of the ser present Thanks be to God"). To give ver, say, Deo Gratias
said,
The
"
("
thanks to
that
for
all
God,"
says St. Augustine,
"
is
to
acknowledge
to
good things come from God, and
thank him
them."
The
1
"
Deo
priest afterwards passes to the right side of the gratias agere, est sentire omnia bona a Deo data esse, et
pro ipsis
Deum
laudare."

altar,
67
and recites the Gospel of St. John: In principle erat In the beginning was the Word"). William de Verbum Bury says that it was St. Pius V. who ordained that this Gospel should always be recited at the end of Mass; as formerly some said it, and others omitted it.
("
This explanation of the prayers of Mass

viceable to
all
may be
ser
to the faitlif ul as well as to priests.
68
Account of Miraculous Discovery
Account
OF THE
MANNER IN WHICH THE BLESSED SACRAMENT, WHICH HAD BEEN STOLEN IN A PARISH OF THE DIOCESE OF NAPLES, WAS MIRACULOUSLY FOUND, IN THE YEAR 1772.
of
HAVING received information from many persons

the wonderful occurrence that
to relate,
I I
am now going
briefly
enable
me
endeavored to collect evidence sufficient to to publish an account of it; and I first ob
tained a full relation of the fact, written by a priest of the same town, who was one of the eye-witnesses of the
miracle. But not satisfied with this, I read myself the authentic process that was drawn up by the Archiepiscopal Court of Naples, by order of his Eminence
Cardinal Sersale, the present Archbishop. The process is very long, consisting of 364 pages a most careful in into the facts having been made by the vestigation officers of the court from the evidence of many priests
and lay persons,
made
all of whom, in perfect agreement, their depositions on oath. It happened on the morning of the 28th of January, in
the past year 1772, at a place called S. Pietro a Paterno, in the diocese of Naples, that the tabernacle of the parish church, in which the Blessed Sacrament was re
was found open, and that the two ciboriums, a and a small one, containing many particles, had been taken away. For several days the whole neighbor hood was in the greatest distress and grief; and though the most diligent search was made, no tidings could be
served,
large
obtained qither of the ciboriums or of the sacred par

ticles.
At
last,
on Thursday, the i8th of February, a
of the Blessed Sacrament.
69
certain youth, Giuseppe Orefice, of about eighteen years old, as he was passing in the evening near the property of the Duke of Grottolelle, saw a number of lights, which
had the appearance of bright stars. The following even ing he saw the same thing, and on coming home he told his father what he had seen; his father, however, would
not believe him.
On the following day, about an hour before sunrise, the father was passing by the same spot, with Giuseppe and his brother Giovanni (a child of eleven years), who,
See, father, the lights of turning to his father, said: which Giuseppe spoke to you yesterday evening, and you would not believe him!" On the evening of the same day, the same boys, on
"
coming home, again saw the lights in the same place. Don Girolamo Guarino, the confessor of Giuseppe Ore fice, was then informed of it, who, in company with his brother Don Diego, also a priest, went to the spot where the lights had been seen, and meanwhile sent for Ore fice, who, on coming there with his brother and a person called Tomaso Piccino, again saw the lights; but at that time the priests saw nothing. On the evening of Monday, the 23d-of February, Ore fice returned to the spot with Piccino and a man named Carlo Marotta, and met on the road two strangers, who stopped and asked them what those many lights were which they had just distinctly seen, and which twinkled like stars. They replied that they did not know; and, taking leave of the strangers, they ran in haste to mark As soon as the spot where they had seen the lights. they had marked the spot, which was distant a few steps from the hedge, and in which was a poplar-tree
higher than the rest of the trees, they went to find the two priests already mentioned, told them what had occurred, and returned all together to the spot. When they were all there, with a child of five years,
70

to the
nephew
two
priests, the child cried out:
"See,
there are the lights, which look like two candles." (Here we must observe, that the lights did not always appear in the same manner.) At the same moment
Orefice
two
stars;
saw these two lights, and said they shone like Carlo and Tomaso also saw them, and three
Other children of Signer Guarino, close to the poplar already mentioned. After this they heard the shouting of many people, who, from a stack of straw which was on the property,
were begging the priest to come and see in the stack a In the mean great light in the appearance of a flame. a woman named Lucia Marotta threw herself with time, her face to the ground on the spot where the light was
seen.
The priests and many other persons ran up, and hav ing lifted up the woman, commenced to dig the ground; but then they found nothing. The two brothers, Giu seppe Orefice, with Tomaso Piccino and Carlo Marotta, then returned to the town; and going along the Strada
Regia they heard the cries of those who had remained on the spot. Going back there, Piccino fell suddenly upon his face; and after a few steps, Giuseppe felt him self pushed forward on the shoulders, and he also at once fell to the ground. In the same way, and at the same moment, the other two, Carlo Marotta and Gio
vanni, Giuseppe
their heads
brother, also wounded, as if they

s
fell;
and all four felt had received a severe
blow with a
stick.
Having
risen,
they went forward a few steps; Giu
seppe, as also Carlo, Tomaso, and Giovanni, saw a bril liant light as of the sun coming forth from beneath the
and they all four saw rising out of this about four or five feet in height, a dove, which was almost as brilliant as the light itself: the dove,
poplar-tree;
light, to
however, gliding
down
into the earth at the foot of the
71
poplar, from which it came out, disappeared, as also did What the dove signified is not known; but it the light.
appears certain that it was something supernatural; and all the persons already mentioned gave evidence of the fact upon oath before the Vicar-General of Naples. After this, remaining in the same place, they all cried out: "See, there are the lights And going on their knees they began to seek for the sacred particles. While Piccino was scooping out the earth with his hands, they saw one particle come out white as paper. They then
!"
Don Diego Guarino came, and kneeling down he took the sacred particle and put it in a white linen handkerchief, amid the tears and devotion of all the people, who wept bitterly.
sent to call the priests.
He then began to search more carefully; and having removed some more earth, he saw a group of about forty particles appear, which had not lost their whiteness, al though they had been buried for nearly a month from
the time they were stolen. They were placed in the same handkerchief, and the earth in which they were
found was also removed.
came
now rumored about, other priests of the place to the spot, bringing with them a ciborium, cotta, In the mean time a priest stole, canopy, and torches.
It
being
and a gentleman went to Monsignor the Vicar-General to know what was to be done. An order came that the
particles should be carried in procession to the church. They did so, and arrived at the church about half-past
eleven at night, tabernacle.
when
the particles were placed in the
The people were much
This took place on the night of the 24th of February. consoled, but not fully so, be cause the greater part of the particles, as was supposed, were still wanting. But on the evening of the following Tuesday, the 25th, a small light, but very brilliant, was seen in the same
72

first,
place as at the
by many persons, country-people,
gentlemen, as also by the priests Don Diego Guarino and Don Giuseppe Lindtner, who wrote for me an ac count of the whole affair, as I mentioned at the begin This priest, being much terrified, pointed to a ning.
"O
mustard-plant which was growing there, and cried out: look at the light there, look at it Jesus, O Jesus
!
!"
Upon which the others also saw a most dazzling light* which rose about a foot and a half from the ground, and formed itself on the top into the figure of a rose. Giu seppe Orefice, who was there, affirmed that the light was so brilliant that his eyes remained for some time dazzled and dimmed. They began, therefore, to seek the remainder of the particles in that place, but found none; but on the
evening of the following day, the 26th of February, a number of lights was seen round the stack of straw by
three cavalry soldiers of the regiment called Borbone, Pasquale de S. Angelo of the diocese of Atri and Penne,
Giuseppe Lanzano, and Angelo di Costanzo of Acerra, who were all examined before the archiepiscopal court. These deposed before Monsignor the Vicar-General, that as they were riding round the royal villa of Caserta, where his majesty the king then resided, they saw on the property above mentioned several lights like shining stars." These are the very words of the soldiers,
"
as taken
down
in the process.
Moreover, on the same evening of the 26th, Signor D. Ferdinando Haam, a gentleman of Prague in Bohemia, Chancellor and Secretary for letters to the Embassy of
and Royal Apostolic Majesty, was return from the city of Caserta at about nine at night, ing along the Strada Regia, near to the above-mentioned property: he alighted from his carriage to go and see the place where he had heard the stolen particles had been found two days before. On arriving there he
his Imperial
of th e Blessed Sacra mcnt.
found many persons, and among them the priest Don Giuseppe Lindtner, with whom he was acquainted, who told him the whole history both of the sacrilege and of the miraculous discovery of the particles. Signor Haam, after having heard the priest, related that he also, eight or nine days before, on the lyth or i8th of the month, not having then heard either of the particles that had been stolen or of the lights that had been seen, was passing by this place about nine at night, and that he saw great number of lights amounting to about a thousand," and at the same time a number of persons who were standing in silence and with devotion round the lights. Being much frightened at what he saw, he asked the driver what those lights were; he replied, that perhaps they were accompanying the Most Holy Viaticum to some sick person." No," replied Signor Haam, "that cannot be, otherwise we should at least hear the bells." Hence he suspected that these lights were the effect of some diabolical sorcery, and so much the more as the horse had stopped, and would not go on a step: he therefore made the driver get down, but it was impossible to make the horse go on; it trembled all over and foamed at the mouth. At last, after many attempts, the horse, drawn away as by force out of the road which led to the ground, set off with such speed
"a
"
"
that the driver cried out:

this
?"
And
so Signor D.
seized with great fear.
Jesus, what will come of Ferdinando returned to Naples, He himself deposed the whole
"O
of this in the archiepiscopal court, as
maybe
read
in
the
process. On the evening of Thursday, the 27th, at about seven o clock, Giuseppe Orefice and Carlo Marotta went to
the place where was the stack of straw, which they found had been burned by the priests Don Girolamo Guarino and Giuseppe Lindtner, in order that they might more easily search for the missing particles
:
74
they found also Giuseppe Piscopo, Carmine Esposito, and Palmiero Novello, prostrate on the ground and weeping, because they had seen a little light appearing and then disappearing before them several times. When Orefice heard this, he knelt down, and began to recite the acts of faith, hope, and charity: when he had finished he returned with the others to see what the light was,
which, according to the deposition of Orefice, rose up about four fingers from the earth, and then disappeared After this, having put a mark as it were in the ground.
over the place where the light had appeared, so as not to be mistaken, Orefice and Marotta went to inform the
priest Don Girolamo Guarino, who came immediately to the place and found many persons kneeling there: he began to search with care about the ground on which
mark had been placed. At this moment many persons again saw the light; and Guarino, who did not see it, made the sign of the cross upon the ground, and ordered his brother Giuseppe to scoop out the earth on which the stack of straw had stood, on the left of the cross, with a pickaxe which he had in his hand; but he found nothing. However, just as they were thinking of digging in another part, Giu seppe Orefice, who was on his knees all the time, put his hand on the ground, and finding that it was soft and yielding, mentioned it to Don Guarino, who, tak ing a knife from his brother, stuck it into the ground on the spot which had been marked with the cross; and when it was at its depth, he heard a noise as if several He drew the knife hosts united together were broken. out of the ground, and with it a little ball of earth, to Struck whicli he saw many particles were attached. with fear at what he saw, he cried out in astonishment, and then fainted away; so that, as he oh!" "Oh, oh,
the
himself deposed, his sight failed him, and, losing
all
75
power over himself, the knife, with the ball of earth and the particles, fell from his hand. As soon as Guarino recovered his senses, he put the covered them up, particles in a white linen handkerchief, laid them in the hole in which they had been found; and come over for, on account of the trembling which had and especially in the arms, he was not able to stand him, The parish priest, being informed of what had upright. happened, came quickly to the spot, where he found all kneeling before this hidden treasure; and having taken better information of the event, he went back to his church, and sent a canopy, veil, a number of wax-tapers, and a chalice in which the sacred particles were put.
The
with
assistants spread the veil over a little table covered

silk,
;
this a
on which the Blessed Sacrament reposed round of persons knelt with lighted torches; and many people arrived, not only from the town, but also from the surrounding villages, with their priests, all of whom shed tears of tender devotion. In the mean time the priest Lindtner and Signor Giuseppe Guarino went off to find Monsignor the Vicar-General, and returned about ten o clock with orders to carry in procession the particles that had been found to the parish church of S.
number
so, and along the way they and thanking Almighty God. As sang, praising soon as they arrived at the church, benediction was given with the chalice in the midst of the tears and cries of devotion of the whole people, who could not leave off weeping and thanking the Lord for the great consolation they had received.
Pietro a Paterno.
They did
all
We
read
in
like prodigies in
the history of olden times of many such confirmation of the truth of the Most
Holy Sacrament. I myself, in my History of Heresies, have related many examples on this matter in the time of the impious Wickliffe, who was the first of modern
76
Account of Miraciilous Discovery.
deny the truth of this venerable Sacrament. At that time Almighty God was pleased to work many miracles to confound their incredulity, which I have inserted in the book just mentioned (chap. 10, n. 36,
heretics to
37).
spirits
Nevertheless, there are not wanting certain critical who altogether refuse to believe these ancient
"
accounts, and say, But who saw them a one should doubt the fact which I have
?"
Now,
if
such
and which was proved

of the truth of
related, with such exactness in the archi-
now
episcopal court of Naples, he can easily certify himself it by going to the town of St. Pietro a
Paterno, which
find
is
not far from the
city,
w here he
r
will
many lay persons and
ecclesiastics
who
will assure
him
that they beheld with their here related.
own
eyes the prodigies
others say what they please: for my hold the fact to be more than certain, and therefore I wished to make it known by publishing an account of it. It is true that the miracle here described does not call for any other than mere human faith; nevertheless, of all such facts grounded on human faith I do not know if there be one that is more deserving of belief than this that I have related, considering the ex treme care with which the information was taken by the Neapolitan court, and the evidence, not of credulous women, but of seventeen men, lay and ecclesiastics, who judicially deposed on oath all that they had seen with
rest, let
For the
part,
own
All these circumstances, which are so eyes. marks of truth, make the fact more than morally many Hence I hope that all those that read this certain. account will not be disinclined to believe it, but will do what they can to make it known, for the glory of the Most Holy Sacrament of the Altar.
their
own
(Ecrcmonics of
tl)c
(B. ii. ch. 1.) speaks of a work that caused to be printed at Naples in 1761, Alphonsus on the manner of celebrating Mass conformably to the Rubrics, and on the faults that are ordinarily committed, with exhortations on the disposition requisite for cele
St.
FATHER TANNOIA
brating Mass worthily, and with affections for prepara tion and thanksgiving for every day of the week. This is a work that Cardinal Villecourt (1. vi. p. i, ch. 5 et 6),
under the same year Ceremonies of the Mass, followed by acts of preparation and thanksgiving." In another place (1. iii. ch. 42) we also see that our saint, towards the end of 1768, had a work printed, entitled "Ceremo nies of the Mass," and divided into two parts: in the first he explains the Rubrics, and points out the ordi nary faults; in the second he treats of the preparation and thanksgiving. We think that there is here question of a simple .reprint of the work published in 1761, to which the author added in 1768, as a third part, his dissertation on the Honoraria of Masses, of which Father Tannoia afterwards speaks. ED.
in his
"
Tableaux
Chronologiques,"
u 1761, designates thus:
NOTICE
the following pages, which treat of the Ceremo nies of the Mass, we have thought it very useful to quote at the head of each article the text of the Rubric of the
IN
know
which our author only explains. Both the text commentary are needed so as to elucidate and supplement each other; and experience proves that one neglects too often what it is important that one should
Missal,
and
its
before
all
things.
all
notes we have endeavored to give latest decisions of the Sacred of
In the
many
the
We have added an Appendix in ten articles, which speak of the Altar and its ornaments, the Chalice and its accessories, the Vestments, the Matter and Form of the Sacrament, the Disposition of the celebrant, the Accidents that may occur, the Place and the
Time
of
It must be observed that in this treatise there tion only of the celebration of private Mass.
Congregation
Rites.
is
ques
have added another treatise of the holy bishop which he speaks of the Honoraria of Masses; of the abuses connected therewith, and the means proposed to remedy them; of public Masses with offerings, and pri vate Masses with stipends; of the use of unleavened and leavened bread; of the Value and Application of the fruit of the Mass; and of privileged Altars.--ED.
in
celebrating Mass, the Server of Mass. All this is drawn from the Rubrics of the Missal, and from the Moral Theology of our author, with some notes. We subjoin an article on the Mass celebrated in a strange church.
We
THE CEREMONIES OF THE MASS.
CHAPTER
WHAT THE
ALTAR.
i.
I.
PRIEST SHOULD DO BEFORE GOING TO THE
Preparatory Acts.
"Sacerdos
celebraturus
mentali,
absolute,
quando opus
orationi
est, et
Missam, prsevia confessione sacrasaltern Matutino cum Laudibtis

dicat."
aliquantulum vacet, et orationes inferius

(Rub. Miss.
tit.
I.
positas pro temporis opportunitate

n. i.)
THE priest who wishes to say Mass should previously have recited at least Matins and Lauds, and this under
pain of venial
1
sin,
according to the
common
opinion of
theologians, against some who assert that it would be a mortal sin. This rule is founded on an ancient cus tom of the Church; for when Innocent IV. heard of the
controversy raised on this point between the Archbishop of Nicosia and his Latin suffragans on the one side, and
Cyprus on the other, he rendered Sacerdos autem dicat Horas canonicas more suo; sed Missam celebrare, prius quam Officium
this decision:
"
the Greek bishops of
"
Ab hujusmodi autem
si
culpa veniali excusabit quielibet mediocris
causa rationabilis, puta:
dans eleemosynam postulet ut statim celebretur; si exspectet populus, aut aliqua persona gravis; si superior praecipiat, tempus celebrandi transeat, vel instet commoclitas studii, itineris, et similia." (Theol. mor. 1. 6, n. 347.) See also Dispositions of
"
the
Celebrant,"
in the
Appendix,
VI.
82

1
matutinale compleverit, non presumat." Benedict XIV. concludes that even a mortal sin may be committed if any one violates this rule habitually. He says:
"Si
quis nulla causa urgente, perpetuo id faceret, ut videretur quasi statuisse animo, numquam celebrare dicto
Matutino cum Laudibus, turn cum doctis Auctoribus concludi posset, hujusmodi sacerdotem peccare mortal2
iter."
also proper that the priest should spend some mental prayer. If he wishes to confess, he should do so before putting on the sacred vestments. Then he should make the proximate preparation on which ordi
It is
time
in
narily depends all the actual devotion that one has during the celebration of Mass. Nothing is, therefore, better than to recite attentively the psalms and the
prayers that are printed for this purpose containing the preparatory acts.
3
in the tablet
2.
"
The Preparing
of the Missal
and the Washing of Hands.
Deindc, accedit ad locum in sacristia, vel alibi praeparatum, ubi paramenta aliaque ad celebrationem neccssaria habentur;
accipit Missale, perquirit
ad ea quse dicturus
inferius
positam."
est.
Missam, perlegit, et signacula ordinal Postea, lavat manus, dicens orationem (Rub. Miss. tit. I. n. i.)
After this preparation the priest takes the Missal, searches for the Mass that he wishes to say, and ar1
Epist.
2
ad
Otton. card. Tnsc.

1.
De
"
Sacrif. Misste,
sit
3, c. 13, n. 4.
Dubitatur an
Communiter
veniale, omittere orationes ante vel post Missam. negant, quia in Rubrica non adest de illis prseceptum,
sed tantum insinuatio, cum ibi, in pneparatione Missae, solummodo dicatur: Orationes pro temporis opportunitate (hoc est, commoditate)
dicendse.
Hoc tamen non

domi
paratione, saltern
facta,
culpa non excusandum." not comprise among these prayers of mere counsel those that one recites in putting on the vestments, nor those that one should say at the end of Mass, Ch. XI. n. 14; they do not bear the title Pro temporis opporlunitate, but arc positively prescribed.
ulla prsad sacrificandum accederet, puto ab aliqua (Theol. mor. \. 6, n. 410.) Our author does
obstante, Sacerdotem, qui sine
CHAP,
i.]
Before Going
to the
Altar.
83
he also ranges the book-marks in their proper places; prepares the sacred vestments. Then he washes his hands, saying in a low voice the
1
following prayer: Da, Dominc, virtittem
inanibus
vicis
ad abstergendam
omncm
It
maculam, ut sine pollutione mentis et corporis valcam

that,
tibi servire.
must be observed
according to the
common
this prayer, as opinion of theologians, the omission of also of the other prayers which the celebrant says while on the sacred vestments, is not a grave fault;
putting from a venial yet it cannot be excused at least

3.
"
sin.
The Preparing
of the Chalice.
Deinde, prseparat calicem, qui debet essc vel atireus, vel intus inauratam, argenteus, aut saltern haberecuppam argenteam et simul cum patena itidem inaurata, ab Episcopo consecratus
super ejus os ponit purificatorium
hostia integra, quam turn velo serico, super fragmentis, et earn tegit parva palla linea, velo ponit bursam colons paramentorum, intus habentern corporale plicatum, quod ex lino tanturn esse debet, ncc serico vel
nam cum
super illud pateleviter extergit, si opus est, a

et
mundum,
auro
alio
in
medio intextum, sed totum album
et
ab Episcopo, vel
(Rub.
habente facultatem, simul

tit.
I.
cum
palla benedictum."
Miss.
n.
i.)
After having washed his hands, he prepares the chal 2 he himself places the host on the paten, but before ice;
1
De
Hcrdt
(s.
Liturg.prax.
"
torn. I. n. 195) teaches that the priest
should wash his hands and not merely his fingers, as he does at the Lotio manuum ante Missam debet fieri saltern Lavabo of the Mass.
subveniali; et
sub gravi,
si
manus
1.
sint valde
6, n. 409.)
immundae, propter revechalice;
rentiam
2
Sacrificii."
(Theol. mor.
He
places the purificator directly
upon the
and
if
he carries
with him a small spoon with which he may put a little water into the chalice at the Offertory, as such a thing is allowed (S. R. C. Febr. 6,
,
1858),
its
he places
it
Accessories,
on the purificator. See Appendix: The Chalice and 111.; and the permission to touch the sacred vessels,
x.
84
doing so he should lightly pass his thumb and forefinger around the edge, so that the loose particles may be re moved.
He
with
then covers the paten with the

1
of which, according to the S. R. C.,

silk.
pall, the upper part must not be covered
Upon the pall he puts the veil, which is to be spread out in front in such a mariner that it covers the foot of the chalice, and has folds at the sides, not in front, so that it may be more easily folded when the chalice is to be uncovered. Upon the veil he places the burse, so that its opening is towards the celebrant when he carries the chalice, and he turns over upon the burse the border of the veil in order to be able to hold the chalice more conveniently. The burse should contain the corporal; otherwise, says 2 Gavantus, the burse would be useless. One should not carry the corporal upon the veil outside of the burse with
out an apostolic dispensation; see Gavantus and Merati. It must be observed that, according to the teaching of theologians, it would be a grave sin to celebrate with a corporal that is very much soiled; and Merati says the same thing in regard to the other vestments. To
use a corporal that is a little soiled is a venial sin if one could easily procure another. The continuator of Tour4 nely says that, in case one could not otherwise say a
3
Mass
that
1
of precept,
is
it
would be permitted
soiled.
to use a corporal
very much
,
Deer. Jan. 22 Nevertheless, later on, the question was 1701. An, non obstantibus decretis a Sacra again asked in these words: Ritimm Congregatione editis, uti liceat palla a parte superiori panno
"
serico cooperta?
Permitti posse,
dummodo
and the Congregation answered, January 10, 1852: palla linea subnexa calicem cooperiat, ac
pannus superior non sit nigri coloris aut referat aliqua mortis signa. 5 In Rubr. Miss. p. 2, t. I, litt. o. 3 Merati, In Ruhr. Miss. p. 2, t. 2, n. 12. 4 De Euchar. p. 2, c. 9, a. 2, s. 8.
CHAP,
It
i.]
Before Going
to
the Altar.
85 no cross
must
also be observed that there should be
the middle of the corporal; but a cross is permitted near the border of the anterior part, where one may kiss
in
it
when
It is,
the altar
is
to be kissed.
moreover, to be remarked, that it is not allowed to place upon the chalice one s pocket-handkerchief or
anything else; and so also upon the altar nothing be placed that does not appertain to the Mass.
1
is
to
4.
The
Priest about to Put on the Sacred Vestments.

ita dispositis,
"Quibus
accedit ad paramenta, quae
non debent
esse lacera, aut scissa, sed Integra, et decenter munda, ac pulchra, et ab Episcopo itidem, vel alio facultatem habente, benedicta;
quarum
nbi calceatus pedibus, et indutus vestibus sibi convenientibus, exterior saltern talum pedis attingat, induit se, si sit Praelatus saecularis, supra rochettum, si sit Praelatus regularis, vel alius Sacerdos saecularis supra superpelliceum, si commode
haberi possit, alioquin sine eo supra vestes communes, dicens ad singula singulas orationes inferius positas." (Rub. Miss. tit.
I.
art. 2.)
After having thus prepared everything, the priest goes to the place where the vestments are kept. These 2 should be kept in the sacristy, or at least, as is per mitted by theologians, at the corner of the altar on the Gospel side; for the right of vesting at the middle of
permitted only to bishops and to cardinals; also granted to prelates who have the privi of celebrating pontifically, but to the latter only lege 3 when they use this faculty. If at the moment in which he is about to vest he wishes to make the sign of the cross, he should do so
the altar
is
this right
is
Rubr. gen. tit. xx. That is to say, in case of necessity, when, for example, there is no The vestments, however, cannot be taken to the altar on sacristy.
2
which the Blessed Sacrament

Episropornm
8
is
publicly exposed, as the Ceremonial*
directs.
S. R. C., Sept. 27, 1659.
86

is
before taking the amice; such
the opinion of Bauldry
and Tonellius.
5.
"
He Puts on
the Amice.
circa extremitates et chor-
Ac primum
accipiens
amictum
dulas, osculatur illud in medio, ubi est crux, et ponit super caput, et mox declinat ad collum, et, eo vestium collaria circumtegens,
ducit chordulas sub brachiis, et circumducens per pectus reducit et ligat." {Rub. Miss. tit. I. art. 3.)
dorsum ante
He takes at first the amice at both ends and kisses it where the cross is. If there is no cross in the middle of the amice, and no other amice can be had, Merati says, he should form a cross with his thumb and then kiss it. To kiss the cross conveniently, let him place his left hand under the middle of the amice, holding in the mean time its two ends. Let him raise the amice to his
1
mouth
so that he
his left
may
kiss the cross.
Then
raising the
he puts it on his head. After he has rested the amice on his head, he lowers it and arranges it around his neck, so that his collar may be entirely covered by it. Then he crosses the strings on his breast,
amice at
passing the right over the left; and bringing them under his arms, he passes each to the other side behind his back, brings them in front, and then ties them on the
breast.
The following is the prayer that he should say while putting on the amice: Impone, Domine, capiti meo galeam salutis, ad expugnandos
diabolicos incursus.
6.
"Turn
The
Alb.
tram brachio dextro,
alba induitur, caput submittens, deinde manicam dexet sinistram sinistro imponens, albam
1 Baldeschi remarks that this opinion of Merati is contrary to the Rubric of the Missal, as we may see further on, Ch. IV. n. i, where we
alterius rei, "In omni deosculatione, sive altaris, sive libri, sive non producitur signum crucis pollice vel manu super id quod osculandum Hence the forming of the cross may be omitted.
read:
est."
CHAP,
i.]
Before Going
to
the Altar.
87
ipsam corpori adaptat, elevat ante, et a lateribus hinc inde; et cingulo per ministrum a tergo sibi porrecto, se cingit. Minister elevat albam super cingulum circumcirca, ut honeste dependeat et tegat vestes ac ejus fimbrias diligenter aptat, ut ad latitudi;
nem
Miss.
digiti
tit.
I.
vel circiter, super terram aequaliter art 3.)
fluat."
(Rub.
Then he puts on the alb. If any one presents it to him, he inclines his head a little, holding his hands joined while receiving it. He next lets the right side of the
alb
fall
to the floor,
holding the other side on his
left
arm, so that the left

fall
hand may be
freer to vest the right

first.
arm, which should always be vested

the left side of the alb, vesting the left arm
Then he
lets
and the right hand aids
in
Prcccinge me, Do mine, cingulo puritatis, et exstingue in lumbis meis humorcm libidinis ut maneat in me virtus continenthe et castitatis.
It
is
While putting on the alb the priest says: Dealba me, Dominc, et munda cor meum, ut, in sanguine Agni dealbatus, gaudiis perfruar scmpiternis. He then girds himself with the cincture, saying:
better that the cincture should be

],
made
of linen
[rather than of silk 2 vestments.
and
it
may
be of the color of the

it
Rubricists wish the alb to be tied as soon as
is
let
down, and then
to be adjusted.
usage the priest with both hands
According to present arranges at first the
front part, so that it hangs at an equal distance above the shoes, and then only he girds himself.
The cincture, which should be doubled, is taken on the right side, and so tied that the tassels at the right side hang down as long as possible for fastening the
1
"
Congruentius uti cingulo
lineo,"
ut S. R. C. die 22 Januarii 1701
cleclaravit.
licite
2
Novissime autem permisit S. R. C. ut etiam cingula lanea adhiberi possent. Die 23 Dec. 1862, in una Ord. Carthus., n. 5326.
R. C., June
8,
S.
1709.
88
stole.

During
in
alb behind
this time the server should adjust the such a way that it hangs equally distant
above the
feet
and covers the cassock.

7.
The Maniple.
Sacerdos accipit manipulum, osculatur crucem in medio, et imponit brachio sinistro." (Rub. Miss. tit. I. art. 3.)
"
takes the maniple and kisses the cross that is in middle of it; he passes it over his left arm and the fastens it near his elbow, so that it may not hinder him
in his functions.
He
He
cum
says at the
same time:
et doloris,
Merear^ Domine, portare manipulum fletus exsultatione recipiam mercedem laboris.

8.
ut
The
Stole.
Deinde, ambabus manibus accipiens stolam, simili modo ac transversando deosculatur, et imponit medium ejus collo earn ante pectus in modum crucis, ducit partem a sinistro hu mero pendentem ad dextram, et partem a dextro humero pen"
dentem ad sinistram
I.
tibus cinguli, hinc inde ipsi cingulo

art. 3.)
sicque utramque partem stolae exremita(Rub. Miss. tit. conjungit."
He
his
thumbs and
takes tne stole with both hands, that is, between forefingers, so that the hands are distant
1
from each other about a palm; he kisses the cross that is in the middle of the stole, and separates his hands from each other about two palms and a half, and thus he will be able to place the stole upon his shoulders. Then he puts the right part over the left so that a cross is formed on his breast; he next takes with both hands the ends of the stole, and draws it down as far as his hands will reach, because in this way the cross will come just at the middle of the neck. This done, he fastens the stole at the sides with both ends of the
cincture.
1
The palm
or span
is
equal to nine inches.
ED.
CHAP,
i.]
Before Going
to the
Altar.
89
While putting on the
stole the priest says:
Rcdde mihi, Dominc, stolam immortalitatis, quam perdidi in ct quamvis indignus accedo prccvaricatione primi parentis; ad tuum sacrum mysterium. merear tamen gaudiitm sempiternum.
Merati, with many others, makes the remark that the stole be so adjusted that the cross is covered by the chasuble hence in many churches in which the sacred
;
rites are strictly
observed there
is
is
fastened to the middle

the cincture below
of the stole a
band that
tied
1
to
the shoulders, so that the stole cannot rise above the chasuble nor above the neck.
9.
"
The Chasuble.
planetam."
Postremo, Sacerdos accipit
(Rub. Miss.
tit. I.
art. 3.)
to
Lastly, the priest puts on the chasuble and takes care arrange it not only around the neck and shoulders by
drawing down the back part of it with both hands so that there may be no folds, but that it be also adjusted in front by fastening it with the strings underneath it. He says while putting on the chasuble: Do/nine, qui dtxisti : Jugiun meum suave cst, ct omis mcum
leve;
gratiaui.
ut istud portare sic valeatn, quod conscquar tucun Amen. If he wishes to carry with him a pocket-handkerchief, he should fasten it to his cincture, but under the chas uble in such a manner that it may be entirely hidden
-fac
from view. 2
It must be observed that the priest while vesting should not speak to any one; he should pay attention
1
At the present time

it
this
is
done nowhere.
Martinvcci,
c.
n. 13,
reckons
among
the faults to throw the stole over the head
down
is
the
back without arranging it at the neck, so that the cross which middle may appear above the chasuble.
2
in the
white handkerchief
is
more becoming.
go
and in a low voice the prescribed prayers by reflecting on the mysteries represented by
to recite devoutly
the sacred vestments.

* !
The following is, according to Fornici, the mystical signification at tached by the Church to the priestly ornaments the priest would do well to think of it while vesting in order the better to represent the per
;
son of Jesus Christ at the altar: "Ad revocandos in memoriam Passionis mysteria, amictus mystice significat, aut velum quo Judaei Christi faciem
tatis
obtexerunt, aut coronam spineam, aut ipsius divinitatem sub humaniamictu absconditam; alba illam vestem figurat, qua indutum Chris
tum Jesum Herodes irrisit; cingulum in horto Christum fune ligatum; manipulus vincula proponit contemplanda quibus Salvator columnae fuit ad flagellandum alligatus; stola, juxtaSoto, funes quibus Christus, crucem
bajulans, constrictus est;
coram
Pilato, aut
casula tandem, aut vestimentum purpureum vestem inconsutilem quam Christo, cruci affigendo,
Judaei detraxerunt. As for the quality of the vestments, see Appendix,
"
IV.
CH.
ii.]
Leaving Sacristy, Arriving at
tJie
Altar. 91
CHAPTER
II.
LEAVING THE SACRISTY AND APPROACHING THE ALTAR.

i.
The
"
Priest
takes the Chalice and proceeds to leave the

Sacristy.
Sacerdos, omnibus paramentis indutus, accipit manu sinistra calicem ut supra praeparatum, quern portal elevatum ante pec-
bursam manu dextra super calicem tenens, et facta reverentia cruci vel imagini illi quse in sacristia erit, capite cooperto, accedit ad altare, ministro cum Missali et aliis ad celebrandum
tus,
necessariis (nisi ante fuerint piseparata) prsecedente, superpelliceo

1
induto."
(Rub. Miss.
is
tit.
II. art.
i.)
WHEN
the priest
According to Tonellius, before taking the chalice he should with uncovered head salute the other priests.
It is true Merati contradicts this opinion of Tonellius, because by uncovering the head greater reverence would be paid to priests than to the crucifix, which is saluted with the head covered. But to this we may easily reply that the priest with his head covered shows reverence to, the crucifix for the reason that he is holding the chalice, and he would run an evident risk of throwing it down if he desired to uncover his head while bowing pro
makes the sign of the scribed by the Rubric).
vested he puts on the biretta, cross (this is, however, not pre
foundly.
chalice, he
In fact,
if
would have with uncovered head.
the priest were not carrying the to make a bow to the crucifix
He
takes the chalice by the

1
knob (ad nodum) [accordAppendix,

X.
As
to the server, see
92
it seems to me ing to the Rubric farther on], although it below the cup, that they are not wrong that take namely, between the thumb and third finger, holding
the cup with the other fingers, as in this way he can of throwing it down, the more so since avoid all
danger
the
is covered by the veil. [And, moreover, this not preceptive, since it treats of matters that Rubric is are done outside of the Mass.] he places the Holding the chalice with the left hand, hand on the burse, the opening of which should be
hand
right
turned towards himself. Upon the burse there should not be placed either handkerchief, spectacles, the key of the tabernacle, or anything similar, as the S. R. C., He holds the chalice before his Sept. i, 1703, declared. he neither touches breast, carrying it in such a way that from it. his breast nor has it far removed a Having then taken the chalice, he makes profound
reverence or
bow to the crucifix or image that is in the He does not uncover the head unless the sacristy. has already been carried to the altar. He shall chalice
walk gravely and modestly, with his eyes cast down, and the chalice should be carried at such a height that he may see his way beyond it. It must be observed that the right hand is so to be stretched out upon the burse that the fingers be united, that the elbow be not raised,
but that it rest against the body. But as there is question here of reverences, we must know that besides the prostration and genuflection three modes of reverences are to be distinguished, which are
called
and
inclinations, namely, the profound, the moderate, The profound inclination is made when the simple.
his
any one standing inclines

1
head and shoulders
in
such
be profound or moderate.
to it is not said whether the reverence is Authors agree that the profound is to be made to the cross or image of the crucifix; the moderate, to the image the other saints. of the Blessed Virgin; but the simple, to the image of
In the Rubric of the Missal
en.
ii.]
Leaving Sacristy, Arriving at the Altar. 93
way that he can touch his knees with both hands. The moderate is made when any one inclines moderately the head and the shoulders. The simple is made if only
a
This last inclination is again is inclined. divided into three kinds minimarum maxima, minimarum media, minimarum minima: they correspond to a triple
the head
cult
marum maxima)
The first (mini of latria, hyperdulia, and dulia. consists in a profound inclination of the
1
head, with a slight movement of the shoulders: it is made at the Gloria Patri, and at the name God and Jesus. The second (minimarum media) consists in notably inclining
the head only, and
is
made when
the
name
of
Mary
is
third (minimarum minima) is a simple pronounced. inclination of the head, and is made when the name of
The
any saint or
2.
of the living
Pope
is
mentioned.
The
Si
Priest goes from the Sacristy to the Altar.
autem, oculis demissis, incessu gravi, erecto corvero contigerit eum transire ante altare majus, capitc cooperto facial ad illud reverentiam si ante altare ubi celebretur Missa, in qua elevatur vel tune ministratur Sacramentum,
"Procedit
pore.
similiter genuflectat, et detecto capite illud adorat, nee ante surgat,
quam celebrans
tit. II. c.
deposuerit Calicem super corporale."
(Rub.
Miss.
i.)
After having, therefore, made a bow to the cross or to another image, he proceeds to the altar, walking with 3 gravity and modesty, with his eyes cast down. There are theologians that say that while going to the altar one may recite the Miserere; but others deny this, 3 because the Rubric does not speak of it.
The head is inclined when in the hymn Gloria in Deo is pronounced, and at Dcum in the symbol Credo * The custom generally followed in Rome is that the
1
excelsis the
word
leav
in
unum Deum.
when
priest
The ing the sacristy takes holy water and makes the sign of the cross. Congregation of Rites, consulted on this practice, answered, March 27,
1779:
It
"Si
commode
fieri
potest, se signet;
sin minus, se
abstineat."
would be well for the server to present holy water to the priest. 3 Among the faults committed at Mass St. Alphonsus enumerates
this
94
If
he passes before an altar where the Blessed Sacra is exposed he should kneel down on both knees (although Bauldry and others say that he need bend only one knee); then he uncovers his head and gives the
ment
biretta to the server, or, according to the opinion of Merati and of others, he holds it downward in his right hand, with the open side turned towards himself; after
1
having adored our Lord by a profound inclination of He does the the head, he puts on his biretta and rises. same thing when he meets a priest carrying the Blessed Sacrament. If he passes before an altar at the moment of the Ele vation, he kneels down on both knees, as has been said above, and does not rise until the chalice [or ciborium] He does the same thing when is placed on the altar.
of
Communion is distributed. When there is distribution Communion he need not wait till it is finished (S. R.
C, July
If
5,
1698).
he passes before an altar after the Consecration he
makes a genuflection, takes off his biretta, and makes a profound bow; then he puts on his biretta and rises. It is also probable that he may make a simple genuflection without uncovering his head; for then the Blessed Sacrament, hidden on the altar, may be regarded as in closed in the tabernacle. Such is the practice at Rome,
says Merati.
8
If he passes before the main altar where the Blessed Sacrament is kept, he genuflects without taking off his biretta; if, however, only a cross is on the altar, he makes
fault,
vis
E sacristia exeundo Psalmum Miserere recitare, quamnamely: aliquam orationem mentaliter dicere possit." (See Chap. XVII.
"
n. 2.)
1 Martinucci, 1. i, c. 18, n. 21, says: "Manum oblique bursae imponens, ne quid a calice decidat." 2 Praxis Urbis est optima Rubricarum interpres. (Schober, page
"
"
18, note 13.)
CH.
ii.]
Leaving Sacristy Arriving at the A Itar. 9 5

also made if there a saint whose feast held in high honor. When
is
a profound bow: this kind of

is is
bow
exposed some remarkable
relic of
being celebrated, or the relics are on the
who
is
altar on which is kept the Blessed Sacrament, it suffices for him to genuflect with out uncovering his head.
1
same
If the priest passes through the choir while there is being sung the Gloria Patri, or another verse which requires an inclination of the head, he remains standing,
and
inclines reverently.
If
salutes
them on both
sides
the clergy be present, he of the choir with head

lets
covered.
If
he meets a priest
who
has just said Mass, he
him pass on the right and salutes him, but without un covering and without stopping.
he passes before a Cardinal, or the Archbishop of the Province, or the Bishop of the diocese, or an Apostolic Legate, or a King, or some other great personage, he salutes him by a moderate inclination, without however
If
uncovering his head. Finally, it must be observed that if the priest does not carry the chalice, he should go to the altar with his hands joined before his breast, and make all the rever ences with his head uncovered.
3.
The
Priest arrives at the Altar.
"Cum pervenerit ad altare, stans ante illius infimum gradum caput detegit, birretum ministro porrigit, et altari, seu imagini Crucifixi desuper positae, profunde inclinat. Si autem in eo sit tabernaculum Sanctissimi Sacramenti,genuflectens debitam facit
reverentiam."
1
(Rub. Miss.
tit. II.
n. 2.)
As for the reverence due to the relic of the True Cross, the following the decision that has been given: "Si loco principe reliquia Sanctissimae Crucis super altare fuerit exposita, tune transeuntes ante
is
illam,
unico genu usque ad terram flexo, venerare debent

solocapitis inclinatione,
(S.
si
diversimode vero
custodia."
praefata reliquia recondita erit in
R. C., 7 Mali 1746.)
g6

before the
at the altar, the priest stops at the first step, uncovers his head, and
Having arrived
foot of
it,
gives the biretta to the server. If he also wears a skull-cap he

it is
must take it off, unless him by an apostolic dispensation to wear permitted it during Mass; in this case he may wear it till the Canon, and may put it on only after the Communion. It must
be observed that no one, even
to
if
a bishop,
is
permitted
wear the skull-cap during Mass without an apostolical indult, as appears from several decrees cited by Gavantus (Part II. tit. 2, n. 2, lit. f), and from the decree ap proved by Urban VIII. and placed at the beginning of
the Missal.
1
He makes
ment
is
a profound inclination
if
the Blessed Sacra
not on the altar; for if it is there, he genuflects on the first step, as has been said above, without below, any other reverence of the head; this is in accordance
with the
4.
common
practice.
The
Priest ascends the Steps of the Altar places the Chalice.
whereon he
sistit
ascendit ad medium altaris, ubi ad cornu Evangelii calicem, extrahit corporale de bursa, quod extendit in medio altaris, et super illud calicem velo coopertum collocat,
"Tune
bursam autem ad cornu Evangelii. Si in altari paramenta accipit, hoc idem facit, antequam descendat ab altari ut Missam
inchoet.
Si est consecraturus plures hostias pro communione facienda quse ob quantitatem super patena manere non possint, locat eas super corporale ante calicem, aut, in aliquo calice consecrate,
"
vel vase
mundo benedicto, ponit eas retro post calicem, et alia patena, seu palla cooperit." (Rub. Miss. tit. II. n. 2 et 3.)
1 St. Alphonsus gives some other details on this subject in his Moral Theology, 1. 6, n. 396. 2 This practice raised doubts, and the Congregation of Rites having In accessu et recessu, been consulted, answered, November 12, 1831:
"
in
piano
est
genuflectendum
occurrat,"
in
infimo autem gradu altaris, quoties
genuflectere
CH.
ii.]
Leaving Sacristy, Arriving at tJie Altar. 97
then ascends the steps of the altar, in the middle, always beginning with the right foot. Having arrived at the middle of the altar, he puts the chalice on the
1
He
Gospel
it
side,
it
takes the burse with the left hand, and tak
ing out of
the corporal with the right hand, he places on the altar. Then with the left hand, which is al
ready holding the burse, he places it on the Gospel side, and so places it between the candles that its opening be towards the Epistle side, and the wax of the candles may not fall upon it. Then with his two hands he extends the corporal upon the sacred stone, which is in the middle of the altar, so that its extremity is distant about the width of a finger from the front part of the altar. In this way there is no
danger that the lace of the corporal will cling to the vestments of the priest, who in his movements might thus upset the chalice. If there is on the corporal an embroidered cross, this part should be placed in front
so that he
kissed."
may
kiss the cross
when
the altar
is
to be
This done, the priest places the chalice on the corporal with both hands, that is, he holds with the left hand the foot of the chalice at the knob, and with the right he raises the veil by taking it at its extremity, and thus
transfers the chalice, raised about half a
1
palm from the

22,
Here no
22).
inclination to the cross
is
to be
made (Schober, page
note
2
Baldeschi, p.
I. art. 3,
n. 27,
recommends
is
that the corporal be so
extended that the
last fold
that
towards the celebrant and the front
there be danger of losing the fragments that
and the same be first closed, lest may have inadvertently remained. Bauldry, p. 3, tit. 2, n. 3, and Hagerer, tit. 2, n. 2, say that it is a fault against the Rubric not to unfold it immediately and to wait till the Offertory. The same must be said if any one does not
of the altar be the last opened;
open the front fold of the corporal, but keeps it closed till the Offertory; because the Rubric says nothing of this practice." (Schober, page 23,
n. 23.)
98
TJie Ceremonies
of the Mass.
it
Gospel side to the middle. When he raises a little the veil so that it
the foot of the chalice.
is
in the
middle
may
not slip under
He
places the chalice
more
towards the back than towards the front, and the chalice should be covered on all sides with the veil, so that when he kisses the altar it may not be in the way;
is far more necessary after the Communion, because then the chalice is also covered with the burse. The chalice should always stand on the sacred stone, namely, in a direct line in the middle of the altar. It must be here remarked that without an apostolical dispensation
this
the corporal should not be carried outside of the burse on the veil. See Gavantus, p. 2, n. i, lit. o, and Merati,
p. 2, tit. 2, n. 12. If
munion
(if
several particles are to be consecrated for the Com of the people, and they can be held on the paten they are few they can be placed on the paten below
the large host), they are placed on the corporal before the chalice on the Gospel side, so that they may not be outside of the sacred stone; or they may be placed in
a ciborium or another chalice, which is then put behind the chalice: if it is a chalice, it is to be covered with a pall; but if it is a ciborium, it should be covered with its
own
5.
lid.
The
Priest opens the Missal, then descends of the Altar.
to the
Foot
"Collocate calice in altari, accedit ad cornu Epistolae, Missale super cussino aperit, reperit Missam, et signacula suis locis accommodat. Delude, rediens ad medium altaris, facta primum Cruci reverentia, vertens se ad cornu Epistolae, descendit post
infimum gradum
Miss.
tit. II.
altaris, ut
ibi
facial Confessionem."
(Rub.
n. 4.)
The
chalice having thus been put in
its
place, the
in-
priest joins his
hands and makes a simple (maxima)
CH.
ii.]
Lea ving Sacristy
A rriving at the A Ita

2
r.
99
clination
to the cross; this
he does whenever he leaves
the middle of the altar or returns to the middle, unless a little before his arrival or after his departure the Ru
bric prescribes the kissing of the altar or the making of another inclination, as when the Credo is said. Im
mediately after having made this reverence, he joins his hands, putting the right thumb over the left in the form of a cross, and goes to the Epistle corner. He
opens the Missal, again looks for the Mass that is to be 4 said, and having verified the book-marks, he returns to the middle of the altar with his hands joined before his There he makes to the cross a moderate (not breast.
profound) reverence, according to the more
1
common
(See
The Rubric
The
of the Missal does not prescribe this inclination.
Schober, page 24, n. 26.)

2
inclinations
when
the priest leaves the middle of the altar or
returns to the middle must be omitted; for the Rubric prescribes the reverence only twice: (a) before the priest descends from the altar to
begin Mass,
tit.
"
facta
(b)
primum
if
"
2, n. 4;
and
the Missal himself,

the practice in
3
Rome
cruci reverentia," says the Rubric, part II. he passes before the middle of the altar, carrying caput cruci inclinat (Rubr. tit. 6, n. i). Such is (see Schober, page 24, note 27).
"
Videant rectores ut bona Missalia Schober (page 26, n. 28) says: habeant requiritur, i. Adprobatio Ordinarii, qune attestari debet, editionem comparatam fuisse cum editione Romana et eidem conformem esse; 2, Ne sit antiquata sed ex recentioribus editionibus."
"
What is to be thought of those that are accustomed nearly always to say the whole Canon by heart? Schober answers (page 27, n. 28): Sine dubio in re tarn gravissima saltern interdum periculo lethaliter
"
peccandi se exponunt. Canon ex libro legatur.

totus
...
Ipsa Rubrica saltern indirecte requirit ut Si tamen quidam auctores requirunt, ut
Canon ex
libro legatur et
non memoriter
recitetur; id
non
ita
rigide intelligi debet, ut aliqua pauca ejusdern verba,
maxime
quae
cum
gestibus conjuncta sunt, non possint memoriter recitari, dummodo probe sciantur, aut ex praecedenti obtutu bene recenterque fuerint memoriae
trad ita."
4
"
An,
in Missis privatis, permitti possit
ministro aperire Missale et
invenire
Missam
?"
To
7,
this question the

"
Congregation of Rites an
Rubricae."
swered, September
1816:
Negative, et serventur
ioo
opinion, without raising the eyes to the cross, and with out stopping to say some prayer before descending from
the altar.
Having made a reverence

wards the Gospel
side, that
to the cross, he
moves
to
not turn his back to the cross or the tabernacle, and with his face towards the Epistle corner, his eyes cast down, and his hands
he
may
joined before his breast, he descends to the foot of the altar below the lowest steps; the more altar steps there are, the more should he turn towards the Gospel side,
in
find
order that, descending in an oblique direction, he may himself at the middle before the altar when he
arrives at the lowest step.
than three steps he

step, or
may
But if the altar has more remain standing on the third

is
upon the step that
ever, the altar has only
one
more convenient. If, how step, the priest moves back
little and remains standing on the floor below the lowest step. It must be remarked that the priest should not descend from the altar before the candles have been lighted.
In regard to the
1.
number and
quality of the candles required, see

II. n. 3.
Moral Theology,
6, n. 394.
See also Appendix,
CHAP,
in.]
The Beginning of the Mass.
101
CHAPTER
III.
THE BEGINNING OF THE

I.
MASS.
The
Priest,
with his Hands joined, makes an Inclination or a Genuflection.

descenderit sub infimum
"Sacerdos,
cum primum
gradum
altaris,
convertit se ad ipsum altare, ubi stans in medio, junctis manibus ante pectus extensis et junctis pariter digitis, et pollice dextro super sinistrum posito in modum crucis (quod
semper servatur. quando junguntur manus, praeterquam post

Consecrationem) detecto capite, facta prius Cruci vel altari profunda reverentia, vel si in eo sit tabernaculum Sanctissimi Sacramenti, facta genuflexione, erectus incipit Miss. tit. III. n. i.)
Missam."
(Rub.
priest having descended to the front of the last step, turns his face to the altar and stops in the middle, with his hands joined before his breast, without touch
THE
ing the chasuble; in order to do this more easily, he should keep his elbows nearer to the breast than to
the sides.
To
join the hands, the fingers should be
extended and
joined, so that each finger touches the same finger of the other hand; for example, the forefinger of the right hand should touch the forefinger of the left hand, and
Moreover, the right thumb should be placed upon the left thumb in the form of a cross, so that there remains no space between the This should be observed every time that the fingers.
so on with the other fingers.
hands are joined, except after the Consecration, when the thumbs and the forefingers are to be joined, and the
IO2
extremities of the fingers should be held more towards the face of the celebrant than towards the altar.
He makes
to the cross a
1
profound inclination of the

is
body or a genuflection, the tabernacle.
if
the Blessed Sacrament
in
When he genuflects, he lowers the knee near the heel of the left foot; and when he stands, the feet should be not far apart, but joined.
2.
"
The
Priest
makes the Sign
of the Cross.
Stans igitur celebrans ante infimum gradum altaris, ut supra, producens manu dextra a fronte ad pectus signum Crucis, dicit hi nomine Pain s, et Filii, et Spiritus Sancti. intelligibili voce Amen. Et postquam id dixerit, non debet advertere quemcum:
que in alio altari celebrantem, etiamsi Sacramentum elevet, sed continuate prosequi Missam suam usque ad finem. Quod item observatur in Missa solemni, et simul etiam a ministris.
"Cum
aliis
benedictionibus
seipsum signal, semper sinistram ponit infra pectus; in cum est ad altare, et benedicit oblata, vel
aliquid aliud, ponit earn super altare, nisi aliter notetur. Seip sum benedicens, vertit ad se palmarn manus dextrae, et, omnibus
illius digitis junctis et extensis, a fronte ad pectus, et ab humcro Si vero alios, vel sinistro ad dextrum, signum Crucis format.
rem aliquam
benedicit,
parvum digitum
;
vertit ei cui benedicit,
ac benedicendo, totam
observatur."
manum dextram
tit.
extendit,
in
5.)
digitis pariter junctis et extensis
quod
4 et
omnibus illius omni benedictioue
(Rub. Miss.
III. n.
Then standing erect, he makes the sign of the cross, and holding the left hand below his breast, he signs himself with the right hand, moving it from the fore head to the breast and from the left shoulder to the right shoulder, saying in a loud voice: In nomine Patris, etc., and while saying Amen he joins his hands. It must be observed that the cross must be formed
with the three fingers of the right hand that
1
is
extended;
be
According
to note
2,
page
96, this genuflection is to
made on
the lowest step.
CHAP,
in.]
The Beginning of the
1\Iass
103
but
all
thumb be separated from
the fingers should be joined, nor should the the forefinger: and when the
priest signs himself he turns the palm of the hand to wards his face; but if he makes the sign of the cross on
the book, the palm is to be turned towards the book. Moreover, if he forms the cross only with one hand, he
never holds the other that is not employed extended ii the air, but holds it either on his breast, or on the altar, or on the book: on the breast when he signs himself, or blesses the assistants or something that is near the altar, such as incense; or the book, when he signs the book: but he puts it on the altar when he makes the sign of the cross over anything that is placed on or near the
altar;
for
instance, ashes, candles, palm, or

etc.
the sub-
deacon after the Epistle,
He places his hand also on the altar when he turns the leaves of the Missal, or while standing at the altar, he does some other action with one hand only.
If, before the priest begins Mass, the Elevation happens to take place at a neighboring altar, while he is arranging the chalice and looking for the Mass, he continues to do
what he
kneels
is
down on
doing. Then he descends to the floor and the lowest step. But if he has already
made
done
at the other altars;
the sign of the cross, he no longer heeds what is that is, he makes neither a
genuflection nor an inclination. The celebrant should pay attention not to pronounce too fast what he is to say in a loud voice, so that what
he says
may
be understood; nor should he pronounce
it
too slowly, lest those present might be annoyed. He should not spak so loud as to disturb the priests
that are celebrating, or are engaged in hearing confes but his voice should be sions in the same church;
1
"
Neque
tarn
sit,"
adds the Rubric,

403.
submissa (voce), ut a circumstantibus audiri non posp. I. tit. XVI. n. 2. Conf. theol. mor. S. Alph.
lib. 6, n.
04

who may
low
grave, uniform, clear, and intelligible, so that those are not far from the altar may understand him, and
be excited to devotion.
What
is
to be said in a
tone, he should pronounce in such a manner that the celebrant may hear himself, and may not be heard by those around the
according to the Rubric. The obligation of thus varying the voice binds under pain at least of venial sin, against the opinion of a few who falsely suppose that such Rubrics are not preceptive, although, as we have remarked above, all the Rubrics to be observed within the Mass are preceptive, and bind even under a grave fault, if the matter is grave.
altar,
1
3.
"
The
Priest recites the

:
Psalm Judica Me.

;
Postquam dixerit In nomine Patris, etc., ut supra jungens iterum manus ante pectus, pronuntiat clara voce antiphonam, Introibo ad Altare Dei. Minister vero retro post eum ad sinistram genuflexus et in Missa solemni ministri, hinc inde stantes
prosequuntur
Sacerdos,
tro,
Ad Deum, qui Icetificatjuventutem meam. Deinde eodem modo stans, incipit, et prosequitur cum minisalternating psalmum Judica me Dens, usque ad finem, cum
:
Gloria
in
ministris, ut supra.
finito repetit antiphonam Introibo, cum Qui Psalmus nunquam praetermittitur, nisi Missis Defunctorum, et in Missis de Tempore a Dominica
Patri.
Quo
Passionis inclusive usque ad Sabbatum Sanctum exclusive in quibus semel tantum dicta antiphona Introibo cum ministris, ut supra, Sacerdos statim subjungit: V. Adjutorium nostrum, etc., ut infra. Cum in fine Psalmi dicit, Gloria Patri, etc., caput Cruci inclinat.
:
Repetita antiphona Introibo, dextra manu producens signum Crucis a fronte ad pectus, dicit: V. Adjutorium nostrum in no
"
mine Domini; R. Qui fecit ccehtm

III. n.
et
terrain."
(Rub. Miss.
tit.
6 et
7.)
The
priest says in a clear
and
intelligible voice the
antiphon Introibo ad Altare Dei and the psalm Judica as far as the prayer Aufer, etc. In the mean time he repre1
See Theol. Moral,
lib. 6, n.
413.
CHAP,
mi

mind the end
to
105
sents to his
which
all
the rest of his
actions should be directed, that is to say, to the offering of the sacrifice, the dignity and sanctity of which sur
pass all that one can imagine. The psalm Judica is omitted in the Masses of the Dead, and from Passion
Sunday inclusively to Holy Saturday exclusively. But on the feasts of the saints that fall within Passion Week this psalm must be said, as also in the votive Masses that are celebrated in the same week, even if the votive Masses are de Passione or de Cruce. At the Gloria Patri a simple inclination of the head is made, which is called, as has been mentioned above, minimarum maxima: this should always be observed
when
this versick
is
recited.
After having repeated the antiphon Introibo, he signs himself with the sign of the cross, saying, Adjutorium nostrum in nomine Domini; these words are so distributed
that when he says Adjutorium, the hand touches the fore head; when he says nostrum, the breast; when he says in
nomine, the left shoulder; shoulder.
and when Domine, the right
4.
The
"
Priest
recites
the Confiteor and
what follows
it,
as
far as the
Prayer Aufer a Nobis.

dicit
Deinde,
altari se
profunde inclinans, junctis manibus

;
Confiteor Deo, ut in ordine Missae
stans inclinatus, donee

ereatur;
dicit
et prosequitur, eodem modo a ministro vel ministris dictum sit Mis-
cum incipitur a ministris Confiteor se erigit. Cum Mea culpa, ter pectus dextra manu percutit, sinistra infra
pectus posita. Facta a circumstantibus confessione, Celebrans stans re"
spondet Misereatur
vestri, etc.
Deinde producens manu dex

:
tra a fronte ad pectus signum Crucis, dicit Indulgentiam, etc. Et stans inclinatus junctis manibus prosequitur,/?^/^ tu converstts, et
quae sequuntur in Ordine Missae, clara voce usque ad Orationem, Aufera no&is>etc.; etcum dicit Orewus, extendit et jungit manus." (Rub. Miss. tit. Ill, n. 7 and 10.)
io6

1
he says the Confiteor he holds his hands joined, and he inclines so profoundly that he can touch the knees with his hands; he re mains thus inclined till the Misereatur tui, etc., has been said; then he answers Amen, and assumes an erect pos
as has been said above,
ture.
It is
When
not permitted while saying the Confiteor to add

2
name of another saint, or even of a patron; nor when he says vobis fratres and vos fratres should he turn But in a solemn Mass, when the cele to the server.
the
3
brant says
little
vobis fratres and vos fratres, he should turn a towards the ministers; and he observes the same thing while saying the Misereatur, according to the opinion of Gavantus, Rub. 12. When he says Mea culpa, etc., he strikes his breast three times with all the fingers of the right hand joined Merati together, holding his left below the breast. of the practice of striking the does not disapprove breast with the open palm of the hand, but the common opinion wishes that the fingers be joined together. It must be here observed that the breast should not be struck with great violence. Having said mca maxima culpa, he immediately joins his hands.
After the server has finished the Confiteor, the cele brant continues saying Misereatur vestri, etc.; and when he says Indulgentiam he signs himself with the cross, so arranging the words that at Indulgentiam he touches
his forehead; at absolutionem, his breast; at remissionem,
Page 93. There are various decrees forbidding the adding to the Confiteor of the name of a saint. However, the S. C. R., through a special favor, If has allowed religious communities to use the name of the founder.
2
the priest celebrates without a server, he should not say the Confiteor
twice.
3
According to the Rubric of the Mass which

it is
is
celebrated by a
bishop, Pater,
not allowed the ministers to say:
tibi vel te
Reverendissime
CHAP,
in.]
107 and
his left shoulder; at pcccatorum nostrorum, his right; at tribuat, etc., he joins his hands.
his breast
Afterwards the celebrant with his hands joined before remains moderately inclined, and says: Deus
It must be .remarked that these vershould not be said too fast, as some priests and servers are accustomed to do; for it is not proper for one to begin before the other finishes. And if the ser ver does not know the words, the celebrant should sup He does not stand erect until he has said ply them. Oremus; but while saying Oremus he opens his hands and again joins them. Then standing erect, he says in a low voice Aitfer, and ascends the altar, raising at first the right foot, and slowly ascends so that when he reaches the middle of the altar he has finished the prayer.
tu conversus, etc.
sicles
io8
CHAPTER
THE INTROIT,
i.
IV.
IN EXCELSIS.
KYRIE,
AND GLORIA
The
Priest says the Prayer Oramus Altar.

dicit:
te,
and kisses the
"
Dum
Aufer a nodi s,
altaris
;
etc.,
ascendit ad
medium
et ibi inclinatus,
celebrans junctis manibus, manibusque item
junctis super eo positis, ita ut digit! parvi dumtaxat frontem, seu medium anterioris partis tabulae seu mensae altaris tangant, residue manuum inter altare et se retento, pollice dextro super
sinistrum in
tur
modum
crucis posito (quae
omnia semper observan-
cum manus junctae super altare ponuntur), secreto dicit: Oramus te Domz ne, etc.; et cum dicit: Quorum reliquics hie
manibus extensis
servatur,
aequaliter hinc
stmt, osculatur altare in medio,
inde super eo positis;

altare
:
quod semper
junguntur.
sed post Consecrationem pollices In omni etiam deosculatione, sive

rei,
quando osculatur ab indicibus non disaltaris, sive libri

>
sive alterius
super id
non producitur signum crucis, pollice vel manu, osculandum (Rub. Miss. tit. IV. n. I.) quod
est."
HAVING arrived
inclines
altar, so that the
middle of the altar, the priest and places his hands joined on the moderately
at the
small fingers touch the front of the
altar, and the other fingers rest on the edge, the right thumb being held on the left in the form of a cross. This
should always be observed as often as it is prescribed that he should place his hands joined on the altar, even after the Consecration; but then in this case the thumbs should never be disjoined from the forefingers. Care should be taken that the little fingers that touch the front part of the altar be not separated from the other
fingers.
CHAP,
iv.]
Introit, Kyrie,
and
Gloria.
109
He When
in this posture Oramus te Dornine, etc. he says Quorum Reliquite hie sunt, he extends his hands, which he puts on the altar as far as the wrist, on both sides, a little outside of the corporal, and bend ing his head in a straight line he kisses the altar in the middle, and not on the side. This he should always do when the altar is to be kissed; but after the Conse In order cration the hands are placed on the corporal. that the altar may be more easily kissed, it will be necessary to move back about a foot; this is also to be
recites
observed when a moderate or profound inclination or a genuflection is to be made. Care must be taken to kiss the altar; for some, in order to avoid the inconvenience that they feel in bending the head as far as the altar,
kiss the air; this a great fault.
2.
The
"
Priest reads the Introit, and recites the Kyrie eleison.

altari,
cornu ejus sinistrum, id est, et producens a fronte ad pectus signum Crucis, incipit intelligibili voce Introittim Cum dicit Gloria Missae, et prosequitur junctis manibus. Patri tenens junctas manus, caput inclinat versus Crucem. Cum repetit Introitum, non signat se ut prius et eo repetito, junctis manibus ante pectus accedit ad medium altaris ubi
Osculato
;
accedit ad
Epistolae
ubi,
stans
versus
altare,
stans versus illud similiter manibus junctis, dicit eadem voce ter Kyrie eleison, ter Christe eleison, et iterum ter Kyrie eleison,
alternatim
solus novies
cum
ministro.
Si
minister non
tit.
respondeat, ipse
dicit."
(Rub. Miss.
IV.
n. 2.)
Having kissed the altar the priest joins his hands, and without making any inclination to the cross he goes at a natural walk to the Epistle corner, continuing to say et omnium Sanctorum, etc., as appears from the Rubric
that says: Osculato altari accedit ad cornu ejus sinistrum. When he arrives at the place where the Missal is, he
turns toward it, and with his body and his head erect he begins the Introit (not, however, while still walking)
loud voice, signs himself with the sign of the cross, his hands joined continues it in the same tone of voice. high At the Gloria Patri he makes towards the cross a sim ple minimarum maxima inclination, but does not raise
in a
and with
his
eyes;
and thus remains
making
little,
this inclination
While till the Sicut erat. he should also bend his body a
and more natural.

not
according to the practice more commonly received While he repeats the Introit he does
is
make the sign of the cross. Gloria Patri in the Introit
omitted only
in the
Masses of the Dead, and from Passion Sunday till Easter it is said only in Masses of the saints and in votive Masses; during the Paschal time two alleluias are
added. After the Introit, while walking with his hands joined and at his natural pace, and therefore with his right side turned towards the altar, he goes to the middle, where in a loud voice he says alternately with the server three
times Kyrie eleison, three times Christe eleison, and again three times Kyrie eleison. He should, however, take care not to begin until he has arrived at the middle, and has made to the cross a simple minimarum maxima inclina
without, however, raising his eyes. This must be observed as often as he passes to the middle of the altar or leaves it, unless a little before leaving it, or a little after reaching it, the making of a bow is prescribed in the Missal; for example, if the altar is to be kissed or after the Gospel the Credo is to be said, because at the And so also when on word JDeum a bow is prescribed.
1
tion,
the
Ember days
after Pentecost Gloria in cxcelsis
Deo
is
separately (without Kyrie}, because at the word Deo an inclination is prescribed.

to be said
Post made, as the Rubric prescribes none: Introitum redibit ad medium altare, ac nullam cruci faciens reverentiam,
1
No
inclination
is
to be
"
junctis
semper manibus,
lib.
i.
recitabit
Kyrie
eleison simul
cum
ministro."
(Martinttcci,
c.
18, n. 39.)
CHAP,
iv.]
Introit, Kyrie,
and
Gloria.
1 1 1
3.
The
Priest recites the Gloria in excelsis.
et
Dicto ultimo Kyrie eleison, Sacerdos, stans in medio altaris, manus extendens, elevansque usque ad humeros (quod in omni manuum elevatione observatur), voce praedicta incipit, si dicendum sit Gloria in excelsis. Cum dicit Deo, jungens ma nus, caput Cruci inclinat; quo erecto, stans junctis manibus ante pectus, prosequitur usque ad finem. Cum dicit Adoramus
Gratias agimus tibi, etjesu Christe, Suscipc deprecationem nostram, et iterum, Jesu Christe, caput Cruci inclinat. Cum dicit, in fine Cum sancto Spiritu, seipsum a fronte, ad pectus
te,
signat,
Miss.
tit.
interim absolvens In gloria IV. n. 3.)

last
Dei
Patris,
Amen.
(Rub.
The
Kyrie having been said, while yet standing
erect at the middle of the altar, he says Gloria, extend ing his hands the width of his body and raising them
to the height of his shoulders, so that they do not pass 1 higher than his nose; when he says in excelsis he joins them before his breast, 2 but at the word Deo he inclines
without, however, raising his eyes. Merati wishes this inclination to be the simple minimarum minima; but it seems to me that the simple minihis head,
martini
maxima
this
when more
is required, just as at Gratias agimus, inclination is made at the word Deo: the
so since Merati himself says that on the Saturday within the Octave of Pentecost, when he arrives at the middle of the altar in order to say the Gloria and the
Credo, no inclination is to be made, because immediately at the word Deo, which is said in the Gloria and the
1
in
The Rubric says (i. c. n. 3): Elevansque usque ad humeros (quod omni manuum elevatione observatur)" ;Caerem. Episcop. lib. ii. cap.
"
"
38: Elevatisque manibus ad altitudinem humerorum." According to the Rubric of the Missal, the hands are again to be Merati (p. ii. tit. 4, n. 10), follow joined when the word Deo is said.
8, n.
2
ing this Rubric, writes:

praestat:
"
Dum sacerdos
common
profert
vocem
illam
Deo duo
alterum est jungere manus ante pectus de more; alterum vero

caput;"
est inclinare
this is the
opinion of the Rubricists.
1 1
Credo, an inclination
this inclination
must be made; and he wishes that should be the simple minimarum maxima. It must be observed that those do wrong who lower their separated hands and place them on the altar; be cause the hands are to be immediately disjoined, and without lowering them are to be held in such a way that one palm faces the other, and the hands do not reach higher than the shoulders. After having said Gloria in excclsis Deo, he continues
hymn, remaining in the same posture and holding hands joined before his breast till the end. But when he says Adoramus te, Gratias agimus tibi, and Jesu Christe, Suscipe deprecationem nostram, and again Jesu Christe, he makes a simple minimarum maxima inclina At the end, when he says Cum sancto Spiritu, etc., tion. he makes the sign of the cross, so distributing the words that at the words Cum sancto he places his right hand on his forehead; at the word Spiritu, he places it below the breast; at the words in gloria, he conveys it to the left shoulder; at the words Dei Patris, he transfers it to the right shoulder; and at the word Amen, he joins his hands. But Tonellius and others, with whose opinion Merati seems to concur, say that the joining of the hands may be omitted, because they are to be disjoined immedi ately, and such a joining is not prescribed by the Rubric. And the same thing holds good, after the
the
his
Credo
is
the Sanctus, and at the Memento for the

1
finished, at the Benedictus qui venit, etc., after Omni benedictione ccdesti, because at
Dead
the hands
must be immedi
ately disjoined. The Gloria is always said when the Te Deum was said in the Office; but it is omitted in Masses of the Dead
1
St.
Alphonsus seems
to admit either opinion.
It is
certain that the
Rubric does not prescribe that the hands be joined in the case above The Congregation of Rites, consulted on this point, mentioned. Serventur Rubricae." answered, November 12, 1831:
"
CHAP,
iv.]
Introit, Kyric,
and
Gloria.
113
and
Masses, except in Masses of the Blessed on Saturdays, in Masses of the Angels, or in Virgin Masses that are solemnly celebrated pro re gravi;* and
in votive
1
otherwise if it is expressly prescribed in the Missal, as on Thursday and Saturday of Holy Week, on which
days the Gloria

in
1
is
recited,
although the Te
Deum was
is
not
said in the Office, because on those days the Office
not
accord with the Mass.

Also when Masses are celebrated within any octave of the Blessed The same holds good for the votive Masses of the saints that
"Pro
Virgin.
8
are celebrated within their octaves.

re gravi, vel
dicatur Missa
cum
(See Schober, page 39, note 7.) pro publica Ecclesiae causa, dummodo non paramentis violaceis." (Ruhr. gen. tit. VIII. n. 4.)
14
CHAPTER
V.
THE PRAYERS.
i.
The
"
Priest salutes the People, saying
Dominus vobiscum.
Dicto hymno Gloria in excelsis, vel, si non sit dicendus, eo omisso, celebrans osculatur altare in medio, manibus hinc inde super eo, ut supra, extensis; turn illis ante pectus junctis, et demissis ad terram oculis, vertit se a sinistro latere ad dextrum
versus populum, hoc est per earn parteni quae respicit cornu Epistolae, et, extendens ac jungens maims ante pectus, ut prius,
dicit
"
Orientem versus populum, celebrans, versa ad populum, non vertit humeros ad altare, cum dicturus Orate fretires ; Ite Missa est ; vel est, Dominus vobiscum; daturus benedictionem sed, osculato altari in medio, ibi exfacie
;
voce praedicta Si altare sit ad
Dominus vobiscum.
pansis et junctis manibus, ut supra, salutat populum, et dat benedictionem." (Rub. Miss. tit. V. n. i et 3.).
AFTER the Gloria, or if it is omitted, after the Kyrie, the celebrant, with his hands (not only his fingers) rest ing as far as the wrists exclusively, on both sides of the altar, outside of the corporal, as has been said above (Chap. IV. i), kisses the altar, and then with his hands
again joined before his breast, and with his eyes cast down, but not closed, so that he can see about three feet beyond the steps of the altar, he turns from the Epistle side to wards the people, and standing in the middle, he extends his hands so that one palm faces the other, and he joins them, all the fingers being joined and straight, but the hands are not extended beyond the width of the shoul ders, and immediately in an intelligible voice he says Dominus vobiscum, but he does not incline the head nor
CHAP,
v.]
The Prayers.
1 1
lean against the altar: this should be observed in all similar cases. It must be remarked that spectacles should be taken off and put on the altar outside of the corporal before the celebrant turns towards the people.
1
If the altar is placed in such a manner that the cele brant faces the people, he does not turn to them, but having kissed the altar, he salutes or blesses them in the
prescribed words.
2.
The
Priest recites the Prayer.
"
Et cum
per
eamdem viam ad
pectus,
Et junctis ut prius manibus, revertitur spiritu tuo. librum, ubi, eas extendens et jungens ante caputque Cruci inclinans, dicit Or emus turn extendit
pectus, ita ut
et digitis simul junctis,
palma unius manus respiciat alteram, quorum summitas humerorum altitudinem distantiamque non excedat quod in omni extensione
manus ante
ante pectus servatur. Stans autem, ut supra, extensis manibus, dicit Qrationem. Cum dicit Per Dominum nostrum, ad finem. Si aliter jungit manus, casque junctas tenet usque
concluditur Oratio Qiti tccnm, vel Qui vivis,
"
manuum
cum
dicit in uni-
tate, jungit manus. Cum nominatur nomen Jesus, caput versus Crucem inclinat quod etiam facit cum nominatur in Epistola. Et similiter ubicumque nominatur nomcn beatae Maria?, vel Sanctorum dc quibus dicitur Missa, vel fit commemoratio item in oratione pro
;
Perspicilla sreculo elapso naribus tantum insidebant nee tarn deFacilius quidem poterant levari, sed center, sicut hodie, firmabantur.
1
"
etiam faciliter decidebant .... cum hodie conspicilla modo penitus diverse et magis convenienti adhibeatur, difficiliusque deponi et iterum firmari possint, non videtur amplius necessarium, ilia ad quamcumque
actionem infra Missam deponere,

ates,
tit.
quum insuperjuxta Rubricas gener super altare nihil omnino ponatur, quod ad Missae sacriSic vero practificium vel ipsius altaris ornamentum non pertineat.
xx.:
catum videmus ab optimis quoque sacerdotibus. Si quis autem utatur perspicillis, quae antiquis similia sunt et germanice Zwicker, gallice Pince-nez vocantur, ea deponere debet, quandocumque ad populum se
vertit."
(Schober, page 40, note
i.)
1 1

inclinat,
Papa quando nominator, semper caput

versus Crucem.
"Si
non tamen
eis,
plures
Orationes sint dicendae, idem

et capitis inclinatione,
tit.
in
in
voce,
extensione
manuum,
quod supra dictum
est, observatur."
(Rub. Miss.
V.
n.
I,
2.)
After the server has answered Et cum spiritu
tuo,
the
celebrant returns to the Missal by the same way, at a natural and grave pace; and when he arrives there, he
extends his hands and again joins them, and turning a little towards the cross, without raising his eyes, makes
to the cross a simple minimarum maxima inclination, say ing at the same time in an intelligible voice Oremus, and
then
in
the
same
intelligible
voice he continues
the
prayer, standing erect and with his hands so extended that one palm faces the other, and the extremities of
the fingers reach, but do not extend higher than the shoulders, nor beyond the width of the body; but the fingers should be joined and straight: this must always
be done when the hands are to be held extended before the breast. We must observe that the left hand should be placed on the Missal if the right hand turns the
leaves.
At the conclusion Per Dominum nostrum and Per eumdem Dominum the hands are immediately joined; 2 if
is made with qui tecum or with qui vivis, are joined at the words in unitate. If the prayer is they directed to God the Father, it is concluded with the words Per Dominum, etc. If in the middle of the prayer 3
the conclusion
Per eumdem,
concluded with the words Jesus is mentioned at the end, it is concluded with the words qui tecum, etc.; if the prayer is directed to Jesus Christ, it is concluded
the
name
Jesus
is
etc.;
uttered, if the
it is
name
Or on
"
the altar, as has been said above, Chapter III., page 103. Easque tenet usque ad finem," the Rubric adds (1. c., tit. V. n. i). Or if at the beginning of the prayer mention is made of the Son."
"
{Rubric, gen.
tit.
IX.
n. 17.)
CHAP,
v.]
The Prayers.
vivis, etc.;
if
1 1
with qui
the
prayer
unitate
is
directed to him,
Holy Ghost is named, or if the we must say in conclusion in

.
cjusdem Spiritus sancti
Therefore
in the first
two conclusions, while saying Jesum, the celebrant turns to the cross with the minimarum maxima inclination, and 2 If remains thus inclined till the end of the prayer.
several prayers are to be said, he should not look for the next prayer before the first is concluded, as the
Rubric clearly prescribes against the opinion of TonelEasque junctas tenet usque ad fine m. In the conclusions quitecum and qui vivis the hands are joined at the words in unitate, but the head is not in If in the prayer the clined nor turned to the cross. name Jesus is said, a minimarum maxima inclination is to be made towards the cross at the name of the Blessed Virgin a minimarum media inclination is to be made towards the book; at the name of a saint a minimarum minima inclination is also to be made towards the book; and also when the name of that saint is uttered of whom a commemoration is made. By the word commemo ration is not understood that which is made in the prayer A cunctis, because in that only at the name Mary the head is inclined. By commemoration we mean when a Mass, even if a votive Mass, is said of any saint, or when
lius:
;
it is
said within the octave of the saint of

is made."
it
whom
com
memoration
1
If,
*
namely,
has
its
own
conclusion.
most of the authors say that the head should be raised immediately. (See Schober, page 41, note 6.) 3 Also in the prayer for the Pope when he is mentioned the head
Baldeschi and
is>
always inclined not, however, to the cross. Likewise at the name of the bishop the head is to be inclined towards the book when his prayer is
name of the Blessed Trinity is uttered the head name Jesus. This inclination takes place whether the three Persons are either expressly named together, as in Deo Patri sit gloria, or when the name of the Blessed Trinity is expressly men
said
is
;
as also
when
the
inclined as at the
tioned at the end of the hymns.

4
(S. R. C.,
August
is
12, 1854.)
Merati
(1.
c. n.
n)
explicitly says
what
to be understood
by
is
At the name of the saint of whom a commemoration made, the head is to be inclined whenever it is men
1
tioned in the prayer, in the Epistle, in the Gospel, or in the Canon. Excepted, however, is the title of the Epis and of the Gospel, as, for example, Lectio Epistolce B. tle
Pauli Apostoli ; Sequentia
S.
Evangelii secundum Joanne m.

is
For
in these places the

2
head
in the Office a
commemoration
is
not inclined, although made of the same holy
apostles.
Whatever may be the number of prayers, the conclu is made only in the first and in the last, and the in vitation Oremus is said only in the first and in the second
sion
3
prayer.
3.
"
The Prayers on
Temporibus
the
Ember Days.
quando dicendae sunt
In Quatuor
vel alias,
plures Orationes cum Prophetiis, dicto Kyrie cletson in medio altaris, revertitur ad cornu Epistolce, ubi, stans ante librum,
extensis et junctis ante pectus manibus, et caput Cruci inclinans,
dicit,
Oremus, Flectamus gemia; et

altare
illico
manibus super
;
altare
extensis, ut seipsnm ad
sustineat, genuflectit
et
sine
commemorationis, ait, de quibus recolitur specialis memoria in Oratione, vel qui de

"Nomine
commemoration:
in ilia die
veniunt
illi
Sancti,
recurrit
illis
festum, aut simplex, aut semiduplex, aut duplex, aut dies
Octavam, aut de illo Sancto dicitur Missa." Quando immediate sequuntur plura nomina Sanctorum, satis est, caput tantum semel inclinare, ita tamen ut inclinatio duret a primo nomine usque ad ultimum; sic enim etiam Rubricae satisfieri videtur, quia nomina proferuntur inclinato capite. Quod autem non habet locum, quando nomina diversam inclinationem requirunt, uti v. gr. in festo S. Joseph, in principio Evangelii: Cum esset desponsata mater Jesus Maria Joseph, ad quae verba triplex inclinatio facienda est, nempe minimarum maxima, media et minima." (Schober, page 43, n. 9.) 2 The S. R. C., Sept. 7, 1844, answered: Inclinationem capitis non esse faciendam at the words optimum partem elegit sibi Maria non auferetur ab ea in (zternum" words found in the Mass of the feast of
infra
1
" "
qu<z
the Assumption of the Blessed Virgin. 3 The conclusion is always such as
which
it is
is required by the prayer to added, no regard being had to the preceding prayers.
CHAP,
v.]
The Prayers.
surgens, eadem voce ministro respondente Levate, manibus extensis dicit Orattonem ut supra, et in conclusione eas Dum antem legit Prophetias, tenet manus super librum jungit.
mora
vel altare positas, ut
mox
dicetur de
Epistola."
{Rub. Miss.
tit.
V.
n. 4.)
On
are
the
Ember
many
days, and on other days on which there prayers and Prophecies, the priest, having said
the Kyrie in the middle of the altar, and a minimarum maxima inclination having previously been made towards
the cross, returns to the Epistle corner, and there as usual says Oremus. Then he says Flectamus genua, and with his hands resting on the altar he makes a genuflec
1
tion only on one knee, and immediately, after the server has answered Levate, he rises and says the prayer. When he reads the Prophecies, he holds his hands either upon
the altar or
upon the
4.
Missal.
The Number
of Prayers.
it
As
if
for the
number
is
of prayers,
should be
known
that
duplex, all the prayers that are prescribed in the Office should be said, nor is it permitted to add
the Office
or omit a prayer.
It
must be remarked
that
if
& festum
occurs, which has a commemoration duplex of the simplex only in the Lauds and not in the Vespers,
seciindce classis
emn
commemoration of the simplex is not made Mass, but is made only in private Masses.
in
the sol
On
those
days, however, on which by the Rubric several prayers are forbidden, all the commemorations are also omitted in the Mass; as on Pentecost and on the Vigil of Pen
tecost, etc.
2,
Besides, the Sacred Congregation of Rites, December 1684, has declared that it is not a precept of the Rubric
that in semiditplicibus, simplicibus, andferitsan
odd number
should always be taken.

1
Theologians, however, require

it.
No
inclination
is
to be
made, as the Rubric does not prescribe
20
that in conformity to the Rubrics at least three prayers should be taken, and in ferial, votive, or simple Masses only five or at the most seven may be allowed; but on Sundays and in semiduplicibus are to be said four inclusively
of the prayer prescribed necessary to add a fifth:
by the Superior, and
it
is
not
Cum
in
Missa de semiduplici non
sint necessario dicendce collectce impares, id est tres, quinque vel
septem,
according to the cited decree of December 2, 1684. Moreover, if a prayer is prescribed by the Superior, [then either it is taken ad libitum instead of the third, or it is
as a
added
to the
commemoration
S.
is
to the duplex, semiduplex, or
declared August 28, omitted on feasts/r/w^ 1627]. regularly and secundce classis ; and even in the principal churches in Rome it is omitted in private Masses: that it must be omitted in the solemn Masses is certain. So also the
Sunday: so the
This prayer
C. R.
commemoration of the simplex is omitted, although it is otherwise of precept. It must be observed that the prayers ad libitum are not to be so understood that the celebrant may say any prayer he may please to say, but that of those prayers that are in the Missal he may choose one, as appears from the Rubric, tit. VII. n. 9.
It must be observed: i. That it is not proper that the celebrant in a solemn Mass should say the prayer Pro se ipso sacerdote in
assembled
the presence of the bishop or the clergy but he should take the prayer that has reference to the Superior or Congregation, or
in the choir,
is
another that
the
more
suitable.
2.
The commemorations
and
of
3.
of the Sundays, of Advent, of Lent, of the Vigils,
Ember days should never be omitted. memoration of the Ember days should be
is,
The com
first
4.
the
after
the Introit, that
the prayer of the Office.

1
octave
1
"
falls
on a privileged
any Sunday, only the com(Rub. Miss. p.

I,
If
Vel
communem,
si officium fit de Dominica."
tit.
IX. n. 10.)
CHAP,
v.j
The Prayers.
of the octave
is
memoration
taken, the third prayer
being omitted.
In the votive Masses the second prayer shall always be the prayer of the Office, but the third should be that which was to have been said in the second place. The
prayer that was to have been said in the third place may be omitted unless it be a particular commemoration
that
is
made
in the Office.
In the
altar, of
Mass
of a saint
who
is
is
whom
no Office
said,
the titular patron of the but only a votive Mass
on the day of the same
saint, the
second prayer will be
of the Office of the day; the third, that which agrees with the Office, and which was to have been taken in the
third place. bination of
In this Mass, which
is
regarded as a com
it
does
the votive and festive (votive, because not agree with the Office; festive, because it
is
But in regard the feast of the saint), the Gloria is said. to the solemn votive Masses, see the Rubric.
In the votive Masses of the Blessed Virgin, the second commemoration is of the Holy Ghost even during the
time of Advent, of the Passion, and of Easter. In the Masses of the apostles instead of the prayer A cunctis, Concede of the Blessed Virgin is said, so that the com memoration of Sts. Peter and Paul may not be repeated.
In the votive Mass of the patron in the prayer A cunctis, the name of the patron is omitted, or another saint is
mentioned, according to devotion.

1
Nempe
tcrtia Oratio.
In reference to the prayer be considered:

1.
cunctis the following decisions are to
In the prayer
in the
A
all
cunctis the
name
of S.
Joseph
is
always to be
added
words cum
beato Joseph
after the invocation of the Blessed
Virgin and
before
John the
(S.
2.
Baptist.
other patron saints, except the angels and St. This also holds good for the Post-Communion.
C. R., April 22, 1871.) At the lettef N. in the prayer A cunctis there must be mentioned in every church the name of the patron or the titular saint of the church
122
The Ceremonies of tJie Mass.

5.
The Order
of the Prayers.
As
for the order of the prayers, the prayer of

1
Sunday
precedes the prayer within the octave, but the latter precedes the prayer ferics majoris or of the Vigil; the latter precedes the prayer of the simplex, the prayer of the simplex precedes the communes, which would be in the second place, and are now put in the third place; but
the communes precede those that are said through devo The votive prayers of the Blessed Trinity, the tion.
Holy Ghost, the Blessed Sacrament, and the Cross pre cede those of the Blessed Virgin, the Holy Angels, and St. John the Baptist, and all precede those of the holy We must, therefore, say cum beato Michaele apostles.
Archangelo, or cum beato Joanne Baptista, atque beatis AposIf a commemtolis tuis Petro et Paulo et omnibus Sanctis.
in
it
which one celebrates Mass. But if the name is already mentioned, need not be mentioned again (S. C. R., Nov. 12, 1831); and then the
beato should be omitted.
is
two words atque

If this
church
dedicated to the
Holy
Trinity, to the
is
them; and the two words atque beato are omitted. We also omit them for reasons given above if the church is dedicated to the Blessed Virgin,
the
Holy
Spirit, or
any other mystery, no mention
Holy made
Cross, to
of
John the Baptist, to St. Joseph, to St. Peter, C. R., Apr. 16, 1853.) In a chapel or oratory without a patron or titular saint we must always take the name of the patron either of the city or of the country.
to St. Michael, to St.
(S.
or to St. Paul.
C. R., Febr. 15, 1873.) there are several patrons, we must place them according to the order that each one occupies in Litaniis majoribus. (S. R. C., Sept.
(S.
If
28, 1865.)
3.
May
religious
cunctis
and Mundet?
invoke their holy founder in the two prayers A Yes, provided they do not omit the patron or
the titular saint.

1
"
(S. C. R.,
June
17, 1843.)
Ferice majores are the feria; of Advent, of Lent, of the
Ember
days, and feria secunda Rogatiomim ; feria terlia et quarta Rogationum are minores, and if they occur in a Mass with the commemora tion simplids, the commemoration simplicis is to precede such a feria."
(Schober, page 52, note 27.)
CHAP,
v.i
The Prayers.
Dead must be made,
it is
123
always put
in
oration of the the second
last place.
If two prayers in the same Mass are similar, that which is to be said last is to be changed, and in its place another ex communi is to be taken. If the prayer of the
the
22d Sunday after Pentecost, of the Forty Martyrs, or of Thursday after Ash Wednesday is to be changed, the prayer of the Sunday or fcrm sequentis is to be taken.
24
CHAPTER
THE
EPISTLE,
VI.
THE GRADUAL, THE GOSPEL, AND THE

CREDO.
I.
The
Priest reads the Epistle, the Gradual, and follows.
what
Diet-is Oration ibus, celebrans, positis super librum vel super altare manibus, ita ut palmse librum tangant vel (ut placuerit) librum tenens, legit Epistolam intelligibili voce, et respondetur
"
a ministro Deo gratias ; et similiter stans eodem modo, prosequitur Graduate, Alleluja, et Tractum, ac Sequcntiam si dicenda sint. Quibus dictis, Sacerdos si privatim celebret, ipsemet, seu minister portat librum Missalis ad alteram partern altaris in
cornu Evangelii et dum transit ante medium altaris, caput Cruci inclinat; et Missale sic locat, ut posterior pars libri respiciat ipsum cornu altaris, et non ad parietem, sive ad partem (Rub. Miss. tit. VI. i.) ejus contra se directam."
;
his
AFTER having hands upon
recited the prayers, the priest so places the Missal or upon the altar that the
palms touch the Missal or he holds them in any way that may be convenient, provided neither hand remains suspended in the air. With his hands thus placed, he reads the Epistle in a loud voice; at the end of the Epis tle he lowers the tone of his voice in order to warn the He does the same at the server to answer Deo gratias. end of the Gospel. He recites in the same tone of voice
the Gradual, Versicle, Tract, or Sequentia. If while he reads the Epistle or some subsequent Ver
sicle
a genuflection
is
to be
made, he
will
make
it
on one
CH.
vi.]
Epistle, Gradual, Gospel,
and
Credo.
125
knee, resting meanwhile his hands on the altar without lowering the head.
name Jesus must be pronounced, towards the cross and makes the pre If he pronounces the name Mary scribed inclination. or that of a saint whose feast it is, he makes a minimarum
If in
the Epistle the

little
he turns a
media inclination at the
minimarum minima
the Missal.
in
at the
name of name of
the Blessed Virgin, a a saint, but towards
This holds good for every case that occurs which the said names must be pronounced, as has been explained on page 117. The Gradual having been said, throughout the year two alleluias are said, then the Versicle, and after it an other alleluia. In the Paschal time, instead of the Grad ual two Versicles and four alleluias are said, according
to the rubric given at the
Mass
of
Saturday after Easter.
2.
The
Priest
Reads the Gospel.
"Locate
Missali in altari, celebrans redit ad
medium
altaris,
ibique stans, junctis manibus ante pectus, levatisque ad Deum oculis et statim demissis, turn profunde inclinatus, dicit secreto
Munda
Missalis,
(licit
corde mco
Jube Dominc benedicere, Dominus sit in Quibus dictis, vadit ad librum ubi stans versus ilium, junctis manibus ante pectus,
cor
meum,
in
et
ut
Ordinario.
intelligibili
voce Dominus vobiscum.
R. Et
cum
spiritu
Deinde, pollice dextrae manus, signo crucis signat primo librum super principle Evangelii quod est lecturus postea seipsum in fronte, ore, et pectore, dicens Sequentia, vel Initium
tuo.
;
sancti Evangelii, etc.;
R.
Gloria tibi Domine.
Turn
junctis
iterum manibus ante pectus, stans ut supra, prosequitur Evangelium usque ad finem. Quo finite, minister, stans in cornu
Laus tibi Epistoloe post infimum gradum altaris, respondct Christe et Sacerclos elcvans parumper librum, osculatur principium Evangelii, dicens
nominator
Per Evangelic a
dicta, etc.
Cum autem
modo
Jesus caput versus librum inclinat: et eodem versus librum genuflectit, cum in Evangelio est genuflec(Rub. Miss.
tit.
tendum."
VI.
2.)
[26

finished the
Having
Gradual and what follows
it,
the
priest, leaving the Missal open, with his hands joined before his breast, goes immediately to the middle of the altar, and when he arrives there he raises his eyes to
inclined, he does not rest his
the cross, and immediately lowers them, and profoundly hands on the altar, but
1
holds them between himself and the altar, and says in a low tone of voice: Munda cor meum, etc. Jitbe Dominc If the server is benedicere: Dominus sit in corde meo, etc.
so small that the priest himself
would have
to
remove
place, while passing he makes an incli 2 nation to the cross, and the Missal having been put into its place, he returns to the middle in order to recite
the Missal to
its
Munda
cor
me it in,
etc.,
as has been said above.

still
Then, with his hands
he goes to the Gospel
the Missal that it obliquely towards the angle of the altar. Then with his hands joined before his breast, without resting them or his arms on the altar, he faces the Missal; his head
joined before his breast, and there so places looks not towards the front, but
corner,
and body being erect, he says in an intelligible voice Dominus vobiscum. He then disjoins his hands, and hav ing placed his left hand on the book he makes the sign
of the cross with
the inner part, not the nail, of the
hand on the Missal where the Gospel But while making this sign of the cross he begins. extends his whole right hand, turns the palm towards Mean the book, and keeps the four fingers together. while he places his left hand on the Missal, then places it below his breast, and with the same inner part of the thumb of his right hand makes three other small crosses on his forehead, on his mouth, and on his breast, while holding the right hand with the other fingers extended
thumb
of his right
The Munda cor should not be begun until after the priest has pro foundly inclined. 3 Here the Rubric of the Missal expressly prescribes an inclination.
1
CH.
vi.]
Epistle, Gradual, Gospel,
and
Credo.
27
The signs of the cross are thus distributed according to the words: While saying Sequentia or Initium he signs the book; at the
and the palm turned towards himself.
words
sancti Evangelii, the forehead; while signing the
says nothing, because it should be closed; while saying secundum Joannem, etc., he signs his breast. After the server has answered: Gloria tibi omine, the priest joins his hands before his breast, and in an intel
mouth he
ligible voice reads the Gospel, inclining the
head at the
name
which
of Jesus or of Mary towards the Missal, towards he also genuflects if a genuflection must be made.
said, the
The Gospel having been

Missal a
little
priest raises the
with both hands, inclines somewhat, and
kisses the beginning of the text of the Gospel, saying in a low tone of voice: Per Evangelica dicta, etc. After having kissed the Missal the celebrant places it with both hands on the cushion or stand near the cor poral, so that he may conveniently read it from the
middle of the altar. Then, with his hands joined before his breast, he goes to the middle of the altar, and on ar riving there he kisses it, unless the Credo is to be said.
3.
"
The
Priest recites the Credo.
Dicto Evangelic, stans in medio altaris versus Crucem, elevans et extendens manus, incipit (si dicendum sit) Credo. Cum dicit In unum Deum jungit manus, et caput Cruci inclinat quo
;
erecto, stans ibidem junctis ante pectus manibus, ut prius, pro-
sequitur usque ad finem. Cruci inclinat. Cum dicit
Cum dicit, Jesum Christum caput Rt tncarnatus est usque ad, Et homo
factus est inclusive, genuflectit. Cum dicit simul adoratur caput Cruci inclinat. Cum dicit Et vitam venturi scccult, Amen, producit sibi
manu
VI.
dextra signum Crucis a fronte ad
pectus."
(Rub.
Miss.
If
tit.
3.)
is to be said, the priest standing erect extends his hands, raises them and joins immediately them, and in an intelligible and distinct voice, as at the
the Credo
28
The Ceremonies of
the Mass.
and
At the word Credo he extends Gloria, begins the Credo, raises his hands; at the words in unum he joins them;
at the
word Deum he
his eyes nor his head.
inclines his head, raising neither He continues as at the Gloria.
At the words Jesum Christum he makes a simple minimarum maxima inclination. When he says Et incarnatus est, which words it is proper to recite slowly so that all may be done rightly, he begins to bend the right knee, and finishes this genuflection at the words et homo factus est, so that at these words he already has his knee on the platform of the altar; and he does not (contrary to the
opinion of a few) incline the head. Before making a genuflection he extends his hands on the altar and moves back about a foot, both in order not to touch with
his left
knee the antipendium, and
in
order not to be
obliged to extend his right foot this should never be done unless
is
beyond the platform:

perhaps the platform
narrow that it could not otherwise be done. At the word adoratur a simple minimarum maxima inclina tion is to be made towards the cross; but at the words Et vitam venturi sceculi he makes the sign of the cross, as at the end of the Gloria, so distributing the words that when he says Et vitam he touches the forehead and the
so
breast;
when he
says venturi he touches the
left
shoulder,
and when he pronounces the word s&culi he touches the But he must pronounce these words right shoulder. At the slowly, so that everything may be done rightly. word Amen he may join his hands; but if he does not join them, it is no fault, because it is not prescribed by
the Rubric.
4.
(Tonellius,
1.
c.
t.
4, n. 2.)
At which Masses should the Credo be

is
said.
1
said after the Gospel on all Sundays, the Office be of a saint in whose Mass there although
The Credo
would not be a Credo on any other day.

1
blind priest authorized to say always a votive
Mass cannot say
Mass with Credo on a Sunday.
(Schober.
p. 58.)
CH.
vi.]
Epistle, Gradiial, Gospel\
and
Credo.
129
the feasts of the Lord and of the Blessed Virgin. the feasts of the angels; namely, St. Michael, St. Gabriel, St. Raphael, and the holy angel guardians. On all the feasts of the apostles and evangelists.
all
1
On On
the feast of any Doctor of the Church whose feast celebrated as duplex. In the Dedication of a church; also in the consecration of a church or altar, and in octaves, but not of the altar, because there is no octave
11
On
is
of the consecration of the altar.
The Dedication
with the
rite of
of the cathedral church

classis,
is
celebrated
prinuc diocese; but the octave is celebrated only in the city. Regulars should celebrate with the rite of secundce classis
is prescribed in the decree S. R. 3 Febr. n, iyo2. On the titular feasts of the church, that is, of the patron of the place, or of the titular saint, the Gloria and Credo are said. We say of the church, for on the titular feasts of any chapel or altar the Credo is
as well in the city as in the
without an octave, as
C.,
said not in private Masses, but only in solemn Masses that are sung. On the titular feast of the cathedral
only the Credo

is
is
said,
also said
on
all
is no octave. the octaves and feasts of
but there
The
Credo
saints that
occur within the octave in churches (not outside of them) that have any remarkable relic, as the head, arm, the saint suffered martyr leg, or any part of the body in which it is entire, not small, and lawfully approved dom; provided
by the Ordinary.
The Credo
is
also said
creation and coronation of the

1
on the day of the Pope and on the anniSt.
The
Credo should be said on both feasts of
Joseph; namely, in
in casu translafesto natali, as well as in alio ipsius Patrocinii, etiam tionis extra Dominicam. (S. R. C., April 22, 1871.) * At present all the Doctors of the Church have their feasts sub ritu
duplici.
feast.
a
St.
Mary Magdalen has a

"
Credo in the Mass celebrated on her
This
is
the decree:
urn teneri ad celebrandum
Regulares in ipsa civitate degentes in posterfestum Dedicationis ecclesiae cathedralis
cum
officio duplicis
secundae classis, non tamen
cum
octava."
130
versary; as also on the day of election and consecration of a bishop, and on the principal feasts of Religious Orders and within their octaves, but only in their own
It is also said in the solemn votive Masses celebrated pro re gram. On other feasts of the saints the Credo is not said, unless in the churches of which they are the Titular or Patron saints.
churches.
By the principal feasts of the religious Orders is to be understood those of their holy founders, of their titular and patron saints.
CHAP,
vii.]
Offertory, Sccreta,
and
Preface.
131
CHAPTER
VII.
THE OFFERTORY, THE SECRETA, AND THE PREFACE.

i.
The
Priest recites the Offertory.
Dicto Symbolo, vel, si non sit dicendum, post Evangelium, celebrans osculatur altare in medio, et, junctis manibus ante a manu sinistra ad dextrarn (ut dictum est supra), pectus, ibidem dicit Doet, extendens ac jungens manus vertit se ad
"
populum, minus vobiscum; et junctis manibus revertitur per eamdem viam ad medium altaris, ubi, extendens et jungens manus, caputquc Cruci inclinans, dicit Oremus; turn junctis ut prius manibus
dicit, Offer tor him:
(Rub. Miss.
tit.
VII.
n.
i.)
AFTER having
said, after
recited the Credo, or, if it is not to be having finished the Gospel, the celebrant
kisses the altar in the
middle and turns to the people to
manner given above. Then say Domimis his hands and returns by the same way to the he joins middle of the altar, where extending his hands and rais
vobiscum in the
his shoulders, and again join ing them to the height of them before his breast, he inclines his head towards ing Then, with his hands joined the cross, and says Oremus. before his breast, he says the Offertory, and in Paschal
1
time adds one Alleluia. Some recite the Offertory in a low tone of voice, but this seems to be contrary to the
Rubric which always expressly says when anything to be pronounced in a low tone of voice.
1
is
St.
to be raised, for the Rubric says:
hands are Alphonsus follows here Merati; others deny that the Extendens et jungens manus, caput"
que
inclinans. dicit Oremus."
132

The
Priest uncovers the Chalice and offers the Bread.
2.
"
Dicto Offertorio, discooperit calicem, et ad cornu Epistolse et manu dextra amovet parvani pallam desuper hostiam, accipit patenam cum hostia, et ambabus manibus usque ad pectus earn elevatam tenens, oculis ad Deum elevatis, et statim
sistit
;
super patenam, sed super corporale, vel in alio calice seu vase, pro communione populi consecrandae, calicem ilium seu vas dextra discooperit, et, inten-
demissis, dicit, Sitscipe sancte Pater, etc. "Si fuerint alise hostiae, non
tionem suam etiam ad

dicit ut
"Quo
illas
supra Suscipe,
etc.
offerendas et consecrandas dirigens, ut in ordine Missse.
dicto, patenam iKraque manu tenens, cum ea facit sigCrucis super corporale, et deponit hostiam circa medium anterioris partis corporalis ante se, et patenam ad manum dex-
num
tram aliquantulum subtus corporale; quam, exterso

dicetur, cooperit purificatorio. "Si autem adsit vas seu calix
alia patena, vel pal la."
calice, ut
cum
aliis hostiis,
tit.
ipsum cooperit
3.)
(Rub. Miss.
VII. n. 2 et
The Offertory having been said, the priest uncovers the chalice by taking the extremities of the veil with both hands; then raising it in front he removes it to
wards the back
part,
and withdraws
it
from behind the
Then, if the server is surplice, he folds the veil in such a manner that its fringes do not appear on the outside, lest when he puts the pall upon it the border of the pall should adhere to the fringes of the veil. The veil having been thus folded, he places it near the corporal at the Epistle corner; he must never fold it
chalice outside of the corporal. not a cleric invested with
upon the corporal.

After having folded the
hand on the altar outside hand he takes the chalice
veil, the priest places his left of the corporal; with his right at the knob and puts it on the
Epistle side nearly at such a distance as his reach, so that when he takes off the pall he
arm can
may con
cele-
veniently place
it
on the folded
veil.
Then the
CHAP,
vii.]
Offertory, Secrcta,
and
Preface.
133
brant, while yet standing in the middle of the altar, takes the pall off the paten, and so places it on the veil that it projects at one end, and he may thus more easily
take hold of
It
it.
third
must be observed that in the second and the Mass of Christmas, when some drops of precious
in the chalice, there should be placed on the altar-cloth a pall on which the chalice may be put: one may use for this purpose the pall of the chalice be
blood remain
fore
removing the said chalice from the corporal, or the
chalice
may
also be held in the left hand.
And
in these
priest should take care not to purify the chalice with the purificator when he pours wine and water into the chalice. He takes with the right hand, between the thumb, forefinger, and middle finger, the paten with the Host, and raises it as high as his breast, namely, with both thumbs, forefingers, and middle fingers around the paten, and sustains it with the other fingers extended and joined under the paten. At the same time he raises his eyes to the cross, and immediately lowers them, and in a low voice he says: Suscipe, sanctc Fater, etc. The Ru
1
two Masses the
bric says: elcvatis oculis et statim demissis; but the word statim must be taken in a moral sense, so that while say
ing: Suscipe, sancte Pater, omnipotent ceterne Deus, it is more suitable to raise the eyes towards the cross, and to lower
them while saying hanc immaciilatam Hostiam,
etc.
When the Communion

or six of
priest has to consecrate particles for the of the faithful, if there are only a few five
them
they should be placed on the paten, and
after the Oblation he places them on the corporal on the Gospel side always, however, on the altar-stone, at a
little
1
distance from the large Host.

of the precious blood
is
If
there are
still
many
in the
Although some drops
may
remain
chalice,
altar,
no genuflection
it.
made
either in leaving the middle of the
or returning to
(S.
R. C., July 20, 1686.)
134
should be placed in a ciborium or upon the corporal, as has been just said; and if they are brought to the altar in a ciborium, the ciborium is placed behind the chalice, and the priest before he takes the paten from the chalice opens the ciborium,
particles, they
but does not move
it from its place, and at the Offertory directs his intention also to the particles. 1 Having finished the prayer Suscipe, he forms with the
paten a cross (unius palmi) nine inches in length, over the corporal, holding the paten (circa medium palmuni) about four inches above the corporal. Then [inclining the paten he causes the Host to slide from the front part of the paten to the middle of the corporal] he im
mediately puts the paten partly under the corporal on the Epistle side, and after having purified it, he covers it with the purificator. We say partly (aliquantulum)^
is, less than one half, so that it may easily be drawn out at the proper time. If a ciborium or a chalice con taining particles is at hand, the ciborium is closed with its own cover after the little veil has been removed from the cover; but the chalice is covered with a paten or a
that
pall.
It must be observed that it is a venial sin to consecrate without a reason the particles that are brought to the altar after the Offertory; but if there be a reason, for instance, if otherwise a person who is to communicate would be deprived of Communion, or would have to wait a long time, or if the person be of noble birth or very distinguished (to whom, according to Suarez and
When a large Host is to be consecrated for the monstrance, it is placed on the paten, and after the offering it is put on the corporal at the side before the chalice, that is, to the left of the celebrant in a
1
straight line with the other large Host, according to the usual custom.
If, however, the Host that is to be put into the monstrance only with difficulty, it may be consecrated in the lunula
is
itself,
adjusted while
remaining on the corporal
in
the above-mentioned place.
(Schober,
page
63, n. 5.)
CHAP,
vii.]
Offertory, Seereta,
and
Preface.
135
one may give Communion with a part of the large Host), then they may be lawfully consecrated, the offering of them being mentally supplied; and this is probably allowed even when the Canon has already
others,
been begun. See Benedict XIV., Quarti, Gobat, and others.
Possevinus,
3.
The
Priest puts
Wine and Water

offers
into the Chalice,
and
them.
"
Deinde,
in
cornu Epistolae, accipit calicem, purificatorio
extergit, et, sinistra
de
manu
manum
modo
aquae,
tenens illius nodum, accipit ampullam vini ministri (qui osculatur ipsam ampullam, non autem Deinde eodem celebrantis), et ponit vinum in calicem.
tenens calicem, producit signum crucis super ampullam Deus qui humance substantia, et in fun dens et dicit
in calice
parum aquae
prosequitur
Da
nobis
per hujus aqucp
et
vim
inysferium, etc.
"Imposita
aqua
in calice, et finita
oratione praedicta, accipit

;
et stans ante medium discoopertum altaris, ipsum ambabus manibus elevatum tenens, videlicet cum sinistra pedem, cum dextra autem nodum infra cuppam, intends ad Deum oculis offert, dicens Offerimus tibi Domine, etc. qua
manu
dextra calicem
oratione dicta, facit signum crucis cum calice super corporale, et ipsum in medio, post hostiam, collocat, et palla cooperit." (Rub. Miss. tit. VII. 4 et 5.)
inclination towards the cross, the priest with his hands joined goes to the Epistle corner, and taking with his left hand the chalice at the
1
Then having made an
This
is
what Benedict XIV. says:
"
Communis
sententia est nor.
posse particulas consecrari,
cum Canon
recitari inceperit, etiamsi agereinfir-
tur de consecranda particula quae afferenda esset pro Viatico ad
mum;
c.
eo enim casu, parva quaedam detrahi posset particula ex Hostia

infirmo."
Missae, et reservari pro

18.)
2
(De
Sacrif.
M.
s, 2,
n. 158, vel
1.
3,
The Rubric
of the Missal says nothing about
an inclination to the
cross.
136

1
knob, he at first purifies it with the right hand; then holding with the left hand the extremity of the purificator 2 upon the knob of the chalice, he extends the other part in the direction of the cruets, in order of the purificator that if drops should fall the altar-cloth may not be Then holding the chalice a little inclined, he soiled. into it at the inclined part such a proper quantity pours as can be drunk at one draught. The wine having been in and the cruet having been returned to the poured server, while holding the chalice in the same way, he blesses the water, making the sign of the cross over the water cruet (this blessing being omitted in Masses for
substantice, etc.;
the Dead), and says at the same time: Deus, qui humana 3 and pouring into the chalice a little
4
natural water, he continues to say: da nobis per hujiis aqua et vini mysterium, etc. Then he returns the cruet to
that he
the server, places the chalice upright, takes the purifier is holding at the knob between the fingers of
and puts it neatly around the forefinger, the chalice in that part where he poured in purifies the wine and the water. But if he poured in the wine by
his left hand,
and
dropping
it
to the
all
the chalice
1
"
bottom of the chalice, he must purify around as far as the wine reaches^ and in
sacerdos vel
An
in Missis privatis permitti possit ministro, si fuerit
diaconus sive subdiaconus, ut praeparet calicem et ipsum extergat in fine S. C. R. die 7 Sept. 1816, post ablutiones, sicut in Missa solemn!
?"
answered;
3
Negative, et serventur Rubricae." An purificatorium poni debeat In the same decree to the question:
"
"
super
pedem
calicis,
dum
answer was given by 8 The prayer Deus, qui

priest at the
the prseparatur, vel potius super patenam the S. R. C. Relinqui posse sacerdotis arbitrio."
?"
"
humana
in
substantial should be
"
same moment
(S.
which he blesses the water;
begun by the non vero prius
aquabenedicatur
oratio
4
incipiatur."
The
atque tune demum facto signo crucis ilia R. C., Aug. 12, 1854.) Sacred Congregation of Rites, February 6, 1858, decided that
nihil dicendo,
is
the use of the small spoon non esse prohibitum."
not prohibited:
"
Usum
parvi cochlearis
CHAP, vn.j
Offertory, Secreta,
and
Preface.
137
follow
mean time pronounce with a pause the words that divinitatis, so that when he says Jesus Christus the he purifying is finished. Then with the same left hand
the
he may con places the chalice near the corporal, that veniently take it. When he says Jesus Christus he may an inclination towards the join his hands, and he makes cross. Continuing to recite the rest of the words, he
meanwhile goes to the middle of the altar, and so places the purificator upon the part of the paten that is not covered by the corporal so that its extremities look to Some wish that the purificator should wards the altar.
1
be laid
down with
the left hand; but
if
it
is
laid
down
when down
the celebrant goes to the middle, it can be laid with the right hand; but if it is laid down before
he goes to the middle, it will be more convenient to do Others wish that the words so with the left hand. Christus should be pronounced in the middle in Jesus order that the celebrant may make an inclination there: every one may suit his own convenience. Having arrived at the middle and made the usual in 2 clination towards the cross, he places his left hand on
the altar, but with his right he takes the chalice at the knob so that he holds his thumb in front of the chalice and the rest of his fingers behind it. Then he supports the
foot of the chalice with the longer fingers of his left hand underneath it; and thus holding it in a straight line over the place that it is afterwards to occupy, tak
ing care that the top of the chalice be not higher than the eyes nor lower than the chin, he says the prayer Offerimus tibi Domine, etc. During the whole of this prayer
he raises his eyes towards the cross and keeps his elbows more inclined towards his breast. This prayer finished (and not before, as some wrongly
1
towards the
:
Rubricists agree that the extremities of the purificator should look altar, and not towards the celebrant.
Here the Rubric prescribes no
inclination of the head.
138
do),
he makes with the chalice which he holds erect a cross over the corporal, holding it in the same position as when the offering was made. He makes the cross, with the chalice raised four or five inches over the corporal: he makes it not by jerks, but in straight lines of about a palm in length, and may begin from the end of the
corporal as far as the Host; but the chalice should not be moved over the Host. He puts the chalice behind the Host, but on the consecrated stone at the distance of about the size of another Host, and covers the chalice with the pall, while holding his left hand on the altar: this is to be done as often as he has to cover or uncover
lest,
Some put the hand on the foot of the chalice they say, they should upset it; but to them we may reply, that the ceremonies should be performed quietly, not hurriedly: then there will be no reason to fear any
the chalice.
accident.
4.
"
The
Priest blesses the Bread and the
Wine.
Deinde, junctis manibus super altari positis, aliqnantulum Postea inclinatus, dicit secreto, In sptritu humilitatis, etc.
ante pectus (quod
manusque expandens, et statim jungens facit quando aliquid est benedicturus) dicit Veni sanctificator, etc., cum dicit Et benedic, signat rnanu dextra communiter super hostiam et calicem, sinistra
erectus, elevans oculos,
semper
posita super
altare."
(7?z^.
Miss.
tit.
VII.
5.)
Then he
that the
little
places his hands on the altar in such a way fingers, being extended and united with
1
the others (as has been said above ), touch the front of the altar, and moderately inclined he says in a low tone Then standing erect, of voice: In spiritu humilitatis, etc. he raises his eyes towards the cross, while at the same
his shoulders; then he
time he extends his hands and raises them as high as immediately lowers his eyes, and
joining his hands before his breast (as
1
is
done when
Page
1 08.
CHAP,
vii.]
Offertory, Seer eta,
and
Preface.
139
cator, etc.;
said before the prayer) he says: Veni sanctifiand when he says Bene^dic, he makes the sign of the cross over the chalice and the Host at the same
is
Oremus
time, keeping his left
Here
1.
it
hand on the must be observed:
altar.
Veni sanctificator is said, at the word Deus the not inclined, as Merati and many others teach, because an inclination is made immediately after, when leaving the middle of the altar; and this inclination, as Sarnelli says, should properly be made while pronounc ing the last words: Tuo sancto nomini preparation.
When
is
head
In order to form well the cross over the oblata, he draws a straight line towards himself, but does not deflect the line over the Host, and he does so in such a
2.
manner that the extremity of the little finger begins from the middle of the chalice and finishes outside of the Host; then he draws a transverse line with the hand, likewise extended (not, however, with the fingers curved
as the S. R. C. prescribed
August 4, 1663) at the same height, namely, before the pall between the chalice and the Host; and in these crosses and in others of this kind
he should not exceed the size of the pall. When the is to be made only over the chalice, it should be
cross
extended from one end of the pall to the other. 3. Every time anything is to be blessed, the hands should be first joined, as the Rubric indicates in this
place; unless the left hand be hindered, as happens at the blessing of the water: Deus qui humance, etc., and at the blessing of the Host and of the chalice at the mo ment of the Consecration.
5.
"
The
Priest
washes
his
Hands.
Tune, junctis ante pectus manibus, accedit ad cornu Epistolê ubi stans, ministro aquam fundente, lavat manus, id est, extre1
The
Rubric, however, does not prescribe any inclination; hence
it
should be omitted.
140
inter innocentes
mitates digitorum pollicis et indicis, dicens psalmum, Lavabo cum Gloria Patri, qui versus Gloria Patri
prsetermittitur in Missis de
Tempore
Dominica de Passione us
(Rub. Miss.
tit.
que ad Sabbatum Sanctum
exclusive."
VII.
6.)
of the cross, he again joins his inclines towards the cross, and with his hands hands, joined goes to the Epistle corner, where he washes the extremities of four fingers, namely, of the two thumbs
1
Having made the sign
and
forefingers, holding the two fingers of the right hand upon the other two fingers of the left hand, so that while
being poured on the fingers of the right hand be washed; and in the mean time he says At the Gloria Patri he makes in a low voice: Lavabo, etc. an inclination towards the cross, and then, while con tinuing Sicut erat, etc., he returns to the middle of the
the water the rest
is
may
are of opinion that if the priest has wiped his hands before finishing the psalm he may say the Gloria Patri in the middle of the altar and there make the inclination; but Merati rightly defends the contrary
altar.
Some
opinion, for such a thing seems to me not to be con formable to the Rubric. The Gloria Patri is omitted in
Dead and in those Masses that are said from Passion Sunday to Holy Saturday inclusively; but in the votive Masses of the Passion and of the Cross the Gloria of this psalm is prescribed even in Passion Week.
the Masses of the
6.
The
"
Priest says the Suscipe Sancta Trinitas, the Orate Fratres, and the Secreta.
tis,
revertitur ad
Celebrans, lotis manibus, eas tergit, et, illis ante pectus juncmedium altaris, ubi stans, oculosque ad Deum
elevans, et statim demittens,
quantulum
manibus junctis super altare aliinclinatus dicit secreto orationem, Suscipe sancta
Trinitas, etc.
Qua
dicta,
manibus hinc hide
extensis, et super
altare positis, osculatur illud in medio: turn junctis ante pectus, demissisque oculis ad terram, a sinistra
1
manibus
manu ad
No
inclination
is
here prescribed by the Rubric.
CHAP,
vii.]
Offertory, Seereta,
and
Preface.
141
et, versus eum extendens et junmanus, dicit voce aliquantulum elata Orate fratres, et gens secreto prosequens ut meum ac vestrum sacrificium, etc., perficit circulum, revertens junctis manibus ante pectus a manu Et response a ministro, Suscipiat dextra ad medium altaris. Dominus sacrificium de manibus tuts, etc. (alioquin per seipsum, d icons Sacrificium de manibus meis), ipse celebrans submissa voce dicit Amen, et manibus ante pectus extensis, ut fit ad
dextrani vertit se ad populum,
orationem, stans in medio altaris versus librum, dicit absolute sine Oremus, et sine alia interpositione, Orationem vel Orationes secretas.
dicit
Cum
si
dicit
Jesum Christum, caput

in
Per Dominum, jungit manus cum inclinat, quod facit in prima ora:
tione, et
ultima,
plures sint
dicendse."
(Rub. Miss.
tit.
VII. 7-)
Then the priest with his hands joined returns to the middle of the altar, and when he has arrived there, without making an inclination, he raises and lowers his eyes towards the cross, and with his hands joined and placed on the altar he says, moderately inclined, in a low tone of voice: Suscipe sancta Trinitas, etc.; then he
kisses the altar in the middle, again joins his hands, and turns towards the people in the same way that he does
says the Dominus vobiscum; but he lingers some and extending his hands and again joining them, what, he says in a moderate tone of voice: Orate fratres; and while continuing in a low tone: ut meum ac Tcstrum, etc.,
when he
he returns to the middle of the altar, on the Gospel not on the Epistle side, making a complete circle; and having turned towards the altar he makes an incli nation towards the cross, according to the opinion of
side,
1
When the Merati, Bissus, Hippolytus, and Tonellius. server has finished Suscipiat Dominus, the priest answers
low tone of voice: Amen. raises and extends his hands, and turning a little towards the book he says in a low tone of voice the orationes secretas without saying in the beginning
in a
Then he
The Rubric
of the Missal says nothing about an inclination.
142

in
1
regard to the conclusion he observes what as to the prayers. In the conclusion of the first oratio secreta he says Amen; and if there be only one, he pronounces it in a subdued tone of voice as far
O remits;
was said above
as the
words Per omnia,

7.
etc.
The
Priest says the Preface.
"
ilia,
Pervento autem, in conclusione ultimae Secretse, ad verba Per omnia scecula sceculorum, exclusive, Sacerdos, stans in
altaris depositis
intelligibili
super eo manibus hinc inde extensis, dicit voce Pr&fationem Cum dicit Sursum corda, elevat manus hinc inde extensas usque ad pectus, ita ut palma unius manus respiciat alteram. Cum dicit Grattas
convenient! et
medio
agamus Domino, jungit manus.

elevat, et statim
Cum
dicit
Deo
nostro, oculos
cruci caput inclinat. Response, Dignum et justum est, elevatis et extensis ut prius manibus; prosequitur Prcefattonem, propriam, vel communem, ut tempus requirit.
Cum dicit Sanctus, junctis ante pectus manibus, et inclinatus, voce mediocri prosequitur, ministro interim parvam campanulam pulsante. Cum dicit, Benedictus qui vcnit in nomine Domini, etc., erigit se, et signum crucis sibi producit a fronte ad pectus." (Rub. Miss, tit. VII. 8.)
Having come as far as the words Per omnia scecula SCECUlorum in the conclusion of the oratio secreta or of the last oratio secreta, the priest pronounces these words in a loud tone of voice (if there be several prayers he does the
same
at the end of the last), holding his hands extended on the altar outside of the corporal, and he thus holds them until he says Dominus vobiscum. But when he says Sursum corda he raises his hands as far as his breast, so that the palm of one hand looks towards the palm of the other hand; but the extremities of the fingers should be joined and erect. When he says Gratias agamus Do mino he raises them a little higher, 2 as far as the shoul-
Page 1 1 6. According to the Rubric the hands are not to be raised higher, but are only to be joined. (See Schober, page 73, note 35.)
2
CHAP,
vii.i
Offertory, Seer eta,
and
Preface.
his
143
breast.
ders,
and immediately joins them before
he says Deo nostro, he raises his eyes towards the cross and immediately inclines the head with a simple inclination that seems to me should be a simple mini-
When
marum maxima inclination. He therefore raises his hands and joins them at Domino, at Deo he raises his eyes, and at nostro he makes the inclination.
After the server has answered
Dignum
et justum est,
the
priest again disjoins his hands, and holding them open as at the prayers, he continues the Preface, common or
as far as the Sanctus,
proper according to the time, and remains in this posture It must be observed that Pope Clement XIII. in the year 1759 ordained that on all Sundays that have no proper Preface the Preface of the Blessed Trinity must be said. It was doubted whether on the Sundays within the octave, or on the Sundays of Lent, or of the Paschal time, the Preface is to be said of the saint of whom an octave is celebrated, or of the Sunday of Lent, etc.; but the custom which has the force of law, which exists both in Rome and in other places, has declared that within the octave the Preface of the octave is to be said, and on the Sundays of Lent and of the Paschal time the Preface of Lent or of the Paschal time is to be said. When the priest has reached the Sanctus he inclines
moderately and joins his hands before his breast, but he does not rest them on the altar, and he says in a moderate voice Sanctus, etc. At the words Benedictus qui venit, etc., he stands erect and makes the sign of the cross on himself, holding his left hand below his breast, and continuing in the same tone of voice. But he may distribute the words so that at the word Benedictus he touches his forehead, his breast when he says qui venit, his left shoulder at the words in nomine Domini, and his right shoulder when he says Hosanna in excelsis. There are some who wish that the priest should here
144

the Rubric.
join his hands; but there are others
not prescribed by that the hands should be joined; for the Rubric at the extendens beginning of the Canon, before Te igitur, says hence it supposes that the hands should have manus;
who say that this is To me, however, it seems
been joined before.

1
The Rubric should be
observed, that
is,
the hands are not to be
joined.
(See Schober, page 75, note 40.)
CH.
viii.]
From
the
Canon
to
the Consecration.
145
CHAPTER
VIII.
FROM THE CANON OF THE MASS TO THE CONSECRATION

INCLUSIVELY.
I.
The
Priest recites the Prayer
Te
igitur.
"Finita
altaris,
versus ad
Praefatione, ut supra, Sacerdos stans ante medium illud, aliquantulum elevat manus, oculisque
ad Deum, et sine mora devote demissis, ac manibus profunde inclinatus incipit Canonem, secreto dicens, Te igitur, etc., ut in Ordine Missae. Cum dicit, uti accepta habeas et benedicas, prius osculatur altare in medio, deinde erigit se, et stat, junctis manibus ante pectus. Cum dicit, HCEC do^pna, hcec { munera, sancta } sacrificia,
elevatis
junctis, et super altare positis,
h<zc
dextra
signat ter communiter super hostiam et calicem. Deinde, extensis manibus ante pectus, prosequitur, in primis,
tibi offerimus, etc.
"
manu
qua
dicit, Una cum famulo tuo Papa nostro N., exprimit nomen Papas: Sede autern vacante verba praedicta omittuntur. Ubi dicitur, Et Antistite nostro N., specificatur nomen Patri-
Ubi
archae, Archiepiscopi, vel Episcopi, ordinarii in propria dicecesi, et non alterius superioris, etiam si celebrans sit omnino ex-
emptus, vel sub alterius Episcopi jurisdictione. Si vero Episcopus ordinarius illius loci, in quo Missa celebratur, sit vita functus, praedicta verba omittuntur, quae etiam omittuntur ab
iis,
qui
Romae
celebrant."
{Rub. Miss. VIII.
tit.
et 2.)
AFTER
the Preface, the priest, standing in the middle
of the altar, immediately extends his hands as high as his shoulders, raises his eyes towards the cross, and immedi
ately lowers his hands and his eyes, and profoundly in clined before the altar, with his hands resting on it in the
And
usual way, he says, in a low tone of voice: Te igitur, etc. here it must be remarked that the entire Canon
said in a
must be
10
low tone of voice, excepting those
146
TJie Ceremonies
of the Mass.
parts that are prescribed by the Rubric to be said in a loud voice. Gavantus with others asserts that as no
movement should be made without being accompanied by words, the Te tgitur should be said while the fore going actions are performed, namely, when the hands But in this Merati, contrary to his cus are extended. tom, differs from Gavantus in opinion, and with many others rightly and clearly demonstrates that the Rubric prescribes that the Canon should begin after the hands have been placed upon the altar, and that this cannot be explained in any other sense; and he cites several actions, such as genuflections, the raising of the Host and of the chalice, etc., that are performed without
words. After the word petimus he kisses the altar, and then, standing erect, he joins his hands and says uti accepta habeas et benedicas; and having immediately placed his left hand on the altar outside of the corporal, he makes with his right hand a cross three times over the chalice and the Host, saying: Hczc * dona, hcec * munera, hcec How these crosses are to be sancta % sacrificia illibata. Then with his hands formed we have explained above. extended as in the Preface, he continues in a low tone
1
of voice:
In primis, qua
tibi offerimus.
At the words
Papa
Pope is men and a simple minimarum minima inclination is made towards the Missal; and at the words Antistite nostro N. is mentioned the Bishop of the diocese in which
nostro N., the
name
of the reigning
tioned,
he celebrates, but without making an inclination. If he does not know the name of the Bishop, he will say only Antistite nostro, mentally intending to mention the Bishop of the diocese. If the place belongs to no dio cese, he acts as if the episcopal See were vacant; in which case the words Et pro Antistite nostro JV. are to be omitted; for a church belonging to no diocese re1
Page
139.
CH.
viu,}From the Canon
to the Consecration.
147
sembles a vacant See, because it has no Bishop to govern But if the Apostolic See is vacant the words Pro it.
famulo
2.
"
tuo
Papa
nostro
N. are omitted.
for the Living,
The
Priest
makes the Memento
Cum dicit, Memento Domine, elevans et jungens manus usque ad faciem, vel pectus, sic junctis manibus stat paulisper in quiete, demisso aliquantulum capita, faciens commemorationem vivorum Christi fidelium ad suam voluntatem quorum
:
nomina,
si
primere, etiam celebrans, si pro pluribus orare intendit, ne circumstantibus sit morosus, ante Missam in animo proponere sibi omnes
defunctos, proquibus in ipsa Missa orare loco generaliter, unico contextu, ipsorum vivorum commemorationem agere, pro quibus ante Missam
illos tarn
commemoret: non tamen necesse est ea exsed mente tantum eorum memoriam habeat. Potcst
vult,
vivos
et
quam
intendit,
hoc
orare proposuit in
Missa."
(Rub. Miss.
tit.
VIII.
3.)
When he says Memento, etc., he raises and joins his hands, so that the extremities of the fingers reach as far he does not lower them before his as the mouth; breast, but holding them thus raised and joined, and
1
with his head inclined a little, he remains quiet for a short time. In order to be more recollected, he may shut his eyes; but those that lower them would con form to the opinion of authors whom Merati regards as of the highest authority. And he keeps his eyes thus lowered or closed until he says the words Et omnium circumThe letters N. N., that occur in the Canon, stantium. serve to express all the names of those for whom he wishes to pray. In olden times tablets called diptychs were used: they were double-folded, and on them were registered the names of those for whom prayers were to be said. It must be observed that the Memento is best made before Mass, in order that he may not become
1
"
Ad vcrbum Memento
incipit
sacerdos elevare
)
manus
et
ad tuartim
cas
jungit."
(Schober, page 78, note 4
148
tedious to those that are present. Standing in the aforesaid way, the celebrant mentions all the living
Christians
him.
according as his pious, wish may inspire must, however, be remarked, with Merati, Gavantus, and Tonellius, that in this prayer, which is
It
private, the
excommunicated,
heretics,
and
infidels
may
be mentioned. For the convenience of priests we add here the for mula of this Memento, which Cardinal Bona gives in his treatise on the Sacrifice of the Mass:
heaven and earth, never-failing source of every good, I, a most miserable sinner and most un worthy minister of Thy Church, because this Sacrifice has an infinite power of impetration, I offer it for my necessities and those of all the living and the dead. And first, the fruit that I can and should derive from it I chiefly apply to him for whom I intend to celebrate; and if perchance it happens that he does not need it, or desire and wish that this fruit is incapable of it, I should be obtained by N., with the application of the in dulgence to myself, or to such a deceased person. But, secondarily, without prejudice to him for whom I am
"
O God
of
primarily obliged or intend to offer it, I offer it for all those that are specially recommended to me, for N. and for all the and N., for obtaining such a grace,
.
. .
living and the dead, for whom Thou wishest me, Thy unworthy servant, to exercise Thy ministry, in order that, granting rest to the dead, Thou mayest confer upon the living the grace of serving Thee and of persevering 2 Amen." till the end in Thy love.
1
We may
see
what
St.
Alphonsus teaches
in
regard to the value and
the application of the fruit of the Mass in his dissertation on the rarium. may also find in the exercises for the Preparation
Hono
other
We
formulas of intention.
2
"
Deus
cceli
et
terras,
omnium bonorum
fons indeficiens, ego
miserrimus peccator
et Ecclesiae tuae minister indignissimus, quia
hoc
CH.
viii.]
From
the
Canon
says:
49
The same author

"
you may remember all for whom you must pray, after you have said MEMENTO, DOMINE, FAMULORUM FAMULARMUQUE TUARUM, and in order that the prayers may be more efficacious, it will be of great profit to unite them to the sufferings of Christ our Lord in the following manner: i. You should pray for your self by the blood that was shed for us, in order that through it you may atone for your sins and obtain those virtues that are most necessary for you and for final perse
In order that
verance; 2. By the pierced side you should the Church that came forth from it; 3.
recommend By the head

the princes,
crowned with thorns, the Sovereign Pontiff,
all
and the whole

of
ecclesiastical hierarchy;
the right hand,
your friends,
relatives,
the wound and benefactors;

4.
By
5. By the wound of the left hand, all those that hate you, or have given you some trouble or scandal; 6. By his transpierced right foot, your Superiors and those things that you have confided to them; 7. By his transpierced
left foot,
those that are in mortal sin, that they may re turn to the right path; 8. By the scourges, spittle, and blows, the heathen, heretics, and the rest of unbelievers, who dishonor God; 9. By the crucifixion, the religious of all
Orders, that they

sacrificium
may
voluntarily embrace with courage
vim impetratoriam
et
omnium viventium
infinitam habet, offero illud pro meis, et ac defunctorum necessitatibus; et primo quidem
fructum, quern possum

celebrare intendo; et
si
debeo,
illi
principaliter applico, pro
forte contingat
eum non
indigere, vel
quo non esse
capacem, opto et volo hunc fructum ad N. derivari, cum applicatione indulgentiarum mihi, vel tali defuncto. Secundario autem, sine ejus pnejudicio, pro quo offerre primario teneor vel intendo, offero pro omnibus mihi particulariter commendatis, pro N. N. pro tali gratia
dignum famulum tuum legatione apud

amore tuj usque
*ic, c.
obtinenda, et pro cunctis viventibus, atque defunctis, pro quibus me inte fungi voluisti, ut defunctis
tibi
requiem indulgeas, vivisque gratiam concedas

in
serviendi,
et
in
finem perseverandi.
Amen."
DC
Sacrijic. Afis-
4,
6.
50

10.
the sufferings of their martyrdom;
By
his thirst, all
u. By his agony those that have you to pray for them. in the garden, all those that find themselves in any
calamity, peril, necessity, temptation, or any trouble whatever; 12. "Byte s death and burial, all the just, in
order that, buried with Jesus Christ, they may persevere in justice. But above all, you should pray for those whom God wishes you to remember, and whom you do not know; for those whom God loves particularly, although you know not their number nor their name; for it is most pleasing to him that you are mindful of
his
1
friends."
"
Ut omnium recordari
possis,
quorum
recordari et pro
quibus
Memento, Domine, famulorum famularumque tuarum, ut ipsae preces vim habeant efficaciorem, multum proderit cum Christi Domini cruciatibus illas associare, hunc fere in modum: i Pro te ipso orabis per sanguinem pro nobis effusum, ut per ilium expieris a peccatis, et eas virtutes obtineas, quae tibi maxime 2 Per latus transfixum, sunt necessariae, et finalem perseverantiam. Per caput spinis Ecclesiam commendabis, quae ex eo orta est. 3
dixisti:
debes orare, postquam
coronatum, summum pontificem, omnesque principes et antistites. Per vulmis dextercs mamts, amicos, consanguineos et benefactores. Per vulnus sinistrce, omnes qui te oderunt, vel aliqua molestia aut 5
scandalo affecerunt.
sunt in
et negotia a superioribus
Per dexterum pedem transforatum, personas commendata. 7 Per sinistrum, omnes qui 8 Per peccato mortali ut in dexteram partem transferantur.
6
et alapas, ethnicos, haereticos, caeterosque infideles, qui ftagella, sputa contumeliis afficiunt. 9 Per crudfixionem, religiosos omnium
Deum
ordinum,ut crucem voluntaries asperitatis libenter ferant. 10 Per sitim, eos omnes qui tuas preces expetunt. 11 Per angorent, quern in horto
pati
voluit,
omnes
ut
tentatione aut
justos
qui in aliqua molestia versantur.
calamitate,
12
periculo,
et
necessitate,
Per mortem
sepulturam
semper in justitia perseverent, speciatim vero pro illis orabis, quorum te Deus meminisse vult, et tu nescis; pro his, quos Deus maxime diligit, licet eorum munerum et nomina ignores: id enim gratissimum illi
ipso
sepulti,
cst."
omnes,
cum
CH.
viii.j
From
the
Canon
to tJic Consecration.
3.
The
Priest finishes the Prayer

:
lowing Prayers
oblationem.
Memento, and says the fol Communicantes, Hanc igitur, et Quam

vivorum
demissis et extensis ut
"Commemoratione
facta,
prius manibus, continuat, Et omnium circumstantium, etc. Similiter stans prosequitur, Communicantes. Cum dicit, Jesu in conclusione, quando dicit Per Christi, caput Cruci inclinat
:
eumdem, jungit manus.
Cum
dicit,
Hanc
igitur oblationem
expandit manus simul super oblata, ita ut palmae sint apertae versus ac super calicem et hostiam, quas sic tenet usque ad ilia verba, Per Christum Dominum nostrum, tune enim jungit ma nus, et sic prosequitur, quam oblationem tu Deus in omnibus
benc^dictam, adscriptam, ratam % hostiam et calicem simul deinde cum dicit, ttt nobis corpus, separatim signat semel super hostiam tantum et cum dicit, et sanguis, semel super calicem tantuni, deinde elevans et jungens manus ante pectus, prosequitur fiat
quasumus,
et
cum
dicit,
communiter signat
:
ter super
dilectissimi Filii tui
Domini
tit.
caput
Cruci."
(Rub. Miss.
nostri Jesu Christi, et inclinans VIII. 4.)
After having finished the commemoration of the living, and the application of the special fruit having been made, the priest extends and lowers his hands be
fore his breast, and continues to say et omnium circumstantium as far as the words Per eumdem? etc. When he
says Communicantes at the name Maria he makes to wards the book a simple minimarum media inclination,
and at the name Jesus he makes towards the cross another simple minimarum maxima inclination; and also
at the
name
of a saint
whose
feast
is
celebrated,
if it is
mentioned in the Canon, he makes towards the Missal a minimarum minima inclination. 2
1
"
In
conclusione,
1.
quando
dicit:
Per eumdem
jungit
manus."
{Rubrica,
8
c., n. 4.)
in
If a saint has an octave, we must make this inclination not only the Masses in which we make mention of this saint, but also in
those
in
which
classis or sccundic classis
on account of the occurrence of a feast prim a; no commemoration is made. This rule does
152
It
must be remarked that in the octaves that have a proper Communicantes and Hanc igitur oblationem, if per haps there is to be celebrated pro re gram a votive Mass
that has a proper Preface, as when in the octave of Easter there is to be said a Mass of the Holy Ghost or
of the Blessed Virgin, the Communicantes and Hanc igitur must be taken from the octave. So also if there is cele
brated the feast of the apostles Sts. Philip and James, the Preface will be of the apostles and the Communicantes of the Ascension, as has been declared by theS. R. C. of
August
7,
1627.
he says Hanc igitur oblationem, etc., he extends both hands over the chalice and the Host, so that the palms are open over the chalice and the Host. He so extends his hands that the tips of the fingers reach as far as the middle of the pall, without, however, touch
ing
it;
When
right be placed upon the S. R. C., August 4, 1663.
and that the thumbs be crossed, namely, the left, as appears from a decree
He should take care not to raise his elbows, but he should keep them close to his body, toward his breast; and so he remains till Per Dominum, etc. for when he says this conclusion he again joins his hands and continues
;
oblationem. Having said qu&sumus^ the priest his left hand on the altar outside of the corporal, places and with his right hand he makes three crosses over the
Quam
Bene* same manner as Then he makes another has been mentioned above. sign of the cross over the Host, saying: Ut nobis cor^pus; while making this sign he does not lower the hand over
chalice
at the
and the Host
same
time, saying:
dictam, ad^scriptam, raJ^tam, etc., in the

1
An in festo Sanctorum qui nomiCanone, si sint rit. semidupl. vel Missa dicatur de Requiem, inclinandum sit caput, quando in Canone nominantur praedicti Sancti S. R. C. respondit: In una Panormitan. die 12 April, Negative."
not apply to the Masses of the Dead:
"
nantur
in
?"
"
1823, ad. 13, n. 4594.
Page
139.
CH.
M\\\.\From the
Canon
it is
153
the Host, as Merati remarks, as
sufficient for
in
him
to
draw
order that he may form a transverse line over the Host. After wards he makes another cross over the chalice, saying
his
hand somewhat towards himself
These two crosses over the Host and San&guis. chalice should be shorter than the usual crosses.
the Rubric indicates that the cross at the
the
As word ratam
should be made in the middle of this word, an incon venience seems to occur from being obliged to delay a little until the other cross at the word corpus is to be made over the Host; this has given rise to different
opinions.
I
will
only mention here the opinion that
pleases me; it is this: after having with the right hand made the cross at the word ra^tam,\\. should slowly
the Host, so that when it begins to form the cross over the Host, the other words that follow the word ratam are already finished. But if the priest is
move towards
pronouncing, then, says Turrinus with others, according to Merati, he should place his right hand on the altar; for it is an inviolable rule of the Rubric that the hand should never remain suspended in the air. After having made the five crosses in the manner in
slow
in
and joining them before his breast, he continues fiat dilectissimi Filii tin, Domini nostri Jcsu Christi; and when he says Jesu Christi he inclines his head towards the cross.
The
opus
dicated, the priest raises his hands
4.
"
Priest consecrates the Host.

fuerit, pollices et indices
Extergit,
si
super corporalc,
Qui pridie quam pateretur, et accipiens polliceet indice dextrae manus hostiam, et earn cum illis ac indice et pollice sinistrae manus tenens, stans erectus ante medium altaris, dicit, accepit panem in sane t as ac venerabiles manus suas, elevansque ad coelum oculos, et statim demittens, dicit, et elevatis oculis in coelum ad te Deum Paircm szium oninipotentem, caputque aliquantulum inclinans, dicit, tibi gratias
et dicit secreto, ut prius,
154
agens, et tenens hostiam inter pollicem, et indicem sinistrae manus, dextra producit signum crucis super earn, dicens, bene^f
dixit, fregit, deditque dtscipulus
siti s,
dicens
Accipite
et
man-
ducate ex hoc omnes. Si adsit vas cum

"
aliis hostiis
piat hostiam, discooperit
manu
consecrandis, antequam accidextra calicem seu vas aliarum
hostiarum.
autem finierit supradicta verba, cubitis super altare stans capite inclinato, distincte, reverenter et secreto, positis, profert verba Consecration is super hostiam, et simul super
"
Cum
omnes
"
si plures sint consecrandae, et hostiam suis pollicibus et indicibus tantum tenens, dicit, Hoc est entm Corpus meum.
Quibus
prolatis, celebrans, tenens
hostiam inter pollices et
indices praedictos super altare, reliquis manuum digitis extensis et simul junctis (et Hostiis, si plures sint consecratae, in loco in
quo a
vase,
principio Missae posi-tae sunt, super corporali, vel in alio seu calice demissis) genuflexus earn adorat; tune se et erigens, quantum commode potest, elevat in altum hostiam,
in earn oculis (quod et in elevatione Calicis facit) reverenter ostendit adorandum, et mox sola manu dextra populo ipsam reverenter reponit super corporale in eodem loco undeeam levavit, et indices non disjungit, nisi quando Hostiam consecra-
intentis
tam tangere
post
vel tractare debet,
usque ad ablutionem digitorum
Communionem.
;
consecrata super corporale, genuflexus "Reposita Hostia ipsam veneratur si adsit vas aliarum Hostiarum, patena vel
palla cooperit, ut supra.
dum celebrans elevat Hostiam, accenso prius in(quod non extinguitur, nisi postquam Sacerdos Sanguinem sumpserit, vel alios communicaverit, si qui erunt communicandi in Missa), minister manu sinistra elevat fimbrias posteriores planetae, ne ipsum celebrantem impediat in ele vatione brachiorum quod et facit in elevatione Calicis; manu dextra pulsat campanulam, ter ad unamquamque elevationem, vel continuate quousque Sacerdos deponat Hostiam super cor"Interim
*
torticio
Accenso intorticio. ... In his Moral Theology (1. 6, n. 394) St. Probabiliter ait Croix cum Sporer, nullam esse obliAlphonsus says: gationem accendendi tertiam candelam post Sanctus; sic enim hodie
1
"
communis usus
habuit."
CH.
vm.}From
the
Canon
Calicis."
155
(Rub.
porale, et similiter
postmodum ad elevationem
and
6.)
Miss.
tit.
VIII.
n. 4, 5,
At the words Qui

his
pridie
fingers, namely, hands, on the extreme ends of the corporal, but not in the middle, where the consecrated Host is to be placed, and in the mean time with the forefinger and the thumb
quam pateretur he wipes his thumbs and forefingers of both
of the
panem.
right hand he takes the In order that the Host
may
Host, saying, accepit be more easily
taken, he presses with the forefinger of the left hand the edge of the Host; and when he says in sanctas ac venerabiles manus suas, he takes it up with the thumb and
forefinger of the left hand, extending and joining the other fingers. He should take care to hold the Host
erect, not horizontally, as in the middle of the altar.
he himself should stand erect
At the words
et elevatis oculis in
cxlum he raises his
eyes to the cross, and he keeps them raised, says Bauldry, until he has said all the other words, ad te Deum
Patrem suum omnipotentem; then he immediately lowers them, and inclining the head, he says, tibi gratias agens. While saying benefrdixit he makes with his right hand a cross over the Host, which, as has been said, he holds somewhat raised above the corporal. If there is behind
chalice
the chalice a ciborium, he puts it by the side of the and uncovers it before he begins Qui pridie, that After is, before he wipes his fingers on the corporal.
saying the words deditque discipulus suis? the priest hav ing becomingly placed his elbows on the altar, without however, touching the altar with his hands, and with his feet joined and equi-distant from the altar, he mod
erately inclines his head and shoulders,
and
his
distinctly
and with reverence, without raising

1
voice,
pro-
This
is
to be a simple
minima rum maxima

"
inclination.
But the Rubric mentioned above says:

(i.e.,
Cum
aotcm finierit supra-
dicta verba
bcnedixit,
ex hoc omnes),
etc.
156
nounces the words (profert secreto, says the Rubric), as it were, breathing them forth (a fiato], so that he may not be heard by the bystanders, saying, Hoc est, etc. The priest, when he consecrates the Host, should take care not to make any movement of the head or mouth, not to pronounce the form with a certain vehemence, not to bring the Host too near his mouth, or his mouth too near the Host; but he should pronounce the words distinctly, putting no interval between the words. After the priest has pronounced the words of conse cration of the Host, he holds the same consecrated Host between his thumbs and forefingers, the other fingers be ing at the same time joined and extended, and the hands also closely joined ;he withdraws his elbows from the altar so that only his hands as far as the wrists remain on the Then he genu altar at the extremity of the corporal. flects only on one knee, without an inclination of the head
;
must be observed that when a genuflection is made the head must not be inclined, as some wrongly do. This and genuflection should be made with greater reverence, and the same thing should therefore with a slight pause, be observed in the adoration of the chalice. After hav his ing made this first adoration, and while holding hands joined and his fingers extended, he raises the Host perpendicularly over the place where the corporal head so that his wrists are on is, a little higher than his a level with his eyes, without moving the Host over his head, but he elevates it so that it may be seen and adored by the people; and after having thus held it for a short time, he slowly lowers it and puts it in the place whence he took it. In order to do this more easily, he puts while laying down the Host the ends of his fingers on the corporal at a distance of about three inches
for
it
1
Authors are not agreed whether or not the genuflection

(niorula).
is
to
it;
be
it
made with a pause
The Rubric
says nothing about
should therefore be omitted.
CH.
vm.]From
the
Canon
to the
Consecration.
to
157
from the place where the Host
is
be put, and hav
ing thus placed his left hand, with his right he takes the Host in the middle, near the border and puts it in its The Host having been placed on the corporal, place. present a ciborium or a chalice contain its own ing particles, he again covers the ciborium with cover, or the chalice with a pall, and places it behind
if
there
is
the chalice where
it
had been before, and then having

1
made
It
1.
a genuflection, he stands erect. must here be remarked that
During the elevation
of the
Host
as well as of the
chalice the eyes should never be turned from them; 2. From the Consecration of the Host till the ablu tion, as often as a genuflection is to be made or the altar is to be kissed, the hands should be separated and extended upon the corporal; but the thumbs and the forefingers should remain joined, and should not be dis
joined unless the Host is to be handled; or laid 3. As often as the Host is to be taken up the last three fingers should be extended, but down, should not be bent, so -that there may be no danger of
touching the Host with other fingers than the thumbs and forefingers; 4. Between the words of Consecration of the Host, as also of the chalice and the preceding words, namely, Qui pridie and Postquam coenatum est, other prayers, though mental and devout, should not be inserted; for Le Brun defends at great length the opinion that
2
Consecration is accomplished not only by the words of our Saviour, but also by the preceding words, and especially by the prayer that precedes ?// nobis Cor
the
pus et Sanguis fiat. And this he proves by citing the Council held in Rome by Gregory VII. against Beren1
covering the ciborium.

2
According to the Rubric, a genuflection should be made before (See Schober, page 86, note 18.)
Torn. 3, a. 17, qu. 2 (ct in dissert.
I.
4).
158

said that bread and wine are changed and the blood of Jesus Christ as well by our Lord as by the holy prayer: Per mysit is
garius, where into the body
the words of
terium sacra orationis
carnem
et per verba Redemptoris converti in sanguincm Jesu Christi; and he quotes in favor of this opinion the authority of twenty Doctors of the Sorbonne. Scotus, for some other reason, doubts whether the consecration is brought about solely by the words
et
Hoc
pridie
corpus meum ; for if (he says) the words qui quam pateretur are not premised, it is not indicated that the words Hoc est, etc., are those that Jesus Christ has spoken. The contrary opinion, according to which only the wards Hoc est corpus, etc., Hie est calix, etc., are
cst
sufficient for the consecration
is
common
to Tournely,
Juvenin, Gonet, Concina, Frassen, Lugo, and others, who prove it from a decree of Eugene IV. published in the Council of Florence, which reads thus: Forma hujus
Sacramenti sunt verba Salvatoris, quibus hoc conficitur Sacramentum. The other opinion, however, does not seem to be altogether improbable; the more so since the Rubric prescribes for the case in which the form is to be repeated on account of a doubt in regard to the
matter that one should begin at the words Qui pridie. Therefore the sense of the preceding words and of the words of Jesus Christ must not be interrupted by the insertion of vocal or mental prayers. It must be observed that the thumbs and the fore fingers should thenceforth remain joined till their ablu
tion, which takes place after the receiving of the pre cious blood, and are opened only when the Host is to
be taken up.
5.
"Celebrans,
The
Priest consecrates the Chalice.
cem,
si
in quern, si
adorato Sacramento, surgit et discooperit caliopus sit, extergit digitos quod semper faciat,
; ;
aliquod fragmentum digitis adhaereat
et stans erectus, dicit
CH.
viii.]
From
the
Canon
159
Simili modo postquain cwnatum est, et ambabus manibus accipiens calicem juxta nodum infra cuppam, et aliquantulum ilium elcvans, ac statim deponens dicit, Accipiens et hunc prceclarum
Calicem,
etc.,
cum
etc.,
dicit,
cum dicit, Item tibi gratias agens, caput inclinat, Benc^dixit, sinistra calicem infra cuppam teuens,
eum
;
dextra signal super

et
et
prosequens Deditque discipulis suis,

sinistra
positis,
ambabus manibus tenens calicem, videlicet, pedem, dextra nodum infra cuppam, cubitis super altare
attente, continuate, et
:
et capite inclinato, profert
secreto, ut
supra, verba Consecration is Sanguinis
Quibus
dictis,
Hie est enim Calix, etc. reponit calicem super corporate, dicens secreto
etc.,
Hccc quotiescumque feceritis,

renter adorat.
genufiexus Sanguinem reveaccipiens Calicem discooper-
Turn se
erigit, et,
tum cum Sanguine ambabus manibus, ut prius, elevat eum, et erectum, quantum commode potest, ostendit populo adorandum,
mox ipsum reverenter num, et manu dextra

"
reponit super corporale, in locum pristipalla cooperit, genuflexus

tit.
Sacramentum
veneratur.
(Rub. Miss.
VIII.
7.)
After having raised the Host he makes a genuflection (but the genuflection is made with the right knee, which must touch the ground near the left foot). Then he
and with his right hand uncovers the chalice; he holds the left hand either on the corporal, or what is better, he holds it at the foot of the chalice, and takes the
rises,
pall between the middle finger and the forefinger joined to the thumb. He places the pall on the end of the
then he purifies the forefingers and the thumbs, rubbing them together lightly over the mouth of the chalice, so that if there should be any fragments
folded veil;
adhering to the fingers they may fall into the chalice: this should always be done when the Host has been touched. Standing erect, he says: Simili modo, etc. He takes the chalice with both hands in the following manner: Four fingers, namely, the thumbs and fore fingers joined should be put between the cup and the knob of the chalice in front, and the other fingers behind it (the Rubric says/V/.rta nodum infra cuppani), and stand-
160
the corporal !n a ing thus he raises the chalice over line about four inches, saying: Accipiens et hunc straight it in the same prxclarum Calicem, and at once replaces At the words tibi gr-alias agens he makes a simple
place.
At bene^dixit he makes with
his right hand across over the chalice, holding the knob 2 Then leaning with both elbows on with his left hand.
the altar, he holds the chalice at the foot with three holds the knob with his fingers of his left hand, and
forefinger are placed in behind. Thus moderately front, and the other fingers inclined inclined, and holding the chalice straight, but not the mouth, and a little raised over the corporal, towards
right, so that the
thumb and
he attentively and without any interruption pronounces the words: Hie est enim, etc. After having pronounced these words he again places the chalice on the corporal, and says: quotiescumque, at the same time he devoutly genuflects and adores. etc., Having risen, he takes hold of the chalice with the right
H<zc
at the knob in the above-mentioned way, namely, with the thumb and the forefinger in front, holding the He raises foot with the three fingers of the left hand. it with his the chalice perpendicularly, always following
hand
it around in a circle eyes, without, however, turning as many awkwardly do; he raises it so above his head, of the celebrant can see below the that the
high
eyes
foot of the chalice, and that the chalice may be seen chalice thus by the people; for a moment he holds the
raised, that the people
may
adore
it.
Then he again
lowers
it
puts
1
it
and following the same perpendicular line, in the place it occupied before.
in
a simple
eum."
That
is
minimarum maxima
"
inclination.
The Rubric
says:
Sinistra calicem infra
cuppam tenens, dextra
signal super
CH.
ix.]
From
Consecration
to
Pater ffosier.
61
CHAPTER
IX.
FROM THE CONSECRATION TILL THE PATER NOSTER

EXCLUSIVELY.
i.
The
Priest says the Prayers

quae,
Unde
et
Memores, Supra
stans ante altare,
and Supplices.
"Reposito
Calice et adorato, Sacerdos,

dicit secreto,
extensis
etc.
manibus ante pectus,

dicit,
Cum
cum
de tuts donis ac datis, jungit
Unde et memores, manus ante pectus

;
Hostiam puJ^ram, Host tarn ^ sanctam, Hostiam im^maculatam, manu sinistra posita super altare intra corporale, dextra signal ter communiter super Hostiam et Calicem, et semel super Hostiam tantum, et semel super Calicem tantum, clicens, Panem ^ sanctum vitcc ceternce, et Calicem ^ salutis peret
dicit,
petucc.
Deinde, stans ut prius, extensis manibus, prosequitur, Cum dicit, Supplices te rogamus, etc., etc. inclinat se ante medium altaris, manibus junctis super illo positis. Cum dicit, ex hac Altaris participations, osculatur altare, mani bus hinc inde super corporale positis. Cum dicit, sacrosanctum
Supra qua propitio,
Filii tui, jungit
manus et, dextra signans semel super Hostiam tantum, et semel super Calicem, sinistra super corporale posita, dicit, Cor^pus, et San^guinem sumpserimus, et cum dicit, omni eeriest i, seipsum signal a fronte ad pectus signo benedictione
;
<%*
crucis, sinistra posita infra pectus, et prosequitur
et
gratia re-
pleamur. tit. IX. c.
Cum
i.)
dicit,
per eumdem, jungit
manus."
(Rub. Miss.
HAVING replaced the chalice on the altar, and having adored it by making a genuflection, the celebrant rises, and standing erect, with his hands extended before his breast, and turned towards the Missal, he says: Unde et memores Domine, etc. At the words de tuis donis ac datis, he joins his hands, and then places his left hand on the
ii
62
corporal, and with his right hand he forms three crosses over the Host and the chalice together, saying: Hostiam
^ puram,
Hostiam ^ sanctam, Hostiam ^ immaculatam, and he makes a cross once over the Host, saying, Pattern * sanctum vitcc czterncB, and once over the chalice, saying: Et Calicem % salutis perpetucE. Then with his hands ex tended he continues: Supra qua, etc. When he says Supplices te rogamus, he inclines pro foundly, holding the hands joined and resting on the
edge of the altar as at the Introit, that is to say, the small fingers should touch the front of the altar, with the other fingers resting on the altar and joined to the fore After the words Ut quotqiiot he fingers and thumbs. kisses the altar while moving back a little, and on rising 2 Then having placed his left hand he joins his hands. on the corporal, he makes with the right hand a cross
1
over the Host, saying, Sacrosanctum Filii tiii cor^pus ; then he makes another cross over the chalice, saying: But when he says Omni San^guinem sumpserimus.
benedictione
ccelesti et
holding
Rubric.
his left
hand below the
gratia repleamur, he signs himself, breast; and at the words
Per eumdem,
etc.,
he joins his hands according to the
2.
"Cum
The
Priest
makes the Memento

etiam,
for the
Dead.
dicit,
Memento
etc,,
Domine famulorum famula-
extensis et junctis manibus ante pectus, et usque ad faciem elevatis, et intentis oculis ad Sacramentum super altare, facit commemorationem fidelium defunctorum, de
rumque tuarum,
quibus
"
sibi videtur,
eodem modo
ut dictum est de
commemora-
1 An sacerdos ponere debeat manus intra coporale, dum dicit orationes Supplices te rogamtts et orationes ante communionem?" S. R. C. Servandas esse rubricas quae jubent manus ponendas esse respondit:
"
(In una Tudcn. die 7 Sept., 1886.) super altare, non intra corporate. * Cum This is better explained by the foregoing Rubric of the Mass: dicit: Ex hac altaris," etc
"
"
CH.
ix.]
From
Consecration to Pater Noster.
63
tione vivorum.
extensis
Christo,
Qua commemoratione facta, stans ut prius manibus prosequitur, Ipsis Domine, et omnibus in et caput etc., et in fine, ad per cumdem jungit manus,
(Rub. Miss.
tit.
inclinat."
IX.
2.)
When
he says Memento etiam Domine,
etc.,
he separates
his hands and joins them slowly, so that he finishes join his ing them at the words in somno pads. Having joined hands before his breast, as has been done and said at the Memento for the living, holding his head inclined, and his a eyes fixed on the Blessed Sacrament, he makes for short time a commemoration of the dead. After this he lowers his hands before his breast, and holding them dis At the words joined, he continues: Ipsis, Domine, etc. Per eumdem he again joins his hands, and when he says
rule, the
Christum he inclines the head. According to the general head is to be inclined only at the name Jesus;
but in this place, and not elsewhere, it is prescribed by the Rubric. Bauldry wishes that the inclination should be continued until after the following words: Nobis quoque peccatoribus ; but this opinion is singular, and does not seem to me to be in accordance with the
Rubric.
3.
The
Priest says the Prayers Nobis quoque peccatoribus and Per quern hsec omnia.
dicit,
"Cum
elevat, et dextra
Nobis quoque peccatoribus, vocem aliquantulum manu pectus sibi percutit, sinistra posita super
stans mani corporale, et prosequitur secreto, famuli s tuts, etc., bus extensis ut prius. Cum dicit, Per Christum Dominum nos
trum.
Per quern hccc omnia Domine semper bona creas, jungit manus ante pectus: delude manu dextra ter signans communiter super Hostiam et Calicem, dicit, san^ctificas, vivi^pficas, Postea discooperit manu dextra benc^dicis, et prcrstas nobis. Calicem, et genuflexus Sacramentum adorat turn se erigit, et
:
reverenter accipit Hostiam inter pollicem, et indicem dextrae manus; et cum ea super Calicem, quern manu sinistra tenet
64
nodum

infra
et
circa
cuppam, signal
ter a labio ad labium, dicens,
Per ipq?sum,
Similiter cum Hostia signal bis inter Calicem et pectus, incipiens a labio Calicis, el dicit, est tibi Deo Pa^tri omnipotent i in unit ate Spiritus^ sancti.
ipso, et in ip^so.
cum ^
Deinde lenens manu dexlra Hosliam super Calicem, sinistra Calicem, eleval eum aliquanlulum simul cum Hoslia, dicens omnis honor et gloria, el slalim utrumque deponens, Hostiara collocal super corporale, el si opus sit, digilos extergit, ul supra;
el
ac pollices et indices ut prius jungens, Calicem palla cooperit, genuflexus Sacramentum adorat." (Rub. Miss. til. IX. 3.)
Then he puts
his left
hand upon the corporal, and
standing erect, he strikes his breast with the extremities of his three fingers, saying in a moderate voice: Nobis quoque peccatoribus, and with his hands extended as before he continues, and again joins them when he says: Per Christum Dominum nostrum. And thus continuing in the same attitude he says: Per quern htzc omnia, Domine, sem per bona creas, and then he forms three crosses conjointly, as has been explained above, saying: Sanctfoficas, vivi*
ficas,
bene^rdicis,
et
pr&stas
nobis.
Afterwards with his
chalice, his left hand being placed on the corporal, or, as others wish, on the foot of the chalice, taking the pall between the middle and the
right
hand he uncovers the
forefinger that is joined to the thumb, it on the folded veil he genuflects.
and having placed

forefinger
Having
risen he takes with the
thumb and
of his right
hand the Host
at the side a little
below the
middle, and holding the chalice by the knob with his left hand, he forms with the Host the sign of the cross three times over the chalice from rim to rim, without however touching the edges in straight lines without any break,
saying: Per ip^sum, ct cum ip^so, et in ip^so. Then with the same Host he makes two other crosses between the chalice and his breast, saying: Est tibi Deo Patri * om-
These two crosses are nipotenti in unitate Spiritus^ sancti. formed in the same direction, so that the height of the
Host always corresponds with the height
of the rim of
CH.
ix.j
From
Consecration to Pater Noster.
165
the chalice; but the crosses should not extend beyond the corporal or pass beyond the left arm, which for this reason should be bent. He then with his right hand car ries the Host over the chalice in a straight line, not in a
and raises a little the chalice together with the Host, saying at the same time in a low voice- Omnis honor et gloria. Having then put the chalice on the corporal and the Host in its place, he purifies his thumbs and fore
circle,
fingers over the chalice, not on its rim, covers with the pall, and makes a genuflection.
it
again
66
CHAPTER
X.
FROM THE PATER NOSTER AND THE ACTS THAT FOLLOW TILL THE PRIEST S COMMUNION, INCLUSIVELY.
i.
The
Priest recites the Pater noster, and begins the Libera
nos quaesumus.
se, et
cooperto Calice, adoratoque Sacramento, erigit manibus extensis hinc inde super Altare infra corporale Per omnia scccula saculorum, et positis, dicit intelligibili voce dicit Oremits jungit manus, caput Sacramento inclinans. cum
"Celebrans,
Cum
incipit
Pater nosier extendit manus,
et stans,
oculis ad
Sacramentum intentis, prosequitur usque ad finem. Response a mimstro Sed libera nos a malo, et a celebrante, submissa voce Amen, manu dextra, pollice et indice non disjunctis, patenam
inter indicem aliquantulum purificatorio extergens, earn accipit et medium digitos; quam tenens super altare erectam, sinistra
super corporale posita, dicit secreto libera nos qucesumus,

(Rub. Mzss.tit. X.
i.)
etc."-
standing erect, places his hands, now sepa rated, on the corporal, and says in a loud voice: Per omnia scecula saculorum; then raising his hands and join the Blessed ing them, and inclining his head towards his head he etc. Raising Sacrament, he says: Oremus, holds his hands joined till the Pater noster; but when
THE
priest,
he says Pater noster, he extends his hands before his breast and fixes his eyes on the Blessed Sacrament up to the words Et ne nos inducas in tentationem ; and the answered: Sed libera nos a malo the priest server
says in a
1
having low tone of voice, Amen.
The hands should be extended usque ad finem, according
to the
Rubric.
CH.
x.]
From Pater
1
Noster
to
Communion.
167
Afterwards, placing his left hand on the corporal, he takes with his right hand the purificator without sepa rubs rating the forefinger from the thumb, and slightly the paten drawn from under the corporal; he leaves the on the purificator a short distance from the corporal
Then taking the paten between the fore Epistle side. so that finger and the middle finger he holds it upright
the gilt or concave side looks towards the Host, and its he edge rests on the altar cloth, but not on the corporal; on the upper part of the paten, and thus keeps his hand
standing he says the prayer Libera

2.
"
nos, etc.
The
Priest continues until after the
Agnus
Dei.
Antequam celebrans dicat Da propitius pacem, elevat manu dextra patenam de altari, et seipsum cum ea signat signo crucis a fronte ad pectus dicens, Da propitius pacem in diebus nostris.
Cum
signat
se,
manum
sinistram ponit infra pectus
deinde
patenam ipsam osculatur, et, prosequens, ut ope misericordia tucp, etc., submittit patenam Hostiae, quam indice sinistro accommodat super patenam, discooperit Calicem et genuflexus Sacramentum adorat turn, se erigens, accipit Hostiam inter pollicem
;
indicem dextrae manus et cum illis, ac pollice et indice sinistrae manus earn super Calicem tenens, reverenter frangit per medium, dicens, Per eumdem Dominum nostrum Jesum Christum
et
Filium tuum,
cem
dextrae
et mediam partem, quam inter pollicem et indi manus tenet, ponit super patenam de ilia media,
:
quam
sinistra
manu
tenet, frangit
cum
pollice et indice dextrae
manus
particulam, prosequens,
et earn inter ipsos dextrae
Qui tecum viva et regnat, etc., manus pollicem et indicem retinens,
partem majorem, quam sinistra tenet, adjungit mediae, super patenam positae, interim dicens, in unitate Spiritus sancti Deus,
particulam Hostiae, quam in dextra manu retinuit, tenens super Calicem, quern sinistra per nodum infra cuppam retinetintelligibili voce dicit, Per omnia sacula scrculorum. R. Amen, et cum ipsa particula signans ter a labio ad labium Calicis, dicit,
et
Pax Domini sit

1
semper vobiscum.
Response per ministrum, Et
said
Note the word afterwards (posted), for then only after the priest has and not before he places his left hand on the corporal, etc* ii,
Au
68
cum
in
etc.
spiritu tuo, particulam, quam dextra manu tenet, immittit Calicem, dicens secreto, Hcec commixtio et consecratio Corporis,
Deinde pollices et indices super Calicem aliquantulum tergit et jungit, Calicem palla cooperit, et genuflexus Sacramentum adorat, surgit, et stans junctis manibus ante pectus,
capite
inclinato versus
tollis
Sacramentum,
dicit
intelligibili voce,
Agnus Dei qui
peccata mundz, et dextra percutiens sibi pectus, sinistra super corporale posita, dicit, miserere nobis, et deinde non jungit manus, sed iterum percutit sibi pectus, cum
dicit secundo, miserere nobis,
quod
tit.
et tertio facit,
cum
dicit,
dona nobis pacem,"
(Rub. Miss.
X,
2.)
propitius pacem, he
After the words omnibus Sanctis and before he says Da makes with the paten the sign of the
cross on himself, holding his left hand below his breast; he kisses the paten, and then says: Da propitius pacem,
because the Rubric prescribes that after the words

: signat se cum patena a fronte ad pectus et and after these words the prayer Da pro Some one has expressed the pitius pacem ... is said. that the paten should be kissed after the word opinion
omnibus Sanctis
earn osculatur j
pacem, saying that this

1
is
thus prescribed by the Cere-
moniale Episcoporum. But I find nothing there that is different from the words of the Missal just quoted; for there we read: Antequam dicat verba : Da propitius, etc.,
signat se
in
cum ea a fronte ad pectus, et reliqua dicit et facit, qua Missali ponuntur. The Ceremonial, therefore, says nothing about the kiss, but refers in all things to the
Rubric of the Missal, according to which the kiss is pre scribed before the celebrant says Da propitius pacem. The paten, however, should be kissed by him at the upper edge, near his hand. Tonellius and Bauldry say that the cross should be begun at the words cum beatis
Apostolis.
etc.,
But when the
priest says ut ope miser icor dice,
he puts the paten under the Host, using the fore finger of the left hand to bring the Host to the middle
1
Lib. 2,
c.
8, n.
73.
CH.
x.]
From Pater Noster
to
Communion.
169
of the paten, and he shall take care to place the front the chalice in order that part of the paten on the foot of
the Host and the paten may be taken more conveniently. He then uncovers the chalice, places the pall on the
veil,
and while putting his hands on the corporal he makes
a genuflection. He presses with the forefinger of the left hand on the side of the Host, and takes it in the middle
with the forefinger and the thumb of the right hand, raises it over the chalice, and divides it reverently and by degrees with the thumbs and forefingers of both hands while holding it over the chalice; namely, he first bends
it
down
two or three times backwards and forwards, straight the middle, beginning at the upper part, taking care
that no particles fly off behind the chalice, thus he will be The one able more easily to divide it in the middle.
half that he holds in his right hand he lays down on the paten, and of the other half that he holds in the left hand
hand
he detaches with the forefinger and thumb of the right a small particle, and with this particle he makes, as will presently be mentioned, the crosses over the When he divides the Host he says: Per citmchalice. dem Dominum nostrum Jesum Christum ilium tmtm; after the word tuum he places the part that he holds in his right hand on the paten, and when he says Qui tccum vivit et rcgnat, he detaches with his right hand, as has already been said, a particle of the other half; and while saying in imitate, etc., he joins this half to the other half While with his right hand he still that is on the paten. holds the particle over the chalice, and with his left hand the knob of the chalice, he says in a loud voice Per omnia scecula sceculorum; and after the server has answered Amen, he makes with this particle three crosses over the chalice, from rim to rim, in a straight line, without making pauses, and without touching with the Host the rim of the chalice, and he says at the same time: Pax ^
Domini
sit %
semper robisJ^cnm.
The
server having an-
70
swered Et cum Spiritu
tuo, tne priest lets the particle into the chalice, saying in a low voice: Hcec comfall At the name fesu Christi\\e makes a simple mixtio, etc.
Then he rubs his fingers inclination. over the chalice, covers the chalice with the pall, genu
minimarum maxima
flects, rises, and inclining only the head \Capite inclinato versus Sacramentum, says the Rubric] he says in a loud voice: Agnus Dei, etc.
While saying Miserere nobis he places his left hand on the corporal, and keeps it there until he has said Agnus Dei three times, and striking his breast three times with the last three fingers of his right hand, he says Miserere
nobis
and dona
3.
nobis pacem.
Priest receives the Sacred Host.
The
altare positis, oculisque ad intends, inclinatus dicit secreto, Domine Jesu statim subjungit alias Ckriste, etc., qua oratione finita, ut in Ordine Missae. orationes,
"Tune,
manibus junctis supra
Sacramentum
"
Quibus orationibus
dictis,
genuflectens
Sacramentum
adorat,
et,
se erigens, dicit secreto,
Panem
ccelestem accipiam,
etc.,
quo
dicto, dextra
manu
accipit de patena reverenter
ambas
partes
Hostise, et collocat inter pollicem et indicem sinistrae manus, quibus patenam inter eumdem indicem et medium digitos supponit, et, eadern manu sinistra tenens partes hujusmodi super patenam inter pectus et Calicem, parum inclinatus, dextra tribus vicibus pectus suum, interim etiam tribus vicibus dicens voce
percutit
aliquantulum elevata, Domine non sum dignus,

"
et secreto prose-
quitur, ut intres, etc. Quibus tertio dictis, ex sinistra accipit ambas partes praedictas Hostise inter pollicem et indicem dextrae manus, et cum
super patenam signat seipsum signo crucis, ita tamen, ut Hostia non egrediatur limites patense, dicens, Corpus Domini nostri Jesu Christi custodiat animam meam in vitam ceternam,
ilia
Amen, et se inclinans, cubitis super altare positis, reverenter easdem ambas partes sumit: quibus sumptis, deponit patenam
super corporale, et erigens se junctis indicibus et pollicibus, ambas quoque manus ante faciem jungit, et aliquantulum
CH.
x.]
From
3, 4.)
Pater Nostcr
to
Communion.
171
quiescit in meditatione Sanctissimi Sacramenti."

tit.
{Rub. Miss.
X.
his hands on the altar, as has been said the beginning of Chapter IV,, and inclining mod erately, with his eyes fixed on the Blessed Sacrament, he says in a Low voice the three prayers of the MissaL 2
Then holding
at
Having recited these prayers, he genuflects, and in a low voice says: Pancm ccelestem accipiam, etc.; then with the thumb and forefinger of the right hand he reverently takes from the paten both parts of the Host, and holds them with his left hand in such a manner that they form a round figure or nearly so, and places that part which is towards the Gospel side a little over the other part, then below the Host that is thus held he puts the paten between the forefingers and the other fingers which are so extended that they support it. He should not rest the arm on the altar: however, as the Rubric is not opposed to this, it may be done in case he suffers from weakness, but only outside of the corporal. He holds the paten about four inches above the corporal, and in clining a little, he says three times Domine, non sum digmis, in a
somewhat loud tone
of voice, while striking
his breast each time as at the
turning sideways, as some do. he says in a low voice. He next takes with the thumb
Agnus Dei, and without The rest, Ut intres, etc.,
and the forefinger of the right hand the two parts of the Host by placing the part that is towards the Gospel side over the other part, and makes over himself with the Host the sign of the cross by drawing a perpendicular line of about a palm in length above the paten, which
he holds
in his left
hand, taking care in making the
cross that the
Host does not pass beyond the limits of the paten, saying in the mean time: Corpus Domini nos1
Page
1 08.
As the body is already made at the name Jesus.

2
inclined,
no inclination of the head
is
to be
72

and inclining
his heacfat the
tri, etc.,
name Jesu
altar,
Christi,
etc.
Then leaning
inclining, he
his
arms on the
and moder
ately
reverently receives Holy Commu the paten under the Host. He should nion, holding attention while taking the Host not to put his pay
in
his mouth, and not to chew the Host; and order that it may not adhere to the roof of the mouth he should put it under his tongue, and there bend it. If it, however, adheres to the roof of the mouth, he should try to remove it with his tongue; but if some particle
tongue out of
should remain, he should swallow it when taking the precious blood and the ablution. After having received the sacred species he replaces the paten on the corporal, and standing erect and hold ing his thumbs and forefingers united, he joins his hands, raises them as far as his chin, and remains a short time in meditation on the Blessed Sacrament.
1
4.
"
The
Priest takes the Precious Blood.
Domino pro omnibus qua

colligit
Deinde, depositis manibus, dicit secreto, Quid retribuam retribuit mihi? et interim discooperit
Calicem, genuflectit, surgit, accipit patenam, inspicit corporale, fragmenta cum patena, si quae sint in eo, patenamque diligenter cum pollice et indice dextrae manus super Calicem in eis remaextergit, et ipsos digitos, ne quid fragmentorum
neat.
Si vero adsint Hostiae consecratae super corporale positae, pro alio tempore conservandae, facta prius genuflexione, reponit eas in vas ad hoc ordinatum et diligenter advertit, ne aliquod
;
fragmentum, quantumcumque minimum, remaneat super cor porale; quod si fuerit, accurate reponit in Calicem. Post extersionem patenae, junctis pollicibus et indicibus, Calicem dextra manu infra nodum cuppae accipit, sinistra pa"
faciunt, quia
Hie nonnulli abstergunt digitos super patenam; sed non recte turn a Rubrica hie id non prescribitur, turn non super sed super calicem digit! abstergendi sunt." (Schober, page patenam,
1
"
98, note 15.)
CH. x.
From Pater
Nostcr
to
Communion.
73
tenam, dicens, Caliccm salutaris,
etc., et signansse signo crucis Sanguis Domini nostri, etc., et maim sinistra supponens patenam Calici, stans reverenter sumit totum Sanguinem cum particula in Calice posita." (Rttb. Miss. tit. X. 4
cum
Calice, dicit,
etsO
Then having disjoined his hands, he places his left hand on the corporal or on the foot of the chalice, and
uncovers the chalice with his right hand, saying Quid After these words, having Domino, etc. his hands on the corporal, he genuflects with a placed 2 pause, and then, holding his left hand on the corporal, he diligently gathers with the paten the fragments. If the priest has to remove the chalice in order to gather the fragments, he should do so before he genuflects. Then holding the paten with his left hand over the chalice, with the forefinger, which is no longer united with the thumb, but is entirely free, he causes the frag ments to fall into the chalice, and then rubs the front parts of the fingers together, not at the edge, but over the mouth of the chalice, so that, should there be any
retribuam
1
fragment
left, it
may
fall
into the chalice.

if
Here the Rubric remarks that
there are consecrated

3
particles on the corporal to be preserved, or if there is another Host for Exposition of the Blessed Sacrament,
1
"
Juxta hanc Rubricam utique
in collectione
iter
possibilis dfligentia et advertentia requiritur, ne quid
fragmentorum moralfragmentum
super corporale aut patenam remaneat, et irreverentia committatur; sed multi, minus recte, nimiam et superfluam diligentiam adhibent,
corporale et patenam fricant et perfricant, ut particulas, quse non sunt fragmenta sacrae hostiae, sed fila et fragmenta corporalis aut aliarum
rerum, colligant,
et
in
ejus vix expectandus sit." 2 Cfr. note i, page 156.

3
"
hac collectione tempus ita conterunt, ut (Ibid, page 98, note 17.)
finis
Peccaret graviter sacerdos, si hostiam majorem in Missa consecratam reponeret in tabernaculo, et ejus loco sumeret hostiam, quae in eodem tabernaculo antea continebatur; ipse enim de suo sacrificio
Cfr. Can. Relatum de Consecr. distinct. II. Hostvparticipare debet. am, e monstrantia sumptam sumit, vel unacum altera sacrincii (Rubr.
74

first
he must
put them into the ciborium or the mon having made a genuflection, and then the should be purified and the precious blood corporal should be received. The precious blood having been received and the first ablution having been made, the
strance, after
ciborium or monstrance is put back into the tabernacle. This is to be done only when the ciborium is outside of
the tabernacle; for if it is in the tabernacle, the particles are to be put into the ciborium after receiving the
precious blood. As to the manner in which Holy Com munion is to be given both during Mass or outside of it, mention will be made in a following chapter. Then the celebrant again joins the thumbs and the
the paten, forefingers, places his left hand, which holds on the corporal, takes with his right hand the chalice below the knob, saying: Calicem salutaris accipiam etc.,
y
and forming with the chalice a cross over himself, he says: Sangnis Domini nostri, etc., and inclining his head
he receives the precious blood. As the Rubric says: Manu sinistra supponens patenam Calici, it must be observed that the paten should be heid under the chalice only when the precious blood is taken, and then the paten is placed under his chin. Some say that the precious blood may be received in three draughts; others say that it is more becoming to take it in one draught; but Gavantus justly recommends that this should be done in two draughts; and this
at the
Christi,
If a particle of the Host praised by Merati. happens to adhere to the chalice, it should not be drawn
1
name Jesu
practice
is
Miss, de defect,
purificationem.
(Ibid,
1
7, n. 2 et 3), vel post sumptionem Sanguinis ante R. C. 3 Sept. 1672, in una Cochen. ad 3, n. 2602." page 99, note 19.)
tit.
S.
Hie St. Alphonsus, in his Moral Theology, 1. 6, n. 408, says: obiter advertendum, decentius esse, ut Sanguis sumatur unico haustu,
"
et Crassus,
reliquiae
Melius dicunt Tonellius, Castaldus, prout communiter docetur. semel Calicem ori admovendum, aliquando immorando, ul
.
.
omnes, quantum
fieri
potest, attrahantur,
"
CH.
x.j
From Pater Nosier
to
Communion.
75
up to the edge of the chalice with the finger, but should be consumed with the wine that is afterwards poured Gavantus adduces the ordinance of into the chalice. St. Pius V., by which it is prescribed that the ablution should be received in the same manner in which the
1
precious blood
5.
is
received.
The
Priest takes the Ablutions, then covers the Chalice with the Veil and the Burse.
"Quibus
sumptis, dicit secreto,
Quod
ore sumpsinius, etc., et
super altare porrigit calicem minjstro in cornu Epistolse, quo vinum fundente, se purificat deinde vino et aqua abluit pol;
super calicem, quos abstergit purificatorio; in terim dicens, Corpus tuuni Domine quod suuipsi, etc. ablutionem sumit, et extergit os et calicem purificatorio; quo facto, puri,
lices et indices
ficatorium extendit super calicem, et desuper patenam, ac super patenam parvam pallam, et plicato corporali, quod reponit in bursam, cooperit calicem velo, et bursam desuper ponit, et collocat in
medio
altaris, ut
in principio
Missae."
(Rub. Miss.
tit.
X.
5.)
holy
priest gives there should be persons present that wish to communicate. (About the manner of giving
Having taken the precious blood, the
Communion
see
if
ore sumpsimus, etc.;
Chapter XII.) Then he says: Quod and at the same time with his right hand he holds out the chalice towards the server on the Epistle side in Older to receive the wine for ablution, keeping meanwhile on the corporal his left hand hold ing the paten; and he has as much wine poured into the chalice as has been consecrated. Some, such as Cabrinus and Tonellius, wish that the prayer Quod ore, etc.,
Communion,
should be recited before, while presenting the chalice to receive the ablution; but this does not seem to be con formable to the little Rubric that is found in the Canon,
which says: Postea

1
dicit:
Quod
tit
ore, etc., interim porrigit

is
Authors agree that the second mode
preferable, although the

x. n. 8.
first
is
indicated by the Rubric,
DC
Defect,
76
The word Calicem ministro, qui infundit in eo parum vini. interim clearly indicates that this prayer, Quod ore should be said while the wine is being poured into the chalice.
Then
the celebrant slightly
moves
in a circle the
wine
that has been poured into the chalice in order to collect the rest of the precious blood, and he takes the ablution on the same side of the chalice at which he took the
precious blood, as has been prescribed by St. Pius V.., and also in the same manner by holding the paten under It must, besides, be re his chin with his left hand.
marked with Merati, that the abstemious cannot without the permission of the Pope use water in this first ablu tion, but they must use wine.
After having purified the chalice, the priest puts the paten on the corporal towards the Epistle side; then taking the cup of the chalice between the last three
and holding the forefingers and thumbs over the mouth of the chalice he makes an inclination to the cross, and goes to the Epistle side;
fingers of both hands,
the
holding the chalice raised over the altar, he washes his forefingers and thumbs, and also the other fingers that might have touched the Blessed Sacrament, first with wine, and then with water, in a larger quan
there,
tity.
afterwards places the chalice outside of the cor poral towards the Epistle side, and wipes his fingers with the purificator, saying in the mean time: Corpus tuum Domine, quod sump si, etc. This prayer having been finished in the middle of the altar, he makes an inclina
tion to the cross, puts with his left hand the purificator under his chin, takes the chalice with his right hand,
2
He
and drinks the ablution in one draught; then he wipes If there his mouth and the chalice with the purificator.
1
The Rubric
of the Missal does not here prescribe an inclination of
the head.
4
No
inclination
is
prescribed by the Rubric.
CH.
x.]
From Pater Nosier

in the chalice or
to
Communion.
77
remains
on the paten some particle of

it.
the Host, he should
consume
Having afterwards placed the
chalice outside of the
corporal, towards the Gospel side, he spreads over it the purificator, on which he puts the paten with the
pall
and the
veil.
He
then folds the corporal, takes the
hand; with the right hand he puts into it the corporal, so that the opening of the burse looks towards himself (the celebrant). Then he takes the chalice by the knob under the veil, and while placing his right hand on the burse, he places the chalice in the middle of the altar, arranging the veil in such a manner that it covers at least the whole front part of the chalice, according to a decree of the Sacred Congregation of Rites (March 5, 1698), mentioned by Merati. It should be observed that on Christmas, after having taken the precious blood at the first and the second Mass, the chalice should not be purified nor wiped with the purificator, and that the ablution of the fingers should
left
burse with the
made in a special vessel. The prayers Quod ore and Corpus tuum are, however, to be said, after which the chalice is covered with the paten, on which another host is placed; over the chalice is spread the veil, but the purificator is left on the Epistle side.
be
78
CHAPTER
XI.
THE PRAYERS AFTER COMMUNION, AND THE END OF MASS

i.
The
Priest recites the
Communio, the Post-communio, and the Ite Missa est.
"Celebrante purificato,
dum
calicem collocat
in
altari, liber
Missalis defertur per ministrum ad cornu Epistolae, et collocatur ut in Introitu. Ipse autem minister genuflectit juxta cornu Deinde celebrans, stans Evangelii, ut in principio Missae.
junctis manibus, legit
lecta,
junctis
itidem
Antiphonam quae dicitur Communio; qua manibus ante pectus vadit ad medium
altaris, et,
eo osculato, vertit se ad populum a manu sinistra ad dextram, et dicit Dominus vobiscum, et per eamdem viam red it ad librum, dicit Orationes post Communionem eisdem modo, numero, et ordine, ut supra dictae sunt Collectae.
"Quibus finitis,
claudit librum,
altaris, ubi,
et,
jungens manus ante pectus,
revertitur ad
eo osculato, vertit se ad popu lum, et dicit ut supra Dominus vobiscum. Quo dicto, stans junctis manibus ante pectus versus populum, dicit, si dicendum
est Ite
medium
Missa
sit
est,
et per
eamdem viam
revertitur ad altare.
Si
vero non
dicendum, dicto Dominus vobiscum, revertitur eodem modo per eamdem viam ad medium altaris; ubi stans versus ad illud, junctis ante pectus manibus dicit Benedicamus Domino. In Quadragesima autem, a Feria quarta Cinerum usque ad
"
quam
in feriali Officio, postcelebrans dixit orationes post Communionem cum suis solitis conclusionibus, antequam dicat Dominus vobiscum stans eodem loco ante librum dicit, Oremus. Humiliate capita vestra
Feriam quartam Majoris Hebdomadae,
Deo, caput inclinans, et extensis manibus subjungit eadem voce Orationem super populum ibidem positam qua finita, osculato
:
vertens se ad populum dicit alia ut supra." (Rub. Miss. tit. XI. i, 2.)
altare
;
et,
Dominus vobiscum
et
celebrant, after having finished the ablutions and arranged the chalice on theâltar, as has been explained
THE
CHAP,
in
xi.]
The Prayers after Communion.

X.,
79
holding his hands before his breast, goes to the Epistle side, where in a loud voice he reads the antiphon, which is called Communio; he returns imme
Chapter
diately after to the middle of the altar, kisses it, and turn ing towards the people says as usual, Dominus vobiscum. Then he returns to the book, and recites the prayer called
Post communio and
all
recited on that day; the first

cross.
It
the other prayers that are to be and the second prayer are
y
preceded by the word Or emus with an inclination to the
must be remarked
in the Ferial
Lent,
that, according to Merati, during Masses the words Humiliate capita
vestra Deo,
which precede the prayer super populum, are pronounced without an inclination; an inclination is made only at the word Oremus, which is said in the usual manner.
Having finished the prayers, he closes the Missal (if he has not a special Gospel to say) in such a way that the opening of the book be turned towards the chalice. He returns to the middle of the altar, kisses it, and turn
ing to the people, he repeats, with his hands extended, Dominus vobiscum; then while turned towards the pepple, his hands being joined before his breast, without inclin
ing his head, he says: Ite Missa est. During the octave The Ite Missa est is said of Easter he adds two alleluias. at all the Masses in which the Gloria in excelsis is said;
but
if
the Gloria in excelsis was not said, the priest after
the Dominus vobiscum turns round to the altar, and stand ing erect, says Benedicamus Domino, or Requiescat in pace,
in
Masses of the Dead.
2.
The
"
Priest recites the Prayer Placeat Blessing.
tibi,
and gives the
Dicto Ite Missa
est,
vel
celebrans, ante
medium
altaris, stans, junctis
Benedicamus Domino, ut supra, manibus super eo,
et capite inclinato, dicit secrcto Placeat tibt sancta
Trim fas.etc.
i8o
"

dicto, extensis
in
Quo
ipsum
manibus hinc inde super altare positis, medio osculatur; turn erigens se, adhuc stans versus
illud, elevat ad coelum oculos et manus, quas extendit et jungit, caputque Cruci inclinans, dicit voce intelligibili B-enedicat vos o))inipotens Dens, et junctis manibus, ac demissis ad terram oculis, vertens se ad populum a sinistro latere ad dextrum, ex-
tensa manu dextra, junctisque digitis, et manu sinistra infra pectus posita, semel benedicit populo, dicens Pater et Filius ^ et Spiritus sanctus. R. Amen (Rub. Miss. tit. XII. i.)
his hands joined on the altar and in head (capite inclinato, says the Rubric), he says in a low voice: Placeat tibi, sane fa Trinitas, etc.; he lays his hands extended on the altar, kisses it in the middle, and having raised himself up, lifts his eyes to the cross; elevating his hands at the same time, joining them, and inclining his head, he says in a loud voice: Benedicat vos omnipotcns Deus; then holding his hands joined and his eyes cast down (demissis ad terram oculis, says the Rubric), he turns round to the people by the Epistle side, and with his left hand below his breast he blesses the people with his right hand extended and his fingers united, saying: Pater, et Filius êt Spiritus Sanetits. While saying Pater, he begins to make the cross with his hand extended and raised to the height of the
Then holding
clining his
..
forehead;
breast;
when he
says Filius, he lowers
it
as far as the
Spiritus Sanctus, he forms a trans verse line that does not exceed the width of the shoulders.
and when he says
3.
"Circulum
The
Priest reads the last Gospel.
perficiens, accedit
Dominus vobiscum. nans primum signo

gelii,
R. Et
cum
ad cornu Evangelii, ubi dicto spirit u tuo, poll ice dextro sig-
deinde frontem,
crucis altare seu librum in principio os, et pectus, dicit Initium sancti
Evan
Evan
gelii
sccundum Joanncui, vel Sequentia sancti Evangelii ut dictum est in Rubricis generalibus, et R. Gloria tibi Domine, junctis manibus legit Evangelinm In principio, vel aliud ut
convenit.
Cum
dicit
Et Verbum caro fact um
est
genuflectit
CHAP,
xi.]
The Prayers after Communion.

:
versus cornu Evangel! i, et surgens prosequitur ut prius quo finito, minister stans a parte Epistolae respondet Deo gratias"
(Rub. Miss.
tit.
XII.
i.)
blessing having been given, the celebrant com the circle and goes to the Gospel side; there, with pletes his hands joined and his face turned towards the altar, he says: Dominus vobiscum. Then he makes with his
The
thumb the sign of the cross, at first on the altar on the book at the beginning of the Gospel), then on (or himself on his forehead, mouth, and breast, and says the Gospel of St. John: Initium sancti Evangclii (or another Gospel that is prescribed). When he pronounces the words Vcrbum caro factum cst, he genuflects; holding his hands separated on the altar, and rising immediately, he
right
recites the rest of the Gospel.
The Gospel being over, he does not kiss the altar card nor the Missal, but returns to the middle of the altar.
1
4.
The
Priest leaves the Altar and returns to the Sacristy.
del oe
omnibus absolutis, exstinguntur per ministrum caninterim Sacerdos accipit sinistra calicem, dextram ponens super bursam, ne aliquid cadat, descendit ante infimum
"Quibus
:
gradum
nat, vel,
flectit,
altaris
si
in
et ibr in meclio vertens se ad illud, caput inclieo est tabernaculum Sanctissimi Sacramenti genu;
et
facta reverentia, accipit birretum a ministro, caput
cooperit, ac prsecedente eodem ministro, eo modo quo venerat, redit ad sacristiam, interim dicens antiphonam Trium piterorum,
cum
"Si
cantico Benedicite et
aliis
orationibus, ut suo loco po-
nuntur.
vero
sit
dimissurus paramenta apud altare ubi celebravit,

illis
finito
Evangelio praedicto, ibidem
se exuit, et dicit antipho

aliis
nam Trtum Puerorum, cum

loco
"
cantico et
orationibus, ut suo
ponuntur."
Si aliud EvangeHum," scribit Martinucci, lib. i, cap. 141,
"
e Mis-
sali
legerit,
non osculabitur textum, postquam legere
desierit, sed libaltare."
rum
claudct, efficiens ut libri aportura versa sit ad
medium
82

1
Having arrived at the middle of the altar, the priest makes an inclination to the cross, turns the front part He takes with his left hand of the veil upon the burse. the chalice at the knob, holding his right hand on the burse; he turns towards the Epistle side and descends to the lowest step of the altar, and there, if the Blessed Sacrament is present, he genuflects on one knee on the 2 step, or if the Blessed Sacrament is not there, he in clines his head to the cross (caput inclinet, says the
Merati with others wishes that a profound in He then covers his head with clination should be made.
Rubric).
the biretta and returns to the sacristy, saying in the meanwhile the antiphon: Trhtm puerorum, etc., with the
If he meets another canticle Benedicite omnia opera, etc. should salute each other with the head un priest, they
covered.
Having come
to the sacristy, he
makes a profound
in
clination to the principal image; then he takes off the vestments, one after the other, in the inverse order to
that in which he put them on; namely, he first takes off the chasuble, then the stole, maniple, cincture, alb, and
finally the amice, kissing the cross of the stole, maniple,
In removing the alb, he draws off the left then passes the alb over his head. If the first, vestments are to be put on the altar, they should be placed at the Gospel side. Then the priest should retire to give thanks to the Divine Guest, who has deigned to enter his soul with so much love.
and amice.
sleeve
1 Sine ulla ad Crucem reverentia se Martinucci, 1. c. n. 142, says: convertet, descendet de altaris gradibus. ..." This is in accordance
"
with the foregoing Rubric of the Missal. See also note 2, page 99. 2 If the Blessed Sacrament is in the tabernacle, St. Alphonsus requires
the genuflection to be made super grachi; but according to a decision of S. R. C. die 12 Nov., 1831: "in accessu ad altare, et in recessu in
piano genuflectendum
est."
CHAP,
xii.]
Manner of Giving Communion.
183
CHAPTER
XII.
MASS.
THE MANNER OF GIVING COMMUNION DURING

"Si
qui sunt communicandi in Missa, Sacerdos, post sumptionem Sanguinis, antequam se purificet, facta genuflexione, ponat Particulas consecratas in pyxide, vel, si pauci sint com municandi, super patenam, nisi a principio positae fuerint in
Interim minister ante eos extendit linpyxide, seu alio calice. teum, seu velum album, et pro eis facit confessionem, dicens Turn Sacerdos iterum genuflectit, et manibus Confiteor Deo, etc. junctis, vertens se ad populum in cornu Evangelii, dicit, Misereatur vestri, et Indulgentiam, absolntionem et remissionem pec-
catorum iiestrorum, etc., et manu dextra facit signum crucis super eos. Postea genuflectens, accipit manu sinistra pyxidem
seu patenam
lam,
cum Sacramento,
dextra vero sumit
unam
Particu-
quam
inter pollicem et indicem tenet aliquantulum elevatam
super pyxidem seu patenam, et conversus ad communicandos in medio altaris dicit Ecce Agnus Dei, ecce qui tollit peccata mundi
Deinde dicit: Domine non sum dignus, ut intres sub tectum meum, sed tantum die verbo, et sanabititr an I M a mca. Qui bus verbis tertio repetitis, accedit ad eorum dextram, hoc est, ad latus Epistolae, et unicuique. porrigit Sacramentum, faciens cum eo signum crucis super pyxidem vel patenam, et simul dicens Corpus Domini nostri Jesu Christi custodiat animam tuam in vitam ceternam, Amen. Omnibus communicatis revertitur ad altare, nihil dicens: et non dat eis benedictionem, quia illam
daturus est
"Si
in fine Missae.
particular positae erant super corporale, extergit illud cum patena, et si quae in eo fuerint fragmenta, in calicem immittit.
Deinde
ficat,
dicit secreto,
dicens Corpus
Quod ore sumpsimus Doming, etc., et se purituum Domine quod sumpsi, et alia facit ut
supra.
Si in altari remaneant particulae in calice, seu in alio vase usque ad finem Missae, serventur ea, quae in Feria quinta Ccenas Domini praescribuntur circa finem Missae." (Rub. Miss tit X. 6, 7.)
"
84

of giving
I.
The Manner
Communion with
at Mass.
the Hosts consecrated
WHEN
particles are placed
on the altar for persons
that desire to communicate, the priest, having taken the precious blood, and before taking the ablution, covers
makes a genuflection, and turning a
the chalice with the pall, puts the particles on the paten, little towards the
people, with his shoulders towards the Gospel side, says the prayer Misereatur vestri, etc., even though there be
his left
only one person to receive Communion. Then he places hand below his breast, but with the right hand makes the sign of the cross over the communicants, say
ing: Indulgentiam.) absolutionem, etc.

1
Then he turns
to
wards the altar, takes the paten, and with the forefinger and thumb of his right hand one of the particles, and turning entirely towards the people, although the Blessed Sacrament be exposed, he raises the Host a little, with3
1
Here another genuflection
is
to be
made
before the priest takes the
paten with the Host, according to the Rubric quoted above. 2 Some authors say that the priest in distributing Communion
may
use a purificator different from the purificator that he uses at Mass, and that he may take it between the forefinger and middle finger of his left
But the hand, so that it hangs on both sides of the last three fingers. Rubrics of the Missal, the Roman Ritual, the Ceremonial of the Bishops, say nothing about such a practice.
The
priest
is
not allowed while administering holy
Communion,
either during or at end of Mass, to hold the paten between the fingers of his left hand, which carries the ciborium, for the purpose of placing it
under the chin of those communicating (S. R. C. 12 Aug., 1854). 3 Praxis tamen Urbis habet, ut de altari, ubi expositum est Ss. Saccramentum, non detur Communio. Si Ss. Sacrarnentum exponatur eo tempore, quo fideles ad Communionem accedere solent, sacra "pyxis in
"
alio altari
scripsit
deponetur juxta praxim in Urbe. Et ita faciendum esse, Ven. Innocentius XL, die 20 Maji, 1682, ad Archiepiscopum Si autem in ecclesia unicum altare reperiatur, permitti Mechlinen.
potest distributio sacrae
Communionis
intra vel extra
Missam coram
Sanctissimo super altari exposito.
S. R. C. die
n. 4.)
26 Sept., 1868, in una
Rhemen.
n.
5411."
(Schober, page 109,
CHAP,
xii.]
185
the other fingers, out, however, touching the paten with
and three times Dosays: Ecce Agnus Dei, etc., mine non sum dignus. While distributing Communion he makes with the particle over the paten or ciborium the and he
one that communicates sign of the cross towards every communicant kneeling on the step nearest to the (the altar rails), and says: Corpus Domini nostri Jesu Christi etc. Then, having returned to the altar, he purifies the
into the chalice, as has corporal, and puts the fragments been said above.
2.
Manner
If
of giving
Communion with
Tabernacle.
the Hosts kept in the
the particles have already been consecrated and are taken the kept in the tabernacle, the celebrant, having blood, places the chalice towards the Gospel precious
his thumbs and forefingers joined, he the tabernacle, genuflects, takes out the ciborium, opens and having placed it in the middle of the altar uncovers and with his hands joined before his
side,
and holding
again genuflects, Then breast waits till the server finishes the Confiteor. to say the prayers Miscrcatur he turns around in order
it,
and Indulgentiam, and gives Communion above mentioned.

1
in the
manner
Having returned to the altar, he puts down the cibo and rium, covers it, makes a genuflection, again takes it,
puts
kiss
it
it,
as
back into the tabernacle: he does not, however, some do; and before closing the tabernacle he
it.
again genuflects, and then closes

1
Merati, adding an-
returned to the Alphonsus wishes that here, the priest having should genuflect after covering the ciborium; but the S. R. C., De altar, a sacerdote cember 23, 1862 (in una Romana, n. 5324), has decreed:
St.
"
genuflectendum, antequam coopcriat sacrum pyxidem, et iterum genuflectendum, antequam, The tabernaculi ostiolum claudat." pyxide in tabernaculo posita, ipsius to Merati, he says holy Doctor is, however, right when, in opposition that not three but only two genuflections are to be made.
redeunte ad altare post fidelium
Communionem
86
5 he
Ceremonies of the Mass.
other genuflection, requires that in all we should make three genuflections: for he wishes that before covering the ciborium the first genuflection should be made; the second, before putting back the ciborium after opening
closed.
the tabernacle; lastly, the third, before the tabernacle is He cites for his opinion the Ceremonial of the
first
private Mass; but the Ceremonial says nothing of the genuflection required by Merati; for it merely says: Si remanserint parttculce, clausa pyxide et facta genuflexione denuo reponit earn in custodiam, et antequam claudat illam,
genuflectat.
It therefore prescribes the second and the third genuflection, but not the first before the priest covers the ciborium. Communion having been distrib
uted, the priest does not give the blessing, because it is given at the end of Mass. He then consumes the drops
of precious blood that
still
remain
in the chalice;
and
afterwards purifies the chalice.

3.
Remarks
in regard to the
Hosts that are not Consumed.
Here a few remarks should be made: As to Hosts consecrated and not distributed:
there
is
If
tabernacle a ciborium, the priest puts them into the ciborium; but if there is no ciborium, the and priest consumes them before purifying the chalice;
in the
if
there are
still
found
in the chalice
some drops
of the
precious blood, it is proper for him to consume them before purifying the chalice. In case the consecrated Hosts remain on the altar till the end of Mass, the
priest
should observe what

is
is
prescribed
altar.
when
the
Blessed Sacrament
exposed on the
4.
Communion
is
given during and even after Mass.
as possible, Communion is to be given to the people during the Mass after the Communion of the for it is said priest; this is the intention of the Church,
As much
CHAP,
xii.]
187
in the
Roman
Ritual: Communio autern populi infra Mis-
statim post communionem Sacerdotis fieri debet, nisi qnandoque ex rationabili causa post Missam sit facienda. And
sam
the following reason
is
given:
Cum
orationes,
qua post
spectent.
communionem dicuntur, etiam ad

.
.
alios
communicandos
The same holds good
for giving
Communion
before
reasonable cause would be either illness or Mass. necessary occupation in the case of those that wish to
communicate. Gavantus adds that Communion may be given at the end of Mass if many are to communi
order that those not communicating may not grow weary. However, Benedict XIV., in his work on the Sacrifice of the Mass (lib. 3, c. 18, n. 9), says that those manifestly err who without a reason give Com munion after Mass. The same is said by Le Brun and
cate, in
Magri
(iwcab.
eccl.
prescribed by
5.
St.
verb. Communio}, and the same was Charles Borromeo for his diocese.
Manner
is
of Purifying the Ciborium.
If
the ciborium
fifteen
to be purified
(this
should be done
it
days), the every tabernacle after having
celebrant
takes
from the
the precious blood, and places on the paten all the Hosts that it contains [or he takes them out of the ciborium]; then he pours wine into the chalice for the first ablution, and with the
forefinger lets the fragments that remain fall into the ciborium; and if necessary he also purifies the ciborium
consumed
with a
chalice.
little
wine, which he afterwards pours into the Having then wiped the ciborium with the
it
purificator he puts into sumes the old particles.

6.
the
new
particles,
and con
Communion
to
in
Requiem Masses.
given, but
page na, note
According
As
a decree of the Sacred Congregation
of Rites, of 1741,
Communion may be
it
10.
is
to the renewal of the Hosts, see Schober.
88
before prohibited to give it with particles consecrated This ordinance does not lose its binding force Mass. because Merati and Benedict XIV. (de Sacrif. Miss. lib. assert that such a decree has never been c. 18, n.
3,
10)
decree of the year published, for they speak of another The decree of which mention is here made is of 1701. the year 1741, and has also been published. This decree, is to be understood as referring to the Mass
however,
that
is
said with black vestments, but not when it is said with violet vestments; for in the latter case Com be munion according to a decree of June 21,
may
given
1670,
1
quoted by Merati (tnindice decrctorum,
n. 444)-
in regard to 23, 1868, takes away Masses of the Dead and nearly every distinction between other Masses, and forbids the use of the violet color except in one case:
But the following decree of July
Communion
"Posse
in Missis
Defunctorum cum paramentis
nigris
sacram Com-
etiam ex particulis praeconsecratis, extrahendo pyxidem a tabernaculo. Posse item in paramentis nigris minis data autem trari Communionem immediate post Missam Defunctorum;
munionem
fidelibus ministrari,
rationabili causa,
immediate quoque ante eamdem Missam; in utroque tamen casu omittendam esse benedictionem. Missas vero Defunctorum adhiberi celebrandas esse omnino in paramentis nigris, adeo ut violacea
sanctissimae Eucharisdae nequeant, nisi in casu, quo die 2 Novembris, fidelium adorationi sit expositum pro solemn! Sacramentum publics Horarum, prout cautum est in decreto Sacrae hujus Oratione
Quadrag. Congregationis die 16 Septembris, anni
1801."
CH.XIII.]
Communion Given Outside of Mass.
189
CHAPTER
XIII.
COMMUNION GIVEN OUTSIDE OF MASS, EITHER BEFORE OR AFTER IT.

Manner
of giving
is
Communion.
WHEN Communion
priest,
to be given outside of Mass, the

1
wearing a surplice and a white stole, goes to the When he arrives there he takes off the biretta, altar. genuflects on the first step, ascends the altar, takes the burse, takes out of it the corporal, and puts the burse in its place; then, having unfolded the corporal, he opens
2 3
the tabernacle, genuflects, takes out the ciborium, opens it, and makes again a genuflection. Then, the Confiteor
having been said by the server, the priest again genu flects, and with his hands joined he turns to the people and says: Misereatur, etc., as above, and distributes Com munion. This is to be observed when the celebrant gives
4
Communion before or after Mass. After Communion has been given,

returned to the
1
the priest, having
altar, says in
:
a low voice the antiphon

Juxta Ritualis Rubricam debet R. C. in una Trident., 12 Mart.
It
is
now
decided that the stole

convenientis."
esse coloris Officio
(S.
1836)
I)i
3
piano,
(Decree of
is
"
November
12, 1831.)
altar;
The burse
it;
carries
sometimes found on the however: Dccere ut a sacerdote
sometimes the server

(S.
deferatur."
R. C. Sep
tember
24, 1842.)
4 St. Alphonsus prescribes that three genuflections are to be made, but by the Rubrics two genuflections are determined before the priest administers Communion: namely, the first, before taking the ciborium
out of the tabernacle; the other, after the ciborium has been uncovered on the altar. (Deer. S. R. C. December 1862, n. 5324.)

(this is, however, only a counsel): O sacrum convivium, in quo Christus sumitur, recolitur memoria passionis cjus, mcns In implctur gratia, et futures gloria nobis pignus datur. Paschal time and within the octave of Corpus Christ! an alleluja is added. Then are recited the versicles: V.
1
Pattern de calo prtzstitisti
eis.
7?.
Omne
delectamentum in
se
Deus qui nobis sub Sacramento? without saying previously Dominus vobiscum, accord etc., ing to a decree of S. R. C., June 16, 1660. If any fragment should adhere to his fingers the priest shall let it fall into the ciborium. Then having covered
habentem, with the prayer:
3
the ciborium, he purifies his fingers in a vessel of water,
and wipes them with the
purificator; he genuflects, re places the ciborium in the tabernacle, and closes it after
4
having made another genuflection. Finally, he raises his eyes to jthe cross, and extending his hands and again joining them, and making at the same time a simple minimarum maxima inclination, he
says in a loud voice: Benedictio Dei omnipotentis; then with his hands joined he turns to those that have com
municated, and holding his left hand below his breast, he gives the blessing with his right hand, saying: Patris,
et Filii, et Spiritus Sancti, descendat
per.
1
And
super vos the server answers: Amen.

paschali,"
et
maneat sem
"Tempore
says the Rubric of the

Domine," etc.
Roman
"
Ritual,
dici-
tur Oratio: Spiritum nobis bati Sancti.)

2
(Ex Post-communione Sab-
By
the
:
Roman
Ritual there
et
is
conclusion
3
Qui vims
The
versicles
cum Deo Patri Domine exattdi and Dominus

regnas
de
ccelo
prescribed in this prayer the entire in imitate, etc.

vobisctim should follow-
the versicle
Panem
and precede the prayer, as has been decided
by the S. C. September 24, 1842. 4 According to a decision, S. R. C. December 23, 1862, the priest puts the ciborium on the corporal in the middle of the altar, genuflects; if fragments adhere- to his fingers, he rubs them over the ciborium, covers it, purifies his fingers, recites the antiphon, the versicles, and the prayer, then puts the ciborium into the tabernacle, makes a second genuflection, and shuts the tabernacle
CH.
xiii.]
Communion Given Outside of Mass.
191
This blessing is given both before and after Mass; however, it is to be given with the hand, not with the ciborium, as some do, especially when they give Com munion to nuns; such is the decision given by Benedict XIV., in a certain bull. If, therefore, Communion has been given to nuns, the ciborium having been covered,
.t
is
put into
its
place,
1
and the blessing

"
is
given to the
nuns with the hand.

1
celebrantur, vel ad
clesiae concessi
"
Communion may be distributed tempore quo in ecclesia Missae formam Rubricae vel ad formam indulti eidem ec(S.
R. C., September
7,
1816, Tuden. n. 4526, 37);

"
etiam ante auroram vel post meridiem, imo
sub vesperis,
(S.
i.e. in
ex-
trema
Alph. VI. (v.), Feria V. 252). Excipitur Missa in .media nocte Nativitatis Domini. in Coena Domini et Sabbato Sancto inter Missarum solemnia fideles
causa"
diei parte, si accedat aliqua specialis
sacram
Communionem
recipere possunt.
192
CHAPTER
WHAT
"In
XIV.
IS
OMITTED IN THE MASSES OF THE DEAD.
Missa pro Defunctis, ante confessionem, non dicitur sed, pronuntiata antiphona Introibo ad Altare Dei, et response a ministro, Ad Deum qui latificat, etc. dicitur V. Adjutorium nostrum, et Confessio, cum reliquis ut Cum celebrans ad altare incipit Introitum, non signat supra. se, sed manu dextra extensa, facit signum crucis super librum,
Psalmus Judica me Deus,
quasi aliquem benedicens.
Non
dicitur Gloria Patri, sed post
Psalmum
celsis,
repetitur
nee Alleluja, in corde meo; nee osculatur librum in fine.
Requiem ceternam; nee dicitur Gloria in exnee Jube Domine benedicere, nee Dominus sit
Non
dicitur Credo,
non benedicitur aqua in Calicem fundenda; dicitur tamen Oratio, Deus, qui humance substantice, etc. Cum lavat manus, in fine psalmi Lavabo inter innocentes, non dicitur Gloria Patri. Ad Agnus Dei, non dicitur miserere nobis, cujus loco dicitur dona eis requiem; nee tertio dona nobis pacem, cujus loco dicitur
Non dici eis requiem sempiternam; nee percutitur pectus. tur prima Oratio ante Communionem, scilicet Domine Jesu Christe, qui dixisti Apostolis tuts, etc., nee datur pax. In fine non dicitur Ite Missa est, nee Benedicamus Domino, sed Requiesdona
:
cant in pace. Et non datur benedictio sed dicto Placeat, et osculato altari, dicitur, ut supra: In principio erat Verbum; et alia omnia ut in aliis Missis." (Ritb. Miss. tit. XIII. i.)
;
At the Foot
of the Altar.
IN the beginning of Masses for the Dead the psalm the antiphon Judica me Deus is omitted. Hence after Introibo ad altare Dei, and after the server has answered
Ad Deum
qui
latificat, etc.,
the priest says: Adjutorium
nostrum, and then he says the Confiteor, and what follqws.
CHAP, xiv.]
Omissions in
Mass for
the Dead.
193
From
the Introit to the Lavabo.

Introit,
When
beginning the
1
he does not make the
sign of the cross on himself, but having placed his left hand on the book, with his right hand extended he
of the cross in the air towards the book. does not say the Gloria, nor Jube Domine benedicere, nor Dominus sit in corde meo, nor is the book kissed at the
makes a sign
He
end of the Gospel.
The Credo
is
not said, nor
is
the water that
is
poured
into the chalice blessed, but the prayer Deus qui humance substantice, etc., is said; nor is Gloria Patri said after the
psalm Lavabo.
From
the
Agnus Dei
till
the end of Mass.
At the Agnus Dei* the

nor dona once dona
struck.
nobis pacem,
eis
priest says, not miserere nobis, but twice dona eis requiem, and
is
requiem sempiternam; and the breast

first
not
He
omits the
of the three prayers that precede the
Communion.
At the end of Mass, instead of the Ite Missa est or Benedicamus Domino, Requicscant in pace must be said.
4
1
According to a decision of
S.
R. C. September
7,
1816, the left hand
should be placed on the altar.

2
(Schober, page 128, note 2.) Per Evangelica dicta, etc., is not said (S. R. C. die Sept., 1847). Agnus Dei is recited with the hands joined, not placed on the altar.
(Martinncci, 1. I, c. 19, n. n.) 4 In regard to \he prayers, (i) On the day of the Commemoration of All Souls, on the day ot deposition (that is, of the death or burial), and
days,
on that of the anniversary; also on the third, seventh, and thirtieth only one prayer is said, says the Rubric of the Missal (p. i, tit.
This holds good not only for the Missa cantata, but for private On the other days in the Mass for the Dead at least three prayers are said, and more may be added, if the number be kept uneven, but not more than seven. The first prayer must always be Deiis qui
5, n. 3).
Masses.
94
there

is
Then
Placeat and
of St.
no blessing given, but after having said kissed the altar, the priest goes to the
Gospel side and says: Dominus vobiscum, and the Gospel John In principle, and the rest as in other Masses.
is
Day, and "die depositionis defuncti," and quandocumque in Missa dicitur una tantum dicatur ad arbitrium sacerdotis." Oratio;" in other Masses for the Dead
"
inter apostolicos saccrdotes, the prayer Fidelium The Sequence, Dies irce is said on All Souls
to be -said last.
(2)
(Rub. Missal, p.
I. tit.
5, n. 4.)
CHAP, xv.]
Mass
before the Blessed Sacrament. 195
CHAPTER
MASS CELEBRATED
XV.
IS
WHEN THE
BLESSED SACRAMENT EXPOSED.
entering the chapel where the Blessed Sacrament exposed the celebrant gives his biretta to the server, and when he arrives at the middle of the altar he genu
is
ON
flects
on both knees
///
piano,
making
also a profound
Having ascended
the altar and placed the chalice on
the Gospel side, he genuflects on one knee, but does not incline the head. He then takes the corporal out of the burse and unfolds it, and having placed the chalice in
the middle, he again genuflects and goes to the Epistle
side to find the Mass.
Then he returns to the middle of the altar, and having made a genuflection (which is always to be made when he goes to the middle or when he leaves it) withdraw
ing a
little
towards the Gospel side with
his face
towards
the Epistle side, he descends to the foot of the altar in piano, there he genuflects on one knee on the first step
of the altar; then he rises
and begins Mass. After having again ascended the altar he genuflects, and then says the prayer Oramus te Domine, etc.; after
having finished it, he kisses the altar, again genuflects and goes to read the Introit. He then returns to the middle of the altar, where, having made a genuflection, he says the Kyrie and the Gloria. Then having kissed the altar he genuflects, and turns towards the people, withdrawing a little towards the Gospel side, in order
196
7Yz
Ceremonies of the Mass.
not to turn his back to the Blessed Sacrament, and says vobiscum. Thus he should always act as often as he has to turn towards the people, that is, he genu flects before and after. And then he continues to say Mass in the usual manner. When he goes to wash his hands, he descends to the
Dominus
foot of the altar in piano by the steps at the Epistle side, and turning to his left, lest his back be towards the
and
Blessed Sacrament, while facing the people he washes dries his hands, and returns by the same way to the
altar.
Before saying the Orate Fratres he kisses the altar, genuflects, and turning a little towards the people, with his shoulders towards the Gospel side, he says Orate
Fratres.
Then without completing the circle, so that he may not turn his back to the Blessed Sacrament, he turns ;owards the altar, again genuflects, and continues the
till the Communion. At the Sanctus and at the Elevation the bell is not rung. After the Communion, and after the first ablution has been taken, he places the chalice outside of the corporal towards the Epistle side, and having made a genuflec
rest
tion he goes to the Epistle corner to purify his fingers. Having recited the Placeat, he says Benedicat vos om-
Deus; and having made a genuflection he turns a towards the people, with his shoulders towards the Gospel side, and then gives the blessing; then he turns towards the altar on his right side, but does not complete the circle lest he should turn his back to the Blessed Sacrament; and without making another genuflection, he goes to the Gospel side to read the Gospel. It must be remarked that if the altar card is wanting, he signs with the sign of the cross, not the altar, but himself. Having finished the Gospel, he returns to the middle
nipotens
little
CHAP, xv.]
Mass
before the Blessed Sacrament. 197
of the altar, genuflects, takes the chalice, descends to the foot of the altar in piano, where, before leaving the
he genuflects on both knees, and inclines the head profoundly, as he did at the beginning of Mass; then he covers his head with the biretta and returns to the
altar,
sacristy.
98
CHAPTER
XVI.
MASS CELEBRATED BEFORE A BISHOP.
THE ceremonies
that are here indicated should be
observed before a bishop in his own diocese, and before an archbishop in his own province, and also before a consecrated abbot in his monastery, and before a bishop
in
outside of his diocese. private oratories, although Gavantus adds that the same thing should be observed
if
church of exempt Regulars, pro vided he has a kind of jurisdiction over them. After the celebrant, with his head covered, has arrived un at the middle of the altar, before the lowest step, he
a prelate
is
in the
covers his head, makes an inclination towards the cross or a genuflection if the Blessed Sacrament is kept there. Then he salutes the prelate with a profound inclination and goes to the Epistle side, standing in piano before the lowest step; after having received the sign, he again in clines towards the prelate, and turning a little towards the altar (the server kneeling on the Epistle side) he when the bishop hears begins Mass. This holds good not when he is present at Mass in front of the altar, but the side; in this case the priest may begin Mass in the back to him middle, because then he does not turn his make the usual inclinations that and can conveniently must be made to him. At the Confiteor he does not say vobis /retires and vos
fratres,
but says only
tibi
pater and
te
said
Or emus before he ascends the
altar,
Having, pater. he makes again,
for the third time, a
profound bow to the prelate, and when he reaches the middle of the altar before the
CHAP, xvi.]
Mass
Celebrated Before a Bishop.

nobis,
99
lowest step, he begins Aufer a

altar.
and ascends the
The Gospel having been read, the priest does not kiss the Missal, nor does he say Per Evangelica dicta, because the server without making an inclination to the prelate
must carry the Missal to him to be kissed; the prelate, however, having kissed the book, says Per Evangelica dicta. The server now closes the book, genuflects before the prelate, and carries back the Missal to the celebrant, who abstains from kissing it. If several prelates are
present, the Missal is carried to the one superior in dig nity, but if they are of equal dignity, it is carried to none of them. It is the practice of some that when
before the offering water is poured into the wine, the server says: Benedic Illustrissime et Reverendissime Pater; and the bishop blesses the water; but as this is pre
scribed nowhere in the Rubric it should be omitted. At the end of Mass the celebrant, having said Benedicat
vos omnipotent Deus,
makes a profound inclination to the and blesses those that are present, taking care to prelate, make the sign of the cross towards that place where the
If the prelate is outside the prelate is not. place of his jurisdiction, the celebrant gives the blessing in the usual
manner, when, namely, he celebrates in a public church; but in private oratories, as has been said above, the same ceremonies are observed towards him as if he were in his
diocese. After the last Gospel the celebrant, stand ing in the place where he is, turns towards the prelate and makes towards him a profound inclination, nor does he depart before the prelate has departed.
If
own
Mass
is
celebrated before a prelate in a public
church that does not belong to his jurisdiction, it is becoming that the priest, on going to the altar or leav ing it, while passing before the prelate, should with head covered, if he carries the chalice, make towards him a moderate inclination; but if he does not carry the chalice,
2OO
he uncovers his head and makes to him a profound incli And after the Mass is finished he makes to him nation. from the altar a profound inclination. All that has been said in this chapter on this point is taken from Gavantus and Merati (on Rubric XL). It must, moreover, be observed that the priest cele brating before his own prelate on those days on which it is allowed to say a prayer ad libitum, cannot say the
prayer pro
se,
ipso.
CH. xvii.]
Faults
Common
in Celebrating Mass.
201
CHAPTER
XVII.
IN CELE
THE FAULTS THAT ARE USUALLY COMMITTED

BRATING MASS.
I.
THE first fault is not to know well by heart the prayers which, in accordance with the precept of the Rubric, should be. known, as the prayers that one should say in washing the hands and in putting on the sacred vest
ments.
It is,
moreover, a fault
if
one does not pronounce
well the other prayers that are to be said by heart during the Mass; as Aufer a nobis, etc., Oramus te Domine, etc.
II.
It is a very great fault to go to say Mass with little or no preparation; it would be worse to talk while putting on the vestments. St. John Chrysostom exclaims: Ad
divina Christi mysteria negligenter accedens supplicium intolerabile meretur. Moreover, St. Bonaventure says: Cave, ne
1
nimis tepidus et inordinatus atque inconsideratus accedas, quia

indigne siunis, si non accedis reverenter.
III.
a fault, worthy of reprehension, or rather it is horrible sacrilege, to celebrate Mass too fast, for then
It is
a
it
happens that the words are mutilated, the ceremonies are transposed so that they are performed either before or after the time prescribed; this would show little de Of those votion, and scandalize those that are present.
1
DC
Sacerd.
1.
4, c.
3,
3.
2O2

way one may
say:
1
that act in this
Non
timent
Dominum,
neque custodiunt cceremonias ejus.

IV.
It is also a great fault to omit the thanksgiving that should be made after Mass; and in this not a few imitate^ Judas, who, cum accepisset buccellam exivit continue?
y
V.
a great sin to celebrate with torn vestments, with a dirty purificator and corporal. This is the general
It is
opinion of theologians.
VI.
It is a fault to place on the chalice the handkerchief or any other thing (see Chap. II.); it is a great fault to place on the altar what does not belong to the Mass.
The handkerchief may be fastened

under the chasuble, hidden from view.
right side
VII.
to the cincture at the
in
such a
way
that
it
is
It is a fault: i. To sign one s self with the amice; 2. While leaving the sacristy to recite the psalm Miserere, although any prayer may be recited mentally; some, 3. To make a rever however, deny that it is a fault. ence to the image in the sacristy while holding the biretta with the right hand and the chalice with the left; 4. To make an inclination, simple, moderate, or profound, after having made a genuflection on one knee; 5. To make no difference between the profound, moderate, and simple inclination.
3
rofound inclination should be

1
made by
*
the priest:
xiii.
4 Kings,
xvii. 34.
II.,
John,
30.
See
Chaptei"
page 93,
at
2.
CH. xvii.]
Faults
Common
in Celebrating Mass. 203
(i)
before leaving the sacristy; (2) while passing before
the high altar if the Blessed Sacrament is not there; (3) when he arrives at the altar; (4) before he begins Mass
if the Blessed Sacrament is not there; (5) when he says Mumla cor meum, Te igitur, Snpplices te rogamus. The moderate inclination should be made in descending
from the altar either to say Mass, or after Mass. More over: i. At Deus qui conversus, etc.; 2. At Oramiis te Domine; 3. At In spirit it humilitatis; 4. At the Sanctus; 5. At the Consecration; 6. At the Agnus Dei; 7. At the
1
sum dignus;
three prayers before Communion; 8. At the Domine non 9. At the Placeat tibi sancta Trinitas.
for the simple inclination we must distinguish three kinds, as has been explained in Chapter II., page 92.
As
It
should be made: i. When Gloria Patri is said; 2. Every time Orewus is said; 3. At the name Jesus and
Maria or
whom
name
hymn
mus
of the saints whose Mass is celebrated or of a special commemoration is made; 4. When the of the reigning Pope is mentioned; 5. In the Gloria, at the words Deo, Adoramus te, Gratias agi-
tibi,
Jcsu
Christe,
is
When
the Credo
Suscipe deprecationem nostram; 6. said at the words /// iinum Deum,
Jesum Christum, and simul adoratur; 7. In the Preface at Deo nostro; 8. In the Canon at Tibi gratias agcns before each Consecration; 9. At Per ciimdem Christum Dominion nostrum, before Nobis quoque pcccatoribus; 10. At Benedicat
vos
In accordance with a laudable omnipotent Dens. custom an inclination is always made to the cross on 2 arriving at the middle of the altar, or on leaving it.
VIII.
It is
cross,
1
a great fault not to by making it in the

is
make
air,
well the sign of the
without touching the

See note
This reverence after Mass

99.
2,
not prescribed in the Missal.
2,
page
2
See, however, note
page
99.
204
a head, breast, and shoulders; and, moreover, it is also form the cross on the breast without carrying fault to the hand to the left and the right shoulder, as some?
even pious, priests do through negligence.

IX.
a fault to genuflect at the prayer Aufer when the Blessed Sacrament is exposed; and so, too, it is a fault touch the floor with the knee against the Rubric not to
It is
while making genuflections.

X.
a fault to go to the middle of the altar before or the Munda repeating the Introit, or to say the Kyrie cor meum while going there,, or to recite the conclusion
It is
of the prayer while proceeding to the middle, because the Missal should be shut only after the conclusion has
been finished.
It is
a fault
if,
when going
to the altar
or leaving it, or turning towards the people, saying Dominus vobiscum or Orate Fratres, the celebrant does not
cast
his eyes, as is prescribed It is a fault demissis oculis. says: hands on the altar in order to kiss
flection, the celebrant places
down
by the
Rubric>
which
his if, when putting it or to make a genu

it
upon
only the half of his
hands and not the entire palms, or when, genuflecting, he raises them towards heaven, since he should hold them flat on the altar. So, also, it is a fault, when the altar is to be kissed not to recede from it about the space of a
foot so as not to be obliged to
kiss
it
make
contortions or
tc.
sideways.
XL
there are several prayers, it is a fault to turn the before having finished the conclusion of the first leaves
When
prayer.
CH. xvii.]
Faults
Common
XII.
It is a fault not to raise the eyes at Munda cor meum, or not to incline profoundly, and not to hold the hands joined between the breast and the altar, or to begin it
before one has arrived at the middle and raised the eyes towards the cross.
XIII.
a very great fault not to make at the beginning Gospel the sign of the cross as one should make it, or to make it as some usually do, who, without form ing a cross, draw only a serpentine line from the fore head to the breast.
It is
of the
XIV.
It is a fault: i. To recite the Offertory without joining the hands; 2. Not to read the Offertory at the Masses for the Dead, but to say it by heart while uncovering the chalice; 3. Not to fold the veil, but to let it fall be
hind the chalice on the corporal, and to leave it there; 4. While putting the chalice on the Epistle side, to take at the same time with the left hand the paten with the
it; 5. Not to raise the eyes at the prayers Sancte Fater, Offerimus tibi, Veni Sanctificator, and Suscipc Suscipe Sancta Trinitas; 6. To wipe the paten with the chasuble; 7. To begin the prayer Deus qui humance sub-
pall
upon
stantice
till
while taking the wine cruet, instead of waiting the server presents the water cruet, on which the sign of the cross is to be made while pronouncing those
words.
XV.
a fault: i. To begin the prayer /;/ spiritii humilibefore placing the hands joined on the edge of the altar; 2. To incline the head while making the genuflecIt is
tatis
206
The Ceremonies of
est, etc.,
the Mass.
tion; as at Incarnatus
or after the Consecration,
etc., and generally when a profound or moderate incli nation is to be made; 3. To confound the ceremonies at Sursum corda and at Gratias agamus Domino Deo nostro; but few perform them well. They are to be performed in the following manner: At Sursum corda the hands are raised as high as the breast, and are held apart in such a manner that they do not exceed the width of the breast, and one palm of the hand looks towards the At Gratias they are raised a little higher, and other. are then joined, but the eyes are raised and the head is inclined when the words Deo nostro are said.
1
XVI.
It is
i. To incline the head at the words Per Dominum nostrum, except after the Memento of Dead; 2. To hold the hands joined on the altar at
a fault:
Christum
the
the Sanctusy because they should be held between the breast and the altar till the Benedictus qui venit, etc., and
the
body should be moderately

XVII.
inclined.
It is a fault to say the Te igitur while the hands are extended; for the Rubric prescribes that at first the hands should be separated and raised a little; and after the eyes are raised towards the crucifix, and the hands
are joined and placed on the altar, the celebrant, pro foundly inclined, begins the Canon, saying Te igitur.
XVIII.
It is
fore the crosses are
against the Rubric: i. Not to join the hands be made over the Oblata; namely, before
etc.,
the words Hcec dona,

1
and
at the
words fiat
,
dilectisi.
The hands
are not raised higher.
See Chapter VII
note
Common
simi Filii
it;
2.
tut, etc.,
Not
to divide the crosses
before he takes the Host to consecrate where the words have
the sign*, for example, Bene^dictam, etc.; 3. To hold the Host only with the left hand till the cross is made over it; 4. To hold the Host inclined towards the cor
poral,
and not
erect,
when
the cross
is
made over
it.
XIX.
It is unbecoming to keep the feet in different direc tions or at a great distance from each other, or to place the tip of the right foot on the platform of the altar dur
ing the consecration or during any other action. XX.
unbecoming: i. At the Consecration of the Host the arms entirely upon the altar; only the elbows should rest on it; 2. At the adoration to. place on the altar not only the extremities of the hands, but
It is
to place
also the elbows; 3. To incline the head at the adoration when the Host and the chalice should be looked at; 4. To raise the Host and the chalice above the head; 5. In
the genuflections not to hold the hands entirely on the corporal; namely, as far as the wrists, or to raise the fingers towards heaven.
XXI.
It is a fault: i. In the Consecration of the chalice to hold the knob of the chalice with both hands, when the foot of it should be held with the left hand; 2. Not to say immediately after the Consecration, but at the Ele
vation, the words Hac quotiescumque, etc.; 3. foot of the chalice or to touch it with the
To
kiss the
forehead; 4. Not to raise in a straight line the Host as well as the chalice, so high that it can be seen by the people; 5. To
2o8
say some vocal prayer at the elevation of the Host or

chalice.
XXII.
It is
when they should be
a fault to hold the hands joined on the corporal so placed that the small fingers
touch the edge of the altar; for the Rubric makes only the distinction that before the Consecration the thumbs should be held in the form of a cross, but after Conse cration they should not be separated from the fore
fingers.
XXIII.
i. To say either the one or the other a loud voice; as, Et omnium circumstantium, after the first, and Ipsis Domine after the second Me
It
is
a fault:
in
Memento
mento;
2.
It
is
a fault in the
Memento
for the
Dead
to
make
a pause before the words Qui nos pr&cesserunt,

said.
etc.,
have been
XXIV.
It is
a fault to keep one
head inclined, with the hands
joined on the altar, when one says: Praceptis salutaribus moniti, as far as the Pater noster; for the hands should
be held joined before the breast.
XXV.
It is
wipe
it
a fault to wipe the paten with the left hand or to on the chasuble after having kissed it.
XXVI.
i. To say Agnus Dei, etc., with the hands on the altar; 2. To stand sideways at Domine non joined sum dignus, which is contrary to what has been said in Chapter IV., and to strike the breast violently; 3. When
It is
a fault:
CH. xvn.i
Faults
Common
in Celebrating
Mass. 209
signing one s self with the cross, saying: Corpus Domini nostri Jcsu Christi, to make the transverse line exceed the
width of the paten.

XXVII.
It is a fault: i. To say Quid retribuam Domino, etc., while collecting the fragments; for the Rubric says: Aliquantulum quiescit in meditatione Ss. Sacramenti; deinde depositis manibus dicit secreto : Quid retribuam Domino, et
interim
discooperit Calicem, etc.;
2.
To hold
the
paten
under the chin before taking the precious blood, or

while taking it or taking the first ablution, to hold it near the breast; 3. To cover the paten with the pall or to put the paten upside down on the corporal; 4. To purify
with the fingers the mouth, or the fingers on the edge of the chalice; 5. To rest the chalice on the altar in purifying the chalice and the fingers; 6. Not to purify
tion; or to take the ablution not
the chalice with wine, unless one has a papal dispensa from the part of the
chalice
where the precious blood was taken, as has been ordained by St. Pius V. (see Gavantus); 7. In purifying the fingers not to use a little wine and much water, so that the purificator may not be soiled.
XXVIII.
It is
a fault:
i.
To
place the chalice, after the ablu
tions, in the
middle of the altar with the veil turned over the burse, so that the chalice may be seen uncovered; it is a greater fault to put the folded corporal on the 2. To say the antiphon chalice, and not into the burse. called Communio while arranging the chalice, or not to say it at the Epistle corner, or to finish it while on the
way.
14
io

XXIX.
a fault while saying Et Vcrlmm caro factum est, to not towards the Gospel, genuflect towards the cross and
It is
and
to raise the front of the chasuble.
XXX.
the celebrant takes the biretta before he descends from the altar, or before he makes a genu flection or a profound inclination, or to place it upon the
It is
a fault
if
burse,
upon which nothing should be placed
either in
tit. 2, going to the altar or in leaving it. See Merati, p. 2, he cites a decree of September i, 1703, which n. i, where
forbids the carrying of the Manutergium in this way; and the theologians say the same about any other thing.
APPENDIX/
I.
Notice of the Missal.
omnem adhibeat diligentiam, ne desit ex requisites ad sacramentum Eucharistiae conficiendum. aliquid Potest autem defectus contingere ex parte Materiae consecrandae, ex parte Formae adhibendae, et ex parte Ministri conficientis. Quidquid enim horum deficit, scilicet Materia debita, Forma
"
Sacerdos, celebraturus,
cum
intentione, et
ficitur
Ordo Sacramentum et
;
sacerdotalis in conficiente,
his existentibus,
Alii
non conaliis
quibuscumque
deficientibus, veritas adest Sacramenti.
qui
in
Missse celebratione occurrentes, etsi
vero sunt defectus, veritatem Sacramenti
non impediant, possunt tamen aut cum peccato aut cum scandalo
contingere."
(J)i
Defect. gen.
tit. I.)
n.
The
"
Altar and
i.
its
Ornaments.
THE ALTAR.
quo sacrosanctum Missae Sacrificium celebrandum est, debet esse lapideum, et ab Episcopo, sive Abbate facultatem a Sede Apostolica habente, consecratum vel saltern Ara lapidea, similiter ab Episcopo vel Abbate, ut supra, consecrata, in eo inserta, quae tarn ampla sit, ut hostiam et majorem partem
Altare, in
;
Calicis
XX.) which mention is here made, consists of a stone that must under pain of a grave sacrilege be
capiat."
(Rubric. Miss. gen.
tit.
THE
altar, of
Theol. mor.
1.
6. n.
372 et seq.
treats are taken
* The various points of which

stantially
at length.
this
Appendix
sub
from the
"
Moral
Theology"
of our author,
who
treats
them
We have thought it expedient to sum up here as matters that one should know and should never forget, before undertaking to celebrate
the
Holy
Sacrifice.
If
further explanations are required, they
may
easily be found in the places indicated.
212
Appendix.
consecrated by a bishop, by an abbot, or a privileged priest, who has received the power of consecrating it. The altar is either fixed or portable. The portable
altar,
Ara
it
lapidea, is a
that
may
consecrated stone at least so large be able to contain the sacred Host and the
greater part of the foot of the chalice, as well as the other Hosts that may have to be consecrated either on
it
the corporal or in the ciborium, which is to be left on till the Communion. The altar stones, or portable
1
altars are not validly consecrated unless the Sepulchre,
the cavity in which the relics are placed, 2 a stone (S. R. C., September 9, 1880).
2.
is
covered with
THE ALTAR-CLOTHS AND THE ANTIPENDIUM.
"
Hoc
Episcopo vel
altare operiatur tribus mappis seu tobaleis mundis, ab alio habente potestatem benedictis, superior! sal
tern oblonga, quae usque ad terram pertingat, duabus aliis breviPallio quoque ornetur coloris, quoad oribus, vel una duplicata.
fieri
potest, diei Festo vel Ofticio convenientis."

tit.
(Riibric. Miss,
gen.
It
1
XX.)
at least a venial sin to celebrate
would be
12.
Mass
For further particulars see Wapelhorst, Compendium Sacra Liturgies
page
2
The
20).
altar
(i
is
of stone,
Christus
ii.
Cor. x. 4).
Ipso
and represents Jesus Christ: Petra autem erat summo angulari lapide Christo Jesu {Eph.
main
altar,
In every consecrated church there is at least a fixed altar, the consecrated when the church is consecrated. The conse
crated stone, which constitutes the portable altar, should be placed in the middle of the table of the altar and not far from its edge, so that one
may easily
discover
it
by touching the
is
altar-cloths that should cover the
altar entirely.
The
fixed altar loses its consecration
a notable manner, or when the table

of the relics
is
taken away, or
when it is broken in when the sepulchre
opened.
The portable
altar also loses its consecration
by a considerable fracture, or by opening the sepulchre of the relics. (S. R. C., 14 Mart., 1693; 15 Mail, 1819; 3 Mart., 1821; 23 Mail, 1835; 6 Oct. 1837; 23 Maii, 1846; 23 Sept. 1848.) The relics enclosed in the altar are chiefly those of several martyrs; see what is said of this,
page 40.
The Altar and
its
Ornaments.
without the three altar-cloths required by the Rubric; would be a mortal sin to celebrate Mass without any altar-cloth. However, there would be no fault if such a
it
thing were done in a case of grave necessity. These altar-cloths should be blessed, and this under pain of venial sin, unless there be a case of necessity or a reasonable cause that permits the use of altar-cloths that are not blessed. They should be made of linen, or
at least of
hemp, and should be bleached and

1
clean.
3.
"
THE CROSS AND THE CANDLES.

in
Super altare collocetur Crux duo cum candelis accensis hinc

. . .
medio, et candelabra saltern
et inde in
et a parte Epistolse paretur cereus

accendendus."
utroque ejus latere ad elevationem Sacra;
menti
{Rubric, gen. Miss.
tit.
xx.)
required at the altar during the celebra of at least venial sin, except in a It should bear the image of Jesus case of necessity.
cross
is
The
tion of
Mass under pain

although
this
crucified,
is
less
rigorously exacted; and
middle and raised above the it should be placed The following is what Benedict XIV. says in candles. regard to this matter: Nullo modo fiat Sacrificium nisi
in the
Crucifixus inter candelabra
it a
promineat, nt Sacerdos ac
popuhis eumdem Crucifixum

et
imago non
sit ita
facile ct commode intueri possit; tennis et exigua, ut ipsius Sacerdotis ct
populi oculospene effugiat. The Ceremonial of the Bishops prescribes the same thing.
special cross is not necessary where there is on the altar a large statue representing our Lord crucified.
It is
believed that this holds

R.
C., 15
good when our Lord
is
Maii, 1819. of the top altar-cloth should fall usque ad terrain, that is to say, to the base of the altar on both sides. Pallium or Antipendium is also required, but only when the front of the altar is not suf
2
S.
The ends
ficiently
ornamented.
Appendix.
1
represented
in a painting, provided his figure occupies the principal place in the picture. It is not required that the cross on the altar should
2
be blessed.
it is never allowed to celebrate even in a case of necessity, when lights, the Viaticum is to be administered. If the light goes out during Mass, it must not be continued unless this happens after Consecration. To celebrate only with one light would be, according to the most probable and
As for the Mass without
Rights,
most common opinion of theologians, only a venial sin. The candles used during the celebration of Mass should
4 be of bees-wax.
4.
"Ad
ALTAR-CARDS, BOOK-STAND, CRUETS, ETC.
Crucis
pedem ponatur
cussinus
cornu
Epistolae,
supponendus
tabella Secretarum appellata in Missali parva

;
;
campanula, ampullae vitreae vini et aquae cum pelvicula ct manutergio mundo, in fenestella seu in parva mensa ad haec Super altare nihil omnino ponatur, quod ad Missae praeparata.
sacrificium
vel
ipsius
tit.
altaris
ornamentum non
pertineat."-
(Rubr. Miss.gcu.
XX.)
It is not required that these different objects should be blessed. Instead of a cushion on which to place the 5 Missal we may use a book-stand.
1
When
the Blessed Sacrament
is
exposed we should conform,

J?. C.
,
in
regard to the cross, to the usage established in each church (S.

Sept. 1741)2
S.
R.
C., ii
//.
704.
The
candlesticks should be placed on the altar, and not fixed in the
wall (S. ft. C., 16 Sept. 1866). In regard to the candle that should be lit at the Consecration, see page 154.
4
5
S. .#. C., 10 Dec. 1857, n. 5255.
Tabella Secretarum, cards containing the prayers that are to be low voice, secret o, with the Gloria in excelsis and the Credo, placed in the middle of the altar for the convenience of the celebrant.
recited in a
It
is
customary to place another
at the Epistle corner for the
prayer
TJic Chalice
and
its
Accessories.
215
in.
The
i.
Chalice and
its
Accessories.*
THE CHALICE AND THE PATEN.
Praeparat calicem, qui debet esse vel aureus vel argenteus, aut saltern habere cuppam argenteam, intus inauratam, et simul cum patena itidem inaurata, ab Episcopo consecratus." (Rit.
"
celebr. tit.
"
I.
n.
I.)
Adsit calix
tit.
cum
n. i.)
aurea, vel argentea, vel stannea;

Defect,
patena conveniens, cujus cuppa debet esse non serea, vel vitrea." (De
X.
The cup
of the chalice
and the paten should be
of
gold, or at least of silver gilt inside; they may be of tin or also alluminio aliis metallis commixto, when there exists some reasonable cause, as the poverty of. the church or
time of persecution. Consecration is required for the paten as well as for the chalice. It is lost as soon as the sacred vessel de teriorates in such a manner that it can no longer be
danger
in
decently used at the altar; for example, if the cup of the chalice be split or broken, has a hole in the bottom of it, or if it is dissevered from the foot by fracture, but not when it is simply divided, that is when (calix tornatilis] the cup and The vessel does not lose its foot are joined by a screw.
consecration
regilt, it
when the gilding wears off; but when it is must be reconsecrated (S. R. C., 14 Jun., 1845).
substantice
Deus qui humanee

on the other
and the psalm Lavabo, and
still
another
side for the last Gospel.
Ampulla
liness,
vitrea.
and
it is,
in order to prevent the
Cruets of glass are preferable for the sake of clean danger of using water instead of
silver (S. J?.
wine;
however, permitted to use cruets of gold or
die 28 Aprilis, 1865).

1 A little spoon to put water into the wine at the Offertory bidden (S. R. C., 6 Feb. 1858).
is
not for
* Theol. mor.
\.
6, n.
370, 386 et seq.
6
2.
Appendix.
THE
PURIFICATOR, PALL, CORPORAL, VEIL, AND BURSE.
.
turn velo serico
mundum, tegit parva palla linea, super velo ponit bursam colons paramentorum, intus habentem corporale plicatum, quod ex lino tantum esse debet, nee serico vel auro in medio intextum, sed totum album, et ab Episcopo, vel alio habente potestatem, simul cum palla
"
Ponit purificatorium
;
benedictum."
(AY/, celebr. tit
I.
n. i.)
According to the most
common and most
probable
opinion, the purificator need not be blessed. It would be a mortal sin to celebrate Mass with a cor
poral that is not blessed. As for the pall, that the sin would not be mortal.
it is
probable
and corporal should be of linen these linens, after having been used, must be washed, this should be done for the first time by a cleric in the higher orders, or, according to present
purificator, pall,
The
or hemp.
When
custom, by a cleric in minor orders. The water that has been used for this purpose should afterwards be poured
into the Sacrarium.
The
veil
and the burse need not be

IV
blessed.
The Vestments.
i.
"
MATERIAL AND BLESSING.
Paramenta,
non debent
esse lacera aut scissa, sed in-
tegra, et decenter munda ac pulchra, et ab Episcopo itidem, vel alio facultatem habente, benedicta." (Rit. celebr. tit. I. n. 2.)
The
priest s vestments, namely, the amice, alb, cinc
and chasuble should be in a good condition and have been blessed by the bishop or by an authorized priest.
ture, maniple, stole,
It is certainly a mortal sin to celebrate Mass without a chasuble, or with a chasuble not blessed; the same thing holds good In regard to the alb. Theologians
1
Theol.
m or.
1.
6, n.
376 et seq.
The Vestments.
agree more or less in saying the same thing in regard to the other vestments.
1
2.
THE COLOR OF THE

. .
VESTMENTS".
"Paramenta,
debent esse coloris convenientis Officio

Ecclesise, quae
et
Missae diei,
secundum usum Romanae

consuevit:
quinque
coloribus
Nigro."
uti
Albo,
Rubeo,
Viridi,
Violaceo, et
(Rub. gen.
tit. xviii. n. i.)
It is
more probable that the Rubric concerning the
color of the vestments

it
is a matter of precept; however, does not oblige one under pain of mortal sin, unless scandal may result therefrom. A reasonable cause, such as the want of the vestments of the color of the day, would then permit the taking of another color. 2
in regard to the
have seen above, on pages 84, 202, the opinion of St. Alphonsus employment of vestments that are in a bad condition. 2 We here give in a few words the meaning of the five colors used 1. White, on the feasts of our Lord, indicates joy and glory; and on
1
:
We
the feasts of the blessed Virgin, of the angels, of confessors, of virgins,
and of other
mortality.
saints
and martyrs, purity, innocence, and glorious im
2. Red, at Pentecost, represents the Holy Ghost in the form of tongues of fire; and on the feasts of the Holy Cross and of martyrs, blood shed and love triumphant.
3.
to Septuagesima,
Green, at the Masses de tcmpore, from the octave of the Epiphany and from the octave of Pentecost to Advent, signifies
is
an ordinary situation, which
neither that of joy nor that of sorrow.
The Sundays
of the octave
4.
that fall within the octave are excepted; for then the color
is
taken.
Violet well expresses the sentiments of humility and contrition, It is used at the Masses de tempore in Ad prayer joined to penance.
vent,
and from Septuagesima to Wednesday of Holy Week inclusively; on the Vigils and Ember days, except the Vigil and the Ember days of Pentecost and on the Vigil of Epiphany; on the Rogation days; on the feast of the Holy Innocents on account of the grief of the mothers, when this feast does not fall on a Sunday, on which the red color is used. Finally, in the votive Masses de Passione, pro quacumque neces
sitate,
pro peccatis, ad postulandam gratiam bene moriendi, ad tollendum schisma, contra paganos, tempore belli, pro pace, pro vitanda mortalitate, pro iter agenlibus, ct pro infir mis
.
Appendix.
v.
The Matter and

i.
"
the
Form
of the Sacrament. 1
THE BREAD.
admixtus
sit
Si panis
non
sit triticeus, vel si triticeus,
granis
alterius generis in tanta quantitate ut non maneat panis triticeus, vel sit alioqui corruptus, non conficitur Sacramentum.
"Si
sit
confectus de aqua rosacea, vel alterius distillationis,
dubium
"
est
an conficiatur.
Si coeperit corrumpi, sed
non
sit
corruptus
similiter,
si
;
non
sed
sit
azymus, secundum
morem
Ecclesiae latinae, conficitur
conficiens graviter peccat. Si celebrans ante Consecrationem advertit hostiam esse cor"
ruptam, aut non esse triticeam, remota ilia hostia, aliam ponat, et facta oblatione, saltern mente concepta, prosequatur ab eo
loco, ubi desivit.
"
Si id adverterit post
sumptionem, posita
cratione incipiat, tcretur et illam priorem,
Consecrationem, etiam post illius hostise oblationem ut supra, et a Consescilicet, ab illis verbis Qui pridie quam paalia, faciat
si non sumpsit, sumat post sumptio Corporis et Sanguinis, vel alii sumendam tradat, vel alicubi reverenter conservet. Si autern sumpserit, nihilominus sumat earn quam consecravit; quia prseceptum de perfectione Sacra-
nem
menti majoris est ponderis, quam quod a jejunis sumatur. Quod si hoc contingat post sumptionem Sanguinis, apponi debet rursus novus panis, et vinum cum aqua, et facta prius oblatione ut supra, Sacerdos consecret, incipiendo ab illis verbis
"
Black is the color proper to death, which deprives us of the light and plunges us into the darkness of the tomb. It is used on Good Friday in memory of the darkness that covered the whole earth when our Lord expired, and at all the Masses of the Dead. The Church does not admit blue or yellow; however, the use of vest ments in gold cloth having been introduced, the following doubt has
5.
of
life,
been submitted to the Congregation of Rites:

revera auro,
exceptis
An
sacra paramenta
colore,
maxima
saltern
ex parte, contexta,pro quocumque
nigro, inservire possint? The Congregation an swered, April 28, 1866: Tolerandum esse locorum consuetudinem relate tamen ad paramenta ex auro contexta.
violaceo et
,
1
77/tol.
iof
1.
6, n.
ic, 8
et seq.
Matter and Form of the Sacrament.
219
Qm pridie ac statim sumat utrumque, et prosequatur Missam ne Sacramentum remaneat imperfectum, et ut debitus ser;
vetur ordo.
"
Si
Hostia consecrata dispareat, vel casu aliquo, aut vento
aut miraculo, vel ab aliquo animali accepta, et nequeat reperiri, tune altera consecretur ab eo loco incipiendo Qui pridie quam pateretur facta ejus prius oblatione, ut supra." (De Defect.
tit.
III.)
The matter
essential to the divine Sacrifice
is
bread
properly so called, of natural water.
made of the flour Any other kind of
of pure wheat grain, as also

T
and
any
mixture of artificial liquor, as rose-water, w ould make the matter null, or at least uncertain, and gravely illicit. Unleavened and leavened bread are both valid; but the former is permitted only in the Latin Church and
the latter in the Greek Church, so that a priest of the Latin Church who would consecrate with leavened
bread, and a Greek priest
who would
consecrate \vith
unleavened bread, would both consecrate validly, but would commit a mortal sin. The common and more probable opinion is that a priest of the Latin Church could not consecrate with leavened bread even in a case of necessity when he wished to administer holy Viati cum. It is a precept in the Latin Church that the Host that is to be consecrated should be of a circular form; but this is not the case in the Greek Church. The Host that is consecrated for Mass should be larger than those that are distributed to the faithful; yet one may celebrate Mass with a small Host for want of an other, provided no scandal be thereby given; one would even be obliged to do so in a case of necessity; for example, in order to administer the Viaticum. The priest should communicate with the Host conse crated in the Mass that he celebrates; he would do wrong, when he renews the sacred Host for Exposition
2 20
to use the old
Appendix.
Host
to
communicate
at Mass,
and
to re
place Mass.
it
by the Host that he has just consecrated at his

2.
THE WINE.
Si vinum sit factum penitus acetum, vel penitus putridum de uvis acerbis seu non maturis expressum, vel ei admixtum tantum aquae, ut vinum sit corruptum, non conficitur Sacra"
vel
mentum. Si vinum coeperit acescere vel corrumpi, vel fuerit aliquantum acre, vel mustum de uvis tune expressum, vel non fuerit admixta aqua, vel fuerit admixta aqua rosacea seu alterius distillationis, conficitur Sacramentum sed conficiens graviter peccat.
"
"Si
celebrans, ante consecrationem Sanguinis,
quamvis post
consecrationem Corporis, advertat, aut vinum, aut aquam, aut utrumque, non esse in calice, debet statim apponere vinum cum aqua, et facta oblatione, ut supra, consecrare, incipiendo ab illis
verbis
Simili modo, etc. post verba Consecrationis, advertat vinum non fuisse deposita aqua in aliquod vas, iterum positum, sed aquam vinum cum aqua ponat in calice, et consecret, resumendo a
"Si,
;
verbis prsedictis Simili modo, etc. Si hoc advertat post sumptionem Corporis, vel hujusmodi
"
aquae,
apponat aliam hostiam iterum consecrandam,

in calice, offerat
sit
et
vinum
pub-
cum aqua
lico,
utrumque
si
et consecret, et sumat,
in loco
quamvis non
jejunus; vel,
Missa celebretur
ubi plures adsint, ad evitandum scandalum, poterit appo nere vinum cum aqua, et, facta oblatione ut supra, consecrare,
ac statim sumere, et prosequi cetera. Si quis percipiat, ante Consecrationem, vel post Consecra tionem, totum vinum esse acetum, vel alias corruptum, idem servetur quod supra, ac si deprehenderet non esse positum
"
vinum, vel solam aquam fuisse appositam in calice. Si autem celebrans, ante consecrationem calicis, advertat
"
non fuisse appositam aquam, statim ponat earn, et proferat Si id advertat post consecrationem verba Consecrationis. calicis, nullo modo apponat quia non est de necessitate Sac;
ramenti.
"
Si
vel vini,
Materia quae esset apponenda, ratione defectus vel panis, non posset ullo modo haberi, si id sit ante consecra-
Matter and Form of the Sacrament.
221
tionem Corporis, ulterius procedi non debet; si post consecrationem Corporis, aut etiam vini, deprehenditur defectus alterius
speciei, altera
jam consecrata, tune,

erit in
si
nullo
modo
haberi possit,
Missa absolvenda, ita tamcn ut praetermitprocedendum tantur verba et signa quae pertinent ad speciem deficientem
;
quod
erit,
expectando aliquamdiu, haberi possit, expectandum ne Sacrificium remaneat imperfectum." (De Defect, tit. IV.)
si,
1
The wine proper for consecration must be natural wine produced from the grape (virmm dcvite]. Its color
is
immaterial.
null if one were to use sour grapes or vinegar, or wine adulterated by some mixture.
The consecration would be
The must and the wine that begin to grow sour or to spoil* would furnish valid but gravely illicit matter; and the sin would be still more grave if one were to use a
doubtful matter. However, in case of necessity, one may use wine that is a little sour. It is not permitted to consecrate frozen wine; nevertheless v if one has done so, the consecration would still have to be regarded as valid. There is an obligation, under pain of grievous sin, to put a little water into the wine, as is prescribed by the Rubric; but if one has omitted to do so, the consecra tion would nevertheless be valid. In case one of the two species happens to be wanting, the other being consecrated, if it should be very difficult
to procure what is needed, and considerable agitation would arise among the people, the Mass should be
finished as the Rubric indicates
for the natural law us to avoid giving scandal prevails over the obliging positive divine law which ordains that the sacrifice should be completed. 2
;
3.
"
THE SACRAMENTAL FORM.
Defectus ex parte formae possunt contingere, si aliquid desit ex iis, quae ad integritatem verborum in ipsa Consecratione re1
DC
"
Defect,
tit.
II.
Theolog. nwr.
1.
6, n.
306.
222
Appendix.
autem Consecrationis, quse sunt forma hujus quiruntur. Verba et Hie cst Sacramenti, sunt haec Hoc est enim Corpus mcuvi, met, novi et ccterni testamenti: mysteriitm calix enim
:
fidei;
Sanguinis in rcmissionem pcccais qui pro vobis et pro mult effundetur autem aliquid diminueret vel immutaret de torum. Si quis forma consecrationis Corporis et Sanguinis, et in ipsa verborum immutatione verba idem non significarent, non conficeret Sacra-
mentum.
"
Si vero aliquid adderet, quod significationem non mutaret, conficeret quidem, sed gravissime peccaret. in ConsecraSi celebrans non recordetur se dixisse ea quse Si tione communher dicuntur, non debet propterea turbari. tamen certo ei constet, se omisisse aliquid eorum quae sunt de
necessitate Sacramenti, id
tern,
est,
formam
resumat ipsam formam,

Si
et cetera
Consecrationis, seu parprosequatur per ordi-
nem.
omisisse, iteret
vero valde probabiliter dubitet se aliquid essentiale formam saltern sub tacita conditione. Si autem non sunt de necessitate Sacramenti, non resumat, sed procedat
ulterius.
(De
Defect.,
tit.
V.)
One should pronounce each form

simul
recitative et significative
,
of the consecration
is
that
to say,
by reciting
the words of Jesus Christ, and by applying their mean It must be observed ing to the matter that is present. moment of if one is voluntarily distracted at the
that,
consecration, one
would commit a grievous

VI.
sin.
The
Disposition of the Celebrant.

I.
THE
INTENTION. 2
;
item
sed delusorie aliquid age re quis non intendit conficere, hostise ex oblivione remaneant in altari, vel aliqua aliquee hostia lateat, cum non intendat consecrare pars vini, vel aliqua item si quis habeat coram se undecim hostias, nisi quas videt inans quas et intendat consecrare solum decem, non detenu in his casibus non consecrat, quia requiritur decem intendit:
"Si
si
intentio.
1
Secus
si,
tamen omnes putans quidem esse decem,

157,
Mention has been made above, page

Theol. mor.
1.
what properly constitutes

tr.
the form of consecration.

4
6, n. 251,
215, et
s^.Hcmo Afost.
15, n. 18.
The Disposition of the

voluit consecrare
Celebrant.
:
223
quas coram se habebat nam tune omnes atque ideo quilibet Sacerdos talem semper intentionem habere deberet, scilicet, consecrandi eas omnes quas ante se ad consecrandum positas habet.
erunt consecratae
:
"
tionom inveuerit
simul utramque.
Si Sacerdos, putans se tenere unam hostiam, post Consecrafuisse duas simul junctas, in sumptione sumat
magnae, quia ad idem sacrificium spectant. Si vero relicta sit Hostia Integra consecrata, earn in tabernaculo cum aliis rcponat si hoc fieri nequit, sequent! Sacerdoti ibi celebraturo, in altar! su-pra corporale decenter opertam,
"
Quod si deprehendat post sumptionem Cprporis et Sanguinis, aut etiani post ablutionem, reliquias aliquas relictas consecratas, eas sumat, sive parvse sint, sive
1
vel,
sumendam una cum altera, quam est consecraturus, relinquat: si neutrum horum fieri possit, in ipso calice, seu patena
decenter conservet, quousque vel in tabernaculo reponatur, vel ab altero sumatur; quod sf non habeat quomodo honeste conservetur, potest earn ipsemet sumere. intentio non sit actualis in ipsa Consecratione propter evagationem mentis, sed virtualis, cum accedens ad altarc
"Si
etsi
intendat facere quod facit Ecclesia, conficitur Sacramentum, curare debeat Sacerdos, ut etiam actualem intentionem
adhibeat."
(De
Defect.,
tit.
VII.)
In regard to the fragments of the sacred Host or of the precious blood which the celebrant finds after the
ablution, he may consume them even after he has reentered the sacristy, provided he is still vested; but he should not do so if the fragments belong to another sacrifice, provided there be no danger of irreverence. If the celebrant has already taken off his vestments
when he
them
discovers
similar fragments, he
should put
into the tabernacle, or reserve them for another priest who is to celebrate on the same day; and if this
cannot be done, he should consume them himself.

There is question here of a Host that one discovers after having taken the ablution; otherwise, while still fasting, if one cannot put it
1
into the tabernacle,
one
may consume
it
immediately, instead of reserv
ing
it
for another priest.
224
Appendix.
As for the Hosts found outside of the corporal, in a doubt whether they are consecrated, one should consume them
after the ablution of the chalice, or, better, with the
ablution.
2.
THE
DISPOSITION OF THE SouL. 1
"Si
vel alias canonice impeditus celebret, conficit mentum, sed gravissime peccat, tarn propter
quis suspensus, excommunicatus, degradatus, irregularis, quidem Sacra-
quam
"
indigne
Communionem, sum it, quam propter executionem Ordinum, quse

in
sibi erat interdicta.
Si quis
habens copiam confessoris celebret
peccato mor-
tali,
"
graviter peccat.
Si quis fessoris, in
autem
in casu necessitatis
non habens copiam con
peccat. counter!.
"
peccato mortali absque contritione celebret, graviter Secus si conteratur, debet tamen, cum primum poterit,
Si in ipsa celebratione Missse,
Sacerdos recordetur se esse
in
peccato mortali, conteratur ciendi.

"Si
cum
proposito confitendi, et satisfavel
recordetur se esse
excommunicatum
suspensum, aut
locum esse interdictum, similiter conteratur cum proposito petendi absolutionem. Ante Consecrationem autem, in supradictis casibus si non timetur scandalum, debet Missam incceptam
deserere."
(De Defect.,
tit.
VIII.)
remembers a mortal he should continue; but if before after consecration, sin, consecration, and especially before the Canon, he should interrupt the Mass in order to confess, provided he can
When, while
if
celebrating, a priest
do so without dishonor. If in this last case the means of confessing were wanting, it is more probable that the fin priest would be obliged to leave the altar without This is more probable, but not certain; the Mass. ishing
for
it is
not certain that the Rubric, by the word Debet,
imposes a grave precept. Besides, it may be remarked, with reason, that it is hardly possible in a similar case
to avoid dishonor.
1
Theol. Dior.
1.
6, n. 262, 266, et seq.
The Disposition of the
Celebrant.
225
We read in
Sacerdos
the Council of Trent:
(sibi conscius
Si, necessitate urgente, mortalis peccati], absque prcevia con
fession-c cclcbravcrit,
quamprimum confiteatur? And Alex ander VII. has condemned the two following proposi tions: Mandatum Tridentini, factum Saccrdoti sacrificanti ex necessitate cum pcccato mortali, confitendi quamprimum, est
intelligitur^
consiliitm,
non prceceptum. Ilia particula QUAMPRIMUM cum Sacerdos suo temporc confitebitur? It is
therefore a formal obligation, and, according to the opinion of theologians, it should be fulfilled within Such is the best interpretation of the word three days.
quamprimum.* It is understood that an accidental cause, such as the duty of celebrating Mass on the following day, may besides render this obligation more pressing.
3.
"
THE
DISPOSITION OF THE Boi)Y. 4
Si quis
non
est jejunus post
mediam noctem, etiam
post
sumptionem
t
solius aquae, vcl alterius potus, aut cibi, per tiain medicinae, et in quantacumque parva quantitate, jotest communicare nee celebrare.
"Si
modum
non
etiamsi
autem ante mediam noctem cibum aut potum sumpserit, postmodum non dormierit nee sit digestus, non peccat
sed ob perturbationem mentis, ex qua devotio tollitur, consulitur
aliquando abstinendum. reliquiae cibi remanentes

"Si
in ore transglutiantur, non imped iunt communionem, cum non transglutiantur per modum Idem dicendum, si lavando os, cibi, sed per modum salivas.
deglutiatur
"Si
stilla aquae praeter intentionem. plures Missas in una die celebret, ut in Nativitate Domini in unaquaque Missa abluat digitos in aliquo vase mundo, et in
ultima tan turn percipiat purincationem. Si praecesserit pollutio nocturna, quae causata fuerit ex praecedenti cogitatione qune sit peccatum mortale, vel evenerit propter
"
nimiam crapulam, abstinendum

1
est a
communione
et celebra-
Scss. XIII. cap. VII.
Prop. 38 et 39.
of
The Rubric cited above, instead This means the same. poterit.
4
Quamprimum
>
says:
Cumprimum
Thcol. in or.
1.
6, n.
278
et scq.
226
Appendix.
Si
tione, nisi aliud Confessario videatur.
dubium
est
an
in prae-
cedenti cogitatione fuerit peccatum mortale, consulitur abstinendum, extra tamen casum necessitatis. Si autem certum est
non
isse
fuisse in ilia cogitatione peccatum mortale, vel nullam fucogitationem, sed evenisse ex naturali causa, aut ex diabolica nisi ex ilia corporis illusione, potest communicare et celebrare
;
commotione tanta
videatur."
evenerit perturbatio mentis, ut abstinendum

tit.
(De Defect,
IX.)
Although the precept

an Ecclesiastical law,
but, to violate
it,
it
of the Eucharistic fast is only admits of no lightness of matter;

(i)
three conditions are required:
that
what we take be taken from without; (2) that we take it by way of eating or drinking; (3) that it be nourish ment or drink. When one swallows remnants of food taken the even ing before and retained in the mouth, if one does so,
not inadvertently but designedly, the very probable opinion is that that is sufficient to break the fast. It is therefore prudent, when one feels such remnants coming upon the tongue, to reject it rather than to swallow it. The drops of water that remain mixed with saliva if one swallows them after one has washed one s mouth, designedly, also break the fast; such is the common
1
opinion given about this matter. The fast would be broken if one puts a piece of sugar into one s mouth before midnight and swallows it after wards; if one swallows water, even involuntarily, having fallen, for instance, into the river; also if it is blood that one sucks from a wounded finger; but not if the blood
came from the gums.
One does not break the fast if accidentally one swal lows while breathing grains of tobacco taken into the
We here see that the author gives only a counsel. The opposite opinion not being improbable, and the Rubric itself not making any distinction, we should not, if the case occurs, be too scrupulous in this
1
respect.
Accidents.
227
One nose, or dust or rain or snow-flakes, even a gnat. not say as much of tobacco juice; but all agree may that it is unbecoming to chew tobacco before Mass. It
would be a venial
sin to
do so without a reason.
Finally, the fast is not broken if one swallows things that cannot be digested, such as hair, metal, glass, silk, wool, etc.; but this is not the case in regard to paper,
and other things that the stomach can decompose by drawing nourishment from them. If one remembers after consecration that one is not
straw, flax, wax,
one should finish the Mass; if before consecra and, above all, before the Canon, one should leave the altar unless this could not be done without scandal; for in this case one should continue the Mass that is
fasting,
tion,
1
begun.
VII.
Accidents. 2
i.
"
PROFANATION OF THE CHURCH, AND IMMINENT DANGERS. 3
Si Sacerdote celebrante, violetur Ecclesia ante Canonem, dimittatur Missa; si post Canonem, non dimittatur. Si timeatur incursus hostium, vel alluvionis, vel ruina loci ubi celebratur,
vcro,
ante Consecrationem dimittatur Missa; post Consecrationem Sacerdos accelerare poterit Sumptionem Sacramenti,
omissis omnibus
aliis."
The church js profaned

cases:
i.
or polluted in the following
rious to
Voluntary homicide that is criminal or inju the holy place; 2. Suicide that is also voluntary
3.
and criminal;
1
A wound
that
causes
considerable
To interior purity should be joined exterior decorum propriety, If these qualities are requisite in a priest in every order, and modesty. place and at all times, they are much more required when he ascends
the altar.
Mention has already been made, in the preceding pages, of the various accidents that may occur during Mass; we here make a sum
mary
3
of other accidents
1.
by following the Rubric.

361, et seq.
(Dc Defect,
tit.
X.)
Thcol. mor.
6, n. 352,
228
effusion
of blood
sin.
Appendix.
and that cannot be excused from
The crime must have been committed in the interior of the church, and must be known to the One may say Mass in a profaned church when public.
mortal
it is
necessary; for example,
if
there
is
no other church
where the people can hear Mass.

It is never permitted to mutilate intentionally the holy Sacrifice even for the purpose of avoiding death; but one may sometimes do so accidentally and indi
when one is surprised by a conflagration, or an invasion, or by some other extreme peril. In this by case the priest may at once consume the consecrated Host, or carry it away with him, without consecrating the chalice; for then he does not mutilate the Sacrifice, but he is dispensed from finishing it.
rectly; as,
1
2.
ILLNESS
WITH WHICH THE CELEBRANT MAY BE
SEIZED.
Sacerdos, ante Consecrationem, graviter infirmetur, vel in syncopen inciderit, aut moriatur, prsetermittitur Missa; si
"Si
post consecrationem
Corporis tantum, ante Consecrationem Sanguinis, vel utroque consecrate id accidit, Missa per alium Sacerdotem expleatur ab eo loco ubi ille desiit, et in casu
non jejunum. Si autem non obierit, sed adeo tamen ut possit communicare, et non adsit alia Hostia consecrata, Sacerdos qui Missam supplet, dividat Hostiam, et unam partem prsebeat infirmo, aliam ipse sumat. Si autem, semiprolata forma Corporis obiit Sacerdos, quia non est consecratio, non est necesse, ut Missa per alium suppleatur. Si vero obierit semiprolata forma Sanguinis, tune alter prosequatur Missam, et super eumdem calicem repetat integram for mam, ab eo loco, Simili modo postquani cccnatuni estve\ posset super alium Calicem prseparatum integram formam proferre, et
necessitatis etiam per
fuerit infirmus,
Hostiam primi Sacerdotis, et Sanguinem a se consecratum sumere, ac deinde Calicem relictum semiconsecratum. Si quis, extra hujusmodi casus necessitatis, Integra Sacra"
menta non sumpserit gravissime

1
peccat."
(De Defect,
tit.
X.)
read in the Rubric given at n. 2: Si qtiis, extra hujusmodi casus necessitatis, integra Sacrament a non sumpserit gravissime peccat.
We
Accidents.
229
It would be better for the celebrant who happens to become ill after the consecration, to resume and finish
the Sacrifice himself, although he
not fasting; but, if he is incapable of doing so, his place must be supplied by another priest, even though no one else could be had than a priest who is excommunicated and irregular. 2
is
3.
HURTFUL THINGS THAT MAY FALL INTO THE CHALICE OR TOUCH THE HOST.
"
Si musca, vel aranea, vel aliquid aliud, ceciderit in calicem ante Consecrationem, projiciat vinum in locum decentem, et aliud ponat in calice, misceat parum aquae, offerat ut supra, et
Si post Consecrationem ceciderit musca, aut aliquid ejusmodi, et fiat nausea Sacerdoti, extrahat earn, et lavet cum vino; finita Missa comburat, et combustio ac lotio
prosequatur Missarn.
hujusmodi
"
in
sacrarium projiciatur;
si
autem non
fuerit ei
nausea, nee ullum periculum timeat, sumat

Si aliquid
3
cum Sanguine.
quod proin alio
venenosum
ceciderit in Calicem, vel
vocaret vomitum,
calice,
et aliud
;
Vinum consecratum reponendum est vinum cum aqua apponendum denuo
conse-
crandum
Sanguis repositus in panno lineo vel stuppa tamdiu servetur, donee species vini fuerint desiccatae, et tune stuppa comburatur, et combustio in sacrarium projiciatur.
Si aliquid venenatum contigerit Hostiam consecratam, tune alteram consecret, et sumat eo modo quo dictum est, et ilia servetur 4 in tabernaculo in loco separate, donee species corrum"
et finita Missa,
pantur,
Defect,
1
et
tit.
corrupts deinde mittantur X. 5, 6, et 7.)
in
sacrarium."
(Dc
Many
authors think that even in this case
the sick celebrant could
it would be sufficient that consume the Host and the precious blood and
finish the Sacrifice, at least before mid day, the consecrated species must be kept to be consumed at the Mass of the following day. 3 /;/ alio calice, or in a vessel that is blessed but if a second chalice can be had, it seems to be preferable to use it for finishing Mass
;
omit the other ceremonies. 2 If one can find no priest to
by
leaving the consecrated

of Janssens.
4
Wine
in the first chalice
according to the advice
Servetur, in the tabernacle, but apart. Quandoque accidit ut, in extersione coporalis, colligatur pulvis
"
230
4.
Appendix.
is
THE HOST THAT

"
BROKEN OR HAS FALLEN INTO THE CHALICE.
Si Hostia ante
evidenter appareat,
Consecrationem inveniatur fracta, nisi populc tails Hostia consecretur si autem scandalum
;
populo esse
possit, alia accipiatur, et offeratur;
quod
si
illius
Hostia? jam erat factaoblatio.eam post ablutionem sumat; quod si ante oblationem Hostia appareat confracta, accipiatur altera aut longam moram fieri poterit. Integra, si citra scandalum, vel negligentiam, Hostia consecrata "Si propter frigus, sed dilabatur in Calicem, propterea nihil est reiterandum Sacerdos Missam prosequatur, faciendo Cceremonias et signa
;
consueta
cum residua parte Hostiae, quse non est madefacta non Sanguine, si commode potest si vero tota fuerit madefacta, extrahat earn, sed omnia dicat omittendo signa, et sumat pariter Corpus et Sanguinem, signans se cum Calice, dicens Corpus et
;
Sanûis Domini
5.
"
nostri, etc."(De Defect,
tit.
X.
9,
10.)
PRECIOUS BLOOD FROZEN OR
SPILT.
hieme Sanguis congeletur in calice, involvatur Calix pannis calefactis si id non proficeret, ponatur in ferventi aqua prope altare, dummodo in Calicem non intret, donee liquefiat.
Si in
;
Si per negligentiam aliquid de Sanguine Christi ceciderit, siquidem super terram, seu super tabulam, lingua lambatur, et locus ipse radatur quantum satis est, et abrasio comburatur; Si vero super lapidem cinis vero in sacrarium recondatur. altaris ceciderit, sorbeat Sacerdos stillam, et locus bene abluatur, et ablutio in sacrarium projiciatur. Si super linteum altaris, si usque ad tertium: linteaet ad aliud linteum stilla pervenerit
"
tabaci;
circa
quod, distinguendum
est:
si
iste pulvis
nullum Hostise
fragmentum contigerit, tune potest extra corporale projici; si fragmenta contigerit, subdistinguendum: si ab eis certe separari valeat, tune post Missam in sacrarium projiciatur; si vero ipsis fragmentis sit commixtus, tune, secluso nausese periculo, sumendus vid.etur cum frag
mentis Hostiae,
ipsi adhserentibus, et potius
si
cum
purificatione calicis,
quam cum Sacro Sanguine:

relinquatur.
At
quid, finita
vero nausea timeatur, super corporale Missa, agendum sit de illo pulvere, de illis
fragmentis; an in tabernaculo servanda, ad

id aliis
1
modum
Hostise venenatse;
definiendum
relinquo."
y
(Bouvry.)
Pernegligentiam
us; but
we must
act in the
as usually happens. Against this the Rubric warns same way if the thing takes place in conse
quence of any accident.
Accidents.
231
mina ter abluantur ubi stilla ceciderit, calice supposito, et aqua ablutionis in sacrarium projiciatur. Quod si in ipso solum corporali, aut si in vestibus ipsis sacerdotalibus ceciderit, debet
similiter ablui, et ablutio in sacrarium projici. Si in substrate pedibus panno, vel tapeto, bene abluatur, ut supra.
contingat totum Sanguinem post Consecrationem quidem aliquid, vel parum remansit, illud sumatur, et de effuso reliquo Sanguine fiat, ut dictum est. Si vero nihil omnino remansit, ponat iterum vinum et aquam, et consecret ab eo loco, Simtli modo postquam cccnatum est, facta prius tamen
"
At
si
effundi,
si
calicis oblatione, ut
supra."
(De Defect,
tit.
X. n,
12, 13.)
6.
"
VOMITING, AND THE HOST THAT HAS FALLEN.
Sacerdos evomat Eucharistiam, si species integrae apreverenter sumantur, nisi nausea fiat; tune enim Species consecratae caute separentur, et in aliquo loco sacro reponantur, donee corrumpantur, et postea in sacrarium projiSi
pareant,
ciantur.
et cineres in
"Si
si species non appareant, comburatur vomitus, sacrarium mittantur. Hostia consecrata, vel aliqua ejus particula dilabatur in
Quod
terram, reverenter accipiatur, et locus ubi cecidit, mundetur, et aliquantulum abradatur, et pulvis seu abrasio hujusmodi in sacrarium immittatur. Si ceciderit extra Corporale in mappam,
seu alio quovis

tur."
modo
in
aliquod linteum,
mappa
vel linteum
hujusmodi diligenter lavetur, (De Defect, tit. X. 15.)

If,
et lotio ipsa in sacrarium effunda-
while one
first
is
distributing
holy Communion,
it
Host happens
should
to fall, after
having picked
up, one
cover the place with a clean linen cloth, and
as is prescribed by the Rubric, which, however, does not bind one Sub grari. Usually one may even omit to wash the garment or the beard in order not to inconvenience the people. If the Host falls into the bosom of a woman, the priest should not take it from her himself; the woman should take it away with her own hand and replace it in the ciborium.
1
wash the place afterwards,
Theol. mor.
1.
1.
6, n.
250.
M.
3- c
20.),
the
woman
that
According to Benedict XIV. (De Sacrif. communicates may in this case her-
Appendix.
VIII.
The Place and
the
Time
i.
in
which one may celebrate Mass.

PLACE.
1
THE
Possunt etiam defectus occurrere in ministerio ipso, si aliquid ex requisites ad illud desit, ut si celebretur in loco non sacro, vel non deputato ab Episcopo." (De Defect, tit. X. 16.)
"
Generally, it is permitted to celebrate Mass only in churches and chapels that are consecrated or blessed,
and that are not profaned, execrated, or interdicted.

to this rule are the following: In a case of necessity, as when the church is de stroyed, inundated, threatened with ruin, or too small for the crowd, one may celebrate Mass in a decent
1.
The exceptions
place, in order that the people the Mass on days of precept.
may not be deprived One should, however,

if
of
in
is
such cases ask the permission of the Ordinary,

possible. 2. In the
3.
this
camp, for the army.
In the harbor, on the arrival of a ship, for those
that cannot
4.
go
far
away.
the vessel at sea, but only by a Papal indult, granted with conditions and with prescribed pre cautions; namely, that the weather be fair and the sea tranquil; that the vessel be far away from the shore,
priest or a
On
and that there be at the side of the celebrant a second deacon who watches over the chalice. One may say Mass in the churches or chapels of reli
gious Communities, seminaries, colleges, hospitals, pub lic prisons, and, generally, in all the chapels where divine worship is held, with the authorization of the
bishop.
privilege from the Pope is needed to authorize the convey the Host to her mouth. We add that it will be proper for her to wash her fingers in a vessel, and to dry them with a purificator.
self
1
Thcol. mor.
1.
6, n.
356
et seq.
The time when one may
celebrate
Mass. 233
There are, celebration of Mass in a domestic oratory. cases in which, for a grave and passing cause, however, the Ordinary may permit the saying of Mass in the
house of one of the
faithful.
2.
THE
TiME.
Missa privata, post Matutinum et Laudes, quacumque hora ab aurora usque ad meridiem dici potest." {Rub. gen. tit. XV.
"
n.
i.)
"
meridiem
Tern pus debitum celebrandi, quod est ab aurora usque ad commu niter." (De Defect, tit. X. n. i.)
is of more or less extent, according to the latitude and the season. Generally, in the degree of States it varies between one and two hours be United
The aurora
fore the rising of the sun.

it is
Without a
special privilege,
not allowed to say Mass ante auroram or post meri These two points of time, the aurora and mid diem.
but morally, day, must be understood not mathematically so that it is permitted to finish Mass at the beginning of the aurora and to begin it a little before mid-day.
Hence, Mass
rise.
may
be said nearly two hours before sun
privilege is usually granted by the bishops to celebrate Massferunam horam ante auroram et aham
The
post meridiem. Such is the ordinary rule; but we may go beyond these limits in certain cases of necessity; for example,
in
order to give the Viaticum, to the dying, it is per mitted to say Mass at midnight; on account of a jour the aurora or an hour ney, we may say it an hour before
after
a mid-day. Moreover, the Ordinary, whether in his diocese or a Superior in a religious Order, Bishop has the faculty of dispensing in this respect in particular cases, for any reasonable cause. One would commit a grave sin if, without a reason1
TJicol. nior.
1.
6, n.
340
ct scq.
234
Appendix.
1
able motive, one would celebrate Mass an hour before the aurora or an hour after mid-day.
IX.
Mass when
celebrated in Aliena Ecclesia. 2
SUMMARY.
By an
Aliena Ecclesia
is
meant a church
of seculars, or
regulars, or of nuns who say the Office in choir, either in the diocese of the celebrant or out of it, in which a
different Office, or, consequently, a different Mass, that of a celebrant is prescribed.
from
A private oratory, or the chapel of nuns who do not celebrate the Office in choir, or the chapel of a seminary,
is not an Aliena Ecclesia; and consequently the rules given below do not apply to them. GENERAL PRINCIPLE. The Mass is conformable to the
Office of the Celebrant.
Rules
I.
for
Mass
in
s
Aliena Ecclesia.
is
When
the Celebrant
Office
Office of the Aliena Ecclesia also
is
a Duplex, and the Duplex, the Cele
brant
(a]
(&)
Should say his own Mass if his color is the same as that of the church; Should say the Mass of the church if his color
is
different.
must remark that, even during the night preceding Christmas, not permitted to say a private Mass before the aurora, nor to give Communion. (S. R. C., Dec. 7, 1641; Sept. 15, 1668; Sept. 18,
1
We
it is
1781).
2
The Rubrics
in this
of the Missal
;
do not give any
rules that are to be fol
lowed
We
nor does our holy author treat the case specially. have, however, deemed some rules to be indispensable in the pre
case
sent treatise.
We
ord (August, 1888), which translated (No 4. p. 245, April, 1888, Romre).
copy the summary from the Irish Ecclesiastical Recit from the Ephemerides Liturgicce
Mass
II.
in
Alicna Ecclcsia.
s
235
Duplex, and that Semiduplex or Simplex, the Celebrant should say his own Mass, no matter whether his color is the same as that of the church or not. III. When the Celebrant s Office is a Semiduplex or Simplex, and the Office of the church a Duplex, the Celebrant
the Celebrant
Office
is
When
of the Aliena Ecclcsia
(a)
Will say his
own Mass
if
his color
is
the
same
is
(I)]
as that of the church; But the Mass of the church

ferent.
if
the color
dif
IV.
When
the Celebrant
Office
is
a Semiduplex or
Simplex, that of the church a Semiduplex or Simplex, the celebrant will say his own Mass, or Requiem Mass, or Votive Mass, as he would in his own church
Notanda.
In the following cases the
must always be
said.
Mass of the Aliena Ecclesia Hence the foregoing Rules do

is
not apply to them: 1. When the Aliena Ecclesia

solemnitate et concur su populi.
2.
celebrating a Feast cum
When
in
substitute
for
the Celebrant says the Parochial Mass, as the Parish Priest, or the Community
Mass
3.
a convent of nuns
bound
to the choral recita
tion of the Office.
he celebrates a High Mass or Missa Cantata. the Celebrant s Office is of a Bcatus not in cluded in the calendar of the Aliena Ecclcsia. 5. When he celebrates in the church of Regulars who have the privilege permitting all priests celebrating
4.
When When
there to conform to their calendar.
236
Appendix.
x.
The
"
Server of Mass.
Sacerdos .... accedit ad altare, ministro cum Missali et ante fuerint prseparata) aliis ad celebrandum necessariis (nisi
(Pit. precedente, superpelliceo si non adsit clericus vel alius deserviens Defectus mulier." (De in Missa, vel adsit qui deservire non debet, ut
"
induto.
cclcbr. tit. II. n. i.)
Defect,
It
is
tit.
X.
n. i.)
certain that, without a special faculty usually this country, the priest would granted by the bishops of a mortal sin if he celebrated Mass without a commit
server.
it is permitted to do so in the case of order to administer the Viaticum; and then the priest himself serves. Many authors admit the same exception in order that the people may hear Mass
However,
necessity in
on a day
of precept. the Mass has begun, and especially after the himself and delays to Offertory, if the server absents come back, it is probable that the celebrant may con
When
tinue without him.

It is
also probable that the celebrant should not be
the words badly, scrupulous if the server pronounces correct his faults, should he trouble nor, in wishing to himself or his assistants; however, he should supply what the server omits. There need be no such great who cannot answer, necessity to say Mass with a server
as to say
It
Mass without a server. would be a mortal sin to admit a woman to serve cele Mass; in a case of necessity, it would be better to
brate without a server. woman, especially if she
When
is
a religious,
necessary, however, a may from her
she cannot approach the place answer the celebrant, but etc. altar to offer the cruets,
1
T/u ol.
tnor.
1.
6, n. 382,
391, et 392.
The Server of Mass.

It is
237
tions of the server be
proper, according to the Rubric, that the func performed by a cleric, or one that
has received at least the tonsure and wears the clerical dress; but a layman can supply his place. However,
not permitted to the latter to touch the sacred ves sels, nor the corporal, under pain of venial sin, un less there is a reasonable motive and it can be done
it is
with respect and without scandal. A cleric who has re ceived the tonsure may touch the sacred vessels; and
the same privilege is also granted to the religious of both sexes when they exercise the duties of sacristan.
238
The Honorarium of Masses.
of
OR THE ABUSES TO WHICH

Reply
to
IT GIVES RISE.
an anonymoiis Book
entitled
"
Dissertation on the
Honorarium
of
Masses."
RECENTLY, during the year 1768, there was republished at Naples an anonymous book entitled Disser tation on the Honorarium of Masses." The entire aim
"
of the author is to exhibit the great disorders, the sins of simony, the sacrileges, and the scandals that arise from the custom of priests receiving honoraria, or stipends, from the faithful, with the obligation of apply
ing Masses specially to the intention of the givers.

i.
Ancient Custom of Public Masses with Offerings, and Origin of Paid Masses.
It is certain that, during the first ages of the Church, there was nothing to fear from the abuses that were subsequently introduced with the custom of honoraria; for at that time a single priest, either the bishop or another, celebrated the Mass, during which all the faith
ful
1
brought their offerings of bread and wine, with other
St. Alphonsus published this treatise in a volume, of which it formed the third part the first part was composed of the treatise The Cere monies of the Mass, "as may be seen in the and the
;
preceding pages second of exercises on the Passion for preparation and thanksgiving, preceded by an introduction on the respect with which one should cele brate Mass, as we see at the end of this volume. See Tannoia and
Villecourt,
2
1.
3, ch. 42.
We
add a few useful notes.
ED.
evidently an Italian translation of the work published in France in 1748, under the same title, and also without the name of the author. have before us the second edition, which appeared in
is
This
We
Feller ascribes
St.
it
to
Dom
1757.
Guiard, a Benedictine of the Congregation of
Maurus.
The Honorariitm of Masses.

1
239
eatables. Afterwards they also began to offer money. These offerings were put into little boxes and then pre
sented; after this the minister of the celebrant namely, the deacon in the Greek Church and the subdeacon in
him the persons who name them at the altar, or that he might recommend their wants to God. The Lord, according to his divine will and according to the disposition of these persons, dispensed to them his graces by virtue of the holy Sacrifice, each one partici pating in it as much as he was able conformably to his merit and to the divine judgments.
to
the Latin
Church
made known
had offered the
gifts,
that he might
But, about the eighth century there began to be in troduced the manual or paid Masses, as our author calls them; that is to say, it was agreed that the priest, by receiving a certain remuneration, pledged him 2 self that he would apply the medium or special fruit of such a Mass to the profit or according to the inten tion of him who paid the money. This new custom, little by little, supplanted the cus
"
"
"
"
The usage of saying Mass offerings. for those that gave a contribution specially being always
of
tom
making
Wax,
oil, flour, etc.,
were also
offered, all that

its
was necessary
for
the exercise of worship and for the subsistence of as for the relief of the poor.
2
"
ministers, as well
Distinguitur (fructus Missre) in generalem, specialem, et specialissimum: fructus gencralis obtingit omnibus fidelibus vivis etdefunctis; specialis^ ab aliis dictus meditts vel ministeriaUs, obtingit tam eis pro quibus applicatur, quam assistentibus et concurrentibus ministrando paramenta, luminaria, hostias, etc.; specialissimus demum obtingit soli Sacerdoti." (Thcol. mor. 1. 6, n. 312.) Cardinal Gousset thus dis
tinguishes these
same
fruits of the
holy Sacrifice:
"
which
is
common
The general
fruit,
to all the faithful, to the living,
and to the dead de
tained in purgatory; the special fruit, which is for all those that attend or take some part in the celebration of the Mass; the very special
fruit,
which
is
particularly for those to
whose intention the Mass
is
said; finally, the
personal
fruit for the priest
who
says the
Mass."
(Dc
240

it
on the increase,
the
of
2.
happened that
in the twelfth
century
making of offerings entirely ceased, since it was no longer the custom of celebrating those Masses the fruit
which might be applied
Means Employed
It
in
common.
Abuses Occasioned by the Admission

to
of Honoraria,
and the
Remedy Them.
rise to dif
cannot be denied that this change gave
ferent abuses, either on the part of the priests or on the part of those that gave contributions for Masses. Some
prompted by cupidity, endeavored to gain from Some of them were seen to as they could. say Mass several times a day, not out of devotion, not through necessity, but only through avarice. Others obliged their penitents and the sick whom they assisted to give them or to bequeath them contributions for Masses. There were some who, as Cardinal Bona re lates, went so far as to exact several contributions for the same Mass. They then said before the Offertory several Introits, several prayers, as many Epistles and Gospels, etc.; this was called a two-faced, a three-faced Mass Missa bifaciata, trifaciata? The divine Sacrifice
priests,
this as
much
was- thus
made
it:
a shameful
"Super
traffic;
si
as the
Council of
Toledo
calls
hoc, ac
vellent vendere
4
rem
profanam, impudenter mercantur." This evil was the cause of much solicitude to the Church, either in order to hinder the avarice of priests and seculars or in order to discharge the intention of
those that gave the honoraria. Hence the Holy See, with zeal and prudence over the ex always watching tirpation of the abuses that crept into sacred things, did
not cease to find out means to do

1
away with those

6.
See what
is
said about this further on, at n.

1.
De
"
Rebus
lit.
i, c.
15.
Alia nequitia: Sacerdotes, in eadem Missa, tot hostias consecrabant, quot erant eleemosynam offerentes." (Theol. mor. 1. 6, n. 316.)
4
Anno
1324, cap.
6.
TJic
Honorarium of Masses.
241 by mat
abuses which,
in
consequence of
false opinions held
certain minds, had insinuated themselves into this

ter of paid Masses.
Under Pope Urban
VIII.,
from 1623
to 1644, the
Con
gregation of the Council enacted, by several decrees, that the priest who has received from any one a contribution
Mass is obliged to apply the Mass to this even though the contribution would be less than person,
to celebrate
the tax established in the diocese. Moreover, it was ordained that the priest who receives from several per sons various small sums to say Masses is obliged to
many of them as the times the established contained in the sum total. It was also pre scribed that he who receives a large contribution is obliged to give it entirely to the celebrant, without re taining any part of it, even when the celebrant is satis fied with what is remitted to him; and this was con firmed by Benedict XIV., in his Bull Quanta cura; in which he imposed excommunication upon laymen, and
celebrate as
tax
is
suspension upon ecclesiastics, who would retain a part of the contribution given. In the decrees of Pope Urban VIII., it was also enacted that the administrators of churches cannot retain any part of the contributions for Masses in order to cover
the expenses of the celebration, unless the churches, being quite poor, had not the means to provide for these
2
expenses.
cil
Furthermore, the Congregation of the Coun
decreed, July 6, 1726, that the arch-priests are not obliged to furnish the wine, the candles, and the hosts to the ecclesiastics that say Mass in their churches,
even though the latter must celebrate Mass there so as to fulfil the duties of chaplains. It is also decided at the same time that, in regard to adventitious 3 Masses,
1
Benedict XIV., Instil. 56,

//;/</.
n. 6.
n. 12.
n. 13.
Hud
242
the Rectors are not obliged to furnish these articles ex cept to those priests that come to celebrate in their
churches with their consent. Under Pope Alexander VII., December 13, 1659, the Sacred Congregation forbade the receiving for one Mass of two contributions, one of which for the application of the satisfactory fruit, and the other for the impetratory
fruit.
The same Pope, September 7, 1665, through the Congregation of the Holy Office, condemned among others this proposition: Duplicatum stipendium potest Sacerdos pro eadetn Missa licite accipere, applicando petenti partem etiam specialissimam fructus ipsimet
"
Also the following: Non est contra justitiam, pro pluribus sacrifices stipendium accipere, et sacrificium unum offerre; neque etiam est contra fidelitatem, etiamsi promittam, juramento promissione etiam firmata, danti stipendium, quod pro
celebranti correspondentem."
"
nulio alio
offeram."
Under Pope Innocent XL, from
1676 to
1689,
the
Sacred Congregation forbade chaplains to celebrate Mass on the days of a permitted vacancy, for others than
the founders.
to celebrate
Besides, the chaplains that are obliged

of satis
Mass without having the obligation
fying through themselves, received the prohibition of abstaining at times from celebrating and of not satisfy
ing their obligation. As the Council of Trent
forbids the receiving of any thing for the first Mass of a newly ordained priest, the question has been discussed whether it is permitted him
1
adventitias,
Missas adventitias, "Nemo ignorat pcrpctuas alias, alias vero Missas nuncupari: primae quidem quotidie, vel certis
beneficii, aut fundatoris institute, vel testa-
quibusdam diebus, ratione
torisvoluntate, celebrantur; adventitiae vocantur, proquibus stipendium a fidelibus traditur, ita tamen ut nullus fundus nullumque onus in futti-
rum tempus
distinguish
2
Sess.
constituatur" (Benedict XIV., Instit. 56, n. We also 10.) founded Masses from those Masses that are called manual. XXII., Deer, dc obscrv.

to receive
XIII., in
243
Gregory offering during this Mass. Audita relatione Congregationis Con1573: licere se vertere in medio altaris ad popucilii, decrevit et accipere oblationes, non autem circumire ecclelum,
some
"
siam."
that,
the decrees of Urban VIII., it is also established when a testator has arranged to have a certain number of Masses without determining the contribution
By
esse ab Episcopo prsescribendam eleemosynam Missarum celecongruam, quse respondeat oneribus civitatis vel provincise." brandarum, secundum morem The wish was expressed of forbidding laymen to give for the Mass a contribution above the tax fixed by the when it is offered bishop, and priests to receive it, even Hence a doubt arose, which was thus
for
them
"
spontaneously. formulated: "An possit Episcopus prohibere sub pcena censurarum laicis, ne pinguius stipendium taxa solvant Sacerdotibus, tarn soecularibus quam regularibus, Missam celebrantibus, et quod iidem Sacerdotes illud accepThe Con tare non possint, etiam a sponte dantibus
?"
gregation of the Council

"
Prohiberi non posse." then asked: An Episcopus statuere possit eleemosynam manualem unius integri julii pro qualibet Missa, imponendo pcenam celebrantibus pro minori quantitate Affirmative quoad To this the answer was given:
"
answered, January 16, 1649: The following question was

1
?"
"
eleemosynam
It
manualem."
a was, moreover, asked whether he that received to celebrate Mass can receive a second contribution only Passerinus holds contribution to apply the fruit of it. affirmative opinion, and it is also the opinion of the the Instructions for New Confessors," author of the
"
Resting on this opinion Gavantus printed at Rome. the cites the following resolution of the Congregation of
1
Giulio, a
Roman
coin,
worth about
56.
thirty centimes.
Benedict XIV., Instil.
1.
244
The Honorarium of MLasses.

"
Council, dated July
13,
1630:
Quando,
in
fundatione
expresse cautum est non teneri celebrantem ad applicationem Sacrificii, eo casu poterit celebrans accipere novum stipendium." Nevertheless, Father Diana says that the Sacred Congregation, in the supposed case, has always judged that it is never per mitted to priests to receive a double contribution; and in favor of this opinion another answer of the same authority is produced. This was the An Sacerdotes qui question: nulla alia obligatione in confraternitatibus vel mon"
beneficii seu capellae,
prsecepto diendi Missam, possint, ultra stipendium quod recipiunt a confraternitate vel To monialibus, aliud recipere this the Congregation of the Council gave answer, July
?"
asteriis monialium celebrant, quam pro ornatu ecclesise, vel ut confratres vel moniales satisfaciant au-
and February 6, 1627: "Non posse." Cardinal Lambertini (Benedict XIV.)

"
says,
on
this
subject:
in
Attamen experientia compertum habemus, errorem non semel eos adduci, qui Sacrarum Con-
gregationum sententias usurpant; eos pariter plane novimus, qui in hoc negotio periti satis existimari deannis, quibus Congregaegimus, nulla usquam nobis occurrerit sententia ex iis quae ab utraque parteferuntur, ut pateat an Sacerdoti, ad celebrandum unice addicto, liceat duplex stipendium percipere, pro celebratione atque applicatione, hanc quaestionem non
tionis Concilii secretarium
bent.
Quamobrem, cum
tot
diremptam
rehnquemus, donee magis tuta monumenta deprehendantur." Then he adds: Neque enim res ita facilis ad judicandum videri potest; nam, pro Sacrificii applica
"
satis est ut ipsius celebratio indicatur. Si quis autem se applications onere prorsus immunem esse contendat, apertissime docere debet, a pio testa-
tione obtinenda,
tore Missae celebrationem uriice requiri, et Sacerdotis arbitrio permitti ut fructum Sacrificii, cui libuerit attri1
Mcrati,
P. 3,
tit.
12, n. 5.

buat."
245
He moreover
says that this
is
conformable to
by the Congre which he assures us has always followed the same opinion in like cases; namely, a chaplaincy has been founded by testament with the charge of cele brating Mass without any declaration in whose favor the Mass was to be applied. Having been consulted as to what was to be done, the Congregation answered:
18,
the decision rendered
March
1668,
gation,
esse Sacrificium pro anima testatoris." the abuses that had to be remedied, the Among great est that ever prevailed (would to God it did not exist at the present day!) was the habit that certain priests had of accumulating Mass the stipends without ever
"
Applicandum
Masses.
saying Hence, by the decrees of Urban VIII. it was
receive new stipends before having dis charged those that had been received before. After wards, by an interpretation of this decree it was per mitted to receive new stipends "dummodo infra modi
forbidden to
cum tempus
July
fra
17, 1655,
l
posset omnibus satisfied;" and, finally, the Congregation of the Council added
this other explanation: "Modicum * mensem."

3.
tempus
intelligi in
VARIOUS MEANS DEVISED TO ABOLISH THE HONORARIUM, AND THE REMEDY PROPOSED BY THE ANONYMOUS AUTHOR.
Such are the measures adopted to correct the abuses that have arisen on account of the admission of hono1
Benedict XIV., Instit. 56,
n. 14.
autem pro defunctis, dilationem unius mensis merito gravem reputant Salmanticenses," etc. (Thcol. mor. 1. 6, n. 371). If,
"In
Missis
however, the person who requests a Mass, either for the living or for the dead, consents to a delay, the Mass may be deferred.
We
read, in the diocesan statutes of St.
Alphonsus:
"
We
recall to
mind the grave obligation resting on all the priests not to defer the dis charge of the promised Masses beyond two months if these are Masses for the living, nor beyond one month if they are Masses for the dead; so that, in order to be excused from a grave fault, they should be dis
charged within the time here
indicated."
(
Tantwia,
1.
in. 22,
Xotif. 4.)
246
raria; but this did not satisfy the zeal of our anonymous author, and he set to work to find out other means.
exposes the project of Peter Cantor, accord to whom we should diminish the number of churches ing and priests so that there would be in every place only
He at
first
the absolutely necessary
number
of priests.
But
do
could be consistent with piety. John Gerson, who wished that all the priests should live by following some pro fession or honest trade, like St. Paul, without exacting
not
this
know how
Fie then gives the idea of
any contribution for the Masses that they celebrate. Our anonymous author does not himself approve of It seems to me that This is what he says: this means.
"
this
way
is
not very practicable;
for, after all, all
the
much less priests have not the science and the lights, the zeal, of St. Paul; all cannot at the same time gain a the living by the work of their hands and discharge duties of an office that demands their whole attention.
Application, study, and prayer are absolutely necessary
for this formidable
employment
whoever
desires to
fulfil its duties as he should will have no time to spare. All traffic is forbidden to ecclesiastics by the holy Canons; St. Paul prohibited secular occupations as opposed to
the recollection, the gravity, and the sanctity of their state: Nemo, militans Deo, implicat se negotiis saecuDistraction laribus, ut ei placeat, cui se probavit.
"
and dissipation are obstacles to study and to prayer, both public and private. Add to all this the want of the means to perfect themselves and to be successful, the difficulty of finding a market for the work that they have done, and, finally, the little profit that they would make thereby. If the artisans of a village, and some
times even those of
cities, find it
very difficult to derive
from their work a simple and frugal living, what can be gained by a vicar or a country curate with his lathe, his brush, his spade, and the other tools of his trade ? It is
1
Verb. abbr. c
2<\
Tim.
ii.
4.
247
therefore impossible for a man occupied with the care of instructing himself and of instructing others to con tribute by his work to his own support. At most, this
could be done by certain priests who are isolated and without occupation, or certain religious excluded from
the discharge of priestly functions and but
in
study."
little
engaged
devised
Our author also indicates other different means

by
He there others, but even they do not satisfy him. fore arrives at this conclusion, that, in order to put an end to so many disorders, sacrileges, and abuses, the true and only means is to abolish manual," or paid, Masses, as they call them. Consequently he offers the advice to resume the custom of olden times, when the
"
bishop or one of the priests said Mass, and those that were present made their offerings, which served for the support of the priests, the churches, and the poor.
4.
EXAMINATION OF THE AUTHOR
VIKWS; FIRST, AS TO PRIVATE
MASSES.
We have now to examine whether the means pro posed by the author would be useful or hurtful to the
welfare of the faithful.
It is
ever
may be century who
certain that private Masses are permitted, what said by the innovators of the sixteenth reject them according to their principle,
namely, that in Mass not a true sacrifice is offered, because, according to them, it was instituted only in order that the faithful might receive Communion in the common Mass. Hence, they conclude that all the private Masses have been introduced only for their own
been treated against by very grave authors, such as Cochleus, Cardinal Bellarmine, Estius, 2 Cardinal Bona, Sylvius, 4 and Father Berti. 5
private gains.
But
this subject has

1
them
at length
De
De
Euch.
1.
6, c. 9.
i. c.
\.
In 4 Sent.
/;/ p.
cl.
12,
5.
17 et 18.
3
8
DC Rebus
lit.
14.
3, q. 83, a.
Theol. Dis.
33, c. 21.
248
And,

in fact,
nothing authorizes any one to say that
private Masses are unlawful; for there was never a law of the Church ordaining that Mass should be celebrated
only
in public.
On
the contrary, ecclesiastical history
shows us that many saints, even in the first ages, had the custom of celebrating private Masses. The Acts of Pope
St. Marcellus inform us that he celebrated-Mass in the house of St. Lucina. St. Gregory of Nazianzen relates
1
that St. Gregory, Bishop of Nazianzen, privately celebrated Mass in his room.
also said
and
St.
his father
Ambrose
house in Rome, beyond the Tiber, as 2 is related by Paulinus of Milan. Uranius attests that St. Paulinus of Nola celebrated Mass, a few hours before his death, on an altar prepared before his bed. Philostorgius relates that St. Lucian, martyr, covered with wounds, and dying, having no altar, said Mass on his own
in a
3 4
Mass
breast.
We
read in
St.
of Narni celebrated
Gregory the Great, that Cassius Mass every day, although he had
no one present at it. Dom Mabillon 6 proves that St. Goar, anchorite, St. Germer, and Licinius, Bishop of Angers, as well as many others in the sixth and seventh
centuries celebrated
Mass every day; and thus there
were said
many private Masses. 7 Cardinal Bona, in like manner, shows that even in olden times a great number of Masses was celebrated every day. In the Justinian Code we read that, under
8
at that time
Emperors Honorius and Theodosius junior, the Church of Constantinople counted nine hundred and
the
fifty priests
who were
of the
called Decani.
it
beginning
Church
if
was customary
Moreover, at the to ordain
other priests besides curates.
have been useless

1
it
Now, these priests would had been obligatory to say only

2
Orat. in laud, patris.
Vit. S.
Ambr.
n. 10.
3
5
7
DC
DC
Obitu
.V.
Paul.
Hist.
1.
2, n. 13.
In E-vang.
Rfbtts
horn. 37.
lit.
1.
Prrcf. in sac. 2 ben. n. 36. 14 et 18.

g
i, c.
De
Sacr.
Ecd.
I.
Non phtres.

curates.
249
one public Mass which was celebrated only by the We must add what we read in Allacci/ namely,
Mass
Communion during
The innovators
mcmorationem.
that the Greeks, as well as the Latins, often celebrated in private, without there being any one to receive
its
celebration.
object that Jesus Christ, after having
celebrated the Last Supper, said:
Hoc facite
in
mcamcom-
This means, according to them, that the priests should celebrate as Jesus Christ did, by distrib uting Communion. We reply to them that the words Hoc facite have reference to the substance, and that the substance of the Mass consists only in offering the Sac rifice, in not refusing Communion to him who asks for
it,
provided he be not unworthy.
They
object, besides, that the Apostle calls the
Mass
Participatio Corporis Domini Dominicam ca>nam manducare? But all that we may infer from these texts is that it is not forbidden to refuse the Sacrament of the Altar
to
any one that desires

that even
to participate in
it.
know
priest
Moreover, we
at
when no one communicates

it
Mass the
altaris
always uses these words: Ut quotquot ex hac

is
it,
participation, etc.; for
pate in
also
fruit in
draw
sufficient that several partici if not at least really, spiritually; whence we this conclusion, that, virtue of the
by
the faithful in the state of grace par ticipate, every Mass is a public sacrifice. Here is what the Emperor Charles V. and the other
all
which
general
Catholic princes have said on the subject of the article

of the Confession of
Dei
Augsburg, in which private Masses were interdicted: Hac enim abrogation* Missarum, ciiltus
minuitiir, Sanctis snbtrahitnr honor, ultima roluntas dedebitis defuncti spoliantur suffragiis et vi-
functor urn corruit,
vornm
1
devotio aufertiir aut frigescit?

-1.
DC EC
Berti,
occ. aft/in- or.
Cons.
1.
1.
3, c. 15.
Cor. x. 16- xi. 20
De
Theol. Dis.
33,
c.
21.
250
5.
THE USE OF UNLEAVENED AND OF LEAVENED BREAD.

" "
While speaking of Masses, that paid Masses that are applied, not gratuitously, but
is
to say, in consid
the anonymous author says eration of stipends given, that during eleven centuries they were not in use in the
Church, because only Masses with offerings were cele At the same time, he assures us, as a certain brated. that the celebration of the Mass with unleavened
thing,
bread began only about the ninth century, and that before this epoch Mass had always been celebrated with leavened bread. I find, however, that many trustworthy authors are
actuated by strong arguments to regard
it
as probable
that during the first six centuries Mass was said, without distinction, either with unleavened or with leavened expressly says: i. Per sex bread; and even
Juvenin
priora sacula, Latinos fermentatum et azymum indiffercnter 2. Circa septimum, aliquas ecclesias occidentals consecrassc. ecclcsiarum adhibcre ccepisse solum azymum. 3. Illarum
usum
alias occidentales, ante
nonum
sceculum, ubique ample ocas
fuisse?
2 read, in Tournely, that St. Thomas, Alexander of Hales, and other ancient scholastics were of opinion
We
first ages the Greek and the Latin Church always celebrated Mass with unleavened bread. This is what the heretic Elbion himself did, wishing to unite the observances of the Old Law with those of the New Law. Tournely says that formerly there were other opinions He adds that have not been sustained in the schools.
that in the
that at
the present time there are three celebrated opinions on this subject, namely: The first opinion is that of James Sirmond. He says that the Latin Church employed leavened bread during
1
Jnstit. p. S, d. 4, q.
c.
2, a.
I,
2.
Prccl. dc
Euch,
q.
4, a. 5.
The Honorarium of Classes.
251
more than eight centuries, but that between 887 and 1054 she began to use unleavened bread. The second opinion is that of Mabillon and of Lupus,
who
say that since the time of the apostles the Latin
Church has always used unleavened bread. The same opinion is held by Cardinal Humbert, Abbot Rupert, James of Vitrai, Innocent III., and other authors. The third opinion is that of Cardinal Bona. Accord ing to him, the Greeks always employed leavened bread,
in the first ages admitted now one, now the other, according to the circumstances of times and It was not before the tenth places. century that the
but the Latins
use of unleavened bread became Church.
common
in the
Latin
From all these authorities, joined to other documents, Tournely concludes that one may probably say that in the first ages the Greeks also used unleavened bread, according to the opinion of St. Thomas; and that the
Latins till the ninth century employed, indifferently, unleavened and leavened bread. Hence, from the vari ous opinions of so many learned authors it follows that the quoted opinions on this so much discussed question
are
all
uncertain.
6.
THE ORIGIN OF HONORARIA.
to the origin of Masses said on account of stipends paid, I find that this custom dates from several centuries
As
Cardinal Bona 2 writes that, from the time of Peter Damian, paid Masses were begun to be said, the faithful believing that by Mass said
before the eleventh.
"
"
having
specially for themselves they would derive a particular advantage; and then the custom of making offerings at the common Masses was discontinued. also know, from history, that in the middle of the
We
eighth century
said at n.
i.
Something about this question has already been Rebus lit. 1. 2, c. 8.

>c
252
St.

is
Chrodegang, Bishop of Metz, who
regarded as the
permitted,
1
restorer of the
common
life
among
clerics,
and to employ, each one for himself, him for his own Mass. Mabillon that this custom became general about the twelfth says Moreover, we read, in Thomassinus, that, from century. the time of Pepin and Charlemagne, Masses were said
his priests to receive what was offered to
for stipends:
"
Pipini et Caroli
Magni
aevo,
jam
cceper-
ant fideles singuli suam privatim presbytero cuipiam stipem erogare, ut ejus Sacrificii exuberantem fructum
in se derivarent, in
adhuc
proximos, in amicos, vitae compotes 2 3 Besides, Cardinal Lambertini quotes Father Francis Berlendi, a Theatine, who, in his learned dissertation on the offerings at the altar, asserts that the use of these honoraria reaches farther back than the eighth century.
vel defunctos."
7.
THE VALUE AND APPLICATION OF THE FRUIT OF THE

says:
"It
MASS.
The anonymous author

that a
is
temerity to affirm
one person cannot also be applied His authority for this state and be profitable to ment is Gerson, 4 whose opinion he gives in the following words: "Gerson does not hesitate to assure us that a church that is accustomed to satisfy by a single Mass for several anniversaries may continue without needing the consent of those that have founded them." As far as I am concerned, I do not understand how this doctrine of Gerson can be approved by others; nor do I under
for
all."
Mass said
stand in what the

that the
"
temerity"
Mass applied profitable to him than

that fruit of the
1
to
any one
consists, of him who says in particular is more
to others.
The anonymous author speaks according to

Mass
I, saec.
1.
is
3,
of
an
infinite value; yet
the opinion it is the
Pra<f.
-
in part.
ben. n. 62.
71.
4
DC
Ea-l. Disc. p. 3,
I, c.
Benedict
XIV.
Inst. 56, n. I.
DC
Sollic.
Eat.
p. 36.

opinion that
others.
1
253
2
common:
doctrine
is held by Cajetan, Melchior Can us, and Nevertheless, the contrary opinion is more y it is that of St. 4 Thomas, of St.
of Scotus, 5 of
is
Bonaventure,
7 9
Suarez,"
of
Dominic Sotus.
8
The same
taught by Bellarmine, Gabriel, Durandus, 10 11 and other theologians. The latter Major, say that the value of the Sacrifice that has reference to the Victim offered is one thing, and another is the thing effect of the Sacrifice; which effect belongs, not to the sufficiency of the Sacrifice, but to the efficacy that Jesus Christ has wished to give to it by limiting it according to his own This is what Father Natalis Alexander seems to hold for certain, since he expressly says, in speaking of the holy Sacrifice: Non aeque prodest singulis, ac si pro uno solum offerretur. Virtus enim illius, secundum hanc rationem spectata, finita autem est finiest;
quod
dividatur inter plures, non ceque prodest singulis, ac si uni tantum applicaretur." Cardinal Bona says that the common opinion is that the fructiis mcdiits, or
tum,
si
special fruit, of
"
De hoc
which we speak, is not extensively infifructu medio, communis sententia est non
13
esse infinitum
extensive."
of the contrary opinion, writes that he has always regarded it not only as false, but also as opposed to the very ancient practice of the
Dominic Sotus, speaking
Church:
esse,
"Semper
sum
arbitratus,
non solum falsam
verum antiquissimo Ecclesia; usui contrariam." M We read the same thing in Du Hamel, who says of the Mass: Vim habet bona impetrandi, pro quibus
"
offertur;"
^ P.
3, q- 79. a. 5.
De
Loc
4
///<w>
3 5
In 4 Sent.
0.*><Mt>
^
d>
d. 45, q.
2>
a. 4.
/
8
4 ScnL
p.
,
20.
1.
<
DC
^
s.
^
a
Sacram.
I, d.
79,
}
n.
c>
Dejmt.
9, q. 2, a. 2.
D( Enc/^
10
9
II
Can. Miss. Expos, bet. 27. In 4 Sent. d. 45, q. 2.
pf q
^
i.
In 4 Sent d
45>
1*
De
13
DC
Sacrif.
M.
tr. asc. c.
I,
4.
Euch. 6, D ejnst.
c.
a. 6, pr.
1.
9, q.
2, a
254
"
He Id probat perpetims Ecclesiae usus." and then: adds that, although the Mass is of an infinite value in of the Victim offered, yet our Lord has view of the
dignity
wished that the

his
effect of
own
will;
"
and
this
according to but especially for several reasons,

it
should be
finite,
for this:
reUt, per reiteratas oblationes, frequentius mortis quam pro nobis passus est coleremus memoriam in cruce." Tournely expresses the same thought in
these terms:
"
hac ratione Deus excitare
Studium, laborem, ac vigilantiam nostram, voluit, nempe, ut, pro men-
sura nostrce pietatis ac religionis, majorem vel minorem In support of what Sacrificii fructum perciperemus."
Ouamvis he says, he quotes the doctrine of St. Thomas: hsec oblatio, ex sui quantitate, sufficiat ad satisfaciendum
"
illis pro quibus pro omni pcena, tamen fit satisfactoria offertur, vel etiam offerentibus, secundum quantitatem
suae devotionis, et non pro tota pcena." It is useless to say that the Sacrifice of the Mass is the same as that of the Cross, from which it differs only
in the
which it is offered, as the Council of Trent teaches; hence, both being of an infinite value, a We answer single Mass produces as much good as ten. that the Sacrifice of the Cross had for its object to sat isfy for the sins of men, and that this satisfaction, having been accomplished, it is not necessary to repeat it; but the Sacrifice of the Mass has for its object, not to bring about this satisfaction, but to apply the Sacrifice of the Cross; that is, to apply its fruit which we receive every time we renew the Sacrifice.
manner
in
St.
Theol. spec, dc Ench. 1. 3, d. 2, c. 5. Alphonsus has treated this question

(1.
P. 3, q. 79, a.
5.
somewhat
Moral Theology
Catholic
6. n. 312), printed in 1753; defined by the Council of Trent (Sess. xxii. n. 22), a work published in 1769, he speaks of it as in the present opuscule, which appeared a little before.
differently in his but in his defence ol
dogmas

8.
255
THE MASSES SPECIALLY
APPLIED, FOR WHICH STIPENDS ARE GIVEN.
cannot be called in question that the custom of applying Masses to those that have them celebrated in
It
may profit by them in a special manner the Church, according to Cardinal Lamapproved by who says: Stipendium, quod, ex communi bertini,
is
1
"
order that they
Ecclesiae disciplina, Sacerdotibus traditur pro compaSacrificii." It is for this reason that in the Missal there are found votive Masses for cer tain persons in particular, such as for a bishop, for a sick person, for a person deceased. The Council of
rando fructu medio
this proposition of Speciales orationes, applicatae uni persona? per praelatos vel religiosos, non plus prosunt eidem, quam 2 generales, cseteris paribus." Moreover, the Council of Trent 3 ordains that, in reducing the number of Masses, there remains the obligation of a always
"
Constance condemned, among others,
Wycliffe:
making
special
memento for old benefactors; hence, according to the Council, this memento is of greater profit to the bene factors than a general application.
that the Eucharist, be itself the object of charity, which is Jesus Christ, the suffrages offered through charity in Mass are as profitable to all as to one; and to prove this he thus quotes St. Thomas: "Si valor suffragiorum consideretur secundum quod valent ex virtute charitatis unientis membra Ecclesiaj, suffragia pro multis facta tantum singulis prosunt, ac si pro uno tantum fierent." Now, he himself adds, in the same place, that the holy Doctor afterwards writes that this
The anonymous author says
longing to charity, and containing in
tion of helping
1
kind of satisfaction offered for the dead, with the inten some of them more than others, because
3
Benedict XIV. Instit. 56, n. Sess. xxv. de R. f. cap. iv.
i.
*
gess. viii.
Sufpl. ad
p. 3, q. 71,
a 13.
.
256

more those
for
of such an intention profits

"
whom
it
is
offered than others; and he quotes the following words Tune magis valet suffragium alicui, of St. Thomas: eo comquod pro eo singulariter fit, quam quod fit pro muniter et multis aliis." But this reasoning of the Doctor does not please our author; he claims
angelic that it will always be difficult, not to say impossible, to determine what amount of fruit may be derived by the
individual.
And
yet
St.
Thomas
says:
"Tune
magis
valet
suffragium alicui, quod pro eo singulariter fit, quam quod fit pro eo communiter et multis aliis." At it cannot be looked least, St. Thomas having written this,
upon as temerity," as our author calls it, to say that a Mass applied to any one in particular does not equally
"
profit others.
We
quam
must add what has been said on

"
Council of Lambeth, namely:
this point at the Absit enim ne a quo-
catholico credatur, tantum intentione prodesse Missam unam devote celebratam mille hominibus, pro eis quibus forsan dicitur, quantum si mille Missoe pro This is what I read in devotione simili canerentur." the anonymous author himself; and he answers that this
1
is
a metaphysical distinction that he does not find in other Councils. But if he does not find this distinction,
one must not conclude that it is false. If he does not find it expressed, he will find it at least indicated: cer the con tainly he will not find any Council that says
trary,
namely, that a single Mass, applied to any one, is worth to him as much as a thousand; for this is offen
sense of the faithful. the conclusion that Father Collet, the continuator of Tournely, speaking of the honorarium of Masses, draws from all that has been said on the subject:
sive to the
common
is
The following
"
Citra
jus,
temeritatem, aut quid temeritate peculpari non potest, quod tota per orbem frequentat Anno I2oi, cap. 2,
1
summam

Ecclesia."
257
He adds
condemned
six propositions that

!
that the faculty of Paris, in 1521, were directed against
Mass stipends.
Cardinal Lambertini
condemn
This
is
also says that it is temerity to the practice of giving stipends for Masses. what he says: Satis erit innuere receptam ah
"
et accipiantur stipendia,
universa Ecclesia consuetudinem ut pro Sacro dentur cum ex altari vitae sustentationem merito desumere minister altaris debeat; ideoque
non sine imprudentia mos ejusmodi damnari potest." Yet this is what our anonymous author seems to wish to condemn. Fie says that the text of St. Paul Oui
"
cum altari participant" should not be understood of stipends given for Masses to be said for individuals. But it is thus that Gerson understands u Sufficere clebet, ad consensum hujus it; for he says: veritatis, usus totius communis Ecclesiae qui sic habet
altari deserviunt, et recipit; cui
si
quis detrahit, imprudenter se decipit.

esse deducit Apostolus,
3
Nihil rcquius
secundum legem
The same quam, qui altari deservit, de altari vivat." is taught by St. Thomas, as we shall see further on, and by all theologians.
9.
THE CONTRACTS MADE
IN
REGARD TO THE HONORARIUM.
It is not true that all the contracts that are made in regard to Mass stipends are illicit, simoniacal, or shame As a proof of ful, as is said by our anonymous author. what he advances, he quotes the following text of the
Council of Trent:
generis Missis novis
mercedum
avaritiam pertinet, cujusvis conditiones, pacta, et quidquid pro celebrandis datur, necnon importunas
"
Quod ad
illiberales eleemosynarum exactiones potius quam postulationes, aliaque hujusmodi, quae a simoniaca labe, vel certe a turpi quoestu, non longe absunt, omnino pro-
atque
Benedict
I
X/T.
13.
Instit. 56, n. 4.
Cor.
\\.
DC
Sollic. tccL p. 19.
258
hibeant

(Episcopi)."
He
thence concludes that

is
all
the
Mass stipends about which a contract

iacal or tainted
made
are simon-
with filthy lucre, We must, however, consider the words that are quoted. The carefully Council at first says: "Quod ad avaritiam pertinet,
cujusvis generis mercedum conditiones, pacta. The Council wishes, therefore, that one should prohibit all conditions and contracts that are related to avarice
. .
."
Now,
avarice
is
covetous
man from one
a sin against justice. We distinguish a that is avaricious: the covetous
one that always desires to amass riches; the is one that wishes to take what does not be hence all contracts and all conditions that to him; long relate to avarice, that are unjust, are forbidden to us. As to the words, Et quidquid pro Missis novis celebrandis datur." To understand this passage, we must know that it was doubted whether a newly-ordained priest could receive offerings for his first Mass; the Sacred 2 Congregation decided, as we have seen above, that it could be done, but without going about in the church to collect the offerings. The Council finally says Necnon importunas atque illiberales eleemosynarum exactiis
man
avaricious
"
"
ones potius quam postulationes, aliaque hujusmodi, quae a simoniaca labe vel a turpi quaestu non longe absunt."
Simoniacal or shameful are therefore only those sums of money that are obtained through importunate means, but not those that are given freely and spontaneously. Let us note the following words of Cardinal Lambertini
"
[Benedict XIV.]:
his
mind
this
maxim
that the honorarium of the
Every priest should have before Mass is
not the price of the consecration of the Eucharist, but a means of subsistence conformably to the doctrine of
what St. Thomas teaches: Dispensantur autem Sacramenta per Ecclesiae ministros, quos oportet a populo sustentari, secundum illud:
St. Thomas."
This
is
"
Scss. xxii.
DC
obs. in celcbr. AI.
Page 243
The Honorarium of Masses
259
Nescitis quoniam, qui in sacrario operantur, qua? de sacrario sunt, edunt; et qui altari deserviunt, cum altari Sic ergo dicendum est quod, accipere participant?
pecuniam pro spirituali Sacramentorum gratia, est crimen simoniae; accipere autem aliqua ad sustentatio-
nem eorum qui Sacramenta Christi

ordinationem Ecclesise
et
ministrant,
secundum
consuetudines approbatas, non est simonia, neque peccatum; non enim sumitur tamquam pretium mercedis, sed tamquam stipendium necessitatis."
We
2
find
quoted
"
in the
same place these words

sustentationem
neces-
of
St.
Augustine:
Accipiant
specially
"
sitatis."
Speaking
of the honorarium of the
Mass,
St.
Thomas adds:
Sacerdos non accipit pecuniam
quasi pretium consecrationis Eucharistiae, aut Missae decantandae, hoc enim esset simoniacum, sed quasi sti
pendium
suae
sustentationis."
In the following article, the angelic Doctor gives the reason of \hishonorarium, and says: Oportet Sacerdotes a populo sustentari, cui spiritualia administrant, secun
"
dum
Ouis militat suis stipendiis unquam ? Ouis pascit gregem, et de lacte gregis non manducat ? Et ideo, vendere quod spirituale est, in hujusmodi actiillud:
*
. .
.
bus, aut emere,

aliquicf
simoniacum
pro
sustentatione
est; sed accipere aut dare ministrantium spiritualia,
secundum ordinationem
Ecclesiae
et
consuetudinem
approbatam, licitum est; ita tamen quod desit intentio emptionis vel venditionis, et quod ab invitis non exper spiritualium subtractionem, quae sunt exigatur,
hibenda."
Facere He, moreover, says in speaking of contracts: pactionetn de Missa celebranda, est simoniacum. Si tamen non habet alios sumptus, et But he adds: non tenetur ex officvo Missam cantare, potest accipere dcnarios, sicut conducti Sacerdotes faciunt, non quasi
"
."
"
Cor.
ix.
13.
a. 2.
4
St -nn. 46, r. 2, K.
i
/>.
2, 2, q.
loo,
Ccr.
ix.
7.
260
pretium

Missae,
sed
quasi
sustentamentum
vitse."
guilty of simony are those priests who, already provided by the Church only with an income, with the obligation by virtue of their office to celebrate Mass or to administer the sacraments,
Hence those
that
make themselves
by such
exact another salary; but those that are not bound a charge can ask for a honorarium to say Mass, not as the price of the Sacrifice, but as a means of sub
still
sistence. Such is the answer given by Tournely to those that say: "Omnis pactio in rebus sacris reprobanda est, quoe veram redolet simoniam, in qua spirituale pro temporali datur." He answers them in the
words
of St.
Thomas:
"
Stipendium non datur tamquam

sustentatio
operands.""
pretium operis, sed

10.
tamquam
THE ABOLITION OF HONORARIA AND THE RE-ESTABLISHMENT OF

MASSES WITH OFFERINGS.
said for honoraria or stipends are, there fore, certainly allowed, and they are even approved by the practice of the universal Church, being exempt from
The Masses
every reproach of simony and of filthy lucre, when the contributions are given altogether spontaneously, as we
have above demonstrated

of St.
in
accordance with the opinion
Thomas, Gerson, Juvenin, Tournely, Thomassinus, Lambertini (Benedict XIV.), Bellarmine, and others. As for the plan of the anonymous author who wishes to abolish them and to re-establish the use of public Masses
with the common offerings of the faithful, it seems that, under the present circumstances, such a thing would be
more hurtful than useful. Thomassinus says, that

3
if
it
were re-established ac
cording as the anonymous proposes, one should see in the Church disorders and injuries more grave than the
1
In 4 Sent. d. 25, q. 3, a. 2. Pra-l. dc Ench. q. 8, a. 10, de Honor.

Eccl. Disc. p.
3,
1.
i,
c.
72, n. 5.
261
abuses that my opponent points out. In fact, now that the ancient charity has ceased, as well as the ancient necessity to support the churches, which have been suit ably provided by the^faithful, it is certain that if the use of honorarium were suppressed, one would not see the ancient offerings revive; and then to what would the large number of priest be reduced who now live on the
stipends that they
receive
for
Masses
What em
ployments, what ignoble trades would they be forced to adopt in order to make a living! What scandals and what disorders would be the result! Even the censor of the anonymous book, while praising it, does not admit of the efficacy of the means proposed. But this practice," he says on the subject of public
Masses with offerings, is very difficult to re-establish, and would not be a sufficient means to support so many
"
curates, priests, secular

ii.
and
regular."
THE CARK OF EXCLUDING UNWORTHY SUBJECTS FROM HOLY

ORDERS.
all, of remedying the abuses from paid Masses seems to be that indicat resulting ed by St. Thomas, namely, that the bishops should strictly observe what is prescribed by the Council of Trent of admitting to Holy Orders all those clerics that have a real intention of devoting themselves to the ser vice of God; of not procuring for themselves, by means of Holy Orders, earthly honors and comforts in order to live more at their ease. St. Thomas says: "Accurate
"
The
best means, after

"
investigandum num, videlicet, Dei causa tantum, aut potius suae commoditatis gratia, ad Ordines capessendos aspirent, quserentes quae suasunt, non quae Jesu Christi, lucris inhiantes, et honores ab hominibus expetentes; quisquis talis est, nee Dei films, nee ovilis Christi idoneus pastor futurus, sed mercenarius Thereupon, however, the anonymous author asks how
est."
262
the bishop can assure himself of this good intention of his subjects; and, supposing that he is certain of it for the moment, he cannot assure himself of their perse it is impossible not verance. Thus," he concludes,
"
<
to be deceived
on
this
point."
We
should therefore,
in
future, I say to him in reply, since one has no certainty of their
never more ordain
priests;
good intention, and But every one knows their perseverance! much less of that on this earth of ours, in which we walk in darkness,
act only in a human way; one cannot obtain a but one may physical certainty of their good intention, have a moral certainty. This is sufficient to quiet the
men can
consciences of bishops; the same holds good as to per severance. It has not been denied, nor is it denied, that with the
increase of
but
it
Masses many abuses have crept must be considered that, in all that men do,
"paid"
in;
in
all their functions, in the magistracy as well as in com merce, whatever may be the integrity of the laws that
time govern them, abuses have always in the course of Human malice has rendered them in introduced. been It is seen that even the holiest things are evitable. often subject to abuses; still they are none the less holy. We should therefore try as much as possible to hinder
the
evil,
but not to abolish the thing
itself.
St.
Augus
tine observes that in every state, in every condition of

life,
there are
religious;
good and bad Christians, good and bad there are such, and there will always be such
12.
PRIVILEGED ALTARS.
remains to be said about privileged Something in reference to which the anonymous author does altars,
still
contemptuously; for, in treating of the committed on the subject of honoraria, There are those that wish Masses to be said on he says: a privileged altar, as if the source of graces flowed there
to speak abuses that are
wrong
"
from more
abundantly."
263
We answer that the abundance of graces does not proceed from this altar, but from the concession of the Sovereign Pontiff, who, by virtue of the supreme power that Jesus Christ has given to the universal Church, as Pro the Council of Trent has declared in these words:
"
suprema potestate sibi in Ecclesia universal! tradita," may apply, to the souls for whose benefit the Mass is
celebrated, a part of the treasure of merit of Jesus Christ and of the saints, as much as is necessary to Let us hear what the learned Car efface their faults.
dinal Lambertini
"Certum et
says about this in his work that we have quoted several times. He thus expresses himself:
2
commune
cum
est
apud theologos, indulgentias

ex potestate judiciaria,
defunctis prodesse, non

uti contingit
tamquam
indulgentiae degentibus adhuc inter vivos conceduntur, sed per modum suffragii, quemadmoduin Gabriel Biel fuse demonstrat. Hoc fundamento
innititur
clarat, ac
Summus
Pontifex,
cum
pro Missae celebratione, quae
privilegiatas aras dein illis indicitur
ad expiandam defuncti alicujus animam, Thesauri Ecciesiastici earn partem attribuit per modum suffragii, quae satis est ut eadem anima, si Deo placitum sic fuerit, e purgatorii cruciatibus eripiatur, uti Gregorius XIII.
explicat, cum privilegiatum altare metropolitanae nostrae Sancti Petri largitus est: Earn a pcenis purgatorii, quan tum divinae bonitati placuerit, per modum suffragii libe"
rare possit. of Paschal I.,

of this kind in
in use:
"
who
Bellarmine observes that, from the time reigned from 817 to 824, concessions reference to privileged altars were already
I.,"
indulgentiam ita concespro anima alicujus particularis personae defunctae, tot Missas celebraverit in capella Sancti Zenonis, quae est in Ecclesia Sanctae Praxedis, animam illam pur
Pascalis
he says,
"
sit,
ut, qui,
gatorii pcenis
eripiat."
Cardinal Lambertini (Benedict XIV.) adds,

1
in
regard
.SV.v.v.
XIV.
rap. VII.
1.
/?<//,
v//V/
AYT.,
fust. 56, n. 15.
Delndulg.
I.e. 14.
264

worthy of note. He under Clement XI. a Congregation of Car
to privileged altars, several things
relates that
dinals established the rule to grant the favor of the privileged altar once a week only to the churches
where there would be every day at least five fixed Masses; twice for those where there would be ten Masses; and three times for those where there would be
fifteen.
It,
however, ordained that,
in
order to enjoy the
daily indulgence of the privileged altar, forty Masses would be necessary every day. Innocent XII., on the
advice given, June 5, 1694, by the Congregation of the Council, had before decreed that the Masses, the num ber of which is thus determined in order to enjoy the
be celebrated every day: Celebrationem Missarum Indultis praefinitarum omnino necessariam esse singulis diebus in eadem ecclesia." Under
"
privilege, should
Clement XL, July 30, 1706, the Sacred Congregation de cided that the indulgences of the privileged altar are sus pended when the number of Masses requisite is not said
on account of the absence of the religious sent to preach during Advent or Lent, but not, "quando occasione festivitatum, vel funerum, aut sirnilium, ad celebrandum alibi transmittuntur, dummodo raro contingat;" nor are
they suspended in case of the sickness of the priests, regular or secular, who are charged with the celebration of the Masses.
1
"Clemens XIII., praevio voto Sacrse Congregationis Indulgentiarum, die 19 Mali, 1759, indulsit omnibus ecclesiis parochialibus altare privilegiatum quotidianum ad septennium; quo expleto, praecepit om
nibus Episcopis, Abbatibus, Vicariisque, Capitularibus, pro suis paroeciis, confinnationem ejusdem privilegii ad septennium petere." (T/ieol.
nior,
1.
6, n. 339.)
gain the indulgence of the privileged altar, Mass must be said in black on all the days on which this color is permitted; when it is not
permitted, the
To
Mass
of the
day
is
said.
(S. C. Jnd.
Apr., 1840, et
ii Mart., 1851.)
preparation for lUass anb ftljanksgiuing after

I.
it.
PRAYERS OF THE MISSAL, A.YD PRAYERS TO WHICH INDULGENCES ARE A TACHED.

7"
We
To
here put in the
first
place the prayers that our
Holy Mother the Church

these prayers
we
herself gives us in the Missal join prayers to which indulgences
are attached.
ED.
{hxeparatio
afo
Ittissam
PRO OPPORTUNITATE SACERDOTIS FACIENDA.

Antiphona.
NE reminiscaris, Domine, delicta nostra vel parentum nostrorum, neque vindictam sumas de peccatis nostris.
Qua Antiphona
in Fcslis duplicibus tantum duplicatur;
Pasc/iali, addilur in fine: Alleluia.
ct Tempore Dcinde dicuntur sequcntes Psalmi.
Psalmus
83.
Guam
dilecta
tabernacula tua,
Domine virtutum:*
concupiscit et deficit anima mea in atria Domini. Cor meum et caro mea* exultaverunt in Deum vivum.
Etenim passer invenit

sibi,
sibi
domum:*
et turtur
nidum
Deus
ubi ponat pullos suos. Altaria tua, Domine virtutum: *
Rex meus
Domine: *
et
meus.
Beati qui habitant in
domo
tua,
in saecula
saeculorum laudabunt te. Beatus vir, cujus est auxilium abs te: * ascensiones in corde suo disposuit, in valle lacrymarum, in loco quern
posuit.
Etenim benedictionem dabit legislator, ibunt de virDeus deorum in Sion. Domine Deus virtutum, exaudi orationem meam:* auribus percipe, Deus Jacob.
tute in virtutem: * videbitur
Protector noster aspice Deus: * et respice in faciem

Christi tui.
Ouia melior
est dies
una
in atriis tuis *
super
*
millia.
Elegi abjectus esse in domo Dei mei, habitare in tabernaculis peccatorum.
magis quam
268
Preparation for Mass.
Quia misericordiam et veritatem diligit Deus:*gratiam et gloriam dabit Dominus. Non privabit bonis eos, qui ambulant in innocentia: *
Domine virtutum, beatus homo qui

Gloria Patri.
Psalmus
Benedixisti,
84.
sperat in
te.
Domine, terram tuam:
* avertisti captivi-
tatem Jacob.
Remisisti iniquitatem
* plebis tuae: operuisti
omnia
peccato eorum.
* Mitigasti omnem iram tuam: avertisti ab ira indignationis tuae.
Converte nos, Deus salutaris noster:
* et averte
iram
tuam a
nobis.
Numquid in aeternum irasceris nobis ?* aut extendes iram tuam a generatione in generationem ? * Deus, tu conversus vivificabis nos: et plebs tua laetabitur in
te.
Ostende nobis, Domine, misericordiam tuam: * et salutare tuum da nobis. Audiam quid loquatur in me Dominus Deus: * quoniam loquetur pacem in plebem suam. Et super Sanctos suos, * et in eos qui convertuntur ad
cor.
Verumtamen prope timentes eum
salutare ipsius: * ut
inhabitet gloria in terra nostra. Misericordia et veritas obviaverunt sibi: * justitia et pax osculatae sunt.
Veritas de terra orta est: * et justitia de ccelo prospexit.
Etenim Dominus dabit benignitatem: dabit fructum suum.

Justitia ante suos.
* et terra
nostra
eum ambulabit:
* et
ponet
in via
gressus
Gloria Patri.
Prayers of the Missal.

Psalmus
Inclina,
85.
269
Domine, aurem tuam, et exaudi me:*quoniam inops et pauper sum ego. Custodi animam meam, quoniam sanctus sum:*salvum fac servum tuum, Deus meus, sperantem in te. Miserere mei, Domine, quoniam ad te clamavi tota die: * laetifica animam servi tui, quoniam ad te, Domine,
animam meam levavi. Quoniam tu, Domine,

sericordiae
suavis et mitis: * et multae mite.
omnibus invocantibus
Auribus percipe, Domine, orationem meam,

tende voci deprecationis meae. In die tribulationis mese clamavi ad disti me.
te:
* et
in-
quia exauest secun-
Non est similis tui in diis, Domine: dum opera tua. Omnes gentes quascumque fecisti
bunt coram
te,
* et
non
Domine:
Quoniam magnus
venient et adora* et glorificabunt nomen tuum. es tu et faciens mirabilia: * tu es

in via tua, et
Deus solus. Deduc me, Domine,

tua: * laetetur cor
ingrediar in veritate
meum, Domine Deus meus, in toto corde * meo, et glorificabo nomen tuum in aeternum. * Quia misericordia tua magna est super me: et eruisti animam meam ex inferno inferiori.
Confitebor
tibi,
ut timeat
nomen tuum.
Deus, iniqui insurrexerunt super me, et synagoga potentium quaesierunt animam meam:*et non proposuerunt te in conspectu suo. Et tu, Domine Deus, miserator et misericors, * patiens,
et multse misericordiae, et verax.
Respice in me, et miserere mei:* da imperium tuum puero tup, et salvum fac filium ancillae tuae. Fac mecum signum in bonum, ut videant qui oderunt * me, et confundantur: quoniam tu, Domine, adjuvisti me, et consolatus es me. Gloria Patri.
jo

Psalmus
115.
Credidi, propter liatus sum nimis.
quod locutus sum:
ego autem humi-
* Ego dixi in excessu meo: Omnis homo mendax. * Quid retribuam Domino pro omnibus quae retribuit
mihi ? Calicem salutaris accipiam, *

cabo.
et
nomen Domini
invo*
Vota mea Domino reddam coram omni populo ejus: pretiosa in conspectu Domini mors Sanctorum ejus.
Domine, quia ego servus tuus:
ego servus tuus,
et
filius ancillae tuae.
* Dirupisti vincula mea: tibi sacrificabo hostiam laudis, et nomen Domini invocabo.
Vota mea Domino reddam

ejus:
* in atriis
in
domus Domini,
Psalmus
in
conspectu omnis populi medio tui Jerusalem.
Gloria Patri.
129.
De
profundis clamavi ad
te,
Domine:
Domine, exaudi
vocem meam.
Fiant aures tuse intendentes * in vocem deprecationis
meae.
iniquitates .observaveris, sustinebit ?
Si
Domine:
Domine, quis
* Quia apud te propitiatio est, et propter legem tuam sustinui te, Domine. Sustinuit anima mea in verbo ejus: * speravit anima mea in Domino. A custodia matutina usque ad noctem * speret Israel in Domino.
Quia apud Dominum misericordia,
* et copiosa
apud
ejus.
eum
redemptio. Et ipse redimet Israel Gloria Patri.
ex omnibus iniquitatibus
Prayers of the
Jlfissal.
27
Delude repetitur Antiphona:
Ne
reminiscaris,
Domine, delicta nostra
vel
parentum
nostrorum, neque vindictam sumas de peccatis nostris.

(Alleluja.)
Posted Sacerdos
dicit:
Kyrie eleison.
Christe eleison.
Kyrie eleison. Pater noster. V. Et ne nos inducas in tentationem. R. Sed libera nos a malo.
V.
Ego
dixi,
Domine, miserere mei.

peccavi
tibi.
R. Sana
V.
animam meam, quia
Convertere, Domine, aliquantulum. R. Et deprecare super servos tuos. V. Fiat misericordia tua, Domine, super nos. R. Ouemadmodum speravimus in te.
V.
Sacerdotes tui induantur justitiam.
R, Et Sancti tui exultent.

V.
Ab
occultis ineis
munda me, Domine.
R. Et ab alienis parce servo tuo.

V. Domine, exaudi orationem meam. R. Et clamor meus ad te veniat. V.
Dominus vobiscum.
R. Et
cum
spiritu tuo.
Oremus.
tuae pietatis, mitissime Deus, inclina precibus nostris, et gratia Sancti Spiritus illumina cor nostrum:
Aures
ut tuis mysteriis digne ministrare, teque aeterna charitate diligere mereamur. Deus, cui omne cor patet, et
et
quem nullum
latet
omnis voluntas loquitur, secretum; purifica per infusionem
Sancti Spiritus cogitationes cordis nostri: ut te perfecte diligere et digne laudare mereamur.
272

et cor et
Ure igne Sancti Spiritus renes nostros Domine: ut tibi casto corpora serviamus
placearnus.
mundo
nostrum, corde
Mentes nostras, quaesumus, Domine, Paraclitus, qui a

te procedit, illuminet, et
inducat in omnem, sicut tuus
promisit Filius, veritatem. Adsit nobis, quaesumus,
Domine, virtus Spiritus Sancti: quae et corda nostra clementer expurget et ab omnibus tueatur adversis.
Deus, qui corda fidelium Sancti Spiritus illustratione da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere. Conscientias nostras, quaesumus, Domine, visitando purifica: ut veniens Dominus noster Jesus Christus Filius tuus paratam sibi in nobis inveniat mansionem.
docuisti;
Qui tecum vivit Deus, per omnia
et
regnat
in
unitate Spiritus Sancti
saecula saeculorum.
Amen.
ORATIONES
PRO OPPORTUNITATE SACERDOTIS ANTE CELEBRATIONEM ET COMMUNIONEM DICENDyE.
I.
Oratio Sancti Ambrosii Episcopi.
DIE DOMINICA.
obtulisti
SUMME Sacerdos et vere Pontifex, Jesu Christe, qui Deo Patri hostiam puram et immaculatam
te in
ara crucis pro nobis miseris peccatoribus, et qui dedisti nobis carnem tuam ad manducandum, et sanguinem
tuum ad bibendum,
tute
et posuisti
Spiritus
Sancti
tui, dicens:
mysterium istud in virHaec quotiescumque

rogo per eundem
feceritis, in
mei memoriam
facietis:
sanguinem tuum, magnum salutis nostrae pretium: rogo per hanc miram et ineffabilem caritatem, qua nos miseros et indignos sic amare dignatus es, ut lavares nos a
273
peccatis nostris in sanguine tuo: doce me servum tuum indignum, quern inter cetera dona tua etiam ad officium
sacerdotale vocare dignatus es, nullis meis meritis, sed sola dignatione misericordise tuae: doce me, quaeso, per Spiritum Sanctum tuum, tantum tractare mysterium ea
reverentia et honore, ea devotione et timore, quibus
oportet et decet. Fac me per gratiam tuam semper illud de tanto mysterio credere et intelligere, sentire et
firmiter tenere, dicere et cogitare, quod tibi placet et expedit animae meac. Intret Spiritus tuus bonus in cor
meum,
qui sonet
ibi sine
loquatur
omnem
sono, et sine strepitu verborum Profunda quippe sunt veritatem.
nimis, et sacro tecta velamine.
Propter
magnam
cle-
mentiam tuam concede mihi Missarum solemnia mundo corde et pura mente celebrare. Libera cor meum ab immundis et nefandis, vanis et noxiis cogitationibus. Muni me beatorum Angelorum pia et fida custodia ac
tutela fortissima, lit hostes omnium bonorum confusi discedant. Per virtutem tanti mysterii, et per manum
Sancti Angeli tui repelle a
me
et a cunctis servis tuis
durissimum spiritum superbiae

et blasphemiae, fornicationis et et
diffidentiae.
illi,
et xenodoxiae, invidiae immunditiae, dubietatis Confundantur, qui nos persequuntur:
pereant
qui nosperdere festinant.

FERTA SECUNDA.
Rex virginum,
fomitem ardentis
titatis
et
amator
castitatis
et
in
integritatis,
ccelesti rore benedictionis tuae
extingue
libidinis:
ut
maneat
in
corpore meo me tenor cas
corporis et animae.
Mortifica in
membris meis
carnis stimulos
da mihi veram
donis
omnesque libidinosas commotiones, et et perpetuam castitatem cum ceteris
tuis, quae tibi placent in veritate: ut sacrificium laudis casto corpore et mundo corde valeam tibi offerre.
Quanta enim
18
cordis contritione et
et
lacrymarum
fonte,
quanta reverentia
tremore, quanta corporis castitate
274
et
Preparation for- Mass.
animae puritate istud divinum et coeleste sacrificium celebrandum, ubi caro tua in veritate sumitur, ubi sanguis tuus in veritate bibitur, ubi ima summis, terrena divinis junguntur, ubi adest sanctorum Angelorum
est
praesentia, ubi tu es sacrificium et sacerdos mirabiliter

et ineffabiliter constitutus!
FERIA TERTIA.
Quis digne hoc celebrare potent, nisi tu Deus omnipotens offerentem feceris dignum ? Scio, Domine, et vere scio, et idipsam pietati tuae confiteor, quia non sum dignus accedere ad tantum mysterium propter nimia peccata mea et infinitas negligentias meas. Sed
scio, et veraciter
ex toto corde
meo credo
et
ore con-
fiteor, quia tu potes me facere dignum, qui solus potes facere mundum de immundo -conceptum semine, et de
peccatoribus justos et sanctos. Per hanc omnipotentiam tuam te rogo, Deus meus, ut concedas mihi peccatori hoc sacrificium celebrare cum timore et tremore,
cum
nem
cordis puritate et
lacrymarum
Sentiat
fonte,
cum
laetitia
spiritual! et ccelesti gaudio.
mens meadulcedi-
Angelorum tuorum
beatissimae praesentise tuae, et excubias sanctorum in circuitu meo.

FERIA QUARTA.
Ego enim, Domine, memor venerandae passionis tuae accedo ad altare tuum, licet peccator, ut off e ram tibi
sacrificium, quod tu instituisti, et offerri praecepisti in commemorationem tui pro salute nostra. Suscipe illud,
quaeso, sumrne Deus, pro Ecclesia sancta tua et pro populo, quern acquisisti sanguine tuo. Et quoniam me
peccatorem inter
te et
eundem populum tuum medium

aliquod boni operis testimo-
esse voluisti, licet in
me
nium non agnoscas, officium saltern dispensationis creditae non recuses: nee per me indignum, eorum salutis
pereat pretium, pro. quibus victima salutaris dignatus

es esse redemptio.
275
(si
Profero etiam,
Domine
digneris
propitius intueri), tribulationes
lorum, captivorum gemitus,

sitates
plebium, pericula popumiserias orphanorum, neces
peregrinorum, inopiam debilium, desperationes vota languentium, defectus senum, suspiria iuvenum, virginum, lamenta viduarum.
FERIA QUINT A.
Tu enim
eorum quse
misereris
fecisti.
omnium, Domine:
Memorare, qua?
et
nihil odisti
sit
nostra sub
stantial quia tu Pater noster es, quia tu Deus noster es, ne irascaris satis, neque multitudinem viscerum tuorum nos contineas. Non enim in justificationibus
super
nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis. Aufer a nobis iniquitates
nostras:
ignem Sancti Spiritus in nobis clementer accende. Aufer cor lapideum de carne nostra: et da nobis cor carneum, quod te amet, te diligat, te delecOramus, Domine, tetur, te sequatur, te perfruatur.
et
clementiam tuam, ut sereno vultu familiam tuam, sacri tui nominis officia praestolantem, aspicere digneris; et ut nullius sit irritum votum, nullius vacua postulatio,
tu nobis preces suggere, quas ipse propitius audire et
exaudire delecteris.
FERIA SEXTA.
Pater, et pro ut sit illis salus, sanitas, spiritibus fidelium defunctorum, Sacragaudium et refrigerium hoc magnum pietatis
Rogamus
etiam
te,
Domine Sancte
sit illis hodie magnum de te pane vivo, qui de ccelo deet plenum convivium sancta et scendisti, et das vitam mundo, de tua carne videlicet immaculati, qui tollis peccata benedicta, Agni mundi, quee de sancto et glorioso Beatae Virginis Mariae utero est assumpta, et de Spiritu Sancto concepta; ac de illo fonte, qui per lanceam militis ex tuo
mentum.
Domine Deus meus,
pietatis
276
sacratissimo latere emanavit: ut exinde refecti et satiati,

refrigerati et consolati exultent in laude et gloria tua.
Peto clementiam tuam, Domine, ut descendat super panem tibi sacrificandum plenitude tue benedictionis et sanctificatio tuae Divinitatis. Descendat etiam, Dom
ine,
ilia
Sancti Spiritus tui invisibilis

majestas,
sicut
incomprehensi-
bilisque
quondam
in
descendebat, qui et oblationes nostras,
patrum hostias Corpus et San-
guinem tuum efficiat, et me indignum sacerdotem doceat tantum tractare mysterium cum cordis puritate et
lacrymarum devotione, cum reverentia
meis ad salutem torum.
et tremore, ita ut placide ac benigne suscipias sacrificium de manibus
omnium
tarn
vivorum quam defunc-
SABBATO.
Domine, per ipsum sacrosanctum mysterium Corporis et Sanguinis tui, quo quotidie in Ecclesia tua pascimur et potamur, abluimur et sanctite,
Rogo etiam
ficamur, atque unius summae divinitatis participes efficimur, da mihi virtutes tuas sanctas, quibus repletus, bona conscientia ad altare tuum accedam, ita ut hsec
ccelestia
sacramenta efficiantur mihi salus
et vita.
Tu
tuo sancto et benedicto: Panis, quern caro mea est pro mundi vita: Ego sum ego dabo, panis vivus, qui de ccelo descendi: si quis manducaverit ex hoc pane, vivet in aeternum. Panis sana
dixisti ore
enim
dulcissime,
palatum cordis mei, ut sentiam suavitatem amoris tui. Sana illud ab omni languore, ut nullam prater te sen tiam dulcedinem. Panis candidissime, habens omne delectamentum et omnem saporem, qui nos semper reficis, et numquam in te deficis: comedat te cor meum,
et
dulcedine saporis tui repleantur viscera animal mese.

te
Angelus ore pleno, manducet te peregrinus pro modulo suo, ne deficere possit in via, tali recreatus viatico. Panis sancte, panis vive, panis munde, qui descendisti de ccelo, et das vitam mundo, veni in
Manducat
homo

cor
277
meum,
et
et spiritus.
Intra in
munda me ab omni inquinamento carnis animam meam, sana et munda me
Esto tutamen et continua salus Repelle a me insidiantes mihi hostes: recedant procul a praesentia potently tuae, ut foris et intus per te munitus, recto tramite ad tuum regnum perveniam, ubi non in mysteriis, sicut in hoc ternpore agitur, sed facie ad faciem te videbimus, cum tra-
interius et exterius.
animae
et corporis mei.
dideris
regnum Deo
et
Patri, et
eris
Deus omnia
in
omnibus. Tune me de te satiabis satietate ut nee esuriam nee sitiam in aeternum.
mirifica, ita
Deo Patre
Qui cum eodem
et Spiritu
Sancto vivis
et
regnas per omnia
saecula saeculorum.
Amen.
II.
Alia Oratio ante Missam.
Leo PP. XIII., 20 Dec. 1884.) dulcissimi convivii tui, pie Domine Jesu Christe, ego peccator de propriis meritis nihil praesu(Indulg. 100 dierum,
Ad mensam
mens, sed de tua confidens misericordia et bonitate, accedere vereor et contremisco. Nam cor et corpus habeo multis criminibus maculatum, mentem et linguam non caute custoditam. Ergo, O pia Deitas, O tremenda
Majestas, ego miser inter angustias deprehensus, ad te fontem misericordiae recurro, ad te festino sanandus, sub tuam protectionem fugio: et quern judicem sustinere nequeo, Salvatorem habere suspiro. Tibi, Domine, plagas meas ostendo: tibi verecundiam meam detego. Scio peccata mea multa et magna, pro quibus timeo. Spero in misericordias tuas, quarum non est numerus. Respice ergo in me oculis misericordiae tuae, Domine
Jesu Christe, Rex aeterne, Deus et homo, crucifixus propter hominem. Exaudi me sperantem in te: mis erere mei pleni miseriis et tu fontem mispeccatis,
qui
erationis
victima,
numquam manare cessabis. Salve pro me et omni humane genere in
salutaris
patibulo
278
crucis
oblata.
Prepara tion for Mass.

Salve nobilis et pretiose Sanguis, de
Vulneribus crucifix! Domini mei Jesu Christi profmens, Recordare, Domine, et peccata totius mundi abluens.
creaturae tuae,
quam
tuo Sanguine redemisti.
Pcenitet
me
peccasse, cupio
emendare quod
feci.
Aufer ergo a
et peccata me, clementissime Pater, o nines iniquitates mea: ut purificatus mente et corpore, digne degustare merear Sancta Sanctorum: et concede, ut sancta prselibatio Corporis et Sanguinis tui, quam ego indignus
peccatorum meorum remissio, sit delictorum perfecta purgatio, sit turpium cogitationum
sumere intendo,
effugatio ac
tibi
sit
regeneratio, operumque salubris efricacia, animae quoque et corplacentium meorum insidias firmissima poris contra inimicorum
tuitio.
bonorum sensuum
Amen.
III.
Oratio Sancti Thomse Aquinatis.

(Indulg. loodierum,
Leo PP. XIII., 20 Dec.
1884.)
sacraOmnipotens sempiterne Deus, ecce accedo ad mentum unigeniti Filii tui Domini nostri Jesu Christi: accedo tamquam infirmus ad medicum vitae, immundus ad fontem misericordiae, caecus ad lumen claritatis aeteret terrae. Rogo pauper et egenus ad Dominum cceli tuae abundantiam, quatenus ergo immensae largitatis
nas,
curare digneris infirmitatem, lavare fceditatem, illuminare caecitatem, ditare paupertatem, vestire nudi-
meam
tatem: ut
panem Angelorum, Regem regum,
et
Domi
num dominantium,
litate,
fide,
tali
tanta suscipiam reverentia et humitanta contritione et devotione, tanta puritate et
saluti proposito et intentione, sicut expedit et San animae meae. Da mihi, quaeso, Dominici Corporis sed etiam rem guinis non solum suscipere sacramentum, mitissime Deus, da mihi O et virtutem sacramenti.
Corpus unigeniti Filii tui Domini nostri Jesu Christi, ut corpori quod trax.it de Virgine Maria, sic suscipere,
Indulgenced Prayers.
79
suo mystico merear incorporari, et inter ejus membra connumerari. O amantissime Pater, concede mihi dilectum Filium tuum, quern nunc.velatum in via suscipere propono, revelata tandem facie perpetuo contemQui tecum vivit et regnat in imitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.
plari.
INDULGENCED PRAYERS FOR

Prayer before Mass.
PRIESTS.
(Indulgence of fifty days. Gregory XIII. This indulgence, as also the following indulgences, are applicable to the souls in purgatory.)
EGO volo celebrare Missam, et conficere Corpus et Sanguinem Domini nostri Jesu Christi, juxta ritum Sanctae Romanae Ecclesiae, ad laudem omnipotentis Dei
totiusque curiae triumphantis, ad utilitatem
meam
toti-
usque curiae militantis, pro omnibus, qui se commendarunt orationibus meis in genere et in specie, et pro
felici
sâtu Sanctse
Gaudium cum
perseverantiam
in
Romanae Ecclesiae. Amen. pace, emendationem vitae, spatium

bonis operibus tribuat nobis
verne pcenitentiae, gratiam et consolationem S. Spiritus,
omnipo
tens et misericors Deus.
Amen.
II.
Prayer
(Indulgence of 100 days, Mass.
in
if
Honor
of St. Joseph.
one recites this prayer before celebrating Pius IX., 4 Febr. 1877.)
beatum Joseph, cui datum est Deum, multi reges voluerunt videre et non viderunt, audire et non audierunt, non solum videre et audire, sed
felicem virum
quem
portare, deosculari, vestire, et custodire!

V. Ora pro nobis, beate Joseph. R. Ut digni efficiamur promissionibus Christi.
280

Oremus.
Deus, qui dedisti nobis regale sacerdotium, praesta, Filium qusesumus, ut sicut beatus Joseph unigenitum Maria Virgine suis manibus reverenter tuum natum ex tractare meruit et portare, ita nos facias cum cordis munditia et operis innocentia tuis sanctis altaribus deet Sanguinem servire, ut sacrosanctum Filii tui Corpus hodie digne sumamus, et in future sseculo prsemium habere mereamur aeternum. Per Christum Dominum
nostrum.
Amen.
III.
Another Prayer to
St. Joseph.
(Indulgence of one hundred days, once a day.

1877.)
Pius IX., February
4,
Virginum custos et pater, sancte Joseph, cujus fideli custodies ipsa Innocentia Christus Jesus et Virgo virgi-
num Maria commissa
fuit, te
mum
me
pignus Jesum et ab omni immunditia prseservatum, mente incontaminata, puro corde et casto corpore Jesu et Marise
per hoc utrumque carissiMariam obsecro et obtestor, ut
semper
facias castissime famulari.
R.
Amen.
Hcti0
.
POST MISSAM.
(Indulg. unius anni pro recitatione praeter illam Cantici Bcncdlctus et Ps. Laiidatc et cum versiculis et tribus Orationibus adnexis, dua-
rum
sequ. Orationum, quarum altera S. Thomae, altera vero S. Bonaventurse. Leo PP. XIII., 20 Decembris, 1884.)
Antiphona.
Sancti in camino ignis, benedicentes
TRIUM puerorum cantemus hymnum: quern cantabant Dominum.

et
Qncc Antiphona in fcstis ditplicibus tantum duplicatur; Paschali) additur in fine : Allcluja.
Tcmpore
Canticum Trium Puerorum.

Dan.
3.
Benedicite omnia opera Domini Domino: laudate et superexaltate eum in saecula. Benedicite Angeli Domini Domino: benedicite coeli
Domino.
Benedicite aquae omnes, quae super ccelos sunt, Do mino: benedicite omnes virtutes Domini Domino. Benedicite sol et luna Domino: benedicite stellae cceli
Domino.
omnes
Benedicite omnis imber et ros Domino: Spiritus Dei Domino.
benedicite
Benedicite ignis et sestus Domino: benedicite frigus

et aestus
Domino. Domino.
Benedicite rores et pruina Domino: benedicite gelu

et frigus et dies
Benedicite glacies et nives Domino; benedicite noctes
Domino.
Benedicite lux et tenebrae Domino: benedicite fulgura

et
nubes Domino.
282
Thanksgiving After Mass.
Benedicat terra
in saecula.
Dominum:
laudet et superexaltet
eum
Benedicite monies et colles Domino: benedicite universa germinantia in terra Domino. Benedicite fontes Domino: benedicite maria et flumina
Domino.
Benedicite cete, et omnia quae moventur in aquis,
Do
mino: benedicite omnes volucres

Benedicite
cite
filii
omnes
bestiae et
Domino. pecora Domino: benedi

cceli
hominum Domino.
laudet et superexaltet
Benedicat Israel Dominurri:
eum
servi
in saecula.
Benedicite sacerdotes
Domini
Domino:
benedicite
Domini Domino.
Domino: bene
Benedicite spiritus et animae justorum dicite sancti et humiles corde Domino.
Benedicite Anania, Azaria, Misael Domino: laudate et

superexaltate
eum
in saecula. et
Benedicamus Patrem
Filium
cum Sancto
Spiritu:
et lau-
laudemus, et superexaltemus eum in saecula. Benedictus es, Domine, in firmamento cceli:

dabilis et gloriosus et superexaltatus in saecula.
Psalmus
150.
Laudate Dominum in Sanctis ejus: laudate eum in firmamento virtutis ejus. Laudate eum in virtutibus ejus: laudate eum secundum multitudinem magnitudinis ejus. Laudate eum in sono tubae: laudate eum in psalterio
et cithara.
Laudate eum
Laudate eum
in
tympano
et choro: laudate
eum
in
chordis et organo.
in
cymbalis benesonantibus:
laudate
eum
in
cymbalis jubilationis:
omnis
spiritus laudet
Do
minum.
Gloria Patri.

Deinde Repetitur Antiphona
:
283
Trium puerorum cantemus hymnum: quern cantabant

Sancti in camino ignis, benedicentes
leluja.)
Dominum.
(Al-
Deinde Sacerdos
dicit :
Kyrie eleison.
Christe eleison.
Kyrie eleison. Pater noster. V. Et ne nos inducas in tentationem. R. Sed libera nos a malo. V. Confiteantur tibi, Domine, omnia opera tua. R. Et Sancti tui benedicant tibi. V. Exultabunt Sancti in gloria. R. Laetabuntur in cubilibus suis.
V.
Non
nobis,
Domine, non
nobis.
R. Sed nomini tuo da gloriam.

V.
R. Et clamor
V.
Domine, exaudi orationem meam. meus ad te veniat.
Dominus vobiscum.
R. Et
cum
spiritu tuo.
Oremus.
Deus, qui tribus pueris mitigasti flammas ignium; concede propitius, ut nos famulos tuos non exurat flamma
vitiorum,
Actiones nostras, qusesumus, Domine, aspirando praeveni et adjuvando prosequere: ut cuncta nostra oratio et operatic a te semper incipiat, et perte ccepta finiatur.
Da nobis, quaesumus, Domine, vitiorum nostrorum flammas extinguere, qui beato Laurentio tribuisti tormentorum suorum incendia superare. Per Christum
Dominum
nostrum.
Amen.
284
ORATIONES
POST CELEBRATIONEM ET COMMUNIONEM DICEND/E.
I.
Oratio Sancti
Thomae Aquinatis.
GRATIAS tibi ago, Domine sancte, Pater omnipotens, ceterne Deus, qui me peccatorem indignum famulum tuum, nullis meis mentis, sed sola dignatione misericordise tuse
dignatus es pretioso Corpore et Et prenostri Jesu Christi. Sanguine ut haec sancta communio ncn sit mihi reatus ad cor, mihi poenam, sed intercessio salutaris ad veniam. Sit armatura fidei, et scutum bonae voluntatis. Sit vitiorum
satiare
Filii tui
Domini
meorum evacuatio: concupiscentiae et libidinis exterminatio: caritatis et patientise, humilitatis et obedientiae, omniumque virtutum augmentatio: contra insidias inimicorum omnium,
firma defensio:
tarn
visibilium
quam
invisibilium,
motuum meorum,
tarn
carnalium
quam
uno ac vero Deo spiritualium, perfecta quietatio: in te mei felix consummatio. Et firma adhaesio: atque finis
precor
te,
ut ad illud ineffabile convivium
me
pecca
torem perducere digneris, ubi tu cum Filio tuo et Spiritu Sancto, Sanctis tuis es lux vera, satietas plena, gaudium
fecta.
sempiternum, jucunditas consummata, et felicitas perPer eumdem Christum Dominum nostrum.
Amen,
II.
Oratio Sancti Bonaventurse.
Transfige, dulcissime Domine Jesu, medullas et viscera animae meae suavissimo ac saluberrimo amoris tui vulnere, vera serenaque et apostolica sanctissima caritate, ut
langueat
et
liquefiat
anima mea
solo
semper amore
et

dcsiderio
tui, te
285
cupiat dissolvi
esuriat,
panem
concupiscat et deficiat in atria tua, esse tecum. Da, ut anima mea te Angelorum, refectionem animarum sancet
habentem omnem dulcedinem et saporem et omne delectamentum suavitatis: te, in quern desiderant Angeli prospicere, semper esuriat et comedat cor meum, et
dulcedine saporis tui repleantur viscera animae meae:
te
tarum, panem nostrum quotidianum supersubstantialem,
semper fontem
sitiat
fontem
aeterni
domus
Dei: te
fontem sapientioe et scientiae, torrentem voluptatis, ubertatem luminis, semper ambiat, te quaerat, te inveniat, ad
vitae,
te tendat,
ad
te perveniat, te
meditetur, te loquatur, et
omnia operetur
in
humilitate et discretione,
cum
facilitate
sis
et
gioriam nominis tui, cum cum dilectione et delectatione affectu, cum perseverantia usque in
et
laudem
finem: et tu
diviticc
meum,
solus semper spes mea, tota fiducia mea, meae, delectatio mea, jucunditas mea gaudium quies et tranquillitas mea, pax mea, suavitas
mea, odor meus, dulcedo mea, cibus meus, refectio mea, refugium meum, auxilium meum, sapientia mea, portio mea, possessio mea, thesaurus meus, in quo fixa et firma et immobiliter semper sit radicata metis mea et cor
meum.
Amen.
III.
Rhythmus
S.
Thomae ad Sacram Eucharistiam.

Leo PP. XIII., 20 Dec.
1884.)
(Indulg. loodierum,
ADORO
te devote, latens Deitas,
Ouae sub his

Tibi se cor
figuris vere latitas;

subjicit:
deficit.
meum totum
Ouia
te
contemplans totum
Visus, tactus, gustus in te fallitur, Sed auditu solo tuto creditur.
Credo quidquid
dixit Dei Filius:
Nil hoc verbo Veritatis verius.
286

In cruce latebat sola Deitas;
hie latet simul et humanitas.
At
Ambo tamen
credens atque confitens, Peto quod petivit latro poenitens.

Plagas, sicut Thomas, non intueor;
Deum tamen meum te confiteor: Fac me tibi semper magis credere,

In te
spem habere,
te diligere.
!
memoriale mortis Domini Panis vivus, vitam praestans homini; Praesta mese menti de te vivere, Et te illi semper dulce sapere.
Pie Pelicane, Jesu Domine, tuo sanguine:
Me immundum munda
Cujus una
stilla
Totum mundum
salvum facere. quit ab omni
scelere.
Jesu, quern velatum
nunc
Oro,
fiat illud,
quod
aspicio, tarn sitio;
Ut
te revelata
cernens facie,
gloriae.
Visu sim beatus tuae
Amen.
INDULGENCED PRAYERS FOR

I.
PRIESTS.
Prayers after
(Indulgence of three years.
Mass.
This indulgence, as also the following in Pius IX., dulgences, are applicable to the souls in purgatory. Dec. u, 1846.)
tua
te, dulcissime Domine Jesu Christe, ut Passio mihi virtus, qua muniar, protegar, atque defendar: vulnera tua sint mihi cibus potusque, quibus pascar,
OBSECRO
sit
Indulgcuccd Prayers.
inebrier,
287
tui sit
atque delecter; aspersio Sanguinis

In his
sit
ablutio
omnium delictorum meorum, mors

dulcedo cordis mei.
tua
sit
mihi mihi
gloria sempiterna.
sanitas, et
mihi refectio, exultatio, Oui vivis et regnas in
saecula saeculorum.
Amen.
II.
Invocation of St. Ignatius.

(Post
Missam Indulg.
annorum scmcl
in die; aliter
si
300 dierum toties
quoties.
citatur.
Indulg. plenar. semel in mense, Pius IX., 9 Jan. 1854.)
hoec Oratio quotidie re-
Anima Christi, sanctifica me; Corpus Christi, salva me; Sanguis Christi, inebria me; Aqua lateris Christi, lava me; Passio Christi, conforta me. O bone Jesu, exaudi me; intra Vulnera tua absconde me; ne permittas me separari a te; ab hoste maligno defende me; in hora mortis meae voca me, et jube me venire ad te, ut cum Angelis tuis laudem te in ssecula saeculorum. Amen.
III.
Prayer before the Crucifix.

(Plenary indulgence for those that recite it after Confession and Com munion, and who add some other prayer to the intention of His Holi ness. Pius IX., July 31, 1858.)
En ego, O bone et dulcissime Jesu, ante conspectum tuum genibus me provolvo ac maximo animi ardore te
in cor vividos fidei, spei et caritatissensus, atque veram peccatorum meorum pcenitentiam, eaque emendandi firmissimam voluntatem velis
oro atque obtestor, ut
meum
imprimere: dum quinque Vulnera
magno mecum
animi affectu
et
dolore tua
ipse considero ac
mente con"
templor, illud prae oculis habens, quod jam in ore ponebat suo David propheta de te, O bone Foderunt Jesu: manus meas et pedes meos, dinumeraverunt omnia ossa mea.
Preparation for
Mass
ano (Eljanksgimng
II.
after
is.
CONSIDERATIONS AND AFFECTIONS. PRA YERS.
VARIOUS
do not precisely know when St. Alphonsus com and published this little work; but it is probably posed that which is found in the collection printed in 1758 under the title of Novena of Christmas, and which Car
We
dinal Villecourt
(1.
6, p. I.,
ch. v. et vi.
"Acts
Tableau chron.)
mentions
in
these words:
for preparation
and
on the thanksgiving, preceded by a few considerations ED. Sacrifice of the Mass." Holy
INTRODUCTION.
IMPORTANCE OF THE HOLY SACRIFICE.
i.
MAN cannot perform a more holy, a more grand, and a more sublime action than to celebrate a Mass, in regard to which the Council of Trent says: "We must needs confess that no other work can be performed by the
faithful so holy
l
itself."
and divine as this tremendous mystery himself cannot cause an action to be per formed that is holier and grander than the celebra All the sacrifices of the Old Law were tion of Mass.
God
but a shadow, a figure, of our divine Sacrifice.
The
sacrifice of the lives of all the saints, of all the angels, of the Mother of God herself, would certainly never pro
the honor that a single Mass procures, be the Mass renders to God an infinite honor. cause only The Mass is therefore an action that renders to God the greatest honor that can be rendered to him, and that
cure for
God
obtains the most powerful suffrage for the souls in pur It is also an action that breaks most triumph gatory.
antly the powers of hell, that most efficaciously appeases the anger of the Lord against sinners, and that obtains
most abundant graces. For what is the good thing of him, and what is his beautiful thing, but the corn of the At the Mass the elect, and wine springing forth virgins?*
for us
Necessario fatemur nullum aliud opus adeo sanctum .ac divinum a Christi fidelibus tractari posse, quam hoc tremendum mysterium." Scss. xxii. Deer, de obs. in cclebr. M.
1
"
;<
electorum,
Quid enim bonum ejus est, ct quid pulchrum Zuc/i. ct vinum germinans virgines?"
eftis. nisi
ix.
frumentum
17.
292
Son
of
God
himself sacrifices himself to his eternal
Father and gives himself to us in the Holy Sacrament, which contains all that is good and beautiful in the
Church; for, as St. Thomas says, all the other sacra ments have as their end the Eucharist Nearly all the sacraments are brought to perfection in the Eucharist." Every Mass that is celebrated procures for the world the greatest benefits that the Sacrifice on the cross pro cured for it, according to the teaching of the angelic Doctor who says: Whatever is the effect of the Passion 2 of our Lord, is also entirely the effect of this sacrament."
" "
The holy Church also assures us of this when she says: As many times as this commemorative sacrifice is cele brated, so often is the work of our redemption per In fact, it is the same Redeemer who is the formed."
"
Victim offered on the altar where he

sacrifice
"
offers himself as a
by the ministry of the priests; and the Council For the victim is one and the same of Trent teaches: the same now offering by the ministry of priests, who then offered himself on the cross, the manner alone of
offering being different.
if
"1
Thus, as the Doctors teach,
Jesus Christ had not yet
priest of Consecration according to the celebrated sentence of St. Augustine: "O sublime dignity of priests, in whose
come into the world, the would make him come by pronouncing the form
hands, as in the came incarnate

1
"
womb
:
!"
The
of the Virgin, the Son of God be sacrifice of the cross is applied

in Eucharistia
Fere omnia Sacramenta

est effectus
consummantur.
"
P.
3, q.
65
a. 3.
"
Quidquid
"
Dominicae passionis, totum etiam

6, led. 6.
est effectus
hujus
3
Sacramenti."
In Jo.
Quoties hujus Hostiae commemoratio celcbratur, opus nostrne

exercetur."
redemptionis
4
"
Dom.
ix.
post Pent.
Una enim eademque

Sess. xxii.
est Hostia,
idem nunc offerens Sacerdotum
ministerio, qui seipsum tune in cruce obtulit, sola offerendi ratione diversa."
DC
sctcrif. J\f. c.
ii.
"
veneranda Sacerdotum dignitas,
in
quorum manibus,
velut in
Introduction.
to us
293
by a Sacrifice of .the altar. The Passion of our Lord renders us capable of redemption; Mass puts us in possession of it, and makes us participate in the merits
of Jesus Christ.
We are then incapable, by any work that we may per form, of thanking God for the innumerable benefits that he has conferred upon us; but by offering to him Jesus
Christ at the
Sacrifice
of
the Mass,
we render him
worthy thanksgiving. St. Irenaeus says: "The divine Sacrifice was instituted that we might not be ungrateful
Moreover, by this sacrifice we can obtain all has been promised us that we shall obtain we shall ask of God in the name of Jesus Christ: ask the Father anything in My name, he will give it to If you you;* how much more confidently should we hope to obtain what we ask, when we offer him Jesus Christ himself Our loving Redeemer is continually making
to
:
God."
graces. all that
It
intercession for us in heaven:

J
Who also
maketh intercession
for
f/s.
But
this is
the Sacrifice of
priest,
done more especially at the time of the Mass, in which, by the hands of the
he presents himself to his Father to obtain graces If we knew that all the saints, with the Blessed Virgin, were praying for us, what confidence would we not have to obtain favors Now, a single prayer of Jesus Christ can effect infinitely more than all the
for us.
!
prayers of the saints. Poor, wretched sinners, what would become of us if we had not this divine Sacrifice to appease the Lord ?
"For
the Lord," says the Council of Trent, "appeases the oblation thereof, and, granting the grace and by
!"
utero Virginis, Filius Dei incarnatur

2.
1
Molina,
Instit. Sac.
tr.
i, c.
5,
"Divinum
Deum."
apud
4
"
Sacrificium ideo institutum est, ne nos Adv. Hicr. \. 4, c. 32.
ingrati simus
Si quid petieritis
Patrem
in
nomine meo, dabit

/>Vw.
vobis."
John,
xvi. 23.
;;
"
Qui etiam
interpellat pro
nobis."
viii.
34.
294
gift

of penitence, forgives even heinous crimes In a word, as the Passion of Jesus Christ
]
sins."
whole world, so is Hence, while offering the chalice, the priest says: "We offer unto Thee, O Lord! the chalice of salvation, ... for our salvation, and for that of the whole world." 2
sufficient to save the
sufficient to save
it.
and was a single Mass
2.
THE MASS THAT
is
CELEBRATED WITH BUT LITTLE RESPECT AND DEVOTION,
will
Let us thence conclude what will be the account that have to be rendered by priests who celebrate this great sacrifice without reverence. The Venerable Father John d Avila, hearing that a priest had died after having
O what a terrible Mass, cried out: account will this priest have to render for this first Mass Alas where do we find devotion, reverence,
celebrated his
first
"
!"
the priests that say Mass ? Mass is, as we have said, the sublimest, the holiest action; so that, accord ing to the Council of Trent, we should perform it with
among
purity of conscience as possible: clear that all industry and diligence are to be applied to this end; that it be performed with the greatest possible inward cleanness and of
"
as
much devotion and
It is sufficiently
purity
heart,
and
outward show
is
of
devotion and
piety."
Nevertheless, this action

priests.
Certainly, they
in
forming a part
"
the most neglected by many would use more care in per a comedy than they would in cele-
Hujus quippe oblatione placatus Dominus, gratiam et donum poenitentiae concedens, crimina et peccata etiam ingentia dimittit."
Sess. xxii.
"
De
Sacrif.
tibi,
M.
c.
ii.
Offerimus
Domine, calicem
salutaris
pro nostra et
totius
mundi
salute."
ut,
"Satis apparet quanta maxima
omnem operam
fieri
et diligentiam in eo ponendam esse, potest interior! cordis munditia atque exteriori

peragatur."
devotionis ac pielatis specie,

eel.
Scss.
xxii.
Deer, dc
obs. in
M.
Introduction.
295
brating Mass. There are some that go so far as to say Mass in less than a quarter of an hour. This cannot be excused from a mortal sin even when it would be a Mass
for the dead, as
for
it is
we have proved
in
without
impossible to celebrate neglecting in a serious
our Moral Theology, Mass in so short a time manner the words and
the ceremonies; without gravely failing in the respect and gravity that such a Sacrifice demands; and, more over, without giving great scandal to seculars.
In speaking of this subject, one should shed tears, and On the day of judgment, priests that celebrate in this manner will be greatly to be pitied. But greatly are also to be compassionated bishops that
tears of blood.
common
permit them to celebrate Mass; for bishops, as in the opinion of Doctors, and as is certain according to the Council of Trent, are strictly obliged to forbid priests to celebrate Mass if they say it with such an irreverence (called impiety by the Council), which, while
speaking of this divine Sacrifice, expresses itself thus: "The holy Synod decrees that the ordinary bishops of places shall take diligent care, and be bound, to prohibit all those things that irreverence (which can hardly be 2 To fulfil separated from impiety) has introduced." this precept of the Council conformably to the terms quoted, they shall take diligent care, and be bound, to
l<
prohibit."
The bishops
are therefore obliged continually
watch and to gather information in regard to the manner in which the Masses are celebrated in their dioceses, and to suspend from celebrating Mass those that perform this duty without due care and without Besides, this obligation imposed on befitting gravity.
to
the bishops regards, not only secular priests, but also

1
ThcoL mor.
"
1.
6, n.
400.
Decernit sancta synodus ut Ordinarii locorum ea omnia prohibere sedulo curent ac teneantur, qure irreverentia (quse ab impietate vix
sejuncta esse potcst)
induxit."
Sess. xxii. dc
(>/>s.
in
eel.
Af.
296

by the same decree the bishops are
"
religious; for
in this
As delegates of respect appointed apostolic delegates the Apostolic See, they may prohibit, ordain, reform, and establish, and may compel the faithful people inviolably
to observe
]
them, by ecclesiastical censures and other
penalties."
all this, we must say that a pity to see priests ordinarily holding in contempt Jesus Christ when they celebrate this august mystery;
However, notwithstanding
it is
and what causes most astonishment

to the
is to see even re reformed Orders, in which regu ligious belonging lar observance should reign, saying Mass in such a way that they would scandalize even Turks and idolaters.
It
is
true that the Sacrifice of the altar suffices to
pacify
pacify
God
him
for all the sins of the world; but
how can
it
for the injuries that priests heap upon him during the time that they offer the sacrifice to him ? In celebrating Mass with so little respect, they on their part
cause God more dishonor than honor; they offend him then by outraging the divine Victim even though they
offer
him
to
God.
The
heretic
who does
not believe in
the real presence of Jesus Christ in the holy Sacrifice is guilty; but more guilty is he who believes in it and
celebrates
manifests no respect for it. Moreover, the priest who Mass with little respect causes those that are
present to lose the esteem and the veneration due to the majesty of so great a sacrament. The Jewish people
at first great veneration for Jesus Christ; but when they saw him despised by the priests, they lost all the esteem that they had entertained for him. So, also, at present the people lose the respect that they had for
had
Mass when they see it treated with so much negligence and indevotion by priests. As a Mass celebrated de voutly inspires devotion, so, on the contrary, the irrevIpsi, ut delegati Sedis Apostolicre, prohibeant, mandent, corrigant, atque, ad ea servanda, censuris aliisque poems compellant."
"
/;/ tr eduction.
297
erence of the priest diminishes the veneration and even the faith of those that are present. In fact, how could the indevotion of the priest, who is the minister of this divine Sacrifice and the guardian of the body of Jesus Christ, inspire others with sentiments of respect and devotion ? What idea can a priest give to others, of the sanctity and the majesty of so august a mystery, who shows for it contempt rather than veneration ? But one will say: Seculars complain of priests when the Mass is long. What is the little devotion that
!
seculars have, to be the rule governing the amount of respect with which the priest should celebrate Mass ? I add that if all the priests would celebrate with the re
spect and the gravity that are due to this great sacrifice, seculars would assuredly be penetrated with a quite different veneration for Mass; and they would not com plain of being obliged to hear a Mass that lasts half an hour. But usually seeing Masses that
only
inspire
anything but respect and devotion, they assume the habit of indevotion and languor in the faith. Then if
they see a priest celebrate Mass with befitting reverence,
feel annoyed, and they com do not grow tired by remaining gaming-table, or in an ante-chamber to pay court to a man of this world, find it irksome to spend half an hour in a church in order to hear Mass. If all the priests, says an author, would celebrate Mass as priests, seculars would hear Mass devoutly as Chris
that bad habit
makes them
plain; and those that several hours at a
tians.
God enjoined upon priests of the tremble at the mere sight of the sanctuary Pavetc ad sanctuariiim mciim; and the priests of Jesus Christ should dare to remain at the altar in the presence of the incarnate Word to offer him as a sacrifice, to hold him in their hands, and to nourish themselves with his adorable flesh, to do all this with little respect
!
How astonishing
Law
to
Old
Levit. xxvi.
.;
298
is
For part, says one of them, I do not fail in what essential; to fail in the ceremonies is a trifling matter. Let him who speaks in this manner listen to the words
my
Lord addressed to those that neglected the cere monies of the ancient sacrifices: But if thou wilt not hear the voice of the Lord thy God, to keep and to do all his com mandments and ceremonies which I command thee this day, all these curses shall come upon thee, and overtake thee.
that the
Cursed shalt thou
be in the city, cursed in the field.

"
St.
ceremonies of the Church I would lay down my life a thousand times." And the priest should set little value on the ceremonies Father Suarez teaches that the omission of of Mass any ceremony in the Mass is a sin; and Doctors agree
Teresa used to say:
For the
least of the
in
saying that a notable negligence in the ceremonies,
which must necessarily be the case if one celebrates Mass too hurriedly, is a mortal sin, as well on account of the great irreverence that one commits against the holy Sacrifice as on account of the scandal given
thereby to those that are present by making them lose To you, O priests, the veneration that is due to the Mass. that despise My name, and have said : Wherein have we^ de In that you say : The table of the spised Thy name ? Lord is contemptible* The contempt that priests have
. . .
for the altar
is
the cause
why
others also
show contempt
see that
for
it.
Because Mass
so
is
so badly celebrated,
we
among
many
priests there are so
few
saints.
Moses did not
emerge from the interview that he had with God withsi audire nolueris vocem Domini Dei tui, lit custodias et omnia mandata ejus et cseremonias, quas ego praecipio tibi hodie, Malevenient super te omnes maledictiones istae, et apprehendent te.
1
"Quod
facias
dictus eris in civitate, maledictus in agro.

2
."
Dcut.
xxviii. 15.
Life, ch. 33.

"
DC
Sacram.
d. 84, s. 2.
Ad
vos, o Sacerdotes, qui despicitis

. . .
quo despeximus nomen tuum?

despecta
est. ",)/#/.
i.
In eo quod
nomen meum, et dixistis: In dicitis: Mensa Domini
6.
Introduction.
299
out being entirely inflamed with love so that his face was resplendent with light; in the same way no priest should leave the altar without being inflamed with new
But experience shows that the priests who cele little devotion always continue in the same faults. They are seen to be always lukewarm, always impatient, proud, envious, always attached to
fervor.
brate Mass with
J;heir
own
honor, to their
and pastimes of the world.

of so
own interest, to the pleasures Where is therefore the fruit
many
divine Sacrifices that they offer every day on
the altar of the Lord, and of so many Communions in which every day they nourish themselves with the flesh
of Jesus Christ
?
3.
PREPARATION FOR MASS.

"
Cardinal Bona gives us this advice: The defect is not in the food, but in the disposition of the one that eats Hence, to come to the point, I say that the first cause why priests commit so many faults and cele brate with so little devotion and respect is that they go to the altar without thinking of what they are going to do; one goes to the altar through a motive of self-inter
it."
est,
through habit, without the proper disposition, and without preparation.
As for the disposition: in order to derive benefit from the Mass two things are necessary the desire to advance in divine love, and detachment from earthly affections. Divine love finds no room in a heart filled with the things of the earth; it cannot enter there.
preparation: at least a half-hour s, or, at the a quarter of an hour s, meditation should be very least, devoted to it. What devotion can be brought to the
\\\z
As
for
Mass by a
1
"
priest
who goes
est,
to celebrate
Mass without
DC
Sacr.
preparation, passing at once to the altar from worldly

Defectus non in cibo
6,
sed in edentis
dispositione."
M.
c.
6.
300
occupations and discourse, without even thinking of what he is going to do? so many excellent It is indeed remarkable that authors Cardinal Bona, Fathers Molina, Mansi, and
and many others earnestly recommend the preparation for Mass, and have written for this purpose so beautiful considerations and affections; and yet how many are there that make this preparation? I have therefore thought of publishing the following Consid erations and Affections as a preparation for Mass for
Sabatini,
every day of the week.
have tried to make them very
short, so that priests who cannot spend much time in preparation may at least read these few reflections be
fore celebrating,
and
recite the acts that follow them.
4.
THANKSGIVING.
At the end
have added some other Affections and
Prayers for thanksgiving after Mass; for the neglect of making the thanksgiving is also a very deplorable dis order, which is the cause why priests derive so little
benefit
from the holy Sacrifice. What a pity to see so many priests who, having scarcely said Mass, leave the church or begin to speak about useless things Authors
!
also strive to
recommend the union with God after Com munion; but who are the priests that observe this prac
tice
?
There are some; but they are
rare.
We
even see
religious who, living in solitude, say many prayers at other times, but who are careless about uniting them
selves to
God
after Mass.
Many grave authors, however, teach that holy Com munion, as long as the sacramental species last, produce more and more fruit in the soul, according as we mul tiply the acts by which we dispose ourselves to receive
graces.
munion
than
if
Besides, they say that the good acts after Com are of much more value and merit before God
they were
made
at
some other time; and with
Introduction.
30 1
reason, for then the soul is united with Jesus Christ, according to what he himself has said: He that eateth My
flesh,
On
and drinkcth My his part our Lord,
blood, abideth in
at this
Me, and I in him. seems to be more moment,

1
disposed to distribute his graces. St. Teresa assures us that Jesus Christ after Communion places himself in our soul as upon a throne of grace, and he says to it:
What wilt thou that I should do to thee?* Dear soul, ask graces of me; I have expressly come to do thee favors; ask of me now what thou wishest of me, and thow wilt obtain it. In the same manner Father Balthasar Al
varez and all the mystical Doctors recommend that one should set a high value on the time that follows Com munion. The Venerable John d Avila, even during his
in
5.
missions, as is related in his prayer after Mass.
life,
spent at least two hours
A WORD
TO THOSE THAT ABSTAIN FROM SAYING MASS THROUGH HUMILITY.
Before coming to the Considerations, it seems fitting to add here the opinion expressed by a wise author in regard to those who through humility abstain from celebrating Mass. These priests say: I abstain from celebrating Mass often, because I know that I am unworthy of such
a privilege. The author answers them, that it is well to abstain from saying Mass out of humility, but that to do so is not the best act: the acts of humility procure hon
or to God, but it is a finite honor, which comes from us; while the honor that we render to him in celebrating Mass is an infinite honor, because it is given to God by a divine Person. When, therefore, we take care to pre
pare ourselves to celebrate Mass with such a devotion

as our weakness will permit us,
we procure much more
glory to
"
celebrating Mass than by abstaining from doing so through humility.

manet,
2
"
God by
Qui manducat meam carnem, et et ego in John, vi. 57. Mark, x. Quid tibi vis faciam
illo."
?"
bibit
meum
sanguinem,
in
me
51.
preparation for illass.
CONSIDERATIONS AND AFFECTIONS FOR EVERY DAY IN THE WEEK.

I.
For Sunday.
CONSIDERATION.
De
stercore erigens pauperem, ut collocet eum Ps. cxii. 7, 8.
cum
principibus populi
sui.
(Raising up the needy from the earth, and lifting up the poor out of the dunghill.
could not have made than he has done. For to you what greater dignity could he have raised you, than to make you his minister on earth for those things that be long to his greater glory ? He has allowed you to ascend
CONSIDER,
priest, that in this world greater
God
Son. In how order to make you a priest Out of innumerable creatures whom he might have made, he has chosen you, and has placed you in the world. Again, from the midst of millions of infidels
the altar, to sacrifice thereon his
own
many ways
!
has he not chosen you,
in
and heretics he has chosen to place you in the true Church: he has made you a Christian and a Catholic.
Moreover, out of so many millions of believers he has made you a priest. Ah if God should have honored but one man in the world with the priesthood, with the power of causing the Incarnate Word to descend upon this earth and of delivering souls from hell by absolving them from their sins, in what estimation would not such a priest be held
!
by
all?
offer to
God
and what thanksgivings would not ? What would he not do out

all
this priest of love for
him, in seeing himself chosen before
other
men
for
/.
For Sunday.
303
so great an honor? But consider here, O priest, that the number of other priests in no way diminishes
own
It
your
God expects every priest to belong entirely to himself. The Holy Scriptures call a priest homo Dei, that is, a man who be longs to God alone. The priests of the Old Law e*tended their hands over the victims to signify that they themselves offered their own lives in sacrifice, in the
same way as they sacrificed the lives of the animals: and so in like manner, when the priests of the New Law extend their hands over the oblata they likewise declare that they are bound to offer their lives and their entire selves to God, in union with the life of Jesus Christ, whom they offer in the Holy Sacrifice. Behold, then, you are now about to approach the altar, where by a few words you will call down the divine Word into your hands, and at the sound of your voice the substance of the bread and of the wine will be changed into the body and blood of Jesus Christ. You are going, moreover, to the altar as the ambassador of the human race, to intercede with God for the Church and for all mankind. Prepare yourself, then, by the
following affections.
AFFECTIONS.
dignity and your own obligations. is with reason, then, that Almighty
O my God it is in me indeed that the words of David have their proper fulfilment DC stercore erigens pau perem, ut collocet cum cum principibus populi sui. For see
!
:
how
devil
I,
a miserable sinner,
these
many
s feet,
who for my sins have deserved years to be imprisoned in hell beneath the
ail
abandoned by
and by Thee
is
my
beloved
Lord,
am now about
to celebrate, that
to offer
Thee
in sacrifice
Behold, in a few moments the King of Heaven, the Eternal Word, will at my word
the altar.
Thine own Son.
come down upon
He
will
come
into
my
304
hands, to be offered by me, and then to feed

his
me
with
I, who have so often priest I, who for a mere trifle, or upon Thee for a brief and empoisoned pleasure, have bartered Thy Ah! friendship and renounced Thy grace and Thy love.
!
own most holy flesh. God of my soul, I, a
turned
my back
Thou
how
ful
wert
able to choose
to be
and innocent souls

I
te,
me among Thy priest?
so
many
faith
Enlighten me,
faith:
beseech Thee,
noverim
me.
Lord; increase
my
Noverim
art,
Thou
who
wiliest to give
Make me know who Thyself to me this morn
Thee. I ing; and who I am, who am about to receive Thee, through the merits of Thy blood, cleanse my pray soul from its many stains before I ascend the altar. Pardon me, O my Jesus before Thou comest into my hands and into my breast. I have offended and dis pleased Thee, the Sovereign Good: I am sorry for this
!
with
1
all
my
soul.
Redeemer, that Thou art the Son of didst die for me, and that Thou hast God; that left Thyself in the most Holy Sacrament to be sacrificed by Thy priests, and to become our food. I hope of Thee, through Thy Passion and Thy prom ises, to love Thee always for the time to come, and to
believe,
my
Thou
possess
Thee
I
in
eternity.
love Thee,
my
dear
Re
I
deemer
love
Thee more than myself; and because
love Thee, I repent with my whole heart of all my offences against Thee, because by them I have offended
Thee who
I
I
art infinite goodness.*
my God; but I love Thee too little. wish to love Thee as much as a priest is would bound to love Thee. I desire to receive Thee with that
love Thee,
*
It
is
these four acts
well to repeat every day, immediately before celebrating, of faith, hope, love, and contrition; and this even
though the meditation be already made.
/.
For Sunday.
305
fove with which so
Inflame me,
many loving souls receive Thee. beseech Thee, with Thy love, and make
I
me
all
Thine own.
offer
Eternal Father,
Thee
this Sacrifice in
thanks
giving for all Thy benefits to mankind, especially for those conferred on the sacred humanity of Jesus Christ,
the most Blessed Virgin, on
all
my
guardian angel, and on
patron saints: and I beg of Thee, through the merits of Jesus Christ, holy perseverance, Thy love, and all those other graces that Jesus, Mary, and my holy
my
Advocates ask of Thee for me.

With regard to prayers for others, it will be well for the priest to recommend in the holy Alass those who are named in the following Memento :
MEMENTO OF THE
I.
LIVING.
Lord!
recommend
to
Thee the Sovereign Pon
and all grant them

tiff,
prelates, confessors, preachers, and priests: zeal and the spirit of their state, that they
may
II.
give themselves to the salvation of souls. My relatives, friends, and enemies; the dying
who
are on the point of leaving this world; and all the faith ful who are in Thy grace: give them, O Lord, persever ance and the fervor in Thy love.
III. All infidels, heretics, and sinners: give them light and strength, that they may all know and love Thee.
MEMENTO OF THE DEAD.

I.
recommend
to Thee,
Lord! the souls of
my
parents, benefactors, friends, and enemies; and of those who are in Purgatory through my fault. II. The souls of the priests, and especially of those
who
labored for souls.
The souls of those who were most devout to the Passion of Jesus Christ, to the most Holy Sacrament, and to the divine Mother; the souls who are the most
III.
20
306
forgotten; those who are suffering the most; and those who are nearest to the gate of Paradise.
Each Memento may be repeated every day made of recommending those
,*
at least the intention
may
be
here specified.
FORMA INTENTIONIS AD MISSAM CELEBRANDAM.
Ad laudem
memoriam
passionis,
et
gloriam
Sanctissimae
Trinitatis,
in
benedicti Salvatoris nostri Jesu Christi, vitae, mortis, et resurrecti onis, ac in operum et
meritorum suorum omniumque Sanctorum unionem; ad laudem quoque et exaltationem Beatissimae semper
ejus matris Mariae, coelestium Angelorum, Sanctorum atque Sanctarum, et signanter N. N. et aliorum devotorum meorum; offero, etiam cum ipsorum beatorum spirituum laudibus, Sanctorum omnium precibus et meritis, nunc et semper, hoc et omniaalia sacrificia, officia, orationes, et bona opera totius mundi, pro
Virginis
meis praesentibus et futuris animae et corporis necessitatibus; in auxilium et consolationem meam, et in remissionem omnium peccatorum meorum, quorum veram contritionem semper habeo et habere intendo, conor et cupio; omniumque vivorum et defunctorum
meorum parentum, fratrum, sororum, consanguineorum, amicorum, inimicorum, benefactorum in spiritualibus et

temporalibus, superiorum, subditorum, ac illorum, quibus fui gravamen, scandalum, et occasio peccandi; pro omni gradu Sanctae Catholicae Ecclesiae ac illius conservatione,
augmento
et
exaltatione;
christianorum
principum unione
summi
Pontificis
et concordia,*haeresum exstirpatione, salute, et animarum in purgatorio
existentium liberatione; pro conservatione et augmento omnium observantium religionum, pro conversione omnium infidelium nationum, pro mihi commissis et
commendatis.
Denique pro
illis
omnibus
vivis
atque
noster Jesus Christus et ejus Beatissima Mater et Virgo Maria sciunt et volunt
defunctis, pro quibus
Dominus
//.
For Monday.
307
debere orare: sic oro et obsecro, sic consecrare et intendo et propono, ac juxta intentionem Sanctae Catholicoe Ecclesiae et meorum Superiorum pro debito voluntatem. Ego N. minister, licet indignus. In nomine Patris et
sacrificare
Filii
me
et Spiritus Sancti.
crandi et
gentias.
Amen. Cum intentione luacquirendi omnes quascumque possum indul-
II.
For Monday.
CONSIDERATION.
Hoc
facite in
meam commemorationem.
this for a
Lttc. xxii. 19.
(Do
commemoration
of me.)
It is the opinion of sound theologians that by these words priests are bound, when celebrating Mass, to call And it to mind the Passion and death of Jesus Christ. seems the Apostle requires the name of those who com-
m u n icate
bibetis,
Quotiescumque manducabitis panem hunc et calicem mortem Domini annuntiabitis (i Cor. xi. 26). St. Thomas writes that for this very end the Redeemer has
:
left
us the most
Holy Sacrament, namely, that we might
ever
the blessings that he has obtained for us and the love he has shown in dying for us: Ut autem
remember
tanti beneficii jugis in nobis maneret memoria, Corpus suum in cibum et Sanguine in potum fidelibiis reliquit (Off. Ss. Sacr.
lect. 4).
And hence
the most holy Sacrament
is
called,
by the same holy Doctor, Passionis memorialf. Consider, therefore, O priest, that this most Holy Victim which you are about to sacrifice is that same
Lord who gave his blood and his life for you. But the Holy Mass is not only the memorial of the Sacrifice of the Cross, it is the very same Sacrifice; for he who offers In it, and the Victim offered, are the same, namely, the carnate Word. The manner alone is different. The
308
one was a sacrifice of blood, this is unbloody; in the one Jesus Christ really died, in the other he dies mystically: Una eademque hostia, sola offerendi ratione diversa ( Trident.
Sess. xxii. c. 2). Imagine, therefore, when you celebrate, that you are on Calvary, and that you are offering to God the blood and the life of his Son. And when you
communicate, imagine that you are drawing from the wounds of the Saviour his precious blood. Consider, moreover, that in every Mass the work of Redemption is renewed; so much so, that if Jesus Christ had not died once upon the Cross, the celebration of one Mass would procure for the world the very same blessings that we have received from the death of our Redeemer. Tantum valet (says St. John Chrysostom)
celebratio Misstz
all
quantum mors Chrisli in cruce. So that the merits of the Passion are applied to men by means of the Sacrifice of the altar, and more abundantly to the priests who offer it.
Hence St. Francis of Assisi (who considered himself unworthy of the priesthood, and therefore would never become a priest) exhorted priests to detach themselves from the things of the world, and to give themselves solely to the love and honor of their God, who had so greatly love and honored them; and he added that those priests were indeed exceedingly unhappy who, whilst they have Jesus so near to them on the altar,
cherish in their hearts an attachment for anything of this world: Videte sacerdotes are the saint s words) (these dignitatem vestram ; et sicut super omnes propter hoc myste-
rium honoravit vos Dominus,

ate.
ita ct vos diligite
eum, et honor-
Magna
infirmitas, qiiando
Jesum
sic
prcesentem habetis,
et
aliud in toto
mundo
curatts.
AFFECTIONS.
am unworthy to appear before Thee; but encouraged by Thy goodness, who has chosen me in
Lord!
I
1
John H.rold, Dt Sand.
s.
48.
//.
spite of
For Monday.
309
my
morning
then,
sins
to offer
unworthiness to be Thy priest, I come this unto Thee Thy Son. I offer Thee,
God! the spotless Lamb, in satisfaction for and for those of all mankind. my Ecce Agnus Dei. Here is the Lamb Thou didst behold one day sacrificed for Thy glory and for our salvation upon the altar of the Cross. For the love of this Vic tim, so dear to Thee, apply his merits to my soul, and pardon me all the offences, great and small, that I have committed against Thee. I grieve with my whole heart
having offended Thee, the Infinite Goodness. Jesus, come and wash away in Thy blood all my stains, ere I receive Thee this morning. Domine, -non sum digmis, lit intrcs sub tectum meum; sed tanturn die 1 crbo, ct sanabitur anima mca. I am not worthy
for
O my
And Thou, my
to receive
Thee; but Thou,
able with one

heal me.
word
to heal all
heavenly physician, art my wounds. Come and
Erravi sicut or is qua pcriit. I am that sheep who have wilfully chosen to damn myself, by flying away from Thee, my Redeemer; but Thou art the good shepherd, who hast given Thy life to save me. Qiiare servum tuum, Seek me, O my Jesus; quia mandata tua -non sum oblitus. do not abandon me. Seek me, and bind me on Thy
shoulders, for I firmly purpose to serve and love as much as I am able.
Thee
Thou has said, Oves mcce vocem me am audiunt, et non rapid cas quisquc de manu mca. Thou art calling me to love Thee: behold, I leave all and come to Thee, my
Life.
all
I
desire to obey
this
Thee
in all things.
renounce
to be
the pleasures of the world, since
Thou
dost deign to
give
food.
I
me
morning Thy most holy
flesh
my
love Thee,
O my
Thee,
sire to receive
in
Jesus, above every good; and I de order to love Thee more. Thou
I
givest Thyself wholly to me;
give myself
all to
Thee.

shalt be always
Thou
love.
my
all,
my
only good,
my
only
Mary, my Mother, obtain for me a portion of that humility and fervor with which thou didst receive Jesus in thy Holy Communions.
III.
For Tuesday.
CONSIDERATION.
Hie
est Filius
meus
is
dilectus, in
quo mihi benc complacui.
Matt.
xvii.
5.
(This
ray beloved Son, in
whom
am
well pleased).
but
Old Law, men honored God by many sacrifices; New, God is more honored by one single Mass than by all the old sacrifices, for these were but the shadow and type of our Sacrifice of the altar. In the Holy Mass, God is honored as much as he de serves to be honored, since the same infinite honor is paid to him again that Jesus Christ paid to him when he sacrificed himself upon the Cross. One single Mass gives more honor to God than have given to him, or will give him all the prayers and penances of the saints,
In the
in
the
the labors of the apostles, all the torments of the mar tyrs and all the burning love of the seraphim and of the divine Mother. Now, it is this honor, priest,
which God desires

It is
morning from you. also just that God should be thanked for all the
to receive this
immense
blessings which, in his infinite goodness, he has conferred upon us. But what fitting thanksgiving can we miserable creatures offer to him ? If the Lord had only but once shown us one single mark of affection, even then he would deserve an infinite thanksgiving
from
inasmuch as that affection is the gift and favor God. But see he has given us a way of not remaining overwhelmed with confusion in the midst of such obligations, and of thanking him worthily. And
us,
of an infinite
///.
For Tuesday.
1 1
how? By offering to him Jesus in the Mass. way God is fully thanked and satisfied.
In this
This great Victim which is offered to him is his own very Son, in whom he finds his delight. The sacrifice is of the life of a God, who in the Consecration and in
the
was
bus
Communion in this way
It is sacrificed by a mystical death. that David thanked God for all the
graces he had received: Quid retribuam Domino pro omni qua retribuit mihil calicem salutaris acdpiam (Ps. cxv. And so Jesus himself thanked his divine Father 13).
for all the blessings conferred
upon mankind: Et
accepto
calice gratias egit et dixit
Accipite, et dividite interyos
(Luke,
xxii. 17).
AFFECTIONS.
my God and my
me
to
Creator,
how
couldst
Thou choose
honor Thee by means of the Sacrifice of Thy Son, when in past times I have so dishonored Thee by the Instead of punishing me insults I have offered Thee? in hell, Thou hast honored me in making me a priest and the minister of Thy glory. Since, then, Thou dost deign and art pleased to re ceive this great Sacrifice from my hands, I unite my poor heart to the Heart of Jesus Christ, and in his name
I
offer
it
to Thee, in
acknowledgment
of
Thy supreme
dominion.
Thy infinite majesty adored May the honor that I pay Thee this morning, in sacrificing to Thee Thy Son, make amends for all the dishonor that men have shown and
Would
that
I
could see
and loved by
all
men!
show Thee by
1
their sins!
intend at the same time to thank Thee by this Mass for all the blessings conferred upon the world, and
especially on me a miserable sinner, for my ingratitude to be abandoned
who have deserved

by Thee;
for
I
have
gone on multiplying
to increase
my
sins,
and Thou
I
hast continued
Thy
graces to me.
thank Thee,
infinite
312

I
Goodness; rather
for me.
will say, Jesus Christ
thanks Thee
Enlighten me, I beseech Thee, O Lord, this morning, through the merits of Jesus Christ; inflame me with Thy love, and detach me from the earth: do not allow
me any
love.
I
heart.
longer to resist so many winning arts of Thy love Thee, O Sovereign Good, with all my I desire to leave all, in order to please Thee. O
God, worthy of infinite love, make known to me, I pray Thee, more and more the greatness of Thy goodness, so that I may become evermore enamoured of Thee, and may labor to please Thee in all things without reserve. Thou hast shown Thyself enamoured of my soul, and
shall
I
be able to love any but Thee?

I
No,
I
my
Lord;
love
henceforward
will live for
Thee alone:
all
will
Thee
only,
who indeed
deservest
my love. O
Eternal
Father, I hope in the blood of Jesus Christ that Thou by Thy grace wilt carry this my desire into effect. Thou hast shown me so many favors when I was flying away from Thee; much more then am I bound to hope from Thee, now that I seek and desire nought but Thy love.
Mary,
I
whom
receive
my Mother, who carried am going this morning

IV.
in thy
bosom
that
him with humility and
to receive, help love.
God me to
For Wednesday.
CONSIDERATION.
Ipse est propitiatio pro peccatis nostris.
i
John,
ii. 2.
(He
is
the propitiation for our sins.)
Consider that the punishment due to sins
is
remitted
by the
Sacrifice of the altar, and immense benefits are obtained in favor of sinners. Unhappy should we be
were there not this great Sacrifice to withhold the divine justice from inflicting those just chastisements that our
sins deserve.
It is
certain that all the victims of the
Old
IV. For Wednesday.
313
Law
were not able to appease the indignation of
God
against sinners. Numquid placari potcst Dominus in millibus arictum? (Mich. vi. Even had the lives of all 7.)
all angels been sacrificed, the divine justice would not have been worthily satisfied for one single sin committed by a creature against its Creator. Jesus Christ alone was able to make satisfaction for our sins.
men and
Ipsc est propitiatio
pro peccatis
nostris.
And
for this
end
the eternal Father sent
coming mortal man

this sacrifice
into the world, that by be he might appease for sinners. And
him
by offering and merits of Jesus Christ, for the sake of which the Lord is moved to grant to sinners light and strength, and then the pardon of their sins: Hac oblatione placatus Dominus, gratiam ct donum pen niten
is renewed in every Mass that is celebrated. Consider, therefore, O priest, your great office, to be the mediator between God and sinners,
upon the
altar the life
tice c once dens,
crimina
2).
et peccata
etiam ingentia dimittit
Trid.
powerfully does the voice of the innocent blood of the Redeemer cry out for pity on us, than did the blood of Abel cry out for vengeance against Cain! Accessistis ad Mediatorem Jcsiun, ct sanguinis aspcrsionem melius loquentem quam Abel
(Hcb.
xii. 22.)
Scss. xxii.
c.
Oh,
how much more
AFFECTIONS.
art indignant against sinners, and with too great reason; for they repay Thee with in gratitude for all that great love Thou hast shown them.
great God, Thou
But if the sins of the world are great, greater is the offering and the gift which this morning I am about to
present to Thee:
15).
I
Non
sicut dclictum, ita ct
offer to
Thee
this
morning the
Sacrifice of
donum (Rom. v. Thine
own
who
may this Victim, so dear to Thee, appease Thee, and move Thee to have pity on all poor sinners,
either know Thee not, or if they know Thee, will not love Thee, and live deprived of Thy grace. Give
Son:
Preparation for
11 lass.
them
I
light and strength to come out of the miserable state in which they are blindly living.
pray to Thee for all, but especially for myself who have been favored by Thee more highly than others, and who have been more ungrateful than others in offending and despising Thee. For the love of Jesus Christ, pardon me, O my God! all my sins, mortal and venial: all acts of impatience, my untruths, my intem
perance, the distractions and negligences at Mass, in my Office, and in prayer. I repent of them all, because they have offended Thee, the infinite Goodness, who dost deserve from all men, but especially from me, a
priest, infinite love. I love Thee, infinite
things;
and
Goodness; I love Thee above all promise Thee to be willing to die rather
than wilfully to give Thee the slightest displeasure. Ah, rny Jesus, Thy death, Thy blood, are my hope. By Thy merits I ask of Thee and I hope for the grace to be faithful to Thee, and to love Thee with all my heart, and to love none but Thee. Most holy Mary, may thy
assistance
accompany me now
God.
that
go
to offer this
great Sacrifice to
For Thursday.
CONSIDERATION.
In omnibus divites facti estis in
(In all things
illo.
i
Cor.
i.
5.
you are made
rich in
Him.)
Consider that by means of the Holy Mass Almighty

hears more quickly the prayers of his priests. God indeed at all times, as soon as he is asked through the merits of Jesus Christ, dispenses his graces; but St. John Chrysostom says that during the Holy Mass he
God
dispenses them more abundantly at the prayers of the priest, because it is then that these prayers have greater weight, from* being united to the prayers of Jesus him-
V.
For Thursday.
315
who offers himself in order to obtain graces for us. According to the Council of Trent, the time of the celebration of Mass is precisely that time in which the
self,
who
is
the chief priest, and
this Sacrifice in
is on the throne of grace, to which we are exhorted the Apostle to have recourse, that we may obtain by the Divine mercy and find grace: Adeamus ergo cum
Lord
fiducia
ad thro mini graliic, ut miscricordiain conscquamur, ct gratiam inveniamus in auxilio opportune (Hcb. iv. 16). 2 St. John Chrysostom says that the angels also wait
Mass to intercede with greater efficacy our favor; and he adds, that what is not obtained during Mass is with difficulty obtained at any other
for the time of
in
time.
Oh, what treasures of graces may a priest obtain for if he beseeches the Lord with con fidence when he celebrates at the altar! The Venerable Father Antony de Colellis said: When I am celebrating and hold in my hands my Jesus Christ, I obtain of him whatever I desire." In a word, St. Paul declares that in Jesus Christ we obtain all riches and every grace, if we ask the Father for them through his merits: In omnibus diritcs facti estis
himself and others
"
in illo; ita ut nihil vobis dcsit in ulla gratia (i Cor.
i.
5, 7).
But
his
this
is
especially the case
Almighty God
own
Son.
the priest honors and propitiates him by the sacrifice of And if the Father precisely by means of
in the
when
the
Mass gives us
most Holy Sacrament
this
same
can he, having given us his Son, deny us any other grace ? Quomodo -non ctiam cum illo omnia nobis donavit? (Rom. viii. 32.)
sacrificed to him,
AFFECTIONS.
Son who has been
how
O
have
miserable being that

I
1
have been!
how many
graces
lost,
O my
cap.
Sess. xxii.
ii.
God, from having neglected to ask 2 De incomfr. Dei nat. horn. 3.
Thee for them in the Masses that I have celebrated! But since Thou now givest me light, I will no longer
be negligent in this respect. I unite, then, O eternal Father, my prayers with those of Jesus Christ; and for the love of this Thy Son, whom this morning I am going to sacrifice to Thee, I pray Thee, in the first place, to of which I repent grant me pardon for all my sins, with my whole heart: and then make me know how in
finitely
Thou art deserving of being loved, and the im mense obligation I am under of loving Thee for Thy goodness and the love Thou hast borne me: and give me strength to detach myself from all earthly affections, and to occupy my heart in the love of Thee alone, the sovereign Good, who hast loved me so much. I pray Thee also to enlighten those who know Thee Give not, and who are living deprived of Thy grace. to all the gift of Thy Give to all the gift of Thy grace. holy fear. O infinite love of my God, make Thyself known, make Thyself loved. And do Thou, my dear Saviour, make me wholly Thine before I die, and do not allow me to be ever again separated from Thee. Ah, my Jesus, as long as I do not wish to lose Thee I live I am in this danger.
more.
turn
Beg of him to bind me my ever more closely- to Thyself, who hast in so many ways obliged me to love Thee. My Jesus, Thou art my love and my hope. Grant that every time I behold Thee on the altar I may say to Thee with my whole heart that which St. Philip Neri said when he saw Thee in the
Behold my love, behold my most Holy Sacrament behold all my love." Most Holy Mary, do thou love, Make me by thy in I am a priest. also pray for me. tercession that which a priest ought to be, all for Jesus
"
Beg
of Thy Father to back on Thee again.
let
me
die sooner than to
Christ
VI.
For Friday.
VI.
For Friday.
CONSIDERATION.
Accipite et comedite
hoc est corpus meuin- Matt. xxvi. (Take ye, and eat: This is My body.)
;
26.
Consider that a priest who says Mass with devotion in a special manner sanctified by it; for in the Mass he is admitted to an audience with the divine Majesty, and he converses familiarly with the Incarnate Word: it is then that he holds him in his hands, and speaks to him confidentially, without ceremony and without
is
attendants.
Moreover, it is then that he is allowed to feed himself with his own hands on the most holy flesh of Jesus Christ, and to drink his blood; since it was to priests
especially that the hoc est corpus meum.
Redeemer
said: Accipite ct comedite;
The holy Communion is given also to lay persons, but they are not allowed to take the most holy Sacra
ment themselves, and
to
communicate whenever they
please: they are obliged to receive Communion from the hands of the priest, and when the priest is pleased to give it to them; but the Christ priest can take
Jesus
and communicate himself when he pleases. Our Lord when speaking of the Sacraments, and
especially of the Eucharist, forbade his priests to give it to sinners: Nolite dare sanctum canibus, neque ponatis margar-itis vestras ante porcos (Matt. vii. 6) Margaritas vestras: by pearls are signified the consecrated particles but
.
observe the word vestras: this shows that the Sacrament

of the Altar
is, as it were, the property of the priest; for the priest takes it out of the tabernacle when he pleases, carries it where he likes; he feeds himself on it when he wills, and gives it to whom he wills. In a
word, the priest holds the keys of
all
the divine treas-
318
tires,
Preparation for Mass,

to
them when he likes; for as St. John most Holy Sacrament there is Chrysostom whole treasure of the goodness of God: Dicendo the Eucharistiam, omnem benignitatis Dei thcsauruin apcrio. So that it seems when the priest celebrates he makes
make use
of
says, in the
himself in a certain
way
toto
the master of Jesus in the
Blessed Sacrament:
De
Deo
dives
est.
Jesus Christ, then, belongs wholly to priests: but how many priests are there who belong wholly to Jesus
Christ?
God! the greater number of them, how do they love their Saviour who has so loved and exalted them? O God, how many poor country people are there, poor peasants, who love Jesus Christ more than so many priests Alas, what suffering for a priest who
is
damned, when
in hell
he shall find himself forever at
a distance and separated from Jesus Christ, who on this earth was so near to him, and belonged entirely to him!
AFFECTIONS.
O my dear Jesus, Thou didst make Thyself a Victim on the Cross that Thou mightest be sacrificed by me upon the altar, and mightest fill me with Thy divine
blood.
In short, in
all
making me Thy
priest,
Thou
hast
made Thyself
mine; Thou hast given Thyself entirely to me; so that I can take Thee when I will, and feed myself on Thee when I will. My beloved Redeemer, increase my faith; make me know who Thou art, when I hold Thee hidden in the Sacrament in my hands; when Thou art close to me on
the altar;
when
place
approach
my
lips to
not burn with love
Thy body in my mouth, and Thy blood. How is it that I do in thinking of Thee who art my
God, and who art pleased to be treated with such famil iarity by me, as even to become my meat and drink ? Thou wert not satisfied in giving all Thy blood and Thy life upon the Cross for love of me: it is Thy will that I
VII.
For Saturday.
319
should drink this very blood, in order to unite myself to become one with Thee. Ipsa re nos suiim efficit cor pus, says St. John Chrysostom. Enlighten me, I beseech Thee, O my God, and help me to be no longer ungrateful to Thine exceeding love. Detach me from the earth. Grant that I may no longer put any obstacles to the abundance of graces which Thou dost dispense to those who receive Thee with
and
love in holy
died for
offer to
me and
Communion. I love Thee, my Jesus, who hast become my food. Eternal Father,
by the merits of Jesus Christ, whom I am about to Thee this morning, give me all those graces which I require in order to be wholly Thine. And do thou, most holy Mary, pray to Jesus for me.
VII.
For Saturday.
CONSIDERATION.
Festinans descende; quia hodie in
domo
tua oportet
me
manere.
in
Luc. xix.
5.
(Make haste and come down,
for this
day
must abide
thy house.)
Imagine that Jesus Christ says to you this morning those very words which he once addressed to Zaccheus: Be quick, come to the altar; for I desire this day to enter into the house of your soul, to preserve its life, to heal its wounds, to inflame it with All this
"
My
love,"
bread that the soul: Panis quern ego dabo, caro mca cst pro mundi vita (John, vi. 52). It is the medicine that frees and preserves us from sins. Antldotiim libereIt is this
is
done by the divine Sacrament.

life to
gives
mur a
quo
culpis quotidianis, ct a pcccatis mortalibus prccservemur It is the fire that inflames the (Trid. Sess. xiii. c. 2).
soul with holy love, so that
we
all (as St.
tom
John Chrysos
says),
if
only we place no obstacle, should leave the

Ant. horn. 60.
altar flam mam spir antes, tcrribiles effecti diabolo?

1
Ad pop.
Ad pop.
Ant. horn. 61.
320
But,
God, how is it that so many priests who every morning feed on this heavenly bread, instead of burning with divine love, are seen to be always more attached to the world, and go always to the altar with the very same wilful venial sins? All proceeds from this, that they go to say Mass without the intention
O my
and the desire

motives, or
of becoming saints, or else for interested by way of routine. And therefore they always commit the same faults; and so they approach their death, and go to give an account to Jesus Christ of the lukewarm and disorderly way in which their whole priestly life was passed.
if you are one of these, consider that this bread will not help you to become a saint, but heavenly will, through your own fault, make }ou more guilty be Amend your life; consider fore the divine tribunal. Consider those attachments and that death is nigh. those faults that hinder your progress in the divine Remember that you are love, and do away with them. a priest; remember that God has chosen you for his favorite, and that he could not have made you greater.
priest!
AFFECTIONS.
O God
morning
of infinite majesty,
to
Thou
wiliest to
come
this
Thou
tuam
ceive
lodge in my soul; but those houses in which art pleased to dwell ought to be holy: Domum
so imperfect
decct sanctitudo,
who am
meum.
Thee?
Domine (Ps. xcii. 5). How shall I, and so full of faults, be able to re Domine, non sum dignus ut intrcs sub tectum
Ah, my Redeemer, if I had now to appear before Thy judgment-seat, what good account could I render Thee of so many Masses said, and of the years during which I have been a priest? Wait, O Lord, do not judge me For pity s sake, yet: Non intres in judicium cum servo tuo.
wait for
me
yet a
little
while: Dimitte me, ut plangam
VII.
For Saturday.
321
pauliilum dolorem meum, antequam vadam, et non revertar. Prolong my life still a while, that I may weep over the
ingratitude with which I have treated Thee, up to the present time. Thou hast made
so
O my
me
Jesus,
a priest;
but what kind of priestly life have I hitherto led ? With many Masses and Communions, I ought to have be come all on fire with Thy love, all pure and holy. Thou hast not failed on Thy part; the failure has been through
my own
in
fault,
and because
of the obstacles
have thrown
the
way
of
Thy
grace.
My
life
has not honored
no, but has dishonored Thee in the sight of heaven and earth. Thou hast snatched me out of the world, and I have loved the world more than worldlings themselves. Have mercy on me, O my God! Do not
Thee
abandon me, for I desire to amend my life. I repent with my whole heart of all the displeasure I have given Thee. I will begin to love Thee truly; I will begin this very morning, on which I am again about to receive
Thee.
love Thee, O God of my soul; I love Thee, my Saviour, who, in order to save me, and to make me Thy priest, didst give Thy life: Domine, non sum dignus ut intres sub tectum meum,scdtantum dicverbo et sanabitur anima mca. Pardon me, O my Jesus, and heal me. Detach
I
me from the world, and bind me closely to Thyself; make me live as a priest, Thou who hast made me a priest. Thy merits, my dear Redeemer, are my hope.
Eternal
Christ,
Most
Father, this morning I offer to Thee Jesus that Thou mayest make me all Thine own. holy Mary, pray to Jesus for me.
21
l)ank0gitring after ôlji
iHass
for
ct)er
ftlaji
in
tljc
AFFECTIONS FOR EACH DAY OF THE WEEK.

I.
For Sunday.
dear Jesus, my Redeemer and my God! before celebrating I adored Thee in heaven, considering Thee in Thy glory enthroned at the right hand of Thy eternal Father: now I adore Thee hidden within my breast
MY
under the humble appearances of bread and wine, and thus made the meat and drink of my soul. Welcome, my Lord, to my soul. I thank Thee with my whole heart: would that I could thank Thee as Thou dese rvest! But what fitting thanksgiving could a poor peasant offer who should behold his king enter into his cabin to visit him ? he could but cast himself at his feet, and remain there prostrate in silence, in astonish ment, and in thankfulness for this condescension. I
cast myself, therefore, at
O my
Jesus, and
I
misery.
Thy feet, O my divine King, adore Thee from the depths of my unite my adoration to that which the Most
I
Holy Mary Thee

Ah,
offered
her most sacred
Thee when she received Thee womb: and would that I could also
in
into
love
as she loved Thee!
my Redeemer,
obedience to
my
words, Thou
morning come down from heaven into my hands; and I, how often by disobeying Thy command ments have I ungratefully turned my back upon Thee, and have renounced Thy grace and Thy love! My Jesus, I hope that now at this moment Thou hast for given me; but if through my fault Thou hast not yet pardoned me, pardon me this morning; for I repent
hast this
/.
For Sunday.
323
with
whole heart of having offended Thee, O In finite Goodness. my Jesus, would that I had always loved Thee! At least from the day on which I said my first Mass I Thou hast should have burned with love for Thee. midst of so many millions of men chosen me from the to be Thy priest, Thy favorite: what couldst Thou have done more to make Thyself beloved by me ? But I thank Thee, my love, that Thou givest me time to do I wish to love Thee with that which I have not done.
my
all*
my
heart.
No,
will
not cherish in
my
heart any
affection save for Thee,

to love Thee.
who
hast so greatly obliged
me
Deus meus
ct
oinnia.
O my
my
:
God, what are
riches,
honors, the pleasures of the world!
Thou
art
my
All.
Thou
I
shalt be henceforth
only good,
my
only love.
will say to
divitcs,
Thee with
St.
suas
cst.
regna sua rcges
Paulinus, Sibi habcant divitias mihi Christus gloria et regnum
Let the kings and rich ones of this world delight indeed in their kingdoms and in their riches; Thou alone, O my Jesus, shalt be my treasurer and my king
dom.
Eternal Father, for the love of that Son whom I have this morning sacrificed to Thee and received into my
heart, give me holy perseverance in Thy grace and I recommend to Thee again all gift of Thy holy love. and enemies. I recommend to relatives, friends,
the
my
1
Thee the souls

after Mass.
in
Purgatory, and
all
poor sinners.
This prayer (Eternal Father, etc.) should be repeated everyday It will also be well to recite each day the following In vocations, Aninia Christi, etc., and repeat three times with particular
fervor the verse,
Ne pernrittas me
scparari a
tc.
They
are enriched
(Note by the author.) Above, on page 286, the Invocations of St. Ignatius are given as they are in the Raccolia; we, however, give them here as St. Alphonsus quotes them in his at the end. opuscule, with the other prayers that he adds
with
many
indulgences.
324
Thanksgiving after Mass.
Most Holy Mary, my Mother, do thou obtain for holy perseverance and the love of Jesus Christ.
INVOCATIONS.
me
Anima
Christi sanctissima, sanctifica me Corpus Christi sacratissimum, custodi me
Sanguis Christi pretiosissime, inebria me lateris Christi purissima, lava me. Passio Christi amarissima, conforta me. O bone Jesu! exaudi me: Intra vulnera tua absconde me.
Aqua
Ne Ab
permittas me separari a te. hoste maligno defende me.
In hora mortis meae voca me. Et jube me venire ad te.
Ut cum
Per
Sanctis et Angelis tuis collaudem
te.
infinita saecula saeculorum..
Amen.
VARIOUS PRAYERS.
I.
PRECATIUNCULA SACERDOTIBUS QlTOTIDIE LEGENDA, UT IN DlES DEO FERVENTIUS DESERVIANT.

J
tua, omnipotens Deus, ut, qui officium sacerdotale suscepimus, digne ac devote tibi in omni puritate et conscientia bona famulari valeamus;
et
si
ADJUVET nos gratia
non possumus
in tanta
innocentia
vitae
conversari
ut debemus, concede nobis tamen, digne flere mala, quae gessimus, et, in spiritu humilitatis ac bonce voluntatis proposito tibi ferventius de caetero deservire.
2.
AD
BEATISSIMAM VIRGINEM MARIAM PRECATIO.
serenissima et inclyta Virgo Maria, Mater Domini nostri Jesu Christi, Regina cceli et terrse, quae eumdem
Creatorem omnium creaturarum in tuo sancto utero fuisti portare, cujus idem veracissimum corpus et sanguinem ego indignus sumere praesumpsi! rogo te,
digna
Thomas
ci
Ktmtis, Imit.
C/ir.
1.
iv. c.
ir.
/.
For Sunday.
325
per virginalem humilitatem tuam et per passionem et mortem ejusdem Filii tui, lit apud ipsum pro me misero peccatore intercedere digneris: ut quidquid in hoc
irreverenter, ignoranter, neglivel incaute commisi, aut etiam omisi, tuis sancgenter, tissimis precious mihi dignetur indulgere. Amen.
3.
sacrosancto Sacrificio
AD VULNERA
CHRISTI ORATIO.
Rogo te, Domine Jesu, per ilia salutifera vulnera tua, qua; passus es in cruce pro salute nostra, ex quibus
emanavit ille pretiosus sanguis, quo sumus redempti, vulnera hanc animam meam peccatricem, pro qua etiam mori dignatus es; vulnera earn igneo et potentissimo
telo tuae nimise charitatis.
tui amoris, ut dicat tibi
Confige cor
meum
jaculo
vul-
anima mea: Charitate tua
nerata sum, ita ut ex ipso vulnere amoris tui uberrimae

fluant lacrymae die ac nocte.
obsecro, hanc durissimam
mentem meam
regnas Deus,
Percute, Domine, percute, pia et valida
cuspide dilectionis
tenti virtute.
tuae, et altius
ad intima penetra poin saecula saecu-
lorum.
4.
Oui Amen.
vivis et
SALUTATIONES AD OMNIA MEMBRA CHRISTI ET
sui irsius
AD
EUM COMMENDATIO.
Salve, tremendum cunctis potestatibus Caput Domini nostri Jesu Christi, Salvatoris nostri, pro nobis coronaturn et arundine percussum! Salve, pretiosissima Sal vatoris nostri Jesu Christi Facies, pro nobis sputis et
alapis caesa! Salvete, benignissimi Domini Jesu Christi, Salvatoris nostri, Oculi, pro nobis lacrymis perfusi! Salve, mellinuum Os, guttuque suavissimum Domini nostri Jesu Christi, pro nobis felle et aceto potatum!
Salvete, Aures nobilissimae Domini Jesu Christi, Sal vatoris nostri, pro nobis contumeliis et opprobriis affectae!
Salve,
Collum humile Jesu
Christi,
colaphyzatum, Dorsumque
sanctissimum,
pro pro
nobis nobis
326
Tha n ksgiving after Mass.
Salvete, venerabiles Domini nostri Jesu flagellatum! Christi Manus et Brachia, pro nobis in cruce extensa!
Salve, Pectus mitissimum Domini nostri Jesu Christi, Salvatoris nostri, pro nobis in passione conturbatum!
Salve, Latus gloriosum
Domini
nostri Jesu Christi, pro
nobis lancea militis

Christi,
perforatum!
nostri,
Salvatoris
Salvete, Domini Jesu sacra- misericordiae Genua, Salvete,
pro nobis in orationibus flexa!

Christi, Salvatoris
clavis affixi!
Domini Jesu
nostri, Pedes adorandi, pro nobis Salve, totum Corpus Jesu Christi, pro
nobis in cruce suspensum, vulneratum,
mortuum
et
Salve, Sanguis pretiosissime, de corpore sepultum! Jesu Christi, Salvatoris nostri pro nobis effusus! Salve, sanctissima Domini nostri Jesu Christi Anima, in cruce
pro nobis in manus Patris comirendata!

quotidie
factores
eadem commendatione- tibi commendo hodie et animam meam, vitam ineam, cor et corpus omnes sensus et actus meos, omnes amicos, benemeum,
In
et
consanguineos meos, animas parentum, fratrum, sororum, et omnium amicorum, ac inimicorum meorum: tit nos protcgere, liberare et defendere digneris ab omnibus insidiis inimicorum nostrorum, visibilium et invisibilium, nunc et in perpetuum. Amen.
II.
For Monday.
infinite
Goodness!
infinite
Love!
A God
has
given himself wholly to me, and has made himself all mine! Unite, O my soul, all thy affections and bind thyself to thy Lord, who has come on purpose to unite
himself to thee and to be loved by thee. My dear Redeemer, I embrace Thee; my treasure, my I bind myself to Thee; do not Thou disdain me.
"life,
Miserable being that I am, hitherto I have driven Thee from my soul, and have separated myself from Thee. But for the future I will rather lose my life a thousand
II.
For Monday.
327
times than lose Thee,
Lord,
I
my sovereign Good. Forget, O my many offences against Thee, and pardon me. repent with my whole soul; would that I could die
!
with grief But notwithstanding my offences, I feel that Thou art bidding me to love Thee: Diliges Dominum Deum tnum ex toto corde. Ah, my Lord, who am I, that Thou dost But if this indeed so greatly desire to be loved by me ? be Thy desire, I wish to please Thee. Thou didst die I for me, Thou hast given Thy flesh to be my food.
leave all; I bid farewell to all; and I embrace Thee, my beloved Saviour: Quis me separabit a caritate Christi? My beloved Redeemer, and whom shall I desire to love, if I love not Thee, who art infinite Beauty, infinite Goodness, worthy of infinite love ? Quid mihi est in coelo? Deus cordis met, et pars et a te quid volui super terr am ? mea Deus in ceternum. Yes, my God, where can I find in heaven or on earth a good greater than Thyself, or one who has loved me more than Thou ? Adveniat regnum tuum. Take possession, I beseech
Thee,
I
my
give
it all
Jesus, this very morning, of my whole heart; to Thee. Do Thou possess it always and
from it every love that is not for Thee. Thee alone do I choose for my portion and my riches. Deus cordis met, et pars mea Deus in cetermtm. Suffer me to beg and to ask of Thee always with St. Ignatius Loyola, Amorem tui solum cum gratia tua mihi dones, et Give me Thy love and Thy grace; that dives sum satis. is, grant that I may love Thee and be loved by Thee, and with this I am rich enough; I desire and ask Thee
entirely: banish
for
nothing more.
But Thou knowest
my
weakness,
Thou knowest my
past treachery; help me with Thy grace, and do not allow me ever again to separate myself from Thy holy
love:
Ne permittas me
and
separari a te. desire to repeat it always;
I say it to Thee now, and do Thou give me
328

it:
ne permittas
the grace to be able always to repeat me separari a te.
Ne permittas me,
Mary, most holy, my hope, do thou obtain for me from God these two graces holy perseverance and
holy love.
I
ask thee for nothing more.

III.
For Tuesday.
Ah,
Thee by
my Lord, how could I have so many times offended my sins, when I knew that sin so greatly dis my
sins drive
Pardon me, I beseech Thee, by the pleased Thee! merits of Thy Passion, and bind me by Thy love wholly
to Thyself: let not the stench of
Thee
from me. Make me, I pray Thee, know always more and more how great a good Thou art, the love Thou deservest, and the affection Thou hast borne me.
I
desire,
my
Jesus, to sacrifice myself entirely to Thee,
who didst sacrifice Thyself wholly for me. Thou by so many artifices hast bound me to Thyself; do not allow me ever again to disjoin myself from Thee. I love Thee, my God, and I will love Thee always. And now that I have known Thy love, how should I be able to live any longer at a distance from Thee and deprived of Thy
grace
I
?
thank Thee for having borne with me when I was not in Thy grace, and for now giving me time to love Thee. If I had died then, I could never have loved Thee more. But now that I am able to love Thee, I have the
will to
love Thee, my Jesus, as much as I am able I love desire to do everything to please Thee. Thee, infinite Goodness, I love Thee more than my self; and because I love Thee I give Thee my body,
and
my
soul,
and
me,
pose
of
my whole will. Do with me and O Lord, as Thou wilt: I accept
dis
all.
Enough, if Thou allowest me to love Thee always; Task Thee for nothing more. Give to those who wish for
I]/.
For Wednesday.
desire
329
and seek for and Thy holy
them the goods of this earth: I nought but perseverance in Thy

love.
grace,
O
Thy
eternal Father, trusting in the promise
made me by
Son, Amen, amen,
dico
vobis, si
in nomine meo, dabit vobis (Jo/in, xvi. 23),
quid petieritis Patrem I ask of Thee, in
the name of Jesus Christ, holy perseverance, and the grace to love Thee with my whole heart, and perfectly
to fulfil
henceforward Thy
will.
O my
Jesus,
Thou
hast sacrificed Thyself wholly for me, and hast given me Thyself, in order that I should give myself to Thee,
and
26).
sacrifice
my
entire will to Thee: for

fili
saying to me, Prccbe,

Behold,
sacrifice
mi, cor
I hear Thee tuum mihi (Prov. xxiii.
O
to
it all
Lord, behold my heart, my will; I give and to Thee. But Thou knowest how weak I
am: come
again my do not let
love
as
est,
my
will
assistance; suffer me not to take back from Thee, by sinning against Thee. No,
it be: make me love Thee always, make me Thee as much as a priest ought to love Thee: and Thy Son when dying was able to say, Consummatum
grant that I also at my death may be able to say, that from this day forward I have fulfilled Thy holy will. Grant that in all temptations and danger of offend
I
ing Thee,
may never
and
to
beg Thee
to assist
cease to have recourse to Thee, me by the merits of Jesus
Christ.
Mary, most holy, obtain for me this grace, to rec myself always in temptations to God and to thyself, who art all-powerful with God.
ommend
IV.
For Wednesday.
my Jesus, I see suffered for me, to put

Thee; and
I
Ah!
how much Thou hast done and me under the necessity of loving
have been so ungrateful to Thee!
How
330
Than ksgiving after Mass.

times, for the sake of
many
some miserable pleasure or
fancy, have I bartered away Thy grace, and have lost Thee, O God of my soul! I have been grateful enough to creatures; to Thee alone have I shown ingratitude. My dear God, pardon me: I am sorry; I grieve with my whole heart, and I hope for pardon from Thee, because Thou art infinite goodness. If Thou wert not infinite goodness, I should lose hope, and I should not even have the courage to ask Thee to have mercy on me. I thank Thee, my love, for not having sent me to hell, as I deserved; and for having borne with me so long a time. Ah, Thy patience with me, O my God, should alone suffice to fill me with love to Thee. And who in deed but Thou, who art a God of infinite mercy, would have borne with me? I see that Thou hast been follow ing me for so long, in order that I should love Thee. I will no longer resist Thy love: behold, I give myself up I have offended Thee enough; now I entirely to Thee. wish to love Thee. I love Thee, my sovereign Good; I
love Thee, infinite Goodness; I love Thee, my God, worthy of infinite love; and I desire to repeat, in time and in eternit)^ I love Thee, I love Thee. Alas, O God, how many years have I lost, in which I might have loved Thee and have gained an increase of Thy love; and I have spent them in offending Thee! But Thy blood, O my Jesus, is my hope. I hope it will
never be my lot again to cease to love Thee. I know not how long I have still to live; but the years that re main to me, be they few or many, I consecrate entirely For this end Thou hast waited for me until to Thee. now. Yes, my beloved Lord, I wish to please Thee; I wish to love Thee always, and to love Thee alone.
What
all.
God, Thou alone,
are pleasures, riches, honors? Thou alone, art and shalt be always, my love,
I
my my
But
can do nothing except
Thou
helpest
me by Thy
V.
For TJmrsday.
331
grace. Wound, I beseech Thee, my heart; inflame it wholly with Thy holy love, and bind it entirely to Thy self; but so bind it that it can never separate itself again from Thee. Thou hast promised to love those who love Thee: Ego diligentes me diligo (Prov. viii. Now I love Thee: forgive my boldness, love me in 17). re turn, and do not allow me to do anything that would force Thee to cease to love me: Qui non diligit, manct in mortc (i John, iii. Deliver me from this 14). death, to remain deprived of the power of loving Thee. Make me love Thee always, in order that Thou mayest be always able to love me: and thus may our love be ever lasting, and may no breach occur between me and Thee Grant it, O eternal Father, for the love of Jesus Christ. Grant it, my Jesus, by Thy merits: through them I hope to love Thee always, and to be always loved by Thee Mary, Mother of God and my Mother, do thou also pray to Jesus for me.
V.
For Thursday.
O God
who
who now
times pardoned me, and I, notwithstanding the graces and lights that Thou hast given me, have begun again to offend Thee. Others have sinned in the midst of darkness, I in the midst of light: but listen to this Thy Son, whom I have this morning sacrificed to
of infinite Majesty, behold at Thy feet a traitor has so often offended Thee. Thou hast so many
Thee, and
for the
is
reposing within
I
Thee mercy and pardon for me.

love of Jesus Christ; for
my
breast.
He
is
asking of
Pardon me
repent with my whole heart of having offended Thee, the infinite Goodness. know that, for the love of Jesus Christ, Thou art pleased to make peace with sinners: Complacmt per eum rcconcihare omma in ipsum (Coloss. \. 20). For the love then, of Jesus Christ, be reconciled also to me: Nc brop>
332
jicias
as
me a facie tua : Drive me not away from Thy face, should have deserved; pardon me, and change my Do so at least for heart: Cor mundum crea in me, Deus.
I
Thine honor
priest,
sake, since
Thou
office
hast
it
made me Thy
to sacrifice to
Thy
I
minister,
whose
is
Thee Thine own Son.
Make me
live as a priest.
Con
Thy holy love, and sume, pray Thee, within me, all earthly affections. Grant that destroy henceforth I may be grateful for the many graces Thou hast bestowed on me, and for the exceeding love Thou If in past tim-e I have despised Thy hast borne me. now I value it more than all the kingdoms friendship,
in the flames of
all
of the world, and I prefer that which pleases Thee to the riches and pleasures of heaven and earth.
O my
me from
live for
Father, for the love of Jesus Christ, detach

all
things.
It
is
Thy
will that
Thy
priests
should be wholly separated from the world, in order to

alone, and for the things of Thy glory: mihi Saulum et Barnabam in opus ad quod assumpsi Segregate
Thee
eos (Acts, xiii. 2).

I
resolve to do
it;
The same I know is Thy will for me. but do Thou help me with Thy grace.
Give
Draw me wholly to Thyself.

in difficulties
me
patience and res
ignation the spirit of mortifying myself for the spirit of true humility, that I
and
in contradictions.
Thy love. may even
Give me Give me
rejoice in
being considered vile and full of faults: Doce me facere voluntatem tuam : Teach me to do Thy will, and then tell me what Thou wiliest of me, for I will do all. Allow,
O my God, a sinner to love Thee, who in past times has offended Thee too much, but who now desires to love Thee truly, and to be wholly Thine. O eternal God, I hope to love Thee forever; and therefore also I wish to
love
Thee exceedingly
in this life, that
may
love
Thee
exceedingly And because I love Thee, I would see Thee known and loved by all. And therefore, O Lord, since Thou
in eternity.
VI.
hast
For Friday.
me
I
333
made me Thy
to gain
Thee, and
Thee
priest, give souls.
the grace to labor for
Thy
merits,
O my
Jesus Christ,
hope for all, through and through thy inter
cession,
O my
Mother Mary.
VI.
For Friday.
My Jesus, haw couldst Thou choose me for Thy priest from the midst of so many men ? me, who have so often turned my back on Thee and despised Thy grace for a mere nothing? I am sorry for it, my beloved Saviour, from my whole soul. Tell me, hast Thou par doned me ? I hope so. Yes, Thou hast been my Re deemer, not once only, but as often as Thou hast par doned me. O my Saviour, would that I had never offended Thee! Let me hear those words Thou didst say to Magdalene: Remittuntur tibi peccata tua. Let me
hear that
giving
///
Thou
hast reinstated
me
"sins.
in
Thy
grace, in
me
a great sorrow for

vcritatis.
my
Dominc, Dens
commendo spiritum meum; redemisti me, Ah, my divine Shepherd, Thou didst come down from heaven to seek after me, the lost sheep; and every day Thou descendest on the altar for my good. Thou hast given Thy life to save me. Do not abandon me. I commend my soul into Thy hands: re ceive it in Thy mercy, and never allow it to be sepa rated again from Thee. Thou didst shed all Thy blood for me: Te ergo, quceinanits titas
sumus, tuis famulis subvcni, quos pretioso sanguine redemisti. Thou art now my advocate. Thou hast not yet become
judge. Obtain for me pardon from Thy Father. Obtain for me light and strength to love Thee with my whole soul. Give me the grace so to pass the remain
my
ing days of my life, that when I behold Thee as my judge I may behold Thee appeased with me. beseech Thee, with Thy love; Reign over my heart,
I
334

for this end, recall to
make me wholly Thine; and
me
always, my dear Saviour, the love Thou hast borne me, and all that Thou hast done to save me, and to make
Thyself loved by me.
It
I
was
for this that
Thou
hast
made me
Thee.
Yes,
a priest, that
I
should think of loving none but

I
my
Jesus,
desire to please Thee:
love Thee,
and
Give me humility, resig nation in the trials of this life, meekness when I am despised, mortification to earthly pleasures, and detach ment from creatures, and grant that I may banish from my heart every affection that does not tend to Thee. I ask and hope for all through the merits of Thy passion. My dear Jesus, my beloved Jesus, O my good Jesus, hear Thou me: O bone Jesu, exaudi me. And do thou, O Mary, my Mother and my hope, hear me, and pray to Jesus for me.
will love
none but Thee.
VII.
For Saturday.
My
visit
dear Jesus,
Thou
hast
come again
all
tell
this
morning
to
my
soul:
thank Thee with
my heart.
Since
wiliest
Thou
hast come, speak to me,
me what Thou
I should deserve that Thou of me, for I desire to do all. didst no longer speak to me, for having so many times
been deaf to Thy voice, which called me to love Thee, and for having ungratefully turned my back upon Thee. But I have already repented of my offences against Thee: I repent anew, and I hope that Thou hast already pardoned me. Tell me, then, what Thou desirest of me,
for
I
will fulfil all.
Oh, would that I had always loved Thee, my Unhappy that I am, how many years have I lost! hope, through Thy blood and Thy promises, to up in future for the time I have lost, by attending to Thy love and pleasure.
God! But I
make
solely
VII.
For Saturday.
335
I love Thee, my Redeemer; I love Thee, my God; T long for nothing but to love Thee with all my heart, and even to die for the love of Thee, who died for love of me. I will say to Thee with St. Francis: Amore amoris tui moriar, qui amore amoris met dignatus es mori. Thou,
my
Jesus, hast given Thyself wholly to
me; Thou hast

sweat,
I
given
me
merits.
self all
Thy blood, Thy Thou hast nothing left I give Thee to Thee.
all
life, all
Thy
all
Thy
the pleasures of the earth,
my my satisfactions, all my body, my soul, my will. I

to give
me:
give
all
have nothing more to give Thee: had I more, I would give Thee more. My dear Jesus, Thou art sufficient for
me.
But do Thou, O Lord, make me faithful to Thee: do let me change my will and leave Thee. I hope through Thy Passion, O my Saviour, that this will never happen. Thou hast said, Nullus speravit in Domino et
not
confusus
est (Ecclns.
lutely say:
In
te,
ii. n). I also, therefore, may reso Domine, speravi; non confundar in czter-
mcm.
self
soul, that
hope, and I will always hope, O God of I shall never suffer the confusion of seeing
my my
In
te,
separated from Thee, and deprived of Thy grace: Domine, speravi; non confundar in (zternum.
Thou,
my
I
God,
art all-powerful.
Make me
I
holy:
grant that
may
love
Thee exceedingly, that

I
never neglect anything that
know
in
to be for
may Thy gloty.
Grant that
may overcome
I
all,
order to please Thee.
Thee and Thy all, end Thou hast given me my life. Grant that I may spend it wholly for Thee. I do not deserve but punishments: and I say to Thee, punish me graces, as Thou wilt, but do not deprive me of Thy love. Thou hast loved me without reserve. I wish to love Thee without reserve, O infinite Good, infinite love. O will of God, thou art my love. O my Jesus, Thou didst die
Happy
shall
be,
if I
lose
to gain
love.
For
this
336
for me.
would that
all
could die for Thee, and by
my
death cause
Good, worthy of infinite love, I prize Thee and love Thee above O Mary, draw me wholly to God; give me all things. confidence in thyself, and make me have continual re course to thee. Thou, by thy prayers, must make me
holy.
men
to love Thee!
infinite
So
hope.
preparation for iltass anb Sfyankegimng.

III.
CONSIDER A TIONS AND AFFECTIONS ON THE PASSION OF JESUS CHRIST. A CTS. A SPIRA TIONS. PR A YERS.
These exercises, put into the last place, were added by the saintly author as a "second part" to the treatise on the Ceremonies of the Mass, and appear to have been
same time. We give here the full title: the preparation, and thanksgiving that respect, priests should practise in order to derive fruit from the
composed
"
at the
The
celebration of
tions,
Mass."
To
this
we
subjoin Acts, Aspira
and Prayers.
ED.
Jntrobnction.
THE RESPECT WITH WHICH ONE SHOULD CELEBRATE
MASS.
ALL
to St.
the great
good that the Passion

is is
of Jesus Christ
"
has procured for the world

ever
is
also procured, according
Thomas, by each Mass that

sacrament.
"As
celebrated:
is
What
the effect of the Passion of
our Lord,
also the
effect of this
by her prayer:
sacrifice
is
This the Church confirms times as this commemorative many celebrated, so often is the work of the re
2 In fact, the Council of Trent demption performed." adds that it is the same Saviour who is offered for us on the cross, and who offers himself on the altar through For the victim is one and the ministry of the priest: the same the same now offering by the ministry of on the cross, the man priests, who then offered Himself
"
ner alone of offering being different. Hence, as the Passion of our Saviour was sufficient to save the whole world, so one single Mass is sufficient for this end; the
"
the chalice: priest, therefore, says in offering

H
"We
. .
offer
.
for unto Thee, O Lord, the chalice of salvation, the whole wOrld." our salvation, and that of By the sacrifice on the cross our Lord has obtained for us all the graces of the redemption; but it is by the
1
menti,"
Quidquid est effectus Dominiae passionis, In Jo. 6, lect. 0.
est effectus hujus Sacra-
"
derriptionis
3
"
reQuoties hujus Hostire commemoratio celebratur, opus nostrae Miss. Dom. ix. post Pent. exercetur."
Una enim eademque

Scss. xxii. cap.
tibi,
ii.
est Hostia,
idem nunc offerens Sacerdotum
ministerio, qui seipsum tune in cruce obtulit, sola offerendi ratione diversa."
"
Offerimus
Domine, calicem
salutaris
pro nostra et to-
tius
mundi
salute."
340
sacrifice of the altar that the fruit of the sacrifice of the

is applied to us. The Passion has rendered us capable of participating in the merits of Jesus Christ, but the Mass has put us in possession of them: it applies
cross
to us the fruits of the Passion, as is taught us by the Council of Trent. We should therefore be convinced that the Mass is the greatest and the holiest action that we can perform upon earth, and that it is at the same time the most useful for our spiritual good. But as it is the holiest
1
which we should perform with the of intention and the greatest interior greatest purity devotion of which we may be capable. The Council of Trent itself gives us. this admonition: "It is also suf
action,
it is
also that
ficiently clear, that all industry and diligence are to be applied to this end, that it be performed with the great est possible inward cleanness and purity of heart, and outward show of devotion and piety/ a
Hence we may rnfer how great is the chastisement that priests merit if they say Mass with grave irrever ence. Now one renders one s self culpable of this grave, irreverence when one celebrates Mass with great haste, as one would do if one finished Mass in less than a
quarter
This, according to the opinion of Doctors, cannot be excused from mortal sin, even when the Mass is short, as in a Mass of the Dead or of the Blessed
of an hour.
Virgin.
Benedict XIV. 3 teaches with Clericatus, Roncaglia, Bissus, Gobat, Ouarti, and others, that the Mass should not last more than half an hour, nor less than
1
Sess. xxii. cap.

"
i-ii.
omnem operam et diligentiam in eo ponendam esse, quanta maxima fieri potest interiori cordis mnuditia exleriori devotionis ae pidaiis specie, Sess. xxii., Deer, de obs. in pcragaturS
Satis apparet
ut,
<ttqiie
eel.
B
M.
Ins tit. 34,
n. 30.
Introduction.
341
twenty minutes; for in a less space of time one cannot perform, with the respect that is due to them, all the prescribed ceremonies; and if one goes beyond that time one cannot avoid wearying those that are present.
he
in
Hence Roncaglia, Ouarti, and Gobat rightly say who celebrates Mass infra quadrantem, that is to
1
that
say,
than a quarter of an hour, cannot be exempt from a grave fault. In fact, it is certain that all the Rubrics relative to what is done during the Mass is pre ceptive, as we have proved in our Moral Theology; for St. Pius V., in his Bull placed at the beginning of the Missal, ordains districte, in virtutc sanctce obediently that the Mass should be celebrated juxta ritiun, modum, ac
less
4
normam, qua per Missale traditur. This being established, each time that one omits a ceremony, or that one does not perform it as one should, one commits at least a
Roncaglia, and Lacroix rightly say that if one offends against many ceremonies, even if they do not belong to the most im portant, such negligence could amount even to a mortal
Wigandt,"
8
venial fault;
and Concilia,
sin.
We thence conclude, with the common opinion of the Doctors named above, that he who says Mass in less than a quarter of an hour sins grievously; for one can not finish Mass in so short a time without into
falling
two grave disorders: namely, a grave irreverence in re gard to the divine Sacrifice, and a grave scandal in re gard to the people. In regard to irreverence towards the holy Sacrifice, it is certain, according to what is declared by the Council of Trent in the decree cited above, that the malediction 9 which God pronounces by the mouth of
Jeremias
3, n.
1
4
6 s
Tr. 18, q. 2, Thcol. mar.
c. 3.
1.
P.
i, tit.
&
7
16,
dub.
6.
1.
Tr.
C, n. 399.
4.
n c Sacram.
j
.
814.
I.
3, d. 2, c. 10, n.
Tr, 15, n. 75, resp. L. 6, p. 2 n 422.

,
.
Tr. 18, q. 2, c. cr xlviii. 10.
3, q. 4, r.
3,
342
against those that exercise negligently the functions that concern divine worship, applies precisely to those
Mass without due respect. He Mass in less than a quarter of an hour that celebrates must necessarily commit many faults by mutilating the words, by mixing them up pell-mell with the ceremonies,
priests that celebrate
by not following the order prescribed by the Rubric, or by awkwardly making through excessive precipitation the blessings and genuflections; faults which, though
each one may be light in itself, will when taken together be the cause why the Mass is said with grave irreverence. In the second place, as to the scandal given to the people, we must consider what the Council of Trent says; namely, that the ceremonies of worship, and espe cially those of the Mass, have been instituted to inspire the people with esteem and veneration for this august
1
These ceremonies the heretics despise and but God wishes that we should be exact in ridicule; In the (Did Law our Lord threatened their observance. to let all the maledictions fall upon him who should
mystery.
neglect the ceremonies prescribed in the sacrifices; yet these sacrifices were only a shadow and a figure of the great sacrifice of the altar; how much greater will be
the punishment that
God
will inflict
careless about the ceremonies of the
used to say:
"
For the
least
upon those that are St. Teresa Mass ceremony of the Church I
!
would lay down
my
life
a thousand
times."
Why should we set so great a value on ceremonies? We have already indicated the reason. The Council of
Trent says that the ceremonies of the Mass have been instituted by the Church to make the faithful under
stand by these exterior signs the majesty of the divine sacrifice and the grandeur of the mysteries contained therein: "The Church has employed ceremonies, whereby both the majesty of so great a sacrifice might
. .
.
Sess. xxii.
De Socrif. M.
c. v.
Life, ch. 33.
Introduction.
343
be recommended, and the minds of the faithful be ex by those visible signs of religion and piety, to the contemplation of those most sublime things which are
cited,
hidden
in this
sacrifice."
But when the ceremonies are
hastily performed, as they must be in order to finish them in so short a time as in less than a quarter of an
hour, far from inspiring veneration for the Mass, they become the cause why people esteem so little so great a
sacrifice.
fault
This conduct cannot be excused from a grave by reason of the grave scandal that the priest gives
thereby to the people; for instead of inspiring them with a great veneration for the holy sacrifice he makes them lose it by showing them the contempt in which he himself holds this sacrifice. The Council of Tours or dained in 1583 that the priests should be fully instructed in the ceremonies of the Mass. Lest," says the Why ?
"
of urging the people to venerate the Council, sacred mysteries, they cause them to make little account of them.""
"instead
It is
also for this reason that the Council of Trent has
enjoined upon the priests that they should not celebrate Mass irreverently; this, says the Council, can hardly be exempt from impiety. These are the words of the Council: "The holy Synod decrees that the ordi
strictly
nary bishops of places shall take diligent care, and be

to prohibit and abolish all those . things that irreverence (which can hardly be separated from im
.
bound
piety)
1
"
may have
introduced."
et
We
should note the
quo majestas tanti Sacrificii commendaretur, et mentes fidelium, per haec visibilia religionis signa, ad rerum altissimarum, quae in hoc Sacrificio latent, contemplationem excitarentur."
"Ne
Ecclesia creremonias adhibuit,
Scss. xxii.
De
populum
sibi
Sacrif. M. c. v. commissum a devotione
potius revocent,
quam
ad sacrorum mysteriorum venerationem invitent." 3 Decernit sancta synodus ut Ordinarii locorum ea omnia prohibere sedulo curent ac teneantur, quae irreverentia (quae ab impietate vix
sejuncta esse potcst)
induxit."
Sess. xxii. Deer, dc obs. in
eel.
M.
344
words: "shall take diligent care, and be bound." It follows that the bishops are obliged, sub gram, attentively to watch and to ask information about the manner in
which the Masses are celebrated in their dioceses, and that they should suspend from the celebration of Mass all those that discharge this duty with but little care
and
Moreover, the Council has made the respect. bishops apostolic delegates in reference to this point, even as to the religious that are exempt. They can and
should correct them; and if any subject neglects to amend, they can forbid him to celebrate Mass, and can even constrain him by censures and other punishments in order to force him to do his duty. It is certain that a Mass celebrated with devotion will inspire with devotion those that hear it; on the contrary, a Mass said in haste and without gravity makes them lose devotion and what is worse, it diminishes the respect, and chills at the same time the faith, in the divine Sacrifice. In fact, when a priest says Mass without devotion and with
;
little
respect, hastening and mutilating the ceremonies, the genuflections, the sign of the cross, the raising of the hands, the kissing of the altar, and other similar move ments, or mixing them with the words which he pre can he cipitates so as to mutilate a great part of them,
inspire with devotion and respect those that are present, and see him ? Most of the seculars are pleased to rid
themselves as soon as possible of the duty of hearing Mass; but after having been present at a Mass cele brated in this hurried way they are scandalized at the priest who has celebrated it. There are some who excuse themselves, saying: For myself, I do not fail either in the words or in the cere monies: I omit nothing. We must, however, understand that in order to say Mass well, one should, it is true, pronounce all the words and perform all the ceremonies
Introduction.
345
prescribed by the Rubric, not only the most essential, but also the least important, because all concur to exalt
that
the dignity of the sacrifice. Hence the Church wishes all the ceremonies that are performed during Mass
should be regarded as preceptive and obligatory, as we have proved above; but all must be performed with the gravity suitable to an action so holy. It is, therefore,
not sufficient to say Mass by pronouncing all the words all the ceremonies; it is also neces sary that one should celebrate Mass gravely and sedate
and by performing
every thing is done with much haste, one inspires them rather with contempt than with esteem for so grand a mystery.
ly, so as to inspire those that are present with venera tion towards the holy sacrifice; otherwise, when
Thence comes that the priest who says Mass in less than a quarter of an hour, should he even have pronounced all the words and performed all the ceremonies, makes
himself guilty of a grievous sin; for such a priest by not celebrating Mass with the requisite gravity cannot be excused from a grave irreverence.
The first thing much irreverence

thinking of what
makes priests celebrate with so that they go to the altar without they are going to do: one goes there
that
is
either for a wretched remuneration, or on account of some other human motive. Before going, therefore, to the altar,
proper, it is even necessary, to prepare one s self, by making a half-hour s meditation, or at least a medita tion of a quarter of an hour; which, however, is not
it is
enough; and
is
it would be well to take for the subject of meditation the Passion of Jesus Christ, since the priest
to renew on the altar the sacrifice of the cross. then with this view that I have here placed the following Considerations with various pious acts; before
going
It is
going to celebrate Mass one should at one of these considerations.
least read
some
346
I
at the end some Affections with prayers, One should as thanksgiving after Mass. that may serve that the pious acts, after Communion, as remember
have added
writers teach us, have
more value and merit before God
than
if
because then they were made at any other time,

is
the soul
united with Jesus Christ.
preparation for iftass.
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST, IN PREPARATION FOR MASS, FOR EVERY DAY OF THE WEEK.
I.
For Sunday.
Jesus goes to meet His enemies,
is
taken, and bound.
JESUS being in the garden, and knowing that Judas with the soldiers was now drawing nigh to seize and carry him off to death, does not wait until they come, but goes forth himself to meet them and to give himself
Our loving Redeemer was still bathed sweat caused by the agony he had suf deadly fered in the garden, but his Heart was burning with love, and panting to suffer for us; and so he calls his disciples who were asleep, and says to them: Surgite,
into their hands.
in that
eamusj
ccce qui me tradet prope est (Mark, xiv. 42). So great, then, was Thy desire, my Saviour, to die for us, that Thou goest forth Thyself to meet Thy death.
Ah,
my
Jesus, behold
am now going
to the altar to
renew the very same

didst once
sacrifice of the
Cross which
Thou
consummate on Calvary.
!
How
having despised Thee, who hast loved me even to make me Thy priest In past times I have turned my back upon Thee; but now I only desire to be united to Thee. Pardon, I beseech Thee, this morn
ing, before
grieve for so much as

I
Thou
enterest into
my
breast, all the bitter
have caused Thee, which I abhor above every other evil. Ah, do not allow me, my beloved Redeemei, to displease Thee again. T love Thee, my Jesus, dead
ness
I
348
for
I

me;
I
love Thee,
love Thee,
et
my
God, worthy of infinite Good: I leave all for Thy only
my
love. love.
Deus meus
omnia.
I
EternarFather,
Thou alone art offer Thee this
sufficient for
sacrifice in
me. thanks
giving for all the gifts conferred
on Jesus as Man, on the Blessed Virgin, and on all my patron saints. I recom mend to Thee the Sovereign Pontiff, my relatives, bene
moreover,
in
factors, friends,
and enemies. I recommend to Thee, and all sinners who are living to come displeasure: give them light and help Thy
infidels, heretics, state,
out of so miserable a
hope,
Thou
hast restored
And to me me to Thy grace
since, as
give holy
perseverance. And thou, O Mary, Mother of perseverance, do not cease to pray to Jesus for me.
II.
For Monday.
Jesus
is
brought before Caiph;xs, and
is
condemned
to death.
iniquitous high-priest, finding no proof where with to condemn the innocent Lord, endeavored to gain from his own words the declaration of his guilt, and
The
therefore he asked
him
in the
name
of
per
Deum vivum, lit Jesus, on hearing himself conjured by (Matt. xxvi. 63). the name of God, declared the truth, and replied: Ego ilium hominis sedentem a dextris virtutis sum: et videbitis
dicas nobis, si tu cs
Christ-its
God: Adjuro te Filius Dei
On venientcm cum nubibus cali (Mark, xiv. 62). Dei, rent his garments, and said: hearing this, Caiphas
et
What need have we of further witnesses? Have you heard the blasphemy which he has uttered?" Tune prindiccns: Blasphemavit: ceps sacerdotum sddit vestimenta sua, then adhuc egcmus testibus ? (Matt. xxvi. 65.) quid
He
Quid vobis videtur ? and they But this sentence had already answered, been given by the Eternal Father when Jesus offered
asked the other
priests. Jtcits cst mortis.
///.
For Tuesday.
349
himself to pay the penalty of our sins. thank Thee, and I love Thee.
My
Jesus,
As soon as this unjust sentence was proclaimed, all, during that night, labor to torment him. One spits in his face; another strikes him with his fists; another gives him many blows on the face, deriding him as a false prophet: Tune expucrunt in faciem e/its, et colaphis eum ceciderunt; alii autem palmas in faciem ejus dederunt,
dicentes : Prophctiza nobis, Christe, quis est qui te percussit
?
(Matt. xxvi. 67, 68.) And as St. Mark adds, they cover his sacred countenance with a miserable rag, and so
they strike him by turns.

for
Jesus, how many insults hast Thou suffered I to satisfy for the insults I have offered Thee I love Thee, infinite Goodness. above all things grieve
Ah,
my
me
for having so despised Thee. the grace to be wholly Thine:

to
Pardon me, and give me

I
wish to belong wholly

it.
Thee;
it is
for
Thee
to grant
Thou
too,
Mary,
my
advocate and
thy prayers.
my
hope, must
obtain this favor for
me by
III.
For Tuesday.
Jesus
is
despised by Herod, and Barabbas preferred to Him.
When
to die.
Pilate that he
morning was come, the Jews lead Jesus to may condemn him anew, and cause him Pilate, after having examined all the crimes of
the
which they accused the innocent Lord, replied that he found no cause of condemnation: Ego niillam in eo invenio causam. But to free himself from the insults of the priests, who persisted in wishing his death, and hearing that Jesus was a Galilean, and so subject to Herod, he sent him to Herod. Herod desired to see Jesus, with the hopes of beholding some miracle, of which he had heard that so many had been worked by our Saviour: so that when he was brought before him he asked
350
him many questions; but the Lord answered him not a word. And therefore Herod, with his court, treated him as a fool, and in mockery clothed him with a white gar ment; and so sent him back to Pilate: Sprevit autem ilium Herodes cum exercitu suo, et illusit indutum veste alba,
et rcmisit
ad Pilatum (Luke,
xxiii.
u).
With
Thou
reason, then, my Jesus, did Isaias foretell that wert to be treated on this earth as the last and
vilest of
men, novissimum virorum.
But since Thou,
my
Redeemer and God, wert pleased to be so despised for me, I accept and embrace all the scorn I may receive from men; and I will no longer resent it, as I have
hitherto done, to
Thy
!
great displeasure.
Miserable Herod
by
his impiety
he
made
himself
unworthy that Jesus should speak to him. My Jesus, I have in like manner deserved that Thou shouldst no longer speak to me, and shouldst abandon me; but no;
in
Thy mercy, speak
servus tuus.
listen
me: Loquere, Domine, quia audit I have not been -willing to to Thee; but now, because I love Thee, I wish to
to
In past times
obey Thee in all things. Tell me what Thou wiliest of me, for I desire to please Thee in all things. Ah, Lord, when shall it be that I see myself wholly Thine, and no longer my own ? No, I will no longer resist Thy loving
calls.
make me
Mary, thy prayers are all-powerful; ask thy Son to as he desires me to be.
IV.
For Wednesday.
Jesus
is
scourged -and crowned with thorns.
Pilate acknowledges the innocence of Jesus, but, to please the Jews, condemns him to be scourged, hoping in this way to deliver him at least from death. Jesus accepts this excessive torture to make satisfaction for
the sins
we have committed with
the senses.
In this
V*
the
For Thursday.
351
words of the Prophet were fulfilled: Ipsc autcm vulneratus cst propter iniquitatcs nostras, attritus cst propter scelera nostra (Is. liii. 5).
I
then,
my
Saviour, by
my
sins,
and not the scourges,
have torn Thy flesh. If I had sinned less, Thou wouldst have suffered fewer torments. I love Thee, my sove reign Good; and I repent with my whole heart of having so despised Thee.
The Jews, not satisfied with this, persuade the soldiers crown him with thorns, and to treat him as a mock king. They strip him again of his garments; they throw over his shoulders a purple cloak, and place a reed in his hand, and a bundle of thorns upon his head. My
to
beloved Redeemer,
my
evil
consentings to sin were the
Thee with so much pain. I them above every evil. Then they mocked him, and saluted him as King of the Jews; and then smiting him on the face, illudebant
cruel thorns that pierced now detest them and hate
diccntes: Ave rex Judceomm St. (Matt, xxvii. 29). John adds, Et dabant ci alapas (John, xix. 3). Ah, my Jesus, now Thou hast only the semblance of a king of mockery and of pain; but I acknowledge Thee for my true King and Lord, and I thank Thee and love Thee above every good. I -love Thee, my Jesus; scourged for me, and crowned with thorns for me. Grant, I pray Thee, that I may quit all to love none other than Thee. O Mary, Mother of God, pray to Jesus for me.
ci,
V.
For Thursday.
Pilate
shows Jesus
to the people, saying, Ecce
Homo !
conducted back again to Pilate, who, seeing Jesus him so torn by the scourges, thinks to move the Jews to compassion by letting them see him. He goes out then on the balcony, and takes with him the afflicted Saviour, and says tQ the people, Ecce Homo ! Jesus then appeared,
is
35 2
his shoulders covered with the Exivit ergo Jesus, portans coronam spineam et purpurcum vestimentum (John, xix. 5). Do thou, O my look at thy Redeemer upon that balcony, and con soul,
crowned with thorns, and

:
purple cloak
what a state thy Good Shepherd is reduced, in order to save thee, the lost sheep. My Jesus, I thank Thee. Misericordias Domini in ceternum cantabo.
sider to
But the Jews, when they saw him, instead of pitying him, began to cry out, Crudfige, crudfige eum ! Pilate, nevertheless, seeks to deliver him, acknowledging his
eum ! Thee
innocence; but they continue to cry, Tolle, tolle, crudfige Ah, my Jesus, I too once, in a certain way, wished
to die
when
drove Thee from
my
soul; but
Thou
pardon me, didst will to give Thy life the Cross. upon My dear Redeemer, I acknowledge the I have done Thee, and would die of sorrow for it. wrong I am sorry with my whole soul, O infinite Goodness, for having in past times so despised Thee; but now I love Thee above all things, and I prize Thy grace more than all the goods of heaven and earth. And of what profit are all the goods of the world without Thy grace ? Thou hast loved me even unto death; I also will love Thee unto death. Give me holy perseverance, give me
nevertheless, to
Thy holy love; grant that during the days that await me I may never displease Thee again, and may think of
nothing but of loving Thee. O blood of Jesus, inebriate me thoroughly with holy love. O death of Jesus, make me die to every earthly love. My beloved Saviour, deliver me from hell, which I have so often deserved. In hell I could no longer love Thee, and should be obliged to curse Thy blood,
Thy
my
as
Jesus,
death, and the graces Thou hast given me. No, I wish to love Thee, and to love Thee alone.
Give
me Thou
the grace to love Thee, and then do with

wilt.
me
Mary, Mother of sinners, help a sinner who wishes
VL For
to
Friday,
to
353
thee.
love God,
and who recommends himself
Thou
much.
listenest to all
who pray
to thee; listen then to
me, for the love of Jesus Christ,
whom
thou lovest so
VI.
For Friday.
Jesus
is
cosdemned by
is
Pilate to death,
and carries the Cross
to Calvary.
Behold, Pilate
now on
his judgment-seat,
and con
demns Jesus
to die the death of the Cross.
The unjust
is read out; but it has already been determined by the eternal Father, who willed the death of his Son for our salvation. Jesus listens to it,
sentence given by Pilate
and, in perfect resignation to the divine will, humbly accepts it, in order that by his death he might deliver
us from the eternal death which
we had deserved: Huad mortem, mortem
miliavit scmctipsum, factus obediens usque an tan crucis (Phil. ii. 8).
My beloved Redeemer, Thou acceptest death to give me eternal life: if Thou hadst not died for me, I should now have been lost forever. I thank Thee for it, my And since Thou, my God, love; Thy death is my hope.
hast accepted death for love of me, I for love of Thee accept of my death in the way and time most pleasing
Thee, together with all the pains that shall accom pany it. I beseech Thee to give me the grace to die with the desire of pleasing Thee and of doing Thy will.
to
Behold, Jesus is leaving the house of Pilate with the Cross on his shoulder, and goes to Calvary, the place of his execution. This is the great sight which the world one day beheld, a God, the Creator of all things, dying
for his creatures
!
Ah, Jesus, my Saviour; O love of my soul Thou art taking this journey to die for me. I will not leave Thee; I will follow Thee, and die with Thee. Wretch that T am, in past times I have despised Thee; and have
!
354
turned
my back upon Thee; but now I love Thee above every good, and I repent with my whole heart of having offended Thee, and I promise never to leave Thee again until death. I embrace Thee with all affection, and in that embrace I wish to live and die. Do not, I pray Thee, abandon me with Thy grace.
And
thou,
Mary,
my
dear advocate and protectress,
do not cease
to intercede for me.

VII.
For Saturday.
Jesus dies upon the Cross, consumed with sorrows, in the presence of his afflicted Mother.
As soon as Jesus had arrived on Calvary, the execu tioners strip him once more of his garments, and throw him upon the Cross. Jesus stretches out his hands, and offers to the eternal Father the great sacrifice of himself
for the salvation of men.
Behold, they now take the nails and the hammers, and piercing through the hands and feet, they fix him to the
O men, O men how, Cross, and leave him there to die. I ask you, when you behold your God dying for love of you on that shameful wood, how can you behold him
!
live without loving him ? Jesus on the Cross! See the last appearance of the Lord of the world upon this earth Behold the proof of God s love towards us St. Francis of Paula, when
! !
and
one day contemplating Jesus on the Cross, began to ex

claim:
"
God. Love
God, Love
God, Love
!"
Ah, no one indeed will ever be able to explain or to com prehend the greatness of the love of this God for us, seen
as it is in his willing to die for us, his miserable grateful creatures.
and un
And
spised
Thy
is
nevertheless, knowing this, my Jesus, love and renounced Thy grace
have de But Thy
blood
my
hope.
am
sorry above every evil for hav-
VII.
For Saturday.
355
I love Thee ing turned my back upon Thee, my Jesus. all things; and I with my whole soul, I love Thee above to love none but Thee. promise from this day forth that Draw soul, humbled and softened, to
near,
my
Cross on which thy dying Lord altar on which thy very Creator
hanging. Kiss the pleased to die for consumed with sorrows. Bathe thec, sacrificed and which is running down from those thyself in the blood
is
is
sacred feet; in
it
wash away thy
sins,
and from
it
hope
dear Jesus, I will no longer belong for every good. Tell me to myself; I will be Thine, and Thine only. what Thou wiliest of me, for I desire to fulfil all. I
My
hope hope
for every thing

for all
from Thy goodness; and I also from thy protection, O my Mother Mary.
&l)anksjgiwnjg
after
Jllass.
AFFECTIONS FOR EVERY DAY OF THE WEEK.

I.
For Sunday.
beloved Jesus, I adore Thee; come into my breast under the humble appearances of bread and wine, and I cast myself at Thy feet and thank Thee for so great
MY
goodness
sinner,
I
in
who have
insults
I
being pleased to come and visit me, a poor so often driven Thee from my soul.
my Redeemer, in thinking of the have offered Thee during my life. I thank Thee for giving me time to remedy the evil I have done. In past time I despised Thy love; but from this day forward I desire to love none but Thee, and to seek nothing but that which pleaseth Thee: Deus metis et omnia. Thou henceforth shalt be my only good, my only love.
many
could die of grief,
Love
if
I
of
my
Thee:
know
soul, I desire to give myself not how to give myself as I
wholly to
Thou Thyself take me: Trahe me post tc torum tuorum. O incarnate Word, O God enamoured of men, detach me by Thy sweet and powerful
from
drawings
earthly affections, and draw me wholly to Thy holy love. Grant that I too may be able to say with truth: Quid mihi cst in ccelo, ct a te quid volui super terrain ?
all
ought, do in odor cm unguen-
Deus
cordis mei, ct
pars mca Deus
in (sternum.
O my Jesus, I pray Thee, dispose of my whole heart, of my whole will, so that I have no will but Thine, that I
seek for nothing but to give Thee pleasure, and that nothing may please me save that which is pleasing to
Do Thou,
Thee:
Dem
cordis mei, et
pars mca Deus
in (sternum.
Let
//.
For Monday.
357
others choose what portion they please in this world,

art, and shalt always be, my only portion. can do nothing of myself, but with Thy grace I can do all: Omnia possum in eo qui me confortat. Thou hast promised to hear those who pray to Thee: Petite, ct acThese are the graces that I beg of Thee: give cipietis. me holy perseverance, give me holy love, and I ask for
I
Thou
nothing more.
Hear me,
O my
Jesus,
by the merits of
Thy
tain
Passion.
Mary,
all.
my Queen
for the love
Pray which thou bearest

II.
to Jesus for me.
and Advocate, thy prayers can ob Hear me, O my Mother,

to Jesus.
For Monday.
O my divine shepherd, Thou didst come down from heaven to save me, the lost sheep, and I, by turning my back upon Thee, have gone again to destruction: Erravi sicut ovis quce periit; qucere scrvum tuum (Ps. cxviii. 176).
I
hope,
my
Jesus, that
if
against Thee: but

so
now
that
Thou hast pardoned my offences Thou hast not yet pardoned me, do Thou art come into my breast. I repent
with
Thy
whole heart of having in past time so despised grace: now I value it above every good, and I would, rather than lose it, lose my life a thousand times.
my
And what
grace
?
profit
is
it
to live in this
world without Thy

all, in
My beloved
Redeemer, Thou hast died for
order
that no one should live to himself, but to Thee who hast given Thy life for him: Pro omnibus mortuus est Christus,
ut et qui vivunt, jam non sibi viva?it, scd ei qui pro ipsis mor tuus est (2 Cor. v. 15). Hitherto I have lived for myself,
forgetful of Thee: henceforward I wish to live for Thee alone, who didst die for me: I desire to forget all, in order to think of loving Thee alone, who hast loved me
so much.
But
in
order to do
this,
Thou must
help me,
358
and
this
I most certainly hope for from Thy promise to that which is asked for in Thy name: Si quid petigrant I ask eritis me in nomine mco, dabo vobis (John, xiv. 14).
and hope
veniat
Adfor it through the merits of Thy Passion. regnum tuum. Reign, my Jesus, reign over my whole soul, and never more let it rebel against Thee. I love Thee, infinite Goodness, and I beseech Thee, Ne perLet me die rather than see my mittas me separari a te.
deprived of Thy friendship: /// te, Domine, spcravi; non confimdar in cetcrnum. O Mary, O powerful advocate of those who trust in
self
thy intercession, I trust in thee, and hope for eternal I say to thee then with St. Bonaventure, full of joy: life. In tc, Domina, speravi; non confimdar in ceternum.
III.
For Tuesday.
Grant,
beseech Thee,
my
Jesus and
my
God, that
know more and more how infinite a good may Thou art, and the immense love Thou hast shown me in having willed to suffer all Thy life and to die for me; and more than this, in having given Thyself to me so St. John Chrysostom often in the holy Communion.
always
writes: Semetipsum nobis immiscuit, ut nnum quid simus; In short, Thine ardent ardentcr cnim amantiiun hoc cst.
love for me,

self
my
my
food, in
Saviour, has forced Thee to make Thy order that I might become one with
soul,
all
Thee.
Come then, come, O God of my Thine own: come and drive from it
and make
it all
earthly affections, so that I may love Thee alone, think of Thee alone, speak of Thee alone, desire Thee alone, and seek for Thee alone.
And whom
I love not Thee, who art in loved me even so far as to die finite goodness, and hast for me? Ah, my Jesus, how couldst Thou choose me,
shall
love,
if
an ungrateful one, from the midst of so
many
of
Thy
IV. For Wednesday.

faithful servants, to be
359
Thy priest? I have so often back upon Thee, and Thou every morning dost vouchsafe to come into my hands and into my
turned
my
Unhappy shall I be, if, after the many graces hast given me, I go back again and lose Thy grace. () Lord, I love Thee now with all my soul, and I am heartily sorry for having despised Thee: I will not offend
Thou
Thee more, and I will love Thee with all my strength. Help me, and do not abandon me. Vulncra tua merita
mea
are
in
(St. Bern.).
breast.
Thy wounds, Thy
blood,
Thy
death,
my hope. Give me holy perseverance; grant that all my temptations I may have recourse to Thee: in
me Thy
love;
crease in
wilt.
and then do with me what Thou
Mary,
my
Queen, obtain for
me
the grace to recom
mend myself always
to thee: he
who
has recourse to
thee never remains overcome by the devil.

IV.
For Wednesday.
incarnate
Word
what greater proofs hast Thou
to
Thou dost entertain towards us, miserable and sinful worms? Tell us, is there anything else Thou canst discover in order to force us to love Thee? Unhappy is he who lives deprived of Thy love; and unhappy me, who
us understand the great love
make
hitherto not only have not loved Thee, but have so greatly outraged Thy patience by the many insults I have offered Thee. How many times, O God of my
have I exchanged Thy grace for a miserable plea sure, and have told Thee to Thy face that I would not serve Thee I repent of it, O God of my soul, from my whole heart. I hope for pardon from Thee through the
soul,
!
merits of
love.
It
Thy
is
death, and
I
hope for perseverance
in
Thy
for this that years.
for so
many
hast been following me will resist no longer: and, in truth,
Thou
360
do
I

wish to wait until
I
Thou Thyself
shalt send
me
to
hell?
love Thee, infinite Goodness; I love Thee, my God, worthy of infinite love; I love Thee, and I wish to repeat always in this life and in the next, I love Thee, I
I love Thee. In manus tuas conunendo spiritum meum ; redemisti me, Domine, Dens veritatis. My Jesus, do not Thou abandon me. Thou comest down every day from heaven to unite me to Thyself, and to feed me with Thy flesh. Ah, do not let me see myself separated again from Thee. Jesus, my love and my hope, now I desire nothing, save to be Thine, and wholly Thine, without reserve. Give me strength, my Redeemer, to execute this desire. O
love Thee,
bonejesu, exandi me.
Mary,
my
Mother,
if
certainly obtain this grace.
thou prayest for me, O Maria, cxaudi me.
shall
For Thursday.
An
nescitis
quoniam
non
estis
vestri?
Empti enim
estis pretio
the warning of the Apostle. magno. So it is, my Jesus; but nevertheless I have forgotten Thee so many times for a mere nothing, and have re
is
Such
nounced Thy grace and Thy

it is
love.
All this
is
true; but
likewise true that
have been purchased

tuis famulis subveni,
am one of those sinners who with Thy blood: Te ergo qiicesumus

I
I
quos pretio so sanguine redemisti.
love
Thee, my Jesus, above every good; and because I love Thee, I repent with my whole heart of having dis
pleased Thee. Miserable being that
lost, in
I am, how many years have I could have served Thee and have be Instead of which, I have squandered them
I
which
come away
holy!
dition.
Thee, and in sending my soul to per But Thy goodness makes me hope that I may make up for lost time by redoubling the love that I
in despising
VI.
For Friday.
361
owed Thee. My Jesus, Thou hast given Thyself to me upon the Cross, and in the most Holy Sacrament; and what shall I, a miserable sinner, give to Thee ? I give Thee all my earthly satisfactions: I give Thee my body,
my soul, my will, liberty. shall ever take back again Thee, let me die now that I
my
If
Thou
I
foreseest that
my
will
by sinning against
hope
am
in
Thy
grace.
Eternal Father, Thou dost grant all graces which are asked of Thee in the name of Jesus Christ: I beseech Thee, in the name of Jesus Christ, give me holy per
severance, and
Thy
holy love.
Mary, thou art the Mother of perseverance; thou listenest to those who pray to thee. I ask of thee, and I surely hope from thee, this holy perseverance.
VI.
For Friday.
Christus dilexitnos, et tradidit semetipsum pro nobis (Ephes. Jesus Christ, then, the Son of God, has loved us
v. 2).
so
much
us
upon a
that he has been pleased to die of sorrow for cross. And who could ever have caused a
God to die, if he himself had not willed to die ? Ego pono animam meam, He said: nemo tollit earn a me; sed ego pono earn (John, x. 17). O my soul, if you doubt your Saviour s love for you, look at him dead upon that Cross for you; and what greater proof could he give of his love for you, than to
give his
16).
life
for love of
ille
Dei, quoniam
you ? In animam suam pro
hoc cognovimus caritatem

nobis
po suit
(i
Jo/in,
iii.
My
and
I
Jesus, Thou hast given Thy life for my salvation, have exchanged Thy friendship for nothing for
the satisfaction of a passion, for a miserable pleasure! I am sorry for it above every evil: would that I could die
of sorrow!
Pardon me,
beseech Thee, by the merits
362
of
Thy death; and in pledge of my pardon, give me a I great sorrow for my sins and a great love for Thee. feel within me, by Thy grace, a lively desire to love Thee, and a resolution to belong wholly to Thee; but I
see
my own
love;
alone canst
my
weakness, I see my past treachery. Thou make me strong and faithful. Help me, O make me love Thee: I ask Thee for nothing
more. In hoc enim Christus mortuus est et resurrexit, ut et mortuorum et vivorum dominetur (Rom. xiv. 9). So, then, my
Thou didst die in order to make Thyself the master of our hearts. Yes, my Jesus, I will that this heart of mine, which once was a rebel against Thee, be now wholly Thine: do Thou henceforward take the dominion of it, and let it be obedient to all Thy will. Tell me what Thou wiliest of me; for with the help of Thy grace I desire to do all. O Mary, pray to Jesus for me: thou must make me
Saviour,
faithful to
God.
VII.
For Saturday.
Animam meam pono pro ovibus meis (John, x. 15). O divine Shepherd, who wert pleased, for the love of Thy sheep, to die upon an infamous gibbet consumed with sorrows, do not abandon me, as I have deserved by reason of my offences against Thee. I have been a sin
Now I love Thee, my ner, but I will be so no longer. dear Jesus, above all things; and there is no sorrow that
afflicts
me
so
much
as the
remembrance
I
greatly despised not having sent
Thee
in past years.
of having so thank Thee for
me
of
me to hell, and for having waited for much patience. Ah, my true Lover, instead abandoning me, Thou hast followed me, and hast
with so
at the
knocked
door of
my
heart with such sweet loving
VIL For
calls,
Saturday.
363
that at length
I
Thou
hast
I
My
Jesus,
all
thank Thee, and
drawn me to Thy love. pray Thee to perfect the

to detach
work.
Give
me
light
and strength
myself
from
that does not tend to
Thy
I
love.
Thou
Ego
hast said that
Thou
lovest
him who loves Thee:

turned
diligentes
me
diligo.
I
Formerly
my
back on
Thy hatred; but now that I love Thee, my dear God, hate me no longer. Do Thou also love me: I prize Thy love more than the love of the whole world. Let all men look on me with hor ror; it is enough for me if Thou dost look on me with love. Provided I lose not Thy love, I am content to suffer every pain. Bind me, and press me to Thyself, so that I may never see myself separated again from Thee.
justly deserved
Thee, and then
Jesu duhissime, ne permittas me separari a te. Mary, Virgin most holy, thou must obtain for me this grace, never again to separate myself from the love of
my
God.
Hcts before Communion.

i.
An Act
1
of Faith.
Behold, He cometh leaping upon the mountains, skipping over the hills. Ah, my most amiable Saviour, over how what rough and craggy mountains, hast Thou had many,
to pass in order to come and unite Thyself to me by means of this most holy sacrament! Thou, from being God, hadst to become man; from being immense, to be come a babe; from being Lord, to become a servant. Thou hadst to pss from the bosom of Thy eternal
of a Virgin; from heaven into a Father to the wo from a throne of glory to the gibbet of a crimi And on this very morning Thou wilt come from nal. Thy seat in heaven to dwell in my bosom.
stable;
JBehold He standeth behind our wall, looking through the windows, looking through the lattices? Behold, O my soul, with the same love with which thy loving Jesus, burning
he loved thee when dying for thee on the Cross, is now concealed in the Most Blessed Sacrament under the sacred species; and what is he doing? Looking through As an ardent lover, desirous to see you the lattices. correspond to his love, from the Host, as from within closed lattices, whence he sees without being seen, he is looking at you, who are this morning about to feed upon his divine flesh; he observes your thoughts, what
1
"
Ecce
iste
venit
saliens in
montibus, transiliens
colics."
Cant.
ii.
2
8.
"
En
ipse
stat
prospiciens per
cancellos."
post parietem nostrum, respiciens per fenestras, Cant. ii. 9.
Acts before Holy Communion.
365
it is that you love, what you desire, what you seek for, and what offerings you are about to make him. Awake, then, my soul, and prepare to receive thy Jesus; and, in the first place, by faith, say to him: So, then, my beloved Redeemer, in a few moments Thou art coming to mel O hidden God, unknown to the greater part of men, I believe, I confess, I adore Thee in the Most Holy Sacrament as my Lord and Saviour! And in acknowledgment of this truth I would willingly
lay
down my
life.
Thou comest
to enrich
me
with
Thy
graces and
visit!
to unite Thyself entirely to me; how great, should be my confidence in this Thy so loving then,
II.
An Act
of Confidence.
My soul, expand thy heart. Thy i4sus can do thee every good, and, indeed, loves thee. Hope thou for great things from this thy Lord, who, urged by love,
.
comes
Yes,
all
love to thee.
dear Jesus, my hope, I trust in Thy goodness? giving Thyself to me this morning, Thou wilt enkindle in my poor heart the beautiful flame of Thy pure love, and a real desire to please Thee; so that, from this day forward, I may never will anything but what
my
that, in
Thou
wiliest.
III.
An Act
of Love.
Ah, my God, my God, true and only love of my soul, and what more couldst Thou have done to be loved by me ? To die for me was not enough for Thee, my Lord; Thou wast pleased to institute this great sacrament in order to give Thyself all to me, and thus bind and unite Thyself heart to heart wrth so loathsome and ungrate-
366

I
ful a creature as
self invitest
am.
And what
is
more, Thou
desirest so
me
to
receive Thee, and
Thy much
that
should do so!
O boundless
ble love! infinite love! a
God would
love! incomprehensi give himself all to
me |_My
?
soul, believest
thou this?
And what
doest
thou what sayest thou ? O God, O God, O infinite all love, I love Thee amiability, only worthy object of with my whole heart, I love Thee above all things, I Oh, love Thee more than myself, more than my life! could I but see Thee loved by all! Oh, could I but cause Thee to be loved by all hearts as much as Thou I love Thee, O most amiable God, and I deservest! unite my miserable heart in loving Thee to the heart, of the seraphim, to the heart of the most blessed Virgin and beloved Mary, to the- Heart of Jesus, thy most loving infinite Good, I love Thee with the Son. So that, O love with which the saints, with which Mary, with which And I love Thee only because Thou Jesus, love Thee. of it, and to give Thee pleasure. Depart, all art worthy that are not for God, depart from my earthly affections, Mother of fair love, most holy Virgin Mary, help heart.
me
to love that
God whom Thou
dost so ardently desire
to see loved!
IV.
An Act
Then,
of Humility.
now about to feed on the most sacred flesh of Jesus! And art thou worthy? My God, and who am I, and who art Thou ? I indeed know and confess who Thou art that givest Thyself to me; but dost Thou know what I am who am about to receive Thee ? And is it possible, O my Jesus, that Thou who art infinite purity desirest to come and reside in this soul of mine, which has been so many times the so many sins? dwelling of Thy enemy, and soiled with
my
soul,
thou art even

I
367
know, O my Lord, Thy great Majesty and my misery; am ashamed to appear before Thee. Reverence would induce me to keep at a distance from Thee; but if I
I
depart from Thee,
whom
me?
will
O my life, whither shall I. go ? to have recourse ? and what will become of No, never will I depart from Thee; nay, even I
shall
I
satisfied that
ever draw nearer and nearer to Thee. I should receive Thee as food,
Thou art Thou even
invitest
I
me
to this.
come
to receive
I come then, O my amiable Saviour, Thee this morning, all humbled and
confused at the sight of my defects; but full of confi dence in Thy tender mercy, and in the love which Thou
bearest rne.
V.
An Act
I
of Contrition.
indeed grieved, O God of my soul, for not hav loved Thee during the time past; what is still worse, ing so far from loving Thee, and to gratify my own inclina tions, I have greatly offended and outraged Thy infinite
am
goodness: I have turned my back upon Thee, I have despised Thy grace and friendship; in a word, O my God, I was deliberate in my will to lose Thee. Lord, I am sorry, and grieve for it with my whole heart. I de test the sins which I have committed, be they great or
small, as the greatest of all
Goodness. I trust that Thou hast already forgiven me; but if Thou hast not yet pardoned me, oh, do so before I receive Thee: wash with Thy blood this soul of mine, in which Thou art so soon about to dwell.
Infinite
have thereby offended Thee,
my O
misfortunes, because
368
A els before Holy

VI.
Communion.
An Act
of Desire.
soul, the blessed in will come and take up his dwelling which Jesus Behold the King of Heaven, behold heart. poor
And now, my
hour has arrived
in
thy thy
Redeemer and God, who
is
even
now coming; prepare
him with love, invite him with the thyself to receive ardor of thy desire. soul, which desires Come, my Jesus, come to to Thyself to me, I desire Thee. Before Thou
my
givest
give Thee, and do Thou accept

of
it.
Come,
miserable heart; give Thee, my come quickly to take possession it, and my God! hasten; delay no longer. My
I
now
only and Infinite Good,

dise,
souls have the love with which the most holy and loving most blessed received Thee; with that with which the
my
love,
my
all,
my treasure, my life, my Para my wish is to receive Thee with

their
Virgin
unite
Mary received Thee; to this Communion of mine.
Communions
Mary, behold, I Son. Would that I had already approach to receive thy communicate! the heart and love with which thou didst as thou didst give him Give me this morning thy Jesus, I intend to receive to the shepherds and to the kings. hands. Tell him that I am thy him from thy most pure look upon me servant and thy client; for he will thus will with a more loving eye, and now that he is coming,
Most holy Virgin and
my Mother
press
me more
closely to himself.
Bets
after
(Eommuman.
i.
An Act
of Faith.
BEHOLD, my God is even now come to visit me; my Saviour to dwell in my soul. My Jesus is even now within me. He has come to make himself mine, and at the same time to make me his. So that is
and
his.
belong
to Jesus: Jesus
is
all
Jesus mine, and
mine,
all
am
O infinite Goodness O infinite Mercy O infinite Love that a God should come to unite himself to me, and to make himself all mine now that
!
!
art thus closely
bound
thou soul, to Jesus, that thou art thus one

!
My
with him, what doest thou ? Hast thou nothing to say to him; dost thou not converse with thy God, who is with thee? Ah, yes, renew thy faith; remember that the angels now surround thee adoring their God, who is within thy breast; do thou also adore thy Lord within
thyself.
other thought.
closely to thy
Enter into thyself, and banish thence every Unite all thy affections, and,
clinging
God, say:
II.
An Act
of
Welcome.
Ah, my Jesus, my love, my infinite good, my all, be ever welcome in the poor dwelling of my soul Ah, my Lord, where art thou to what a place art Thou come Thou hast entered my heart, which is far worse than the stable in which Thou wast born; it is full of earthly affections, of self-love, and of inordinate desires. And
!
!
24
370
Acts after Holy Communion.

to dwell there
?
how couldst Thou come

Thee
1
would address
from me, for I am a sinful from me, O Lord, for I am indeed man. Yes, depart unworthy to receive a God of infinite goodness; go and find repose in those pure souls who serve Thee with so much love. But no, my Redeemer; what do I say?
with St. Peter: Depart
Leave me not; for if Thou departest, I am lost. I embrace Thee, my life; I cling to Thee. Mad indeed have I been in having separated myself from Thee for the love of creatures; and in my ingratitude I drove Thee from me. But now I will never more separate live and die myself from Thee, my treasure; I desire to Most blessed Virgin Mary, ever united to Thee. Seraphim, and all souls, do ye who love God with pure
love lend
me your
affections, that
may
worthily attend
on
my
beloved Lord.
III.
An Act
of Thanksgiving.
My God
Thou
and Lord,
thank Thee for the grace which
hast this morning bestowed upon me, of coming to dwell in my soul; but I would wish to thank Thee in a manner worthy of Thee and of the great favor which Thou hast done me. But what do I say? how can so
miserable a creature as
I am ever worthily thank Thee ? that the feeling most becoming a Father Segneri says, soul that communicates is that of wondering astonish
ment
at the thought,
me; a God is mine the Lord for all the But I what return shall
!"
and to repeat, A God is united to David said, What shall I render to to me ? things that He hath rendered
"
after
this
1
"
make to Thee, my Jesus, who, many of Thy good things, hast having given morning, moreover, given me Thyself? My soul,
!
me
so
"
Exi a me, quia homo peccator sum." Luke, v. 8. retribuit Quid retribuam Domino pro omnibus qurc
mihi?"
Ps.
CXV. 12.

bless, then,
371
and thank thy God as best thou canst. And Mother Mary, my holy advocates, my guardian thou, my and hear, all angel, and all ye souls who love God, Come that fear God, and I will tell you what great things He ye Come and bless and thank my hath done for my soul. God for me, admiring and praising the indeed great graces which he has granted me.
1
IV.
An Act
of Oblation.
visit
Beloved to me and I to Him? Should a king go to a poor shepherd in his hut, what can the shepherd Since, offer him other than his whole hut, such as it is ? then, O Jesus, my divine king, Thou hast come to visit
My
the poor house of
my
me,
soul,
offer
and give Thee
this
house and
will:
my
entire
to
self,
together with
to
my
liberty
and
My
Beloved
and I
Him.
all
Thou
hast given
My Jesus, Thyself all to me; I give myself from this day forward I will be no longer mine; I will be Thine, and all Thine. May my senses be Thine, that they may only serve me to please Thee. And what greater pleasure, says St. Peter of Alcantara, can be
to Thee.
found, than that of pleasing Thee, most amiable, most I at the same time give loving, most gracious God ?
Thee
to
I
all
the powers of
my
soul,
I
and
will
shall be all
Thine;
my memory
and Thy
I will that they only use to recall
mind Thy
benefits
love;
my
understanding
only use to think of Thee, who always thinkest of my good; my will I will only use to love Thee, my God, my all, and to will only that which Thou wiliest. My most sweet Lord, I offer, then, and consecrate to Thee this morning all that I am and have my senses,
will
1
"
Venitc,
mere."
"
auditc,
omnes
ego
qui
timctis
Deum, quanta
i&.
fecit
animne
*
Ps. Ixv. 16.
Dilectus
mcus mihi
et
illi."
C.:".-.
-J-
372
my thoughts, my affections, my desires, my pleasures, my inclinations, my liberty; in a word, I place my whole

body and soul
Accept,
in
Thy
hands.
Infinite Majesty, the sacrifice of the hitherto
most ungrateful sinner Thou hast ever had on earth; but who now offers and gives himself all to Thee. Do with me and dispose of me, O Lord, as Thou pleasest.
O divine love and consume and that is displeasing in Thy mine, most pure eyes, so that henceforward I may be all Thine, and may live only to execute, not Thy commands and counsels only, but also all Thy holy desires and Thy
Come,
consuming
is
fire,
in
me
all
that
good
pleasure.
Amen.
most holy Mary, do thou present this offering of mine to the Most Blessed Trinity with thine own hands; and do thou obtain their acceptance of it, and
that they may grant me the grace to be faithful unto death. Amen, amen, amen.
V.
An Act
of Petition.
O my
soul,
what
all
time to be
lost:
canst receive
doing? The present is no a precious time, in which thou the graces that thou a skest. Seest thou
art thou
is
it
not the Eternal Father, who is lovingly beholding thee ? for within thee he sees his beloved Son, the dearest
Drive, then, far from thee all other object of his love. thoughts; rekindle thy faith, enlarge thy heart, and ask
for
whatever thou wiliest. Hearest thou not Jesus himself
who
thus addresses
thee
I
thee:
tell
What wilt thou that I should do to me, what dost thou desire of me?
V O
soul,
am come
for
the express purpose of enriching and gratifying thee; ask with confidence, and thou wilt receive all.
1
"
Quid
tibi vis
faciam
?"
Mark,
x. 51.
Acts after Ploly Communion.
373
sweet Saviour, since Thou hast come order to grant me graces, and desirest that I should ask Thee for them, I ask Thee not for the goods of the earth riches, honors, or pleasures; but grant me, I beseech Thee, intense sorrow for the dis pleasure that I have caused Thee; impart to me so clear a light, that I may know the vanity of this world, and
into
Ah
my most my heart in
!
art of love. Change this heart of detach it from all earthly affections; give me a mine, heart conformable in all things to Thy holy will, that it may seek only that which is more pleasing to Thee, and have no other desire than Thy holy love: Create a clean
how deserving Thou
heart in me,
I
God.
deserve not this; but Thou, my Jesus, deservest it, since Thou art come to dwell in my soul: I ask it of Thee through Thy merits, and those of Thy most holy Mother, and by the love which Thou bearest to Thy
Eternal Father.
Here pause, to ask Jesus for some other particular grace for Do not forget poor sin yourself and for your neighbors. ners, or the souls in Purgatory; and pray also for me, who composed this little book for your good.
Eternal Father, Jesus Christ himself, Thy Son, has said, A me tiy amen, I say to you, If you ask the Father any Fur the love, thing in My Name, He will give it you? then, of this Son, whom I now hold within my breast, do
Thou graciously hear me and grant my

Amores mei
dulcissimi,
petition.
Jesu
ct
Maria
pro vobis moriar; sim totus vester, most sweet Loves, Jesus and Mary,
pro vobis patiar, sim nihil meus? ("My

!
may I die my own

1
"
for you;
may
in
be
all
may I suffer for you, yours, and in nothing

\.
!")
Cor mundum
crea
me,
Deus."
Ps.
12.
"
Amen, amen,
vobis."
dico vobis:
si
quid
petieritis
Patrem
in
nomine
meo, dabit
3
John,
xvi. 23.
Alph. Kodrig.
TO JESUS IN THE BLESSED SACRAMENT.

They can
be
used cither before or after Communion, or in visiting the Blessed Sacrament.
Before Communion.
I.
Egredimini
ct
vidctc,
film
Sion,
rcgcm
Salomoncm
in
diademate, quo coronavit ilium mater sua in die desponsationis illius (Cant. iii. n). daughters of grace, ye souls who love God, quit the darkness of earth, and behold
your king, crowned with a crown of thorns; the of contempt and suffering with which the im pious synagogue, his mother, crowned him on the day that is to say, on the day of his death, of his espousals, by the means of which he espoused himself on the Cross to our souls. Go. forth again, and behold him all full of compassion and love, now that he comes to unite him self to thee in this sacrament of love.
Jesus,
crown
Has
it
Jesus, before souls in this
indeed, then, cost Thou couldst
Thee so much, my beloved come and unite Thyself to most sweet sacrament ? Wert Thou in
deed obliged to suffer so bitter and ignominious a death ? Oh, come then, without delay, and unite Thyself to my It was atone time Thy enemy by sin; but soul also.
now Thou
Jesus,
1
my
desirest to espouse it by Thy grace. Come, spouse; for never more will I betray Thee;
to be ever faithful to Thee.
am determined
As a lov
ing spouse,
my
whole thought
shall be to find out
Thy
Before Holy Commitment.
375
I am determined to love Thee without re pleasure. I desire to be all Thine, serve; my Jesus, all, all, all.
II.
Fasciculus
myrrha
Dilcctus meus mihi; inter ubera
mea
commorabitur (Cant. i. 12). The myrrh plant when pricked sends forth tears, and a healthful liquor from the wounds. Our Jesus, from the beginning of his Pas
determined to pour forth his divine blood from his so much pain, in order to give it after wards all to us for our salvation in this bread of Life. Come, then, O my beloved bundle of myrrh, O my
sion,
wounds with
enamoured Jesus; Thou art indeed a subject of grief and pity to me when I consider Thee all wounded for me on the Cross; but then, when I receive Thee in this most sweet sacrament, Thou becomest indeed to me more sweet and delicious than a bunch of the choicest
grapes can be to one who is parched with thirst: Rotrus Cypri dilcctiis meus mihi in rinds Engaddi (Cant. i. 13).
soul, and revive and satiate me with Ah, what sweetness do I feel in my soul at the thought that I have to receive within myself that same Saviour of mine, who for my salvation was pleased to be drained of all his blood, and sacrificed on
Come,
then, to
love.
my
Thy holy
Inter iibera mea commorabitur. No, my Jesus, never more will I drive Thee hence; and Thou shalt never more have to leave me. I am determined ever to love Thee, and to be always united to and closely bound up with Thee. I will always belong to Jesus, and Jesus will be always mine: forever, forever, forever inter ubera
across!
mea commorabitur.
III.
Diim esset Rex in accubitii suo, nardus mea dedit odorcm suum (Cant. i. u). When Jesus comes to dwell in a soul in holy Communion, oh how clearly does she see and
376
Loving Aspirations
her
the bright light which heaven brings with him! As the spikenard is the most lowly among plants, so does the soul confess herself the most vile of all creatures; and when thus humbled, oh how sweet is the odor that she breathes forth to her beloved King! and for this reason he in the
know
own nothingness by
King
of
vites her to unite herself to
him
in
closer
and closer
should
art
bonds.
soul, thou desirest that thy Jesus in thee, consider thy own repose nothingness.
If,
then,
my
Who
thou? what dost thou deserve? Humble thyself as thou shouldst do, by casting away from thyself all selfesteem, which may keep Jesus at a. distance from thee,
coming to repose in thee. Come to me, dear Redeemer, come; and by Thy divine light make me see my own lowliness, my misery, my nothing ness, that Thou mayest be enabled to repose in me with satisfaction to Thyself, to separate Thyself no more from me.
or prevent his
my
IV.
Domino in bonitatc (Sap. i. i). My soul, why art thou so timid and fearful at the sight of the good ness and infinite love of thy Lord ? why such distrust ?
Scntite de
made worthy to receive within thee thy sentiments correspond to this grace, by confiding in that goodness of God, who gives thee all himself. Truly his judgments are terrible, but they are terrible only to the proud and to the obstinate; but
that thou art
let
Now
Jesus Christ,
to the
humble and
penitent,
who
desire to
love and
please him, his judgments are all mercy and love, flow ing from a heart full of compassion and kindness. So
that David, considering these judgments of God, superabounds with hope: Injudiciis tuts supersperavi (Ps. cxviii. These judgments made him happy and consoled 43).
him: Judicia tua jucunda

tuorinn ct consolatus
(Ib. 39):
Memor fui judiciorum
sum
(71).
52).
before
Holy Communion.
377
Ah, this great

those
who
God is only too loving and generous to seek him with love: Bonus cst Dominus aninue
How good is God to those quarenti ilium (Lam. iii. 25). who seek to unite their will with the divine will! Quam
bonus Isrcel Dcus his qui recto sunt conic! (Ps. Ixxii. i). My God, my love, my hope, my all, I desire Thee, and Thee
alone,
in all things.
to love Thee, to please Thee, and to do Thy will Let me always find Thee; make me agree
able to Thee; and never let

fiat.
me
leave
Thee
again.
Fiat,
Amen, amen.
V.
mci pulsantis : apcri mi/ii, soror mea, arnica cohimba mca, immaculata mea (Cant. v. 2). Such are mea, the words which Jesus in the Blessed Sacrament speaks to those who love and desire him. Open to me, he says,
dilecti
Vox
soul,
thy heart, and there
will
come
to unite myself
to thee;
come
so that, being one with me, thou mayest be my sister by resemblance, my friend by participa
tion in
my
riches,
my
dove by the
undefiled by the gift of purity, which cate to thee.
gift of simplicity, I shall communi
my
And then he goes on to say, Open to me, Quia caput me urn plenum cst rore, ct cincinni mei guttis noctium As if he said: Consider, my beloved, that I have waited for thee all the night of the bad life thou hast led in the midst of darkness and error. Behold now, instead of
(//>.).
bringing scourges to chastise thee, I come in the Blessed Sacrament, with my hair full of heavenly dew, to ex tinguish in thee all impure desires towards creatures,
and
wilt.
all
to kindle in thee the
happy
fire
of
then,
O my
I
my
love.
Come,
beloved Jesus, and work in renounce the love of all things,
me what Thou
in
order to be
as
Thine, and that Thou mayest make me

will.
Thou
wuuldst have me, entirely united to Thy
3 78
Loving
A spirations
VI.
Veniat dilectus meus in hortum suum, et comedat fructus
pomorum suorum
that this
is
Cornelius a Lapide says (Cant. v. i). precisely the invitation that a soul desirous of the holy Communion makes to Jesus in the Blessed Sacrament. Come, my Beloved, she says, into my poor
which at one unhappy time did not belong to Thee; but which now, by the help of Thy grace, has re turned to Thee. Veniat, et comedat fmet us pomorum suorum: Come and taste in me those virtues which Thou dost bring with Thyself when Thou comest to me. O my Lord, at least for the honor of Thy majesty, purify my heart, adorn it, inflame it with Thy love, and make it beautiful in Thy sight, that it may be a worthy dwelling-place for Thee.
heart,
VII.
Ad
-ubera
portabimini
(fs.
Ixvi.
12).
It
is
thus that
Jesus from the sacred altars invites our souls. Come, he says, and suck my divine milk, which I give you in this Sacrament, wherein I offer you my own blood to drink. But what shepherd, says St. John Chrysostom, ever feeds his sheep with his own blood ? Even mothers But Thou, O give their children to nurses to be fed. divine Pastor, art so enamoured of our souls as to w ish to nourish them with Thine own blood. St. Catharine
r
of Sienna, then, munion, pant, as
might
it
well, in
approaching holy
Com
its mother s breast. And well might the sacred spouse say to her beloved, Meliora sunt ubera tua vino (Cant. i. i); signifying that she esteemed the milk of this sacrament, as the sacred interpreters explain it,
same way milk from
were, to suck the divine milk, in the as an infant presses anxiously to suck the
above
-all the pleasures of the world, which are transi tory and vain, as are transitory and vain also the joys and pleasures of wine.
before
Holy Communion.
379
beloved Jesus, since Thou wilt feed me this it morning with Thine own blood in holy Communion, renounce all is but reasonable that I should willingly
O my
the delights and pleasures that the world might give me. Yes, I give them all up; I protest that I choose
united to Thee, than to enjoy Thee. It is suffi all the goods of the world away from cient happiness for me to please Thee, who. art worthy I will say, then, of all that we can do to please Thee. Amorem tuitm selum cum with St. Ignatius of Loyola:
rather to suffer
all evils
gratia tua mi/ii
clones, ci dives
sum
satis.
VIII.
Comedite, amid,
v. i).
ct bibitc, et incbriamini, carissimi (Cant.
The
"
friends,"
that
is
beginners
who
scarcely
enjoy the
divine friendship, when they receive holy Communion feed indeed on the flesh of Jesus Christ, but who are on the way to they eat with labor; while those But by the dearly eat with less difficulty. perfection are meant the perfect, who, inebriated with beloved
"
"
of the worl d, forgetting all holy love, live almost out and think only how they may things, even themselves,
love
and please
their
God.
I
My
canst
is
beloved Jesus,
make me
perfect.
am not yet perfect; but Thou I am not dear to Thee, and it

I
faithful;
but Thou canst make me become so, by in with Thy love: Adveniat ebriating me this morning beloved Lord, and take pos regnum timm. Come, my Establish Thy kingdom in session of my whole soul. Thou alone mayst reign in me, that Thy me; so that love alone may command me, and that Thy love only
my own
fault,
because
have been ungrateful and un
make may I obey. Inebriate me, inebriate me entirely; me forget all creatures, myself, my interests, and all, that my treasure, I may love nothing but Thee, my God, Thee alone, seek all my good, my all; may I sigh for
380
Thee
Loving Aspirations
alone, think of Thee alone, and please Thee alone. the merits of Thy Passion. This only do I
I
Do this by
ask of Thee: this
hope.
IX.
Fulcite
ii.
me
floribus, stipate
(Cant. 5). of herself and her affairs, she thinks only of seeking refreshment for her languishing love by holy desires,
The languor
me malis; quia amorc langueo of the soul is when, forgetful
which are the flowers, and by good works, which are the
fruits, of
O my
have me have me.
Divine love. God, O Blessed Sacrament, since Thou wilt to be all Thine, make me what Thou wouldst
Make me
love.
belong to Thy
forget everything that does not Increase in me always more and
more the
flowers
desire of pleasing Thee.
may
not always remain flowers;
Grant that these make them also
become
fruits,
Thee, who
by my doing and suffering something for hast done and suffered only too much for
me. O God, O God of my soul, make Thyself loved, but really loved, by me not only in word, but in deed before death comes upon me.
X.
DiIce tits me us
(Cant.
v.
candidus
et
10).
all
Our beloved
rubicundus, elect us ex millib us Jesus is all white by his
purity,
and
red by the flames of his divine love.
My
spotless
Lamb, all burning with love for me, when wilt Thou make me like to Thyself? pure as Thou art, O purest lily ?. burning with love of Thee as Thou dost
burn with love of me ? Yes, I do renounce all other love, and choose for myself Thy sweet love, my God, my all. Begone, ye creatures; what do you want with me? Go and enjoy the love of those who seek you. I wish only for my God; for God alone will I keep all my heart and all my affections.
before
Holy Communion.
XI.
38
Benignitas
et
humanitas apparuit Salvatoris nostri Dei
goodness to But by giving himself in this sacrament he makes us know the depth of the tenderness of his love towards our souls: Nonnc insania vidctur diccrc : Manducate mcam canton, bibite mciun ? St.
St. Paul says, that God, (Tit. iii. 4). by self man, showed the world how far his
making him
wards us went.
sanguincm
says, does it not seem a madness, Jesus Christ saying to us, as he said in that blessed
Augustine
night:
I
Accipitc et com edite : hoc est corpus me urn to make you understand how much
?
I
men, he
love you,
says, will
that you should come and feed on my very flesh. O holy faith! And who among us would have been able to demand so much? Who could have even thought of not thought it and done it? Some of it, if Jesus had
the followers of Jesus Christ, when they heard this from mouth, that is, that he wished to give them his body to eat, said that this was too hard a thing, and that they could neither believe nor hear it: Durus est hie sermo, et quis potcs cum audirc ? (John, vi. 61). And they went so far as to leave him, because would not believe it:
his
they
but yet
it is
of faith that so
it is.
But what else does Jesus Christ ask of us by all this he has done for us, but that we should love him ? as the Lord had once before instructed his people: Et mine,
Israel,
quid Dominus Deus

servias
tints petit
te nisi
ut
eum ac
diligas
Domino Deo
tuo in toto corde tuo ?
O my most loving Jesus, what dost Thou not give, what dost Thou not promise to those that love Thee? Thou dost promise them Thy love: Ego diligentcs me
diligo
caresses,
Thou dost promise them Thy 17). even when they have already turned their backs upon Thee: Cotivcrtimini ad me ct convertar ad
(Prov.
viii.
. . .
vos (Zach.
i.
3).
Thou dost promise
to
come with
the
382
Loving
A spirations
.
Father and the Holy Spirit to abide forever in their et souls: Qui autem diligit me, diligetur a Patre meo eum mansionem faciemus (John, ad eum veniemiis, et apud
. .
xiv. 21, 23).
And what more hast Thou to promise and to entice men to love Thee ? My dearest Lord, I
it is;
give to
see
how
dost wish also to be loved by me: yes, I love Thee with all my heart; and if I do not love Thee, do Thou teach me to love Thee; make me to love Thee,
Thou
and
quod
to love
vis.
Thee above
all
things:
Da
quodjubes,
et jube
XII.
Nolite
sol (Cant.
me
i.
considerare,
quod fusca
I to say it, O my dear has deformed and blackened me: Nigra sum, sed Jesus), if I am black by my own works, formosa (Cant. i. 4). But
The heat of my 5). still more ought spouse (and
sim, quia decoloravit me passions, said the sacred
I was beautiful by Thy merits, O my Redeemer. and separated I was alone black at one time, when from Thee; but now that I am united to Thee, Thy
am
love has made me beautiful. grace, Thy beauty, Thy so do I hope. Mayest Thou be blessed Yes, my Jesus, Never permit me to lose Thee again, and to forever. infinite former depravity. I love Thee, return to
my
beauty;
wish also that

it
my
soul should be beautiful,
always beautiful, that

divine sight, and that
may be always pleasing in Thy Thou mayest always love it.
After Holy Communion.

I.
curremus in odorcm ungucntorum tuorum post I cannot, i. Since, then, O my dear Jesus, 3). (Cant. to while in this life, ascend to Thee, Thou hast willed descend to me, to unite Thyself to me in this sacrament I do not wish of love: draw me, my Lord, all to Thee.
Trahc me
te
after Holy Communion.

to
383
draw Thee
I
to me, that
ure; but
desire that
to Thee by Thy sweet attractions, that I may not be able to desire or do anything else but Thy most holy will. It is just that my inclinations should yield to
Thou shouldst do my pleas Thou shouldst draw meso entirely
Unite me wholly to Thyself; and so united, and free from earthly affections, I will run with
holy dispositions.
Thy
Thee in the path of virtue, and so shall be able to repose wholly in Thy divine will both in this life and in the next: In pace in idipsum dormiaui et requiescam.
II.
vinariam ; ordinavit in me caritatem (Cant. ii. 4). It is precisely by this cellar of wine that St. Bonaventure understands
Introduxit
me rex
in cellam
holy
Commu
nion, which introduces and then unites the soul to its divine king, and gives it to taste that wine of love which destroys the desire of created things, and infuses a well-
regulated love, that is just towards itself, charitable towards its neighbor, supreme towards God, loving him above all things, who above all deserves to be
things
loved.
O Jesus, my King, only Lord of my heart, Thou hast already brought me into the beautiful cellar of Thy love,
that
is,
into Thyself, uniting

love.
me
to
Thee by means
of
Yes, my Lord, I already feel my heart changed. I feel a holy desire, which gives me peace, and makes me loathe all impure affections, and enkindles in me the pure love of Thee. O my Jesus, since Thou hast given me an entrance to this beautiful
cellar, let
this
sacrament of
me from
me no more depart from it. Since Thou hast united Thyself to me, do not leave me Detach again.
the love of
all
creatures.
Unite
me
to
Thee
continually more and more on this earth, that I may one day come to be perfectly united to Thee in heaven; where I shall love Thee face to face with all my strength,
384
Loving Aspirations
without interruption and without imperfection through out all eternity.

III.
Dilectus metis descendit
ad hortum suum
i).
in hortis, et lilia colligat (Cant. vi.
My
ut pascatur sweetest Saviour,

. . .
since
soul,
den,
Thou dost descend from heaven to come into my by Thy grace do Thou make it become Thy gar that Thou mayest gather in it lilies and fruits
which are agreeable

offended Thee.
to Thee. Pardon me, if I have Receive me, if I have left Thee, now that I return penitent to Thee. Give me that purity which Thou dost desire to see in me. Give me strength
to do what Thou desirest. Grant me Thy true love, and then shall I become pleasing to Thee. I sacrifice to Thee all my inclinations, and I desire and wish for
nothing but to please Thee.

IV.
The sacred spouse

bilis.
called her beloved Totus desidera-
who love him as spouses, makes himself altogether desirable, whether he chastises or consoles them, whether he appears near or distant, because he does it all for love, and that he may be loved.
Jesus, to
those souls
Treat me, then, my Jesus, as Thou wilt, I will always love Thee; whether Thou dost give me sweetness or tribulations, I know that all will come to me from
Thy
good
hold
all
loving Heart, and that all will be for my greater Paratitm cor meum, Deus, paratum cor meum. Be
:
my
will
is
shalt ordain.
ready, O Lord, to accept all that Thou Benedicam Dominum in omni tempore. At
I
times,
whether prosperous or adverse,

love Thee,
will bless
Thee and
O my
Creator.
neither seek nor
I have given Thee but bitterness by my sins: I seek only Thy nothing good pleasure. Provided Thou art satisfied with me, I
merit any consolation from Thee; for
after
Holy Communion.
385
shall be content with any punishment. Jesus, my Jesus, whether far off or near Thou shalt always be de sirable to me, always dear; whether Thou dost console
My
or
afflict
me,
will
always love Thee, always thank
Thee.
V.
Qua est ista, quceascendit de deserto, deliciis affluent, innixa super dilectum suum? (Cant. viii. 5.) Who, then, are those souls who, living on the earth, esteem it a desert; so that, detached from visible things, they live only to God, as if there was no one else but whom alone
God,
they love and desire to please, and in this way they almost go out of the world, and raise themselves above it, enjoying the delights which are experienced by those who wish for God alone, and who in God all their
place
hopes
also my God, by the means of Thy grace, detached from all things, and all Thine. Henceforth the world shall be to me a desert, where, flying from all attachment to
Who, then, are these faithful souls, if not those who often and with pure love unite themselves to Jesus in the Blessed Sacrament ? such do I Yes,
desire to be
creatures,
and
I
I will think of nothing but Thee; as if Thou were the only persons there. In Thee alone will
put
all
God,
my
my confidence, hope, my love,
all
my
all.
love,
God,
beloved
my
VI.
Si murus
est,
adificemus super
eum propugnacula argentea:

tabulis cedrinis (Cant. viii.
si ostium est,
9).
compingamus illud
precisely
This
is
what Jesus does when he comes

is
to
He sees that she holy Communion. wall too weak to be able to resist the assaults of
therefore,
soul in
hell;
by the virtue of the sacrament, he fortifies her with bulwarks of silver, that is, with his divine light.
386
Loving Aspirations
is
He
sees that she
a door inclined easily to be corrupted,
and he renews it, adjusting it with planks of strength and perseverance, as is signified by cedar, which is a strong and incorruptible wood; that is, with the gifts of holy fear, with detachment from creatures, with the love of prayer, with supplications, with holy desires, and still more with the gift of divine love, which are the support
of holy perseverance. Pants cor hominis confirmat. Jesus teaches us, that as earthly bread preserves the life of the
body
serves
so the heavenly bread of holy Communion pre the life of the soul: Qui manducat me, et ipse
in
vivet propter me.
sanguine m
Qui manducat meam carnem, et Mbit meum me manet, et ego in illo. Such are the gra cious promises which Jesus makes to him who receives him in the Blessed Sacrament. Ah, my Jesus, who is weaker and more unfaithful than I ? Thou knowest well how many times I have yielded to my enemies, and how many times they have seized the gate, that is, my will, by which they have entered to ruin me by causing me to lose Thy friendship. Oh, fortify me with Thy light and strength, that I may no more lose Thee or drive Thee from me. My Lord and my Redeemer, if I am to turn back and offend Thee again, oh let me die now, while I hope that I am in Thy grace and united to Thee. I trust not myself,
!
no; nor will I ever, my dear Jesus, live without Thee. But as long as I live I am in danger of changing my
help me.
and betraying Thee, as I have done before; do Thou Help me also, most holy Mary; have pity on me: thou, who art the Mother of perseverance, obtain for me this gift from thy Jesus. Of thee I seek it, of
will
thee
hope
it,
of thee
ask
it.
VII.
(Cant.
Invent quern diligit anima mea; tenui eum, nee dimittam iii. So ought every soul to say who is united 4).
after
Holy Communion.
387
with Jesus in the Blessed Sacrament: Creatures, depart from me; go out altogether from my heart. I loved you once, because I was blind; now I love you not, nor can I ever love you again. I have found another good, infinitely more delightful than you: I have found in my
self
this
has
my Jesus, who has enamoured me by his beauty; to my beloved one I have given myself entirely. He already accepted me, so that I am no longer my own.
I am not, nor shall I ever again be but I am and shall be always Christ s. He, too, yours; is mine, and will always be mine: Tcnui cum, nee dimittam. Now I have pressed him to my heart, receiving him in holy Communion; for the future I will hold him with my love, and will not let him leave me any more. Permit me, O my most amiable Saviour, to embrace Thee so closely, that I may never more be separated
Creatures, farewell:
from Thee.
I
Behold,
I
love Thee,
!
I worthily should be to love Thee and please Thee. Do Thou command all creatures to leave me, and not to disturb
I press Thee to myself, my Jesus; love Thee; and O that I could love Thee wish that my only happiness and repose
me; say
to
them: AJjnro
vos
nc suscitctis, neque evigi-
lare faciatis dilectam. Ah, if cannot enter in to disturb
do not wish it, creatures and divide me from Thee.

I
Strengthen, then, my will, unite my miserable heart to Thy divine Heart, that it may always will what Thou
w ilt. Do this, Lord, by Thy do I hope; so may it be.

VIII
merits.
Amen, amen.
So
Surge, aquilo,
ct vcni,
austcr ; pcrfla hortum
meum,
()
ct
fluant
aromata
illius
(Cant.
iv. 16).
Fly from me,
north wind,
wind of earthly affections; and come, thou soft warm breeze of the sacred love of the Holy in the Spirit, which comes from the Heart of my Jesus Do thou alone breathe through my Blessed Sacrament.
hurtful and cold
388
soul,
Loving
A spirations
which has been chosen by Jesus for his garden of Blow; for by thy breath how many fresh and delights. sweet odors of holy virtues shalt thou draw forth from
me
I
My
Jesus,
my
Jesus,
Thou
canst do this; and this do
hope from Thee.

IX.
Messui myrrham meam cum aromatibus mcis (Cant. v. i). A soul that has received Jesus must be careful to gather myrrh, that it may always offer the sweet odor of those virtues which arise from mortification. Comcdi favum cum melle meo (II).). In like manner, the soul that loves God alone is not satisfied with the honey, but will also have the honeycomb; therefore she says to Jesus:
Lord,
unless
Thy consolations are not sufficient for me Thou givest me Thyself, who art the fountain of
consolation; the fruits of love are not enough for me, if Thou dost not give me also Thyself, who art the object of my love. So say I to Thee, my Jesus, that Thou alone
me; I am ready to renounce all Thy de provided I possess Thee alone, my God and my only good. I love Thee, not to please myself, but to please Thee; for Thou dost desire to be loved by me, and Thou art worthy of all our love, whether Thou dost
wilt suffice for
lights,
console or try us.

X.
pascua ibi me colocavit (Ps. xxii. beloved Jesus, sin-ce Thou dost invite me in this feast of love to feed on Thy divine flesh, what more can I ever want ? Dominus illuminatio mca et salus mea; quern timebo? (Ps. xxvi. i.) Whom shall I fear, if
in loco
i, 2).
Nihil mihi deer it;
Ah my
!
Thou,
I
O God omnipotent, art my light and my salvation

all to
Accept me, and then do with me what Thou wilt; chastise me, show Thine indigna tion towards me when Thou wilt; kill me, destroy me,
give myself
Thee.
after Holy Communion.
389
and
ipso sperabo (Job, xiii. 15).
always with Job: Etiam si occiderit me, in Whilst I am Thine, and Thou lovest me, I am content to be treated by Thee with every hardship; to be even annihilated, if it so pleases
I
will say
Thee.
XI.
muri tui coram oculis meis See the loving care that God takes semper of a soul that he wishes to have to himself. He carries it written in his hands, so that he never forget it, may and says, that sooner would a mother forget her own son than he a soul in grace: Et si ilia oblita fuerit, ego tamen non obliviscar tui (Ib. 15). Et muri tui coram oculis meis semper. His eyes are al ways open to watch over that soul, so that its enemies do it no harm: Scuto bonce voluntatis tuce coronasti nos (Ps. v. 13). Our good God surrounds us with the protection of his good-will, wholly solicitous for our good; and so he delivers us from all dangers. Ah, my God, infinite
descripsi. te:
(Is. xlix. 16).
In manibus meis
other lovest me and degood, I abandon myself entirely to Thee: let every other hope fail me, provided Thou dost not fail me. I know that I also must co-operate by obeying Thy
goodness,
sirest
who more than any
my
Domine, quid me vis facere ? Nothing else can behold me ready and determined, my sweet Sav say; Noth iour, to do what Thou pleasest: Fiat voluntas tua. else do I desire but to accomplish Thy will. But do ing Thou help me, otherwise I shall do no good at all. Teach me not only to know, but also to do, all that pleases Thee: Doce me facere voluntatem tuam. Eternal Father,
holy
I
will:
grant that I may be able to say with truth, as Thy Jesus did whilst he was on earth: Ego qua placita sunt ei facio
semper.
I
My
God,
this
desire, this
pray
for,
and
this
hope, through the merits of holy Mary.
Thy Son and
the most
390
Loving Aspirations
XII.
Prczbe, fill mi, cor tuum mihi (Prov. xiii. 26). behold this is all that thy Lord asks of thee,
O my soul,
when he
comes
will.
to visit thee; he
would have thy heart and thy
He gives himself to thee without reserve; it is but reasonable that thou shouldst also give him all thyself without reserve, taking care to follow his \vill in all
te in things: Revertetur enim Dominus, ut gandeat super in such a manner that omnibus bonis (Dent. xxx. 9). Act
Jesus,
when he comes
I
to thee again,
may
find that thou
hast executed
My Jesus,
Give
all his designs. wish to please Thee; help
Thou my
desire.
me
strength, and do with me whatsoever Thou

XIII.
pleasest.
quod debui ultra facere vinece mecc ct non fed? (Is. v. 4.) My soul, hear what thy God says to thee: what For I to do more for thee than I have done? ought In love of thee I became man: Vcrbum caro factus sum. stead of Lord, I have become servant: formam. servi acI went so far as to be born in a stable, like a cipiens.
Quid
est
worm
homo.
for
I
worms
died for thee,
are born in stables: vermis sum, et non I died upon the tree of shame:
crucis.
Factus obediens usque ad mortem, mortem autem
What
but to give my life for thee ? Majorem hac dilectionem nemo /labet, ut animam ponat quis and done pro amicis suis. But my love has invented I have chosen to leave more for thee. After my death, myself in the most Blessed Sacrament, to give my whole Tell me what more could I have done tO self as food.
remained more for
me
to do,
gain thy love

It is true,
I
swer?
my Lord and my Redeemer; what can I an have nothing to say. Thou hast been too good I to me, and I have been too ungrateful towards Thee. wonder at Thy immense goodness; I see my own base ness, and I throw myself at Thy feet, and say: Have pity
after
on me,
Holy Communion.
391
though I have repaid Thy love with so Avenge Thyself, therefore, I pray ingratitude. Thee, avenge Thyself upon me, and chastise me; but do not abandon me; chastise me and change me. Let me not live any longer ungrateful to Thee. Grant that I may love Thee at least out of gratitude, and that before I die I may make Thee some recompense for Thy love.
my
Jesus,
much
XIV.
signaculum super cor tuiim (Cant. viii. 6). Yes, my beloved Jesus, since I have consecrated to Thee all my heart, it is but just that I should put Thee as a
lit
Pone me
seal of love upon it, to close the entrance against any other affection; and thus to make known to all that my heart is Thine, and that Thou alone possessest dominion over it. But, my Lord, what dost Thou hope from me, I can do noth if Thou dost not do the work Thyself?
ing but give Thee my poor heart, that Thou mayest dis pose of it according to Thy pleasure. Behold, I give it all to Thee, I consecrate it to Thee, I sacrifice it to Thee.
Do Thou possess it forever; I will no longer have any If Thou lovest it, Thou knowest how to pre part in it. Leave it no longer in my hands, serve it for Thyself. O God most lov lest I should again take it from Thee.
Thou hast so constrained me to love Thee, pray Thee make Thyself loved by me. I wish to live that I may love Thee, I only wish to only Thou who dost love Thee in order to please Thee.
ing,
infinite love, since

I
work
so
many
miracles to be able to enter into

also this one,
my heart
heart
all
in this
sacrament, work
make my
all, all, all, without division, without reserve, so that I may say, both in this life and in eternity, that Thou art the only Lord of my heart, and my only trea sure: Dens cordis mei, et pars mea Dcus in ceternum. Most holy Mary, my Mother and my hope, do thou help me, and I shall certainly be heard. Amen, amen. This I wish, this I hope. So be it.
Thine; but
Aspirations of
ouc to Sesus
1
FOR MEDITATION AND HOLY COMMUNION.
MY
good.
well-beloved,
my
love,
my
of
life,
my repose, my only
all
Live Jesus, Mary, Joseph, and Teresa!

that
The grace
St.
we should ask
is
God above
graces, says
Francis de Sales,
the grace or gift of love.
Hence we
should endeavor in all our prayers, all our actions, all our sighs, all our intentions, to obtain from God this holy love, which is
the
gift of all gifts.
We
make
shall here find
many
to
God
but
it
must be observed,
aspirations that a loving soul can first, that the best are
;
those that love itself infuses into our heart and secondly, that when the soul feels itself united with God by anyone of the fol lowing inspirations, or by any other, one should not go farther,
but should dwell upon it and repeat therein nourishment and feeling.
it
as long as
one finds
My God, prostrate at Thy feet, I ask of Thee, not but only Thy love; pleasures, nor riches, nor honors, and at each step that I take, at each look, at each respi ration, I intend to ask for Thy love.
Thou dearly beloved Jesus, Thou hast said that to be found even by him who is wouldst permit Thyself far as to seek seeking Thee, and Thou hast even gone so
My
me when
that
I
!
fled
from Thee, wilt Thou

I
flee
from
me now
seek only Thee? Ah deign to bind me to Thee by these sweet bonds with which Thou bindest those that love Thee; but
seek Thee, and
1
This
is
unpublished
a translation from a manuscript left by the holy author, and We think it to be a fruit and a testimony of his in Italian.
life.
fervor during the last vears of his
ED.
For Meditation and Communion.

bind
393
me
in
such a manner that

with
may
!
never more be
separated from Thee.
Inflame
divine
to to
fire
me
I
would be
thing; but
am
have a flame, I have a conflagration that

for creatures,
one spark of this forget every not content with only a spark; I wish wish to have a thousand flames, I wish
Thy
love.
Ah
sufficient to
make me
will instantly destroy in
me
all affection
for
I
and make me burn entirely Thee, O infinite and only good Dost Thou not accept give myself entirely to Thee.
!
me?
repel
Thou
hast said that

to
Thou dost not know how
to
him that comes

!
Thee:
Him
that cometh to me,
will not cast out}
Ah my God, receive me, take me en tirely and unite me to Thee in such a manner that I may think only of Thee, that I may love only Thee, that I may seek and desire only Thee; be Thou the only object
of
all
!
my
thoughts, of
all
my
love, of all
my
desires.
Ah Thou who truly lovest me, tell me, what dost Thou intend to obtain from me by so many mercies that Thou heapest upon me, by so many invitations that Thou dost address to me, by so many lights that Thou givest me? Dost Thou wish to have my heart? Here
it is:
take
it;
give
it
entirely to Thee.
Vain creatures, leave me; you shall see me no more. Ask me no more to have affection for you, since I desire to have nothing more from you. Give to whomsoever
asks for them, your pleasures, your goods, your honors;
as for myself,
fied
I have found him whom I love, I am satis with having him: I found Him whom my soul lovcth? who alone merits my affections has taken them all
He
for himself.
My
when
1
well-beloved
I
"
Console
detach me from all that is not God. me Thyself when I am afflicted; sustain me, am losing courage; and chastise me also Thyself
!
"
Eum qui venit ad me, non ejiciam foras." John, Inveni quern diligit anima mea." Cant. iii. 4.
vi.
37.
394
Aspirations of Love
necessary.
I
to Jesus.
when
will kiss
Thy
lovely
hand that
strikes
kindness towards me. Provided only that Thou dost not deprive me of the happiness of loving Thee, send me all chastisements.
me through
Loving souls, you that live in this beautiful country where everything breathes love Qualis est Dilectus vcster, et queeremus eum vobiscum: Tell us something
of love,
!
of the beauties of
your well-beloved,
whom you now
contemplate unveiled; inflame us with love, we who are poor exiles here below, in order that we also may seek
him through love. But I should rather say with the sacred Spouse: Come, O south wind, blow through my garden, and let the aromatical
1
spices thereof flow.
Come
from the middle of the day,
Come, let me feel thy powerful influence in the garden of my soul, and then its perfumes of love will spread, and will satisfy the heart with my God. wound my heart Jesus, sweet object of my love with one of these fiery darts that cause souls to die to all that is not Thee, and make them live only with Thy
breath of the Holy Spirit!
!
love.
My well-beloved, since Thou callest me again to Thy love by enlightening me with Thy light and making me
hear
Thy voice, to Thyself, dost not see me
me
Trahe me post te: for pity s sake, draw and do not abandon me before Thou
belong entirely to Thee.
My
but
I
already feel a great desire to love Thee; feel myself too weak to accomplish this. O Lord!
God,
Thou who
inspirest me with this good desire, grant me strength to accomplish this; give me all the love that Thou askest of me. Thou who by Thy grace makest me know the riches of Thy goodnes, lead me to love
1
"
Veni, Auster: perfla hortum

iv.
meum,
et fluant
arcmata
illius."
Cant.
16.
For Meditation and Communion.

Thee
Thee.
as
395
much
as
can,
and
as
much
as
desire to love
intelligible to poor foolish worldlings how much Jesus, even in this valley of tears, obtains more contentment for his servants by the gift
raise
Loving souls, you who in your voice, and make
this
world seek only God,
of his love than this world
is
able to give to
its
followers
by bestowing upon them its goods. O Lord grant me Thy love, and
!
I renounce all the other goods that Thou canst give me. Help me to love Thee, and I consent to be deprived of everything, to be despised, abandoned by every one, weighed down by all evils; for there is no sorrow capable of afflicting a soul
that loves
Thee with her whole
heart.
.BROTHER ALFONSUS.
Hesitation
TO BE MADE BEFORE AND AFTER COMMUNION, DRAWN FROM THE MANUSCRIPTS OF ST. FRANCIS DE SALES.
I.
Before Communion.
MY true and perfect Love what affection is this that brings Thee to such a miserable thing as I ? Come, yes come, desired of my heart; my-jsoul sighs for Thee;
!
offer to
Thee,
O my
all.
God,
the desire
Thou
hast to
my God
how
true
and
my
this Communion, to satisfy come and unite me to Thyself, A God de Oh, what a wonder
!
scends from heaven for me, and hides his majesty under the vile clothing of the species of bread and wine Oh,
!
Lord, that having always loved Thine Thou hast loved them especially at the end, when own, Thou didst institute this divine sacrament.
it is,
my
art goodness itself; how, then, is it can love anything else but Thee ? Ah, Lord, draw me always closer and closer into Thy Heart. I prefer Thy love and Thy goodness above all that is to be found in the world. Thou art the only object of my I will leave I wish for none other but Thee. affections. Give me grace to do it; with all in order to love Thee. out that I can do nothing. Ah, my beloved, if Thou wouldst have me look to
!
O my God
Thou
possible that
Thou first turn to me, and by Thy spirit draw mine to Thee. I am nothing, I can do nothing, I am worth nothing; therefore let me not be ungrateful for
Thee, do
all
the graces that
offer
myself for
Thou hast deigned to grant me. Thy love, to be entirely deprived
of
before
Holy Communion.
397
every sensible consolation, and to suffer all the afflictions Thou shalt be pleased to send me, whether in time or I am, and will be all Thine; I dare to ask eternity. Thee not only for Thy gifts, but also for Thyself. I de
sire to receive
O
Son
Thee, to be more united to Thee. Eternal Father, I offer to Thee the Passion of
for
not at
my salvation and my sins; but look
that of the whole world.

at the love of
Thy Look
Thy beloved Son

this sacrament.
!
towards
By
this
us, which has drawn him into love, my God, have pity on me
Redeemer, I acknowledge myself to be infinitely unworthy of approaching to receive Thee, by reason of my sins and my want of purity. Therefore I say to Thee, Lord, I am nojt worthy. Even if I had all the
My
love of the seraphim,
should
still
be unfit to receive
Thee; again, then, I repeat, Lord, I am not worthy. Come, O my sweet Saviour, and work in me that which Thou dost come to me to do. I am nothing but wretchedness; but Thy goodness does not let Thee see
my misery. possession of
and keep
Burn,
it;
Come into my soul and sanctify it; take my heart and purify it; enter into my body
and never separate me from Thy
fire, all
love.
O
of
consuming
worthy
Thy
presence,
Thou dost see in me un and that may put an obstacle to
grace and love. O Mother of my Redeemer, have compassion on me a poor sinner; pray for me, that by thy help I may embrace thy Son with perfect love, and become a soul after his own Heart.
Thy
II.
After
Communion and
at the Visit to the
Most Holy
Sacrament.
O
me.
excess of love
Sacred Host,
little to
One
is
heart
is
too
love Thee,
adore Thee within my Jesus; one

goodness.
tongue
not enough to praise
Thy
O my
398
Saviour,
Devout Aspirations
great are my obligations to Thee, for visit I offer myself all to ing such a poor creature as I am in gratitude for so great a favor. Thee, No, I will no longer live in myself, but that Jesus alone
!
how
should
live in
me.
He
is
eternity.
Oh,
love, love;
mine, and I no more sins
am
!
his,
I
for all
will
never
forget the goodness and mercy of God, my Saviour and my guest. Yes, my God, I firmly believe that Thou, body and soul, art in my breast: Thy divinity is now
within me, and united to me. I adore Thee, and I venerate Thee, as if I were the smallest worm crawling along in the dust of its own
nothingness, to testify the desire
glory.
I
But
is
it
possible
visit
that
Thy
have to give Thee infinite Majesty
With
should have deigned to a softened heart,

for this great gift. Grant that times.
I
the least of
Thy
creatures
my dear Saviour, I thank Thee thousand I thank Thee for it a thank Thee for it as Thou may
!
dost deserve.
angels and
Mother, and all the On my Thee thanks for it I offer Thee all the praises and thanksgivings that part have been and ever shall be offered to Thee by all
May Thy most ,holy
saints, give
creatures.
to
God, Thou dost come to unite Thyself to me, apply to my soul more abundantly the merits of Thy Accomplish in me, then, Passion, and to sanctify me.
O my
all
that Thou didst come to do. My God, Thou art allwise and all-powerful, let not the fruit of Thy coming be lost: unite Thyself to me, and me to Thee, by an in separable union and a perfect love. Unite the abyss of
Thy mercy
with the abyss of
my
misery, and
make me
live a life all divine.
My Jesus, Thou knowest what is wanting in me; Thou knowest that without Thee I can do nothing; Thou knowest -my weakness: have pity on me; give me humility, purity of heart, love, and conformity to Thy
after
holy
will,
Holy Communion.
399
strength against my bad habits, remission of and grace never more to commit them. Give me a thorough contempt for all things, so that I may Give me patience to suffer love none other but Thee. I hope all for Thy love all. that may happen to me. most holy Virgin,. my dear Mother, beg from Thee. O of thy Son, by the love he bears thee, to grant me, for
my
sins,
thy sake,
all I ask.
My
God, and
my
infinite perfections than if that nothing in the world
only good, I am more pleased in Thy they were my own. I rejoice can take them from Thee, or
Come, then, Thou art always welcome; and infinite in Thy majesty, O my Jesus, always perfect my Love and my God. Come and make me all Thine. My Saviour, by that infinite goodness which made Thee come down to this earth, I pray Thee, let me ex
diminish them.
perience the effects of
Thy
love, in feeling
my
soul so
absorbed in Thee, that, despising all earthly things, it may see nothing but Thee, and think of nothing but Thee; that the same love whicli made Thee die for me on the cross may make me in like manner die in Thee,
to live in
Thee
of
I
for all eternity.

soul,
God
my
who
I
meritest to be loved above
all
creatures, of my affections,
protest that
hold Thee as the only object
and I prefer Thee to all the goods of the world, and to myself. I desire to be faithful to Thee, and never more to see myself separated from Thee. and abandon myself entirely to Thee, em all affection and respect Thy will, and Thy And I pray that whatever Thou just designs over me. hast ordained concerning me in time and in eternity may be accomplished; but I hope one day to see Thy divine face and Thy infinite beauty. My God, draw me to Thee, to love Thee and to burn with Thy love, by which I would be entirely consumed. Hide me, I pray
1
resign
bracing with
Thee,
in
Thyself, that no creature
may
ever be able to
400
find
Devout Aspirations
me again. O eternal Father, for the love of Thy Son, fill my memory with holy thoughts, which shall constrain it to have a continual remembrance of Thee and of Thy Son. Oh make me know and do all that
Thou
Spirit, fill shall bring forth all those will with holy affections, that Illuminate me fruits which proceed from Thy love.
desirest of me.
And Thou, O Holy
my
with
my
to Thee, light; so shall I walk straight be no longer free to give itself to any will shall
Thy
and
but
Thee.
will no more seek anything out can find all things in Thee. O mer ciful Father, make me have a care for Thy service, as Thou hast had so much for my good. I wish to em ploy all my thoughts in seeking ways to please Thee, and in preserving me from offending Thee any more.
My God
and
my
all, I
of Thee,
now
that
O incarnate Lord, make me love Thee, and none other than Thee. Remove from me all occasions that Let my heart be always drive me from Thy love.
might
occupied
contemplating Thee and serving Thee, Thou Thou didst but that art the master-love of all hearts. into the world to dwell in the hearts Thou hadst come redeemed with Thy blood; then may my heart be all Thine, do Thou possess it. See, then, all my wants, and
in
enlighten me; excite me, and
make me prompt
to
obey
Thy
will.
O Jesus Almighty, take from me all that can hinder I renounce my the effects of Thy power and goodness. and consecrate it entirely to the designs of Thy liberty,
Have pity on me, and cure me of all my impuri and infidelity; fill me with Thy grace and wisdom. I abandon myself wholly to Thee, O my Jesus; I wish to be all Thine, I wish to employ myself with fervor for Thy glory, and to suffer patiently all tribulations at the Enable me to employ myself sight of Thy sufferings. in things that are pleasing to Thee. My God, let solely
will.
ties
after
Holy Communion.
a true faith, to
will to fulfil
401
me
discern
Thee with
deformity, to abhor and humble end let me see Thy divine face in all Lord, I have wasted my substance, like the eternity. son; but I have not been able to exhaust Thy prodigal mercies. Grant that I may take Thy will for the sole guide of my life, and not my own senses nor human Write in my heart the law of Thy love so respect.
love Thee; let me myself to confess
know Thy
know Thee and it, let me see
my
myself; and
in the
deeply, that
it
may
never be effaced.
God, even if there were no place of torment for the wicked, I would not leave off loving Thee and suf
My
Make me correspond to Thy desires. time forth Thou shalt be my portion forever. I submit myself with confidence to all that Thou shalt ordain for me in time and in eternity. O incarnate Word, wash my heart with Thy blood, and imprint there, as a sign of Thy love, Thy holy name of Jesus.
fering for Thee.
From
this
Lord, abandon
Thy hands; permit me not to become the prey of demons. I am a sinner, it is but I have been redeemed by Thy blood. Eternal true; Father, look at the Passion of Thy Son, whose merits
that
I
member
me not into am the work
the
of
power
of
my vices;
re
sue mercy for me: these
offer to
Thee; by these do
Thou detach me from worldly affections, and fill me with Thy love, and make me die with resignation, with
faith,
O my
with confidence, and with perfect love.

Jesus,
by that eternal love which Thou hast
borne me, give me grace to love Thee during the short time that remains for me to live on this earth, that I may afterwards love Thee eternally in heaven. O God
of love,
all
Thine, as
myself,
make me live only for Thee. When shall I be Thou art all mine? When shall I die to to live only for Thy love ? I do not even know
all
how
to give myself to take me, and make me

26
Thee as I ought. Thine

!
Ah,
my
God,
4O2
Devotit Aspirations
My God, I wish for my eyesight only to look at Thee; my tongue only to speak of Thee; for my heart only to love Thee; for my body only to offer it to Thee; for my life only, to sacrifice it to Thee. O God of love, give me Thy love. Infinite Power, help my weakness. Immense Eternal Wisdom, enlighten my darkness. malice. O infinite Goodness, too Goodness, pardon my
for
late
have
loved and
I
Thou
do.
pleasest;
known Thee: do with me what wish for nothing but what Thou shalt
O Blessed Virgin, I rejoice with thee in that thou hast gained the heart of thy God; ah, unite me wholly to thy Son, speak, to him for me, and obtain for me the grace
of following all his inspirations. Thou must teach me to practice the virtues thou didst exercise on earth, and
detach
me from
affection to all that

all
is
not God, that
may
love
him with
else
my
strength.
in me, so that I may seek but Thy pleasure; so that nothing may nothing please me that does not please Thee; and drive from my heart all things that are not agreeable to Thee. May I always be able to say with true affection: My God, Thee alone do I desire, and nothing more. My
My
God, enkindle Thy love
Jesus, give
me
a great love for
Thy
Passion, that,
Thy
and Thy death being always before my eyes, they may continually excite my love towards Thee, and make me desirous of rendering Thee some token of
sufferings
gratitude for so much love. Give me also -a great love to the Most Holy Sacrament of the Altar, in which Thou hast revealed the great affection Thou dost bear us.
beg of Thee to give me a tender devo most holy Mother: give me grace always to Thy love and serve her; always to have recourse to her inter cession, and to induce others to honor her; and give to me and to all men a great confidence, first in the merits of Thy Passion, and next in the intercession of Mary.
Besides
tion to
this, I
after
I
Holy Communion.
me
a holy death.
43
Enable
the most that moment to receive Thee with great love in to Thee, burning with a holy Viaticum; so that, united desire of seeing Thee, I may holy fire, and with a great feet the first go forth from this life to embrace Thy
pray Thee to grant
me
at
time
it
O my
Thou
me to see Thee. in my soul; do King, come and reign alone not serve nor obey possess it entirely, that it may
shall be given
love.
I
anything but Thy
could annihilate myself all . for Thee, who hast annihilated all Thy life for me sacrificed on the Cross, remember O Lamb of God, that I am one of those souls that Thou hast redeemed with so much suffering and grief. Let me never lose Thee. Thou hast given Thyself all to me, let me be all Thee. I love Thine; let all my eagerness be to please immense Good, in order to please Thee; I love Thee, O
O my
Jesus,
would that
Thee because Thou art worthy of it: my greatest sorrow world without lov is to think I have been so long in the
ing Thee. Thou My beloved Redeemer, make me feel the grief O my hadst for my sins in the garden of Gethsemani. would that I had died before, and had never of
Jesus,
fended Thee
Oh, love of
!
and
my
hope
Jesus, Thou art my love will rather lose my life a thousand
my
times than lose
Thy
grace.
My God, if I had died when I was in sin, I could never love Thee again: I thank Thee for giving me time, and
calling
Now, then, that I can love with all my soul. For this reason Thee, I will love Thee hast Thou borne with me, that I should love Thee; yes,
me
to love Thee.
will love
Thee.
"
for me, permit Ah, by the blood which Thou hast shed In Thee, O Lord, have I not to betray Thee again: me What is forever." hoped; T shall not be confounded the world? what are riches? what are pleasures? what
404
are honors?
Prayers after Communion.

God, God,
I
will
have
God, Thou
Good.
art sufficient for me,
God alone. My Thou art an infinite

Thy
love,
O my Jesus, bind me
all
altogether to
I
and draw
my
affections to Thee, that
may
I
love none other but
Thee: make
Ah, Thee.
me
all
Thine before
die.
My O
as long as I live I am in danger of losing my When shall the day come that I can say to Thee: Jesus, I cannot lose Thee more?
God,
Eternal Father, for the love of Jesus Christ, despise
me not; accept of me to love Thee, and do Thou give me Thy love. I wish to love Thee much in this life, that I may love Thee much in the next. O infinite Good, I love Thee; but make me know the great Good that I love, arid give me such a love as Thou dost desire. May I conquer all things to please Thee O Mary, of thee, who so much desirest to see thy Son
!
beloved, do I ask this grace, to love him during all the remainder of my life; and I desire nothing more. My Lady and my Mother, I trust in thee; thou dost obtain all thou dost ask of thy God; thou dost pray for all who are devoted to thee, pray also for me.
VARIOUS PRAYERS.
I.
Petitions to Jesus Christ Received in Holy
Communion.
O MY Jesus, now that Thou, who art the true Life, art come to me, make me die to the world, to live only to
Thee,
in
my
all
Redeemer; by the flames

that
is
of
Thy
love, destroy
me
displeasing to
Thee, and give
me
a true
desire to gratify and please Thee in all things. Give me that true humility which shall make
me
love
self-abjection, and take from me all am bition of putting myself forward. Give me the spirit of
contempt and

mortification, that I that do not tend to
405
those things
brace that which

love.
is
lovingly em displeasing to the senses and to self-
may deny myself all Thy love, and may
Give me a perfect resignation to Thy will, that I may accept in peace, pains, infirmities, loss of friends or prop
erty, desolations, persecutions, and all that comes to me from Thy hand. I offer Thee all myself, that Thou
mayest dispose of me according give me grace always to repeat
to
Thy
pleasure.
And
this entire offering of
myself, especially at the time of my death. May I, then, so sacrifice my life to Thee, with all my affection, in union with the sacrifice that Thou didst make of Thy
life
for
me
to the eternal Father.
me, and make

tion
I
me know Thy
to
My Jesus, enlighten goodness, and the obliga

all,
am under
hast borne
love
in
Thee above
for the love
in leaving dying Thyself in the Most Holy Sacrament. I pray Thee to give Thy light to all infidels who know Thee not, to all heretics who are out of the Church, and
Thou
me
for me,
and
to
all
Jesus,
sinners who live deprived of Thy grace. make Thyself known, make Thyself loved.
to
My
I
re
commend
the souls in purgatory, and especi ally N. N.; alleviate the pains they suffer, and shorten the time of their banishment from Thy sight; do this
all
Thee
through Thy merits, and those of Thy most holy Mother and all the saints.
God, enkindle the flame of Thy love within me, so may seek nothing but Thy pleasure; that nothing may please me but pleasing Thee. I drive from my heart everything which is not agreeable to Thee. May
that
I
I
My
God,
always be able to say with real affection: O God, I wish for Thee alone, and nothing more.
my
Jesus, give me a great love for that Thy sufferings and death
My
eyes to excite
me
to love
Thy most sacred Passion, may be ever before my Thee always, and to make me
406

Thee some grateful compensation
for
Give me also a great love for the Most Holy Sacrament of the Altar, in which Thou hast made known the exceeding tenderness Thou hast for us. I also beg of Thee to give me a tender devotion to Thy most holy Mother: give me grace always to love and serve her, always to have recourse to her intercession, and to induce others to honor her and confide in her patronage; and grant to me and to all men ever to have
a great confidence, first in the merits of and then in the intercession of Mary.
I
desire to give so great love.
Thy
Thy
Passion,
pray Thee grant me a happy death. Grant that I may then receive Thee with great love in the most holy Viaticum, that in Thy embrace, burning with a holy fire, and a great desire of seeing Thee, I may quit this life to throw myself at Thy feet the first time it shall be my lot to see Thee.
all, I pray Thee, Jesus, to give me the of prayer, that I may recommend myself always grace to Thee and Thy most holy Mother, especially in time of temptation; and I pray Thee, by Thy merits, to grant
Above
O my
me
holy perseverance and
Thy
holy love.
Bless me,
soul,
my
my Jesus, and bless me altogether my Bless body, my senses, and my faculties.
especially my tongue, that it may only speak for Thy Bless my eyes, that they may not look at any glory. thing that might tempt me to displease Thee. Bless
my
all
and bless
that
not offend Thee by intemperance; of my body, that they may serve Thee and not offend Thee. Bless my memory,
taste, that
all
it
may
the
members
it may always remember Thy love and the favors Thou hast accorded me. Bless my understanding, that it may know Thy goodness, and the obligation I have of loving Thee; and that it may see all .that T must avoid, and all that I must do to conform myself to Thy Above all, bless my will, that it may love no lic^y will.

other but Thee, the infinite Good; that
it
407
may
seek for
nothing but to please Thee and may take delight in nothing but what conduces to Thy glory. O my King, come Thou and reign alone in my soul;
take entire possession of
it,
that
it
may
neither serve
nor obey anything but Thy love. Oh, my Jesus, that I might spend myself all for Thee, who hast spent all Thy life for me! Lamb of God, sacrificed on the Cross, remember
one of those souls which Thou hast redeemed much labor and sorrow. Never let me lose Thee again. Thou hast given Thyself all to me; make
that
I
am
with so
me
to be all Thine,
I
Thee.
Thee
of
and let my only wish be to please love Thee, O immense Good, in order to give I love Thee, because Thou art worthy pleasure.
love.
I I have no greater grief than that of think have been so long in the world without loving
my
ing that Thee.
My beloved Redeemer, give me a portion of that grief which Thou didst feel for my sins in the garden of Gethsemani. O my Jesus, would that I had died and never offended Thee! O love of my Jesus, Thou art my love and my hope! I will rather lose my life, and a thousand lives, than lose Thy grace. My God, if I were to die in sin, I could no more love Thee. I thank Thee that Thou givest me time, and
dost call
I
me
will
to love Thee.
Thee, borne with
love
Now, Thee with all

I
then, that
my
soul.
Thou
can love hast

Yes,
me
so long, that
might love Thee.
Ah, by the blood that Thou hast shed for me, suffer me not to betray Thee again. /// Thee, O Lord, have I hoped, let me not be. confounded for What is the world ? what are riches ? what are ever} pleasures ? what are honors ? God, God, I wish for God
and
will love
Thee.
"In
te,
Dumine, speravi:
mm
confundar
in reternum."
s.
xxx.
2.
408
alone.
My
an
all
infinite
God, Thou Good.
art sufficient for
me; Thou
art
O my Jesus, bind me wholly to Thy love, my affections to Thyself, so that I may

Make me
all
and draw love none

die.
other but Thee.
Thine before
Ah, my God, as long as I live I stand in losing Thee. When shall the day come that
danger
I
of
can say:
My Jesus, I can no longer lose Thee O Eternal Father, for the love of Jesus
?
Christ, despise
me
not; suffer
me
to love Thee,
and give me Thy holy
love
I wish to love Thee greatly in this life, that I may Thee greatly in the next. O infinite Good, I love Thee; but do Thou make me know the great good that I love, and give me the love Thou dost desire to see in me. Enable me to overcome
love.
all
things to please Thee,
II.
Prayer of St. Bonaventure to the Most Holy Sacrament.
most tender Jesus, the inmost of my Thy love, that through Thy love and the desire of possessing Thee my soul may languish and melt within me, and so long to quit this life, to come and unite itself perfectly with Thee in a
Wound,
O my
soul with the sweet dart of
happy
eternity.
Make my
soul always to hunger after
Thee, the bread of angels, my Jesus, in the Blessed Sacrament. May it ever thirst after Thee, O fountain
and light! May it ever desire Thee, seek Thee, speak to Thee alone, find Thee, and do all things to Thy Thou, my Redeemer, art praise and glory to the end!
of life
my
only hope,
1
my
riches,
my
consolation,
is
my
peace,
my
Abridgment
of the prayer that
found on page 284.

refuge,
409
my wisdom, my
portion,
and
my
treasure.
On
Thee may
my
heart and
my mind
III.
be ever fixed! Amen.
Prayer to the Most Holy Mary, to obtain the Love of Jesus, and Love towards her.
Mary, thou dost so much desire to see this thy Son if thou lovest me, this is the grace I ask of thee, and which thou must procure for me; ob tain for me a great love for Jesus Christ, and not to love Thou obtainest from him all that any other than him. thou dost wish; listen to me, then, pray for me and comfort me; bind me in such a manner to Jesus, that I shall no longer be able to leave off loving him. Obtain
Jesus loved;
for me also a great love toward thee, who art of all creatures the most loving, the most lovely, and the most loved by God. I rely greatly on thy and I
compassion,
love thee,
my
Lady; but
thy
God
to give
grace which
only to those whom thou dost wish to be saved. LIVE JESUS OUR LOVE, LIVE MARY OUR HOPE
!
me God grants
love thee only a little: ask a greater love; for to love thee is a
I
IV,.
Litaniae Sanctissimi
Nominis Jesu.
Kyrie
eleison.
Christe eleison.
Kyrie eleison.
Jesu, audi nos. Jesu, exaudi nos.
Pater de
Fill
ccelis
Deus,
Redemptor mundi Deus,

t<>
Spiritus Sancte Deus, Sancta Trinitas unus Deus,

I
Jesu, Fili Dei vtvi,
4io

Jesu, splendor Patris,
Jesu, candor lucis ceternse, Jesu,
Rex
gloriae,
Jesu, sol justitise, Jesu, Fill Marise Virginis, Jesu, amabilis, Jesu, admirabilis, Jesu,
Deus
fortis,
Jesu, Pater futuri sacculi, Jesu,
magni
consilii
Angele,
,
Jesu potentissime,
Jesu patientissime, Jesu obedientissime, Jesu mitis et humilis corde,

Jesu,
Jesu,
amator castitatis, amator noster, Jesu, Deus pacis,

Jesu, auctor vitae, Jesu, Jesu, zelator
exemplar virtutum, animarum,
Jesu,
Deus
noster,
Jesu, refugium nostrum,

Jesu, pater pauperum, Jesu, thesaurus ndelium,
Jesu,
bone pastor, Jesu, lux vera,

Jesu, sapientia aeterna, Jesu, bonitas infinita, Jesu, via et vita nostra, Jesu,
Jesu,
gaud iu m Angelorum,
Rex Patriarcharum,
Jesu, Magister Apostolorum,
Doctor Evangelistarum, Martyrum, Jesu, lumen Confessorum, Jesu, puritas Virginum, Jesu, corona Sanctorum omnium,
Jesu,
Jesu, fortitude

Propitius esto,/rt/r nobis, Jc Propitius esto, cxaudi nos, Jesu.
41
Ab omni malo, Ab omni peccato, Ab ira tua, Ab insidiis diaboli,
neglectu inspirationum tuarum, Per mysterium sanctae Incarnationis Per nativitatem tuam, Per infantiam tuam, Per divinissimam vitam tuam, Per labores tuos, Per agoniam et passionem tuam, Per crucem et derelictionem tuam, Per languores tuos, Per mortem et sepulturam tuam, Per resurrectionem tuam, Per ascensionem tuam, Per gaudia tua, Per gloriam tuam,
A A A
spiritu fornicationis,
morte perpetua,
tuse,
Agnus Agnus Agnus
Dei, qui tollis peccata mundi, parcc nobis, fcsu. Dei, qui tollis peccata mundi, cxaudi nos, Jesu. Dei, qui tollis peccata mundi, miserere nobis, Jesu. Jesu, audi nos.
Jesu, exaudi nos.
OREMUS.
Jesu Christe, qui dixisti: Petite, et accipietis; quaeritc, et invenietis; pulsate, et aperietur vobis: quresumus, da nobis petentibus divinissimi tui amoris affec-
Domine
tum, ut te toto corde, ore, ntinquam laude cessemus.

Sancti Nominis
et
opere diligamus, et a tua

et
rm
tui,
Domine, timorem pariter
amotua
fac
nos habere perpetuum, quia
nunquam
412

in soliditate tuae dilectionis
gubernatione destituis quos Per Dominum. instituis.
V.
Litaniae Lauretanae, B.
M. V.
Kyrie eleison.
Christe eleison.
Kyrie eleison. Christe audi nos. Christe exaudi nos. Pater de coelis Deus, miserere
Fili
nobis.
Redemptor mundi Deus,
miserere nobis.
Spiritus Sancte Deus, miserere nobis. Sancta Trinitas unus Deus, miserere Sancta Maria, Sancta Dei Genitrix,
nobis.
}
Sancta Virgo virginum,
Mater Mater Mater Mater Mater Mater Mater Mater Mater Mater
Virgo Virgo Virgo Virgo Virgo Virgo
Christi, divinae gratiae,
purissima,
castissima,
inviolata,
intemerata,
amabilis, admirabilis,
Creatoris,
Salvatoris,
prudentissima, veneranda,
praedicanda,
potens, clemens,
fidelis,
Speculum
justitiae,
Sedes sapientiae,

Causa nostrae laetitiae, Vas spirituale, Vas honorabile, Vas insigne devotionis, Rosa mystica,
Turris Davidica, Turris eburnea,
Domus
Janua
aurea, Foederis area,

coeli,
Stella matutina,
Salus infirmorum,
Refugium peccatorum, Consolatrix afflictorum,

Auxilium Christianorum, Regina Angelorum, Regina Patriarch a rum, Regina Prophetarum, Regina Apostolorum, Regina Marty rum, Regina Confessorum, Regina Virgin urn, Regina Sanctorum omnium, Regina sine labe original! concepta, Regina sacratissimi Rosarii, Agnus Dei, qui tollis peccata mundi. R. Parce nobis, Domine. Agnus Dei, qui tollis peccata mundi. R. Exaudi nos, Domine. Agnus Dei, qui tollis peccata mundi. R. Miserere nobis.
Sub tuum presidium confugimus, sancta Dei Genitrix:* nostras deprecationes ne despicias in necessitatibus nostris,* sed a periculis cunctis libera nos semper,
Virgo"
gloriosa et benedicta.
Ora pro nobis, sancta Dei Genitrix. R. Ut digni efficiamur promissionibus Christi.
V.
414

OREMUS.
nos, famulos tuos, quaesumus Domine Deus, mentis et corporis sanitate gaudere, et gloriosa perpetua beatae Mariae semper Virginis intercessione, a praesenti Per Christum liberari tristitia et aeterna perfrui laetitia.
Concede
Dominum
nostrum.
R, Amen.
anb
tljc
(Mice
OR,
tijat
are
ADMONITIONS TO PRIESTS TO INDUCE THEM NOT TO RENDER THEMSELVES GUILTY OF THE CRIME OF SHOWING CONTEMPT FOR THE SACRIFICE OF THE ALTAR AND FOR THE PRAISES
DUE
TO GOD.
The present
1.
little
work appeared
6).
in 1760 (Villecourt,
its
6,
p.
i,
ch. 5
et
It
has for
Italian title the
The participle strappazzati expresses the idea of contempt, negligence, and especially precipitation. This treatise is a pressing
e VOfficio strappazzati.
words: La Mcssa
exhortation to priests to celebrate Mass well, and to recite well the divine Office. We have put it at the end of the volume, because the first part of it is, as it were,
the peroration or natural conclusion, and the second part may serve as a preface or transition to the following
volume, which treats of the divine
Office.
ED.
ijoln Sacrifice of
tfyc
IHass
Jjttrricbln oaib.
Importance of the Holy Sacrifice.
UNLESS a priest esteems the holy Sacrifice as it de serves, he can never celebrate it with suitable devotion.
Assuredly there
is
no action which
man can perform

"
so sublime, so sacred, as the celebration of Mass. must needs confess," says the Council of Trent, "that no other work can be performed by the faithful so holy
We
and divine as
himself could
this
not enable
tremendous mystery itself." God man to perform anything
greater than the celebration of Mass. All the ancient sacrifices, by which
God was
so
much
honored, were but shadows and figures of our sacrifice of the altar. All the honor that angels by their adora tions, and men by their good works, austerities, and even martyrdoms, have ever rendered or will ever render to God, never could, and never will, give him so much glory as one single Mass; for, while the honor of all creatures is only finite, that which accrues to God
from the holy Sacrifice of the altar as the victim which is offered is of
is infinite,
inasmuch
infinite value.
The
Mass, therefore, offers to God the greatest honor that can be given him, subdues most triumphantly the
powers of
hell, affords the greatest relief to the suf souls in purgatory^ appeases most efficaciously fering the wrath of God against sinners, and brings down the
greatest blessings on mankind.

Necessario fatemur, nullum aliud opus adeo sanctum ac divinum a Christi fidelibus tractari posse, quani hoc tremendum mysterium."St-ss. xxii. Deer. in J/.
"
<L>
<>/>s.
<-,/.
27
4 8
1
The Mass hurriedly

\
said.
promised, we may confidently hope to ob tain from God whatever we ask in the name of Jesus: If you ask the Father anything in My name, He will give it
If,
as
it
is
how much more confidently may we hope to ob for, when we immolate to the Father himself? Our loving Redeemer is continually Jesus making intercession for us in heaven: Who also maketh
to
you?
tain
what we ask
intercession
for us? But this he does more especially in the sacrifice of the Mass, in which, by the hands of the priest, he presents himself to his eternal Father, to ob
tain graces for us.
Were we assured
that
all
the saints
and the blessed Mother of Christ were praying for us, with what great confidence should we expect to receive But it is certain that one all graces necessary for us? of Jesus Christ will avail infinitely more than all prayer the prayers of the saints. Poor, wretched sinners, what would become of us without this sacrifice to appease the Lord For the Lord, appeased by the oblation there and granting the grace and gift of penitence, for of, gives even heinous crimes and sins," says the Council of Trent. In a word, as the Passion of Jesus Christ was sufficient to save the whole world, so is a single Mass
"
sufficient
to
save
it.
chalice the priest says: the chalice of salvation,
Hence, at the offertory of the "We offer unto Thee, O Lord, for oar salvation, and for
.
that of the whole
world."
The Mass is the good thing and the beautiful thing of the Church, according to the prediction of the prophet:
For what
1
is
the
good thing of Him, and what
is
His
beauti-
"Si
quid petieritis Patrem in nomine meo, dabit
vobis."
John,
xvi. 23.
2
"
"
Qui etiam interpellat pro nobis." Rom. viii. 34. Hujus quippe oblatione placatus Dominus, gratiam
et
donum
poenitentiaj concedens, crimina et peccata etiam ingentia

Sess. xxii.
4
"
dirnittit."
De
Sacrif.
tibi,
M.
c.
ii.
Offerimus
Domine, calicem
salutaris,
pro nostra et
totius
mundi
salute."
Importance of tJic Holy

//// thing, but the corn
1
Sacrifice.
419
of the elect, and wine springing forth In the Mass, the Word incarnate offers him virgins? self in sacrifice to his eternal Father, and gives himself
to us in the Blessed
is
Sacrament of the Eucharist, which

all
2
the end and aim of almost
the other sacraments, as
Hence St. Bonaventure the angelic Doctor teaches. says, that in the Mass God manifests to us all the love
that he has borne us, and includes in it, as in a compen On this account the devil has dium, all his benefits. always endeavored to abolish the Mass throughout the world by means of heretics, making them the precursors of Antichrist, who before all things will endeavor to
3
abolish,
and
in
fact will, in
punishment of the
sins of
men, succeed in abolishing the holy sacrifice of the altar, according to the prediction of Daniel: And strength was given him against the continual sacrifice because of sins*
St. Bonaventure says, that the Son of God Mass confers a benefit on the world not less every than that which he conferred in taking upon himself So that, as the learned teach, if our human nature. Christ had never appeared in the world, a priest, Jesus by pronouncing the words of consecration, would bring him down from heaven upon the earth, according to
The same
in
&
that celebrated sentence of St. Augustine:

1
"O
venerable
et quid pulchrum est, nisi frumentum "Quid enim bonum ejus est, electorum, et vinum germinans virgines?" Ziich. ix. 17. 2 P. 3, q. Fere omnia Sacramenta in Eucharistia consummantur."
"
65, a. 3.
Et ideo hoc est memoriale totius dilectionis suae, et quasi compen dium quoddam omnium beneficiorum suorum." Dt: In. tit. Novit. p. i, c. n. 4 Robur autem datum ei contra juge Sacrificium propter peccata." Dan. viii. 12. 5 Non minus videtur facere Deus in hoc quod quotidie dignatur descendere de ccelo super altare, quam cum naturam humani generis
"
"
"
assumpsit."
Loc. at.
420
The Mass hurriedly
said.
dignity of the priests in whose hands as in the the Virgin the Son of God became incarnate
tion
womb
of
!"
Moreover, as the sacrifice of the altar is the applica and renewal of the sacrifice of the cross, the
angelic
Doctor teaches, that the Mass procures for man the same benefits and salvation that the sacrifice of the cross pro
cured for him. 2
John Chrysostom says the same: "The celebration Mass is of as much value as the death of Christ on the cross." And of this the Church still further as sures us, saying: "As many times as this commemorative sacrifice is celebrated, so often is the work of our redemp tion performed." As the same Saviour, who offered
of
3
St.
himself for us on the cross, offers himself in sacrifice on the altar by the hands of the priest, as the Council of Trent teaches: "For the victim is one and the same, the
same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offer
so the sacrifice of the cross is ing being different;" applied to our souls by the sacrifice of the altar. The Passion of Jesus Christ rendered us capable of redemp tion; the Mass puts us in possession of it, and enables us to enjoy its merits.
"O
veneranda Sacerdotum dignitas,

!"
utero Virginis, Filius Dei incarnatur

2.
2
"
in quorum manibus, velut in Molina, Instr. Sac. tr. i, c 5
est in
"
In qualibet Missa invenitur omnis fructus quern Christus operatus cruce." /. Herolt. de Sanct. s. 48.
menti."
Quidquid est effectus Dominica? passionis, est effectus hujus SacraIn Jo. 6, lect. 6.
"
Tantum
valet celebratio Missre,

cit.
quantum mors
Christi in
cruce."
/. Herolt, loco
"
demptionis
"
Quoties hujus Hostire commemoratio celebratur, opus nostrre reexercetur." Miss. Doni. y/. Pent.
Una enim eademque

Sess. 22, cap. 2.
est Hostia,
idem mine offerens Sacerdotum

obtulit, sola offerendi rationc di-
ministerio, qui seipsum tune in

vcrsa."
Cruce
Three Tilings Necessary
to Celebrate Well.
421
II.
Three Things Necessary
to Celebrate Well.
in
The Mass, then, being the most holy and divine action which we can be engaged, it plainly follows, says the
Council of Trent, that all diligence ought to be used in order that so great a sacrifice may be celebrated with
tion.
the greatest possible interior purity and exterior devo And it says that the malediction fulminated by
1
Jeremias against those who performed negligently their sacred functions is especially to be directed against priests who irreverently say Mass, which sacrifice is the greatest and most sublime action that man can perform for the honor of his Creator; adding, that such irrever
ence cannot well be less than impiety. The words of the Council are: Qi/ic ab impietate vix sejuncta csse potest.
In order, therefore, that the priest of God may avoid such irreverence, and with it the malediction of heaven, let us see what he must do before he celebrates Mass,
what during the celebration, and what after lie has Before he celebrates he must prepare him self. During the celebration he must behave with suit able reverence. After having celebrated he must make
celebrated.
a thanksgiving.
i.
PREPARATION BEFORE MASS.
has been said by a servant of God, that the whole life of a priest ought to be a prepaiation and thanksgiv ing for Mass. It is true that the most holy Eucharist was instituted for the benefit of all the faithful, but it
It
was especially bestowed upon

our Lord, speaking to
ut,
Give not, says priests. that which is holy to dogs, priests,
Satis apparet quanta maxima
"
omncm operam
fieri
ct diligentiam in eo ponendam esse, potest interiori cord is munditia atque exteriori

peragatur."
devotionis ac pietatis specie,

eel.
S,-ss.
22,
Deer, de
nl>s.
in
M.
422
neither cast ye
The Mass hurriedly
said.
1
Mark the words your pearls before swine. In Greek the consecrated particles are your pearls. called pearls; now these aie here spoken of by our
Blessed Saviour as belonging particularly to priests, margaritas VESTRAS. Hence, according to St. John Chrysostom, a priest leaving the altar ought to be so inflamed 2 But do we with divine love as to be the terror of hell.
On the contrary, the greater num see this exemplified ? of priests leave the altar even more tepid, more im ber
patient, proud, jealous, interests, to self-esteem,
and more attached to their own and to worldly pleasures. The

"
defect
is
that eats
not in the food, but in the disposition of the one 3 says Cardinal Bona. The fault is not in
it,"
the food of which they partake at such a table, since
such food, only once eaten, according to St. Mary Mag dalene of Pazzi, is sufficient to make them saints; but in the neglect of preparation on the part of those who
celebrate the holy Sacrifice. Preparation for Mass is twofold
diate.
remote and imme
The
a
remote consists in a pure and virtuous life, which priest ought always to lead in order to celebrate
If God required purity of the priests of the to qualify them for the carrying only of the sacred vessels: Be you clean that carry the vessels of the
worthily.
Old Law,
Lord* how much greater purity must he require of a priest for bearing in his hands and in his breast the Word incarnate? says Peter of Blois. In order to be
5
"
Nolite dare sanctum canibus, neque mittatis margaritas vestras

porcos."
ante
"
Matt.
vii. 6.
ilia
leones ignem spirantes ab diabolo terribiles." Ad pop. Ant. horn. 61.

"
Tamquam
mensa recedamus
facti
Defectus non in cibo

6,
est,
sed in edentis
dispositione."
DC
Sacr.
M.
c.
"
6,
"
Mundamini, qui fertis vasa Domini." 7s. lii. n. Quanto mundiores esse oportet, qui in rnanibus et
!"
in
corpora por-
tant
Christum
Epist. 123.
to
Celebrate /7V//. 423
thus pure and holy, a priest should not only be free from mortal sins, but also from deliberate venial sins:
otherwise, says St. Bernard, Jesus Christ will not allow him to have part with him. All the actions, therefore, of a priest, all his words, all his thoughts, ought to be so holy as to dispose him remotely for the worthy cele bration of Mass.
1
immediate preparation consists first in mental How can a priest celebrate Mass devoutly who prayer. does not prepare himself beforehand by meditation ? Father Avila says that a priest ought to make an hour
The
meditation before celebrating the holy should be satisfied with half an hour, and, for the more tepid, with even a quarter of an hour; but I cannot help saying that a quarter of an hour is too
s
and a half
Sacrifice.
little.
God, how many beautiful books are there

!
!
of
meditation by way of preparation for Mass but how few make use of them Hence is Mass so frequently celebrated with such grievous negligence and want of
says that our Blessed Redeemer most holy sacrament of the altar in order to keep alive within us the remembrance of his love shown to us in his Passion, and of the great benefits obtained for us by the sacrifice of himself on the altar of the cross; and hence the Apostle admonishes us that, as often as we receive the holy Communion, we should do so in remembrance of the death of our Lord. 3
St.
devotion.
Thomas
instituted the
Now,
faithful are required to commemorate the Passion of Jesus Christ as often as they communicate, how much more is a priest required to do this, when he
if
all
the
celebrates Mass; in which he not only receives the most

"
Hfec
Christus,
2
nemo contemnat, quoniam, ut audivit Petrus, nisi laverit ca non habebimus partem cum S. in Co-no, Dotn.
eo."
Offic.
"
Corp. Chr.
et
bibetis,
Quotiescumque enim manducabitis Panem mine, mortem Domini annuntiabitis." i Cor. xii. 26.
Calioem
424
The Mass hurriedly
said.
sacred body and blood of Christ, but also represents and renews upon the altar, although in a different manner, the sacrifice itself of the cross
!
Besides making his meditation, a priest should also, before he celebrates, recollect himself, at least for a short time, and reflect on the greatness of the action
which he
is
about
to perform.
Thus
it
was ordained by
"
the Council of Milan, in the time of St. Charles:
Before
celebrating Mass, priests should
become
recollected,
and
praying should
tery."
fix
their
When
thoughts upon the great mys
a priest enters the sacristy to -say Mass,
him leave behind him all worldly thoughts, saying to them with St. Bernard: Wait here all earthly cares and solicitude until after I have celebrated Mass, which
let
Jane Chantal: "When I approach the altar to begin Mass, banish all temporal affairs from mind." Let a
will require all my attention. St. Francis de Sales writes in one of his letters to St. Frances de
I
my
priest,
therefore, consider that he
is
going
to call
down from
familiarly with him, to offer him again in sacrifice to his eternal Father, and to nourish himself with his divine body and blood;
after the example of the Venerable John of Avila, who was accustomed to excite himself to devotion by saying: I am going to consecrate, to call down the body and blood of the Son of God; I am going to take him into my hands, to speak to him, and to treat with him, and to receive him into my breast."
"
heaven the
Word
incarnate, to
treat
Let the priest also

to
reflect that
he
is
make
going to the
"
altar
intercession for
all sinners.
The
priest while
celebrating," says St. Laurence Justinian, "performs the office of mediator; wherefore he should be an inter cessor for all those that commit sin." 2 So that a
priest
"
Antequam
"
celebrent, se colligant, et
defigant."
orantes
5.
mentem
in tanti
ministerii cogitatione
Const, p. 2, n.
Mediatoris gerit offidum; proptcrea delinquentium

precator."
J>
omnium
debet
esse
Eucliar.
to Celebrate Well.
425
at the altar, according to St. John Chrysostom, stands between God and his creatures, offers up their prayers, and obtains for them the graces of heaven. In the Old
1
Law the high-priest was permitted only once in the year to enter into the Holy of Holies" to pray for the people; but now every priest is permitted to offer the Lamb without spot to the eternal Father every day, to obtain for himself and for the whole Church all neces
"
Hence the Council of Basel sary graces and favors. observes that if a subject when he is to ask a prince for some favor does not fail to present himself in the
best possible manner, in decent attire, with an humble countenance, modest language, suitable attention, how
the priest act in this way when he himself before the divine presents Majesty to pray for himself and for others a
!
much more should
2.
THK REVERENCE WITH WHICH MASS OUGHT. TO
BE CELEBRATED.
In the second place, a priest celebrating Mass ought to behave with all the reverence due to so great a sac rifice. To induce him to do this is the intent, or at least the principal point, of this treatise. Let us then see
what is meant by reverence. It means, first, a proper attention to the words of the Mass; and secondly, an exact observance of the ceremonies prescribed by the
rubrics.
As regards attention to the words, a priest sins by being voluntarily distracted during Mass; and as divines say, if it be during the consecration and or
elevation,
during a notable part of the canon, he sins mortally;

"
Medius
Si
stat saccrdos inter
Deum
venientia beneficia ad nos

"
deferens."
ct naturam humanam, In Isaiam horn. 5.
illinc
quis, principem saeculi rogaturus, habitu honesto, gestu decenti, prolatione, non prrecipiti, distincta, attenta quoque mente, seipsum studet componere, quanto diligentius, in sacro loco
omnipotentetn
rogaturus
Deum,
hsec facere curabit
"
Scss. 21, can. 3.
426
such
is
The Mass hurriedly

1
said.
2
the opinion of Roncaglia, of Concilia, and of Tamburini, of whom the latter, although lenient, even
"
too lenient, in his opinions, yet speaking on this point If a priest while voluntarily distracted during a says: considerable time, recites those parts of Mass that con
tain the
Canon, he
will
sin
mortally.
On
the other
hand, it seems to me to be a grave irreverence if any one, while professing that God should be venerated in the highest degree, should behave irreverently towards
him by voluntary
distraction."
And
am
of the
same
opinion, whatever certain authors may say to the con trary: because, waiving the question whether the in
terior intention
is
or
is
not the essence of prayer,
main
tain that the holy Sacrifice is not only an act of prayer, but also a most sublime act of religious worship, in which a priest appears to commit great irreverence if, while
he actually professes religiously to honor God, he is voluntarily distracted with thoughts of other subjects. Hence this admonition of the Rubric: "The priest should take the greatest care to utter distinctly and fitly the words that are to be said in a loud voice, and not too fast, so that he may advert to what he reads. As regards the performing of the ceremonies pre
"
scribed by the Rubric for the celebration of Mass, St. Pius V. in the Bull inserted in the Missal commands,
districte, ct in
virtute sanctai obedientice,
Mass
to be cele
brated according to the rubrics of the Missal: Juxta

1
DC
"
Tr. :S, q. 2, c. 3, q. 2, resp. 3. Sacr. 1. 3, d. 2, c. 10, n. 13. Si Sacerdos per notabile tempus voluntarie distractus, eas Missae
partes quse
Canonem
continent, recitet, peccabit mortaliter.

irreverentia,
Videtur
autem mihi gravis esse
quod
quis,
dum
profitetur
Deum
summe
se
4
"
venerari,
cum
illo
irreverenter, per voluntariam distractionem,

1.
gerat."
DC
Sacrif.
M.
2, c. 3, n. 9.
Sacerdos
distincte
maxime
et
curare
debet, ut
ea quae clara voce

16, n. 2.
dicenda
ut
sunt,
apposite
legit."
proferat,
non admodum
tit.
festinanter,
advertere possit quae
Ruhr. gen.

^
to Celebrate Well.
et
427
are the words, modum,
nor main in Missali prce-
scriptam.
Hence Suarez very properly says that the omission of any ceremony prescribed in the rubrics, such
as a sign of the cross, genuflection, inclination, etc.,
cannot be excused from venial sin. And this is declared by Benedict XIII. in the Roman Council, which says, that in the celebration of Mass, Ritas in minimi s etiam, St. Teresa sine peccato negligi, vcl rnutari hand possunt. I would lay down my life for only one of the said: ceremonies of the Church;" and shall a priest slight
"
them
Croix* says the same with Pasqualigo, if the said ceremonies are performed in too hurried a manner, or carelessly, as says Father Concina also very properly, speaking of those who in saying Mass do not touch the ground with one knee when they genuflect, or who, when they should kiss the altar, only make an appear ance of kissing it, or who do not properly form the
3
La
crosses at the benedictions as prescribed in the rubrics; 4 because, as Gavantus says with Ledesma, it is the same thing as to omit the ceremonies prescribed, to perform them improperly; according to the axiom of jurists:
Paria sunt non facer e,
et facer e male.
5
Moreover, the learned in general, Wigandt, Ron7 and La Croix 8 in the places already caglia," Concina, cited, say, that if any one omits a notable part of the ceremonies of the Mass, although not of the most impor Such tant, he cannot be excused from grievous sin.
in the same Mass, amount to and therefore are grievously irrev something grievous; erent to the Holy Sacrifice. We know that even in the Old Law the Lord threat-
omissions,
when repeated
Life, ch. 33.
Lib.
6, p. 2, n.
422.
De
Tr.
Sacr.
1.
3, d. 2, c.
10, n. I.
4
(
Ruhr. Miss.
1 8,
p. 3, tit.
n,
r.
n. 9.
"
Tr. 15,
cit.
n.
75, resp. 4.
8
q. 2, c. 3, q. 4,
3.
Loco
Loco
cit.
428
ened with
careless of
The Mass hurriedly

many
the ceremonies
said.
maledictions those priests that were
of their sacrifices, which were but figures of ours: But if thou unit not hear the cere voice of the Lord thy God to keep and to do all His
.
monies
all these curses shall

city,
come upon
out.
.
thee.
.
. .
Cursed
shalt thou be in the
cursed in the field;

.
cursed shalt
thou be coming
in,
and cursed going
.*
Hence, seeing the greater part of priests say Mass with so much hurry and carelessness in the performance, of the ceremonies, one ought to weep even with tears of blood. Well might be applied to such the reproach of Clement of Alexandria to the Gentile priests, that they
made heaven
a comedy:
a theatrical scene, and

impictateni
!
God
the subject of
Scenam ccelum fccistis, et Dens est actus? But why should I say a comedy? Oh, factus what attention would not such pay if they had to recite
in a comedy And in saying Mass what atten do they pay ? Words mutilated, genuflections half made, acts of mockery rather than of reverence: crosses so formed that it would be impossible to know what they meant: such movements about the altar, and turn ings, as even to excite ridicule and laughter: handling the consecrated Host and the consecrated chalice as though they were a piece of bread and a glass of wine: confounding the words and ceremonies together, placing the one before or after the other, contrary to the order prescribed by the rubrics; the whole Mass, in a word, from beginning to end, nothing but a tissue of careless ness, confusion, and irreverence. And whence comes all this ? It arises partly from ignorance of the rubrics, which they neither know nor
a part
tion
"Quod
si
audire nolueris
. .
.
facias
istae.
caeremonias,
vocem Domini Dei tui, ut custodias et venient super te omnes maledictiones

maledictus in agro.
. .
."
Maledictus
eris in civitate,
Male-
dictus eris ingrediens, et maledictus egrediens. 2 Or. ad Gent.
Dent,
xxviii. 15.
to celebrate well.
429
endeavor to know; and partly from anxiety to finish Mass in as short a time as possible. They seem to be saying Mass as though the Church were going to fall, or the Turks were coming, and they should not have time to escape. Such priests, before saying Mass, will some times be eng^lged for hours in worldly affairs, or in use less conversation in a shop, or in th.e sacristy, and then hasten to begin Mass, and attend to nothing but to get through it as quickly as possible. There should be always some one at hand to s-ay to such, as Father Avila, approaching the altar, once said to a priest who was celebrating in this manner: Please to treat him
"
better;
for
he
is
God admonished
the son of a respectable Father." the priests of the old law to tremble
1
2 with awe when they approached the And Sanctuary. shall the priests of the New Law at the celebrating altar, in the presence of Jesus Christ really there, taking
into their hands, offering him in sacrifice, and even feeding upon him, dare to behave with irreverence ?
him
priest at the altar, as St.
Cyprian says, and most

3
truly, represents the person of Jesus Christ himself. And in the person of Jesus Christ he says: Hoc est corpus meum. Hie cst calix sanguinis mei. But, God
seeing
which so many priests now celebrate Mass, who could say whether they were the representatives of Jesus Christ, or mountebanks earning their livelihood by tricks of sleight-of-hand ? as it is written in the synod of Spalatro: Many who celebrate endeavor not to celebrate Mass, but to finish it; not
in
"
the irreverent
manner
that they
may perform
a
an act of devotion, but that they
may have
bration of
"
means of making a living; so that the cele Mass is performed not as a mystery of religion,
Age dcccntcr cum hoc
"
"
puero, nam optimos habet parentes." Pavete ad sanctuarium meum." Lcvit. xxvi. 2. Saceruos vice Christ! vcrc fungitur." ad Ca\il.
Epist.
430
more
The Mass hurriedly
said.
And what is still but as an act of making profit." to be wondered at, or rather, to be lamented, is to see even Religious, and some even of reformed Orders, and with such mutilated say Mass with so much haste, ceremonies as would scandalize even idolaters, and
scandalize them more than if such Religious had been the most lax secular priests. Hence let priests who celebrate in this unworthy manner remember that they not only sin by the irrev
erence which they commit against the holy Sacrifice, but also by the great scandal which they give to those who In proportion as a devout Mass excites are present at it. devotion and reverence towards the sacred mys great all devotion teries, so does an indevout Mass destroy
and reverence due

St.
to so great a sacrifice.
it is
In the
life of
Peter of Alcantara
related that the
Mass which
he said devoutly produced more fruit than all the ser mons of the preachers of the province in which he then The Council of Trent says that the ceremonies of was. Mass have been ordained by the Church for no other the
purpose than to instil into the faithful the reverence which is due to the sacrifice of the altar, and to the The Church," sublime mysteries which it embraces. has likewise employed ceremonies the Council, says
" "
whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be ex cited by those visible signs of religion and piety, to the contemplation of those most sublime things which are But the ceremonies, when hidden in this sacrifice."
2
Plerique celebrantes conantur, non ut Missam celebrent, sed ut absolvant; non ut devotionis exercitium, sed ut victus sustentationemhabeant; ita ut Missre celebratio, non tamquam religionis mysteria, sed
1
"
ut lucrandi ars
2
"
qusedam
et
exerceatur."
commendaretur,
quo et majestas tanti Sacrificii mentes ndelium, per haec visibilia religionis et pietatis signa, ad rerum altissimarum, quse in hoc Sacrificio /atent, contemplationem excitarentur." Scss. 22, dc Sacrif. M. c. 5.
Ecclesia caeremonias adhibuit,

irreverently
to celebrate well.
431
and hastily performed, not only do not but destroy the veneration of the faithful for so excite, sacred a mystery. Peter of Blois says, that the saying of Mass with but little reverence induces the people to make little account of the most holy Sacrament. And hence the Council of Turin, in the year 1583, ordained that priests should be well instructed in the ceremonies of the Mass. For what end ? Lest they withdraw from devotion the people intrusted to their care, rather than attract them to the veneration of the sacred mys
1
"
teries."
How can priests by saying Mass indevoutly expect to obtain pardon for their sins and favors from God, if while they are offering it up to him they are offending
Since him, and insult him rather than honor him? every crime," says Pope Julius, is wiped out by sacri fices what shall be given to the Lord for the expiation
"
"
of guilt, when in the very offering of the sacrifice sins are committed?" A priest, by not believing in the
2
sacrament of the Eucharist, would offend God; but he who does believe in it, would offend him more by not treating it with becoming respect; because he would, by
so doing, destroy it in others who saw him celebrate with so little reverence. The Jews respected Jesus Christ
at the
beginning of his mission; but when they saw him despised by the priests, they lost all reverence for him, and at last unanimously, with the priests, cried out:
Tolle
y
tolle,
crucifge cum.
And
thus the
laity,
when they
"Ex
inordinata et
indisciplinata
multitudine Sacerdotum, hodie

Epist.
datur ostentui nostrae redemptionis venerabile Sacramentum.

123.
"
J Ne populum sibi commissum a devotione potius revocent, quam ad sacrorum mysteriorum venerationem invitent." 3 Cum omne crimen sacrificiis deleatur, quid pro delictorum
"
expiatione
Cap.
Domino
dabitur,
quando
in ipsa sacrificii oblatione erratur
?"
Cum
omne, de Consccr.
dist. 2.
432
The Mass hurriedly
said.
see priests celebrate gence, lose all esteem
As
it
it is
excites
Mass with disrespect and negli and veneration for it. said above, when Mass is said with devotion, devotion; while, on the contrary, when it is
disrespectfully celebrated, it extinguishes all devotion A in those who attend it, and almost their faith also.
certain religious of great credit related to me a terrible example on this point, and we find it also recorded by
Seraphin Maria Loddi, a Dominican, in his "Reasons There was a for celebrating Mass without hurry," etc.
certain heretic in
Rome who had resolved to abjure his and had promised the Pope Clement XL to do so, errors, but having seen Mass celebrated in a certain church in an indevout manner, was so scandalized, that he went to the Pope, and told his Holiness that he should not now abjure his errors, for that he was convinced that neither
priests nor the
Catholic Church.
Pope himself believed in the truth of the But the Pope told him that the inde-
votion of one priest, or of many negligent priests, could not prejudice the truth of the faith taught by the Church.
replied the heretic, if I were Pope, and of a priest saying Mass so irreverently, I would knew have him burnt alive: and seeing as I do that there are
"
"
Nevertheless,"
priests
even
that
who celebrate in this manner with impunity, Rome, and in the face of the Pope, I am satisfied the Pope himself does not believe." And so saying
in
he departed, and obstinately refused to renounce his I errors. may add that a certain layman (this very morning, while I am writing this little work), as one of the brethren of our Congregation tells me, hearing a Mass of this kind, said to him: Verily such priests and such Masses make one lose one s faith." Hear how the pious Cardinal Bellarmine laments over the grievous scandals arising from the abuses com mitted by priests in the celebration of Mass, as referred
"
J)i-
Ct
ftiilu, col,
I.
2, c.
5.

to
"
to celebrate well.
433
Another thing is also worthy of by Benedict XIV. most copious tears, namely, that owing to the careless ness or impiety of some priests, the sacred mysteries are so unworthily treated that those who treat them seem not to believe that the majesty of the Lord is present. For thus some perform this duty without spirit, without
if they did not see Christ by faith, or did not believe that they are seen by
affection, with incredible haste, as
him."
Woe
to such
certain priest dying

first
imme
diately after
having said only his

"
Avila exclaimed, And give before God only for this, his first Mass what think you would Father Avila say of priests, who,
!"
Mass, Father what an account will he have to Oh,
perhaps for thirty or forty years, have offered up the holy Sacrifice in the scandalous manner that we have seen above ? The following terrible example on this subject is nar 2 rated in the annals of the Capuchin Fathers. There was a certain Rector of a church, who celebrated Mass with much hurry and irreverence. One day, Father Matthew da Basso, the first General of the Capuchins, as soon as this priest returned into the sacristy, after saying Mass, hastened to him, and represented to him how his Mass could not edify, but must bring destruction upon the Church; and on this account besought him either to
celebrate
to
from saying it at
Mass with more suitable gravity, or to abstain all, in order to avoid giving more scandal the people. The Rector was so indignant at receiving
having soon cast
off his
this reproof, that

1
"
sacred vest-
Aliud est etiam lacrymis uberrimis dignum, quod, obnonnullorum Sacerdotum incuriam aut improbitatem, sacrosancta mj-stcria tarn indecore tractentur, ut, qui ilia tfactant, videantur non credere maSic enim aliqui, sine spiritu, sine jestatem Domini esse prresentem.
affectu, sine timore, festinatione
fide
incredibili
Sacrum
perficiunt, quasi
Christum non viderent aut ab eo se videri non

15.
crederent."
Bulla
An nits qui, a A da nil.

28
1552, n. 49.
434
The Mass hurriedly
said.
to be revenged ments, he ran after the religious in order but not finding him, retired into his own upon him;
in a few minutes the house, where it so happened that miserable man was attacked by persons who were his that enemies, and was so grievously wounded by them within the space of an hour he unhappily died; on which
there arose such a terrific tempest as to tear up oaks by An the roots, and carry herds of cattle into the air.
obsessed person of the neighborhood being exorcised, declared that all the demons of that country had been from being engaged together in preventing this priest he died; and that having succeeded, converted before
in
testimony of their triumph they raised this tempest
in the air.
I know not with what conscience parish priests and sacristans can admit priests who say Mass in an irrever Pasqualigo ent manner to celebrate in their churches.
how to excuse from grievous says that he knows not even Prelates," he says, sin those who admit such.
" "
they Regulars and Rectors of churches, sin mortally too great haste; permit their subjects to celebrate with because by reason of their office they are obliged to
if
take care that the celebration takes place in a suitable And there is no doubt but that bishops are manner."
strictly
bound to prohibit, without exception, all such from celebrating the sacred mysteries, as ordained priests The holy Synod decrees that by the Council of Trent:
"
the ordinary bishops of places shall take diligent care and be bound to prohibit and abolish all those things
which irreverence, which can hardly be separated Mark the from impiety, may have introduced."
. . .
1
etiam regulares, et Rectores ecclesiarum, permittunt subditos celebrare cum nimia festinatione; quia, ratione muneris, tenentur curare ut celebratio congruo
1
"Colligitur
Praelatos,
si
peccare mortaliter,
modo
2
"
se habeat." DC Sacrif. Nova Leg. q. 229, n. 7. Decernit sancta synodus ut Ordinarii locorum ea omnia prohibere
to celebrate lucll.
435
words, prohibcre curent ac tencantiir, shall prohibit and are bound to do so; from which it is evident that prelates are
obliged to watch and diligently inform themselves how Mass is celebrated throughout their dioceses, and to sus
pend from celebrating those priests who say it without due reverence. And this holds good even with respect to Regulars, inasmuch as bishops in their regard are
declared by the Council to be apostolic Delegates: Even as delegates of the Apostolic See, they may and may prohibit, ordain, reform, and establish, ... by ecclesiastical censures and other penal compel
"
ties inviolably to
observe
them."
We come now
Molina
a
to inquire
how much
time
is
requisite
for the saying of
Mass in a proper manner. Father that an hour ought not to be considered says
too long. Nevertheless Cardinal Lambertini, 3 agreeably to the general opinion of other authors, maintains that
Mass ought not to exceed half an hour, nor to be less than twenty minutes; because, as he says, it cannot be celebrated with suitable reverence in less than twenty minutes; and if prolonged beyond half an hour it be comes tedious to those that are present. 4 The same is found in the General Chapter of Clerics Regular: "No one should prolong Mass more than half an hour, nor We find the same say it in less than twenty minutes."
:>
again in the Constitutions of the discalced Carmelites. The private Mass should last about half an hour, but not
"
sedulo curent ac teneantur, quae

sejuncta esse potest)
1
"
induxit."
Ssss. 22,
irreverentia (quae ab impietate vix Deer, de abs. in M.
Ipsi,
ut
delegati
Sedis Apostolicae, prohibeant, mandent,
cor-
rigant, atque,
ad ea servanda, censuris aliisque poems

tr.
compellant."
Loco
*
cit.
Instr. Sac.
"
3, c.
14,
2.
Henedict
XIV.
Inst. 34, n. 30.
Nemo Missam
longius horre semisse protrahat, neque triente concirciter
trahat."
"
Missa privata per dimidiam
horam, sed non
ultra, exten-
datur."
436
longer."
The Mass hurriedly

The same again
in the
said.
Rules of the Society of
Jesus: "The saying of Mass should not much exceed half an hour, nor should it be so short as not fill up
half an
]
hour."
Father Gobato, speaking of the shortest time required by the Doctors for the celebration of Mass says, it is 2 And generally understood to be about half an hour. he adds, that he should have great difficulty, ordinarily speaking, in believing that Mass could be said in a quarter of an hour, that is, without many faults. Hence Father Roncaglia maintains as certain that a priest who says Mass in less than a quarter of an hour
3
cannot be excused from grievous sin. Pasqualigo and others in general say the same, after Cardinal Lambertini already cited, as Quarti, Bissus, Clericatus, etc. From all this it must follow, that a priest who celebrates
a Mass any. Mass in less than a quarter of an hour (even or of the Votive of the Blessed Virgin), can for the dead,
without great difficulty, not to say impossibility, be excused from mortal sin; because it is impossible to finish Mass in less time than a quarter, and not commit
not,
great irreverence against the holy Sacrifice, and give great scandal to the faithful.
1
"
Semihoram,
sit,
in
faciendo Sacro, nee

expleat."
multum excedat; neque
ita
brevis
2
"
ut illam
non
Breviter, id est, circa

in
possunt omnia
votione."
3
"
dimidiam horam; vix enim breviori spatio communibus Missis peragi cum debito decore ac demihi persuadebit se communiter
finire Sacrum."
Nee
facile quis
cum
n.
sensu pieta-
tis
4
intra horse
"
quadrantem
Tract. 3,
814.
cedat; et nimis
Missam esse prolixam, si mediam horam non ex brevem computare debent, si saltern tertiam horse partern non compleat, ut communiter decent doctores. Quia tamen, qui infra quadrantem Missam absolvit, necesse est valde indevote celebrare, plura confundere, truncare, vel saltern syncopare, ideo communiter
credat
dicitur peccare mortaliter.
Nemo
Ex hoc autem
oritur, Episcopis et Prselatis

et
regularibus, obligatio sub gravi

exstirpare."
turpemhanc
scandalosam celeritatem
Tr. 18,
q. 2, c. 3, q. 2.

But
let
to celebrate well.
437
us examine the excuses alleged by priests
who
plead: I say in a short time omit nothing; for, thank God, I am natu rally rapid in speech and in all my movements; and thus I soon pronounce all the words and perform all the cere monies with exactness. But I reply, this is not sufficient
commit such abuses. i. Then some one may

I
Mass, but
for the proper celebration of Mass, merely to pronounce the words, and to hurry through the ceremonies.
They
performed with appropriate gravity, which is intrinsically necessary to the reverence which is re quired; otherwise, if hastily performed, they do not ex hibit nor excite that reverence which is due to the holy
ought
to be
Sacrifice; but, as shown above, they exhibit great irrev erence and cause great scandal to the faithful. Father Ouarti says: is certain that so much of time space
"It
is
required as
is
needed
to
perform the ceremonies with
the gravity that becomes so great a sacrifice." Pasqualigo also says: "It must be said that it is better to incline to prolixity than to haste, because the majesty
of the sacrifice requires the mode that is suitable to the gravity of the act, rather than the inclination to the And he gives as the reason, that, in hurry opposite." ing through the Mass, there may be not only sin, but scandal also; which would not follow from prolonging
1
ent.
but only at most weariness in those who were pres It is to be greatly feared," concludes Father that a large number of priests who hurry Ouarti,
it,
"
"
through Mass
"
will
go
to
hell."
Certum requiri tantum spatium, ficiendas cseremonias ea gravitate, quae

Rnbr.
2
"
quod possit satis esse ad pertantum Sacrificium decet." In
p. i,
t.
6, d. 6.
Dicendurn
quam ad indecentem accelerationem;

ilium
modum
ad moderatam prolixitatem, quia majestas Sacrificii exigit pDtius qui congruat gravitati actionis, quam declinationem ad
est satius csse declinare
Siicr.
oppositura."
DC
A oi ie
T
Leg. q. 228, n.
4.
43 8
2.
The Mass hurriedly

It
said.
may
be said that
among
the conditions for prop
celebrating Mass, laid down by divines, brevity is one: Alte, brevitcr, dare, devote, et exacte. But, I ask, attend solely to one condition, breviter, and pay no why
erly
regard to the other two, devote and exacte ? Besides, the Rubric clearly explains what is meant by breviter, namely, that Mass should be said non nimis morose, ne
1
aiidientes tcedio afficiantur.
And the Rubric after these words immediately adds: nee nimis festinanter. Hence the continuator of Tourneley very properly says: short Mass is here meant, that does not take away de votion; hence if it be said in less than half an hour it could not be called devout, and consequently it would be said badly." Yet he adds, that the term brevis is
"A
2
used
in
in opposition
to such an affected length of time
saying Mass as would weary those who heard it. Finally, the same author confirms what Pasqualigo says,
have before referred: It is better to in cline to length than to brevity, because by length one cannot sin grievously, and scandal is not given as it is in
to
I
"
whom
a Mass said in too short a
time."
certain priest, in
excuse for having said a short
Mass, once pleaded that St. Philip Neri said Mass in half a quarter of an hour. But with what a want of sense! It is true, as related by the author of his good life, that St. Philip, when he said Mass publicly, was only a short time in celebrating; but the writer does not
Sacerdos autem maxime Alte, breviter, clare, devote et exacte. curare debet, ut ea quse clara voce dicenda sunt distincte et apposite
1
"
proferat,
2
non admodum
festinanter, ut advertere possit quae legit; nee

afficiat."
nimis morose, ne audientes taedio

"
Brevis intelligitur (Missa)

diceretur."
modo non
R^lbr. gen. tit. 16, n. 2. destruat devotionem; unde,
si
esset infra
dimidium bora, non posset
dici devota, et
consequenter
male
"
cum
Melius est declinare in longitudinem, quam in brevitatem; quia longitudine non potest peccari graviter et scandalum dari, sicut in nimis brevi."

mean by
to celebrate well.
439
quarter of
a short time half a quarter of an hour, nor a an hour; he only meant that the saint avoided
life
that wearisome tediousness which the Rubrics censure.
we read that the saint celebrated Mass, with so much devotion, that he moved public, all that heard him to tears of compunction. By a Mass of half a quarter of an hour he would not have moved others to tears, but to laughter and ridicule. 3. It may be said: The people complain, and are im
For in the same
in
even
when Mass is long. In reply, I would first ask, whether the want of devotion in the people is to regu
patient
degree of reverence to be paid to the holy Secondly, I would answer, that if priests said Mass with becoming reverence and solemnity, the people would be impressed with proper respect for so holy a sacrifice, and would not complain of half an hour in being present at it. It is because Mass is but too gene rally said hastily and carelessly, that it does not ex cite the people to devotion; and hence, following the ex ample of those who so celebrate, they hear it indevoutly, and with but little faith. If they see a priest doing wrong for a quarter or half a quarter of an hour, they are dis gusted, and complain. They can spend hours at a gam ing table, or loitering in the streets to kill time, but are Priests are quite wearied with a Mass of half an hour. the cause of all this evil: To you, O priests ! saith the
late the
Sacrifice
Lord, that
despise
My
?
name, and have said: Wherein have

. . .
we
the
despised
Thy name
///
that you say:
The
table
of
The meaning of which is, that contemptible. the little account which priests make of the reverence due to the Mass is the cause why it is not respected by
1
Lord
is
others.
Wherefore,
"
my
dear priest of God, be careful to say
Ad
vos,
quo despeximus nomen tuum Mai. i. 7. despecta

est."
Sacerdotes, qui despicitis nomen meum et dixistis: In ? ... In eo quod dicitis: Mensa Domini
44
The Mass hurriedly
said.
Mass in a proper manner, and heed not others who blame you. Be satisfied if God praises you and the angels who are present around the altar. And if any one, however great a personage, requests you to say a short Mass, answer him as St. Theotone, a Canon Regu
lar, replied to Teresa, Queen of Portugal, when, on ac count of some pressing affairs, she requested him to be expeditious in saying Mass. There is a Queen, said the saint, in heaven, more exalted than your majesty, in whose honor I am about to celebrate Mass; if your majesty cannot remain, go and attend to your affairs; but I cannot treat the holy Sacrifice with irreverence by But what shortening the time required for offering it.
1
happened? The Queen, entering into herself, sent for the saint, and humbly casting herself at his feet, prom ised with tears to do penance for her rashness,
Let us endeavor then to reform ourselves, if hitherto we have celebrated this great Sacrifice with but little rever ence and devotion. Let us consider how great is the action we are about to perform when we are going to celebrate Mass; and let us consider how great a treasure
of merit we shall acquire by celebrating it devoutly. Oh, what a blessing for a priest is Mass well celebrated! The Disciple says: Prayer is more quickly heard in the church in the presence of a priest celebrating.""* And
"
Respondit aliam in coelo Reginam esse longe meliorem, cui solemnia Missae peragere disposuerat; in potestate ejus esse, vel Mis-
"
sam
audire, vel penitus

"
discedere."
Boll. 18 Febr.
Vit. p. i,
c.
2.
Oratio citius exauditur in ecclesia in pnesentia Sacerdotis cele-
brantis."
* Such
we
"
is the citation given by our author; but the following is what read in the sermon indicated by John Herolt, called "The Disciple,"
speaking of the fruits of Mass to be derived by him who heard it: Oratio tua citius exauditur in ecclesia in pnxscntia Dei,etetiam oratio Sacerdotis celebrantis; quia quilibet Sacerdos in qualibet Missa teneturorare pro circumstantibus. Thy prayer also, as well as the prayer of the priest celebrating, is more quickly heard in the church in the presence of God, because every priest in every Mass is obliged to pray for those that are present." -De Sanctis. s. 48.

if
to celebrate well.
441
when
if lie
the prayer of a secular is more certainly heard by God offered up in the presence of a priest celebrating
how much more the prayer of the priest himself, celebrates devoutly ? He who says Mass every day devoutly, will receive from God a constant supply of
Mass,
heavenly light and strength.

stantly instruct
desires.
Jesus Christ will con
him more and more, console him, ani mate him, and bestow upon him all the graces that he
Particularly after the consecration, a priest be assured he will obtain from our Lord whatever he asks for. The Venerable Father Antony de Colellis says: "When I consecrate and hold Jesus Christ in my hands, I obtain whatever I desire."
may
Lastly, in speaking of the respect that is due to Jesus Christ offering himself in sacrifice in the Mass, I would
not omit the precept of Innocent III.: We also com mand that the oratories, the vessels, corporals, and vest ments, should be kept clean; for it "appears to be too
"
absurd to neglect in sacred things what is becoming in profane things." This Pope had but too much reason for speaking in this manner, for, in truth, there were those of his day who did not blush to celebrate, or to cause others to celebrate, with corporals, purificators, and chalices, which they would not have suffered to be used
]
at their
ow n
r
tables.
3.
THANKSGIVING AFTER CELEBRATING MASS.
Finally, a priest, after having celebrated Mass, must make a thanksgiving. St. John Chrysostom says that if men expect us to be grateful for every little favor that
they do
grateful
1
"
us,
and
to
recompense them, how much more

to be to
ought we
God
for the great benefits
munda
Praecipimus quoquc ut oratoria, vasa, corporalia, et vestimcnta, et nitida conserventur; nimis enim videtur absurdum in sacris
profanis."
sordes negligere, qua? dedecerent etiam in

Relinqui.
7V/. 44, can. i,
442
The Mass hurriedly
said.
upon us, since without any view to re but only for our advantage, he would have compense, If we, continues the saint, can us be grateful to him. not thank God as he deserves, at least let us thank him But what a misery, what an as much as we are able.
that he bestows
1
abuse, to see priests, as soon as Mass is finished, after in having received from God the honor of offering up
sacrifice to
him
partaken of his
his own beloved Son, and after having most sacred body, scarcely entered into
the sacristy, with their lips still purpled with his blood, but after a short prayer muttered between their teeth,
without devotion, and without attention, immediately

begin to talk of useless things, or of the affairs of the world, and leave the church to pass through the streets, with Jesus Christ still present within them in the sac It would be well to do with such ramental species! what Father Avila once did. Seeing a priest leaving the church immediately after celebrating Mass, he sent
with lights to accompany him; on which the priest inquiring what priest they were going to attend, they answered: We are accompanying the Blessed Sac rament which you carry within you. To such might be said what St. Bernard wrote to the archdeacon Fulcone:
two
clerics
"
Alas!
how can you
so soon
grow
tired of Jesus
Christ!"
are the devout books that inculcate and enforce thanksgiving after Mass; but how many priests are there
Many
who make
it ?
tinguished.
Those who do make it may be easily dis The wonder is, that while some are indeed
few or diligent in meditation, and in other devotions, none remain after Mass to commune with Jesus Christ.
Thanksgiving after Mass ought

1
"
to terminate only with
homines parvum beneficium pnestiterint, exspectant a nobis iis quse a Deo acgratitudinem; quanto magis id nobis faciendum in In Gen. qui hoc solum ob nostram utilitatem vult cipimus,
Si
1
fieri!"
horn. 26.
2
"
Heu
quomodo Christum
tarn cito fastidis
!"
Epist.
2.

the day.
to celebrate ivcll.
443
Father Avila says that the time after Mass
ought
to be considered as of the greatest value.

is
The
time after Mass
may
treat with
St.
God
a most precious time, in which we and obtain from him treasures of
Teresa says, Let us not lose after Com munion so fine an opportunity of treating with God: his divine Majesty is not accustomed to repay those ill with whom he takes up his abode when they afford him a suitable entertainment. In another place she says
grace.
-
that Jesus Christ, after Communion, sits within us as upon the throne of graces, and says to each of us, as to the blind man whom he restored to sight, What wilt Thou
I should do for T/iee? As though he said, I am here, O devout soul, to bestow upon thee my choicest graces: tell me, what wouldst thou that I should do for
that
1
thee
it is the opinion of many learned writers, 2 3 of Suarez, of Gonet, and of others, that the more the soul, after Communion, during the Jime that the sac
Moreover,
ramental species remain, disposes herself by fervent acts of devotion, the greater are the fruits which she reaps from it; because the Blessed Sacrament is in the nature of food, and as corporal food, so long as it remains in the stomach, nourishes the body: so with this spiritual and heavenly food so long as it remains in the body, so long does it nourish the soul with divine graces, and the
more
self to receive
plentifully in proportion as the soul disposes her them by continued acts of suitable de
votion. Besides, during this time, every pious act is of greater value and merit, inasmuch as the communicant is united to Jesus Christ according to his own words:
He
that catcth
1
"
My flesh,
Quid
and drinketh
faciam
63,
?"
My
blood, abideth in
tibi vis
Mark,
7.
x. 51.
DC
Sacra ni.
disf>.
Man.
Thoni. p.
3, tr. 4, c. 9.
444
The
and I in
him.
1
ass hurriedly said.

as St.
Me
And
John Chrysostom
2
says,
And with himself. Jesus Christ makes us then one are more meritorious hence acts of piety and devotion then than at any other time, because they proceed from the soul in union with Jesus Christ. On the contrary, our Lord will not waste his graces 3 Father Avila on the ungrateful, as St. Bernard says. used to spend two hours in prayer and in communing with Jesus Christ after celebrating Mass. Oh, with what tenderness and affection does Jesus Christ speak to the soul after Communion! with what endearing love
does he treat her! It would not be much for a priest to I spend an hour with Jesus Christ after Mass. At least, half an hour, or at the beseech every priest to spend
But, O God! a quarter is too little! true minister of the altar is born St. Ambrose says: 4 not for himself." for God, If, then, a priest, from the time of his ordination, belongs no more to himself, nor to the world, nor to his relatives, but only to God, for
very
least, a quarter.
"
whom
ought he and particularly
to
spend his whole
life,
but for God,
after
Communion, by uniting himself
with Jesus Christ.
III.
The
Priest
I
who
abstains from saying Mass.
In conclusion,
question whether
Mass, or to To abstain through humility

1
"
would say a word, in passing, on the more pleasing to God to say it is abstain from saying it through humility.
is
good, but not best.
Qui manducat
meam
carnem, et bibit
meum
sanguincm,
in
me
manet, et ego in illo." Jo. vi. 57. 2 Ipsa re nos suum efficit corpus."
"
"
Numquid non
perit,
"
Verus minister
altaris
quod donatur ingrato Deo, non sibi natus
?"
/;/
cst."
Cunt.
s.
51.
cxviii.
In Ps.
s. 8.

Acts of humility render to
to celebrate well.
445
God
a limited honor; but the
Mass an infinite honor, as coming from a divine person. Mark what Venerable Bede says: "The priest who
say Mass, though he is not lawfully prevented, deprives, as far as in him lies, the Blessed Trinity of glory, the angels of joy, the sinners of pardon, the just of help, the souls in purgatory of solace, the Church of benefits, and himself of spiritual medicine."
to
omits
The glorious St. Cajetan, being in Naples, and hearing that a Cardinal, a friend of his, who had been accus
Mass every day, began to celebrate less frequently consequence of the multiplicity of affairs in which he was engaged, could not, although it was
to say
in
tomed
during the dog-days, be persuaded from going at the risk of his life to Rome, to entreat his friend to resume his former custom in this respect, and went, and then returned again to Naples.
It is related of Father John of Avila, that on one occasion going on his way to say Mass at a distant her mitage, he became so overcome with fatigue, that de spairing of being able to reach the place, which was still
he began to think of return ing without saying Mass; on which Jesus Christ appear ing to him as a pilgrim, and opening his bosom and
at a considerable distance,
wounds, particularly that in his sacred I was thus wounded, I was much more overcome and exhausted than thou and so Father Avila roused himself, saying, disappeared. went forward, and celebrated Mass.
side, said, "When
art;"
showing him
his
"Cum
Sacerdos,
mm
omittit,
quantum
in sc
est, privat
habens legitimum impedimentum, celebrare Trinitatem gloria, Angelos latitia,

Pi\cp.
5.
peccatores venia, justos subsidio, in purgatorio existentes refrigerio, Ecclesiam beneficio, ct seipsum medicina." DC ad J7. c.
?Dimne dDffue
Office.
To
those
who
are deputed by the
Church
to recite the
canonical hours, two very great and important offices are entrusted that of praising and glorifying God, and
that of imploring the divine mercies
people. In the I.
is
upon
all
Christian
to
first place, then, the supreme majesty of God The be honored by the reciting of the Office.
sacrifice
of praise shall glorify

will
Me: and
there
is
1
the
I
way
by
which
show him
the salvation
of God.
declare
him who offers me a myself honored, saith the Lord, by sacrifice of praise; and thereby he shall find the way of
of obtaining eternal salvation. St. Mary Magdalene was filled with Pazzi, when she heard the bell for Office, consolation/ and hastened immediately to the choir, de she was going to be en lighted with the thought that of the angels, whose constant in the employment
gaged
occupation
that the
it
is
to praise
God.
And
it
is
for this
end
Church has appointed her ministers
to sing the
divine Office, that men on earth may join with the blessed in heaven in honoring their common Creator:
Sed
ilia
sedes Coelitum
resultat laudibus:
et
Semper
Deum
trinum
unicum,
Jugi canore pnedicat. Illi canentes jungimur
Almae Sionis
1
"
semuli.
Sacrificium laudis honorificabit
me;
et illic iter
quo ostendam
illi
salulare Dei.
^-/^.
49, 23.

St.
^
Office.
447
of the
psalms
Gregory Nazianzen says that the chanting is a prelude of the praises with which the
in
saints
Thus, according to Tertullian, when we recite the canonical hours, we as it were take possession of heaven, inasmuch as we discharge the same duty as the inhabitants of that blessed country. Hence, St. Catharine of Bologna took so much delight
reciting the divine Office, that she wished her death might take place while she was so engaged. II. By the Office God is to be thanked for all the graces and favors that he is continually bestowing on mankind, and his divine mercy is to be obtained for
It is the duty of the faithful in poor sinners. general to thank God for all his benefits; and as all stand in need here below of the divine assistance, in order to re
honor God
heaven.
in
sist their spiritual
enemies, and to obtain eternal salva
bound to implore by prayer the succor of his mercies. But, as seculars are constantly distracted with the affairs of the world, the holy Church has appointed her ministers to implore for themselves and for all the people of Christ the assistance of his
divine majesty through the different hours of the day. For this end is the Office divided into seven canonical
tion, so all are likewise
and
hours, that there may be always some praying for all, in the best form of prayer; inasmuch as the divine
Office is nothing less than a memorial drawn up for us by God himself, through which he may more readily hear our prayers and succor us in our necessities, as he
declares to us by the prophet Isaias: spirit that is in and words that I have put in thy month, shall not In this our good God acts as a depart out of thy month.
My
thee,
My
prince,
"
who, wishing
to relieve the miseries of his vas-
Psalmorum cantus
illius (coelestis)
hymnodke praludium
est."
Oral, in S. Baptismuni.
"
Spiritus meus, qui est in
te. et
vcrba mea, qua posui in ore tuo,
non recede nt de ore
tuo."
/$. lix. 21.
448
sals,
The Divine
Office
hurriedly said.
of supplication
draws up for them himself a form
suitable to his dignity and their own wants, that he may be the better able to console them. Many private pray ers do not equal in value only one prayer of the divine
Office, as
being offered to
in
Church and
his
God in the name of the whole own appointed words. Hence St.
comparison with
Mary Magdalene
the divine Office,
of Pazzi says that, in

all
other prayers and devotions are but of little merit and efficacy with God. Let us be convinced, then, that after the holy Sacrifice of the
Mass the Church possesses no source, no treasure, so abundant as the Office, from which we may draw such
daily streams of grace.
II.
Necessity of reciting the Office well.
But
only
St.
Gregory says that true prayer consists not

pronunciation of the words, but also in the
in the
attention of the heart; inasmuch as our good desires prevail much more with God in obtaining his divine
mercies, than simply our voices.
sary,
if
1
It is
therefore neces
please God, to pray not only with the voice, but with the spirit and the mind, after the ex ample of the Apostle: I will sing with the spirit, I will
If priests
we would
sing also with the understanding?
and religious did
all
recite the Office as
it
be recited, the Church would not behold her ought self in the miserable state to which she is reduced. How many sinners would be delivered from the slavery of the devil, and how many souls would love God with
to
much
1
"
greater fervor!
And how would
priests
them-
dis
tra,
-
Vera postulatio non in oris est vocibus, sed in cogitationibus corvalentiores namque voces apud aures Dei non faciunt verba nosdesideria."
sed
"
Mor.
15.
1.
22,
et
c.
18.
;
Orabo
spiritu,
orabo
mente
psallam spiritu,
psallam
et
mente."
/. Cor. xiv.

selves not find
449
themselves ever the same, imperfect, attached to their own interests, and led away by vanities! Our Lord has promised to hear every one who prays to him: For crcry one that asketh, receiveth?
irritable, jealous,
And how comes

in a
it
that a priest offering
up
so
many
prayers day, were it only in the Office which he re He is always the same, as cites, is yet never heard ? weak and prone as ever to fall not only into slight sins (to which he is habituated, and takes neither pains nor
care to correct himself of them), but into grievous sins against chanty, justice, or chastity; hence when he re cites the Office he pronounces sentence of condemna
tion against himself, in these words:
decline
They are cursed who
is still worse, remorse, excusing himself as being of the same flesh and blood as other men, and not able to re strain himself. But if he said the Office with fewer dis
from Thy commandments?

little
And what
he feels
negligence, accompanying with his prayers that he offers to God in reciting it, he certainly would not be so weak, but would ac fortitude and strength to resist all temptations, quire and to lead a holy life, such as becomes a priest of God.
heart the
tractions
and
less
many
But how, says St. Gregory, can God regard the prayers of him who knows not what he is asking, nor
3
heard ? The Apostle tells us that the prayer only of the lips is fruitless: If I pray in a tongue, but my understanding is without fruit? How
at all times desires to be
. .
.
can you pretend, adds St. Cyprian, to be heard by God, when you do not hear yourself? As prayer offered
"
"
"
Lnkt xi. 10. qui petit, accipit." Ps. cxviii. 21. Maledicti, qui declinant a mandatis tuis." Illam orationem non audit Deus, cui, qui orat, non intendit."
t
Omnis enim
Ap.
xiv.
S.
"
Thorn.
2. 2, q.
83, a. 13.
. .
.
Si
orcm
lingua,
mcns autem mea
sine fructu
est."
Cor.
14.
"
DC
Orat.
Quomodo Dom,
29
te audiri
Deo
postulas,
cum
te ipse
non
audias."
450
The Divine
Office hurriedly said.

is
with attention and devotion
which
is
most pleasing
to
God, and brings down
a sweet-smelling incense, for us
treasures of grace; so, on the contrary, prayer offered with distractions and indevotion is an abomination in
his eyes, which excites his indignation, us his wrath.
and brings upon

of
this
The Almighty one day complained

Bridget, saying, that priests lost
in
to
St.
topics; of
every day, themselves with their friends on worldly entertaining bat that when they came to speak with him in
much time
the divine Office, they were in such haste, that instead
honoring they dishonored him.
Hence
St.
Augustine
said that the barking of a dog was more pleasing to God, how in God than the chanting of such priests. be were one of his vas would an earthly prince
dignant him for some favor, sals, while in the act of petitioning so distracted and taken up with other things as to be not to know what he was saying! Hence the angelic Doctor writes, that no one can be excused from sin, who
at prayer,
although not of obligation, is voluntarily dis because he thereby slights God, as one would tracted, to what do, who, speaking to another, paid no attention he was saying. Alas of how many priests will the Lord complain, as This people honoreth he complained of old of the Jews And their heart is far from Me. Me with their lips: but
1
!
!
of how many might be said what Peter of Blois writes: While their lips pronounce the psalms and canticles, their minds are in the pleasures of the table; thinking
may best gratify their appetites or their 3 their thirst for riches or similar worldly desires. vanity, how
1
"
they
est absque peccato, quod aliquis orando evagationem alicui homini loqueretur, patiatur; videtur enim deridere Deum, sicut si 2. 2, q. 83, a. 13. et non attenderet ad ea qua; ipse proferret." 2 est a me Populushic labiis me honorat; cor autem eorum longe
Non
mentis
"
!"
Matt. xv.
3
"
8.
Labia sunt in canticis, animus
in
patinis."
Serm.
59.
45
of Treves says: What else is it to chant the psalms with the voice, and in mind to be going through the streets and squares, but to deceive men, by
The Council
believe that you are praising God, when you are mocking him, speaking to him indeed with your lips, but giving your minds and hearts to any thing rather than to praising him and praying to him ? Hence St. Basil justly concludes, that as, in order to ob
in reality
making them
tain favors,
it
is
tion
and
fervor, so he
necessary to pray for them with atten who prays with a mind wandering
upon distracting objects will not obtain the favors which 2 he asks, but will provoke the Lord to indignation. Our Lord has said by his prophet Malachy, that he curses the praises of those priests who bless him only with their lips, while their hearts are engaged upon everything else but his honor and glory: And now, O ye
priests, this
commandment and if you will not lay it saith the Lord of hosts,
is to
you.
If you
will not hear,
give glory to name, will curse your blessings? Hence may be said of that unhappy priest, who says his Office in this careless manner, what is written in the
. .
.
to heart, to
My
book of psalms:
May
may
sin."
the devil stand at his
right hand.
When
he
is
judged,
he go out condemned:
and may
his
prayer be turned to While he is reciting the divine praises with his lips only, sometimes only half pronouncing the words, at other times conversing or amusing himself with others,
"Quid
nisi
8
"
est voce psallere, mente autem domum aut forum circumire, homines fallerc, et Deum irridere Anno 1549, Cap. 6, de Hor. can. Divinum axilium est implorandum non remisse, nee mente hue
?"
vel illuc evagante;
eo quod
talis,
c.
vos mandatum hoc, O Sacerdotes super cor, ut detis gloriam nomini meo, bus vestris." Mai. ii. i.
3
"
Deum Ad
non solum non impetrabit, sed magis

2.
!
irritabit."
Const, ttwn.
...
.
Si nolueritis
ponere
maledicarn benedictioni-
"
Diabolus
ejus
stet
a dextris ejus.
Cum
Ps.
judicatur, exeat condemnatus;
et oratio
fiat
in peccatum."
cviii. 6.
45 2
The Divine
Office
hurriedly said.
his mind dissipated and distracted with the affairs or pleasures of the world, the devil stands by his side, and his reward for such an Office will be eternal damnation,
sin,
since his very prayer itself will be on account of the unworthy

it;
offers
which
is
him as a which he the signification of those words: and

imputed
to
manner
in
so busy in putting into the mind, while we are reciting the Office, so many of the affairs, desires and pleasures of the world, that engaging our
is
may Hence the
his prayer be
turned
to sin.
devil
thoughts with such things, he may rob us of all the fruit we might otherwise reap from the Office, and render us culpable in the sight of God, by causing us to treat him with so little respect. On this account we
ought to take the greatest care to recite the divine A good religious once praises with proper attention. said, that when pressed for time we had better shorten
our mental prayer in order to have sufficient leisure to recite the Office with proper devotion. Agreeably with this, we find in the rules of the Carthusians that God is not pleased with any act of devotion which we perform, if by performing it we neglect that to which duty obliges
1
us.
Ill
Requisite Attention and Devotion.
But omitting other reflections, let us come to the manner in which we are practically to recite the Office
with becoming attention and devotion. Before everything else, says St. John Chrysostom, \\hen we enter the church, or take the breviary in our hands, to discharge our obligation of reciting the divine
Office, let us leave outside the
"Spiritus
door and expel from our

quam quod
Sanctus gratum non recipit, quidquid aliud,

debes."
debes, obtuleris, neglecto eo quod
Requisite Attention
minds
all
1
and Devotion.
453
To this does the Holy worldly thoughts. Spirit exhort us when he says: Before prayer prepare thy soul? Consider that then the Church charges you as her minister to go and praise the Lord, and to implore
his divine mercies for all
mankind.
Imagine
to yourself
that the angels stand
Blessed Herman,
offer
by you, as they were once seen by with censers in their hands, ready to
to
up your prayers
God
as sweet-smelling incense
of holy love, as the psalmist says: Let my prayer be directed as incense in thy sight. Thus the apostle St. John de
"
iv hie h
scribes the angels as having, golden vials full of odors, are the prayers of the saints. In a word, think that you are going to speak with God, and to treat with him
.
of your own welfare, and of that of the whole Church; and reflect that he then regards you with greater love, and listens more propitiously to your petitions. In the beginning, then, offer to him the praises that you are about to pour forth in his honor, and beseech him to free you from distractions, and to give you light and help to praise him and to pray to him as he deserves; and for this end recite attentively the usual prayer: Aperi Dotnine os nieuni ad benedicenduni, etc. When you begin the Office, do not hurry yourself in order to get through it as soon as possible, as some do; and would to God they were not the greater number. O my God the Office is to be said, and at once we are
!
weary. And shall we, in order to spare ourselves a little more time required to recite it devoutly, displease God, and deprive ourselves of the graces and merits that we might otherwise gain by reciting it with proper atten
tion
"
Ne
quis ingrediatur
templum
horn.
2.
curis onustus
mundanis; h^c ante
ostium
"
"
deponamus."
/// Is.
Dirigatur oratio
"
Ante orationem, pnepara animam tuam." Ecilus. xviii. 23. mea sicut incensum in conspectu tuo." Ps. cxl. 2. Habentes .... phialas aureas plenas odoramentorum. quresunt
sanctorum."
orationes
Apse.
5,
S.
454
The Divine
Office
hurriedly said.
should then place ourselves in a modest and be coming posture. If we do not intend to say it kneeling or standing, but sitting down, let us at least carefully
avoid any negligent attitude. It is related of two religi ous, that while they were reciting Matins together re clined as on a couch, the devil appeared to them, bring said ing with him an intolerable stench, and scornfully It would such incense. to them: Such prayer deserves the Office greatly contribute to our devotion to recite a crucifix and a statue or picture of the Blessed before
1
We
Virgin, that, casting a look
may
now and then upon them, we be enabled to renew our intentions and devout af
fections.
Endeavor, therefore, while you recite the psalms, if you would derive great advantage from them, to renew from time to time your attention and devout affections; 2 that your devotion, says St. Augustine, which gradually grows cold unless frequent efforts be made to inflame it
may
not be entirely extinguished. Attention during the recital of the divine Office is of three kinds; and I speak here of internal attention; be cause as regards external attention it is quite necessary
we should abstain from everything incompatible with internal attention, as writing, conversation with others, or listening to others speaking, and such like things, which require considerable application of mind.
that
And
it will be well here to note, what the learned re mark, that such as recite their Office in the squares, streets, and other such places, where they are much exposed to distractions, are in great danger of not satisfy
ing their obligation. But to return to internal attention

1
"
it
regards the
Ad
1.
talem orationem
2,
tale
debetur
incensum."
-Jordanus Sax. Vit.
Fratr.
2
"
c.
15.
Ne, quod tepescere coeperat, guatnr, nisi crebrius inflammetur.

"
omnino
frigescat et penitus exstinli..
Kpist. 130,
B.
Requisite
I tent ion
and Devotion.
455
words, the sense, and God, as divines in general teach with St. Thomas, who says: "There is a threefold atten tion that maybe employed in vocal prayer: one that re gards the words, so that one may not make a mistake in
uttering the words; the second, by which we attend to the sense of the words; and the third, which the at
by
given to the end of prayer, namely, to God and to the thing for which the prayer is offered." The first kind of attention is to the words, by which a
is
tention
person
tinctly.
is
careful in
The second
pronouncing them entirely and dis is to the sense, by attending to the
signification of the words, in order that the heart
may
accompany them
third
with
is
appropriate
affections.
and the best
to God,
by directing the
The mind to
him during prayer, by adoring him, by thanking or lov ing him, or by imploring his graces. The first kind of attention, whenever there has been from the beginning an intention of praying, is sufficient to the ob
satisfy
Church requiring no more, as St. Thomas teaches in another place: The first is attention to the words by which we ask; secondly, to the petition itself, and whichever of these two is present, the prayer is not to be regarded as inattentive." But he who says the
ligation, the
"
Office with this kind of attention only, without either of the other two, will never it with nor
say
devotion,
without
many
defects, nor with
much
fruit.
And what
benefit can a priest expect to derive from his Office if he says it merely with his lips, endeavoring all the time
to dispatch
it
as quickly as possible, in order to free

i
qua oratiotii vocal potest adhiberi: una quidem, qua attcnditur ad verba. ne aliquis in eis erret; secunda, qua attenditur ad sensum verborum; tertia, qua attenclitur ad finem orationis,
scilicet,
"
"Triplex est attentio
ad
Deum
Prima
et ad rem pro qua oratur." 2. 2, q. 83, a. 13. est attentio ad verba quibus petimus, deinde ad petitionem
tentionum
ipsam, et ad ea quae petitionem circumstant; ct quaecumque adsit, non est reputamki inattenta oratio." /;/ 4
q. 4, a. 2, sol.
harum
at-
S<-rt/.
d. 15,
456
The Divine
himself of a burden pressing heavily upon his shoulders? or as though he were swallowing a nauseous medicine ? What benefit can he expect, if, worse than this, while he
is
now
reciting his Office, he allows his mind to be dissipated, looking about him at distracting objects, and now
1
sometimes even intermixing with what he is repeating re irrelevant words and phrases? St. Bona venture lates, that in Paris a good priest being asked a question by a certain prelate on some affair while he was saying his Office, replied that he was speaking with a person of higher dignity, and that therefore he could not at tend to the question, and bowing his head continued his
On the other hand, the same saint relates of Office. another ecclesiastic that he was condemned to very severe punishments in purgatory on account of the many interruptions which he had allowed in the recita
tion of his Office.
however, meant that we should disquiet or ourselves on account of the involuntary distrac tions that molest us in our Office. So long as they are
It is not,
afflict
not voluntary, they are not sinful. Our Lord has com passion on our infirmity, through which distracting
thoughts come into our minds without our seeking them, and hence will not hinder the fruit of the prayers which we recite. He prays in spirit and in truth," St. Thomas, who from an instinct of the spirit says devotes himself to prayer, although through some weak ness his mind may afterwards wander." And he adds, that it happens even to souls who are raised to the exer cise of contemplation, that they cannot remain long in the exercise of this high gift without being pressed
" "
Spec. Disc. p.
"
i.
c.
16.
In spiritu et veritate orat, qui ex instinctu spiritus ad
adorandum
accedit, etiamsi. ex aliqua infirmitate,

2. 2, q. 83, a. 13.
mens postmodum
evagetur."
Requisite Attention
and
Devotion.
457
down by
the weight of human misery interrupting them with involuntary distraction. On the other hand, the holy Doctor says, that he who is voluntarily and purposely distracted in prayer can
1
not derive any benefit from it, nor be excused from sin. 2 By purposely is meant, as the learned in general say, when a person perceiving his distractions wilfully en
Against such St. Cyprian exclaims, that insupportable irreverence in the eyes of God, for a person while he is praying to him to think of other things as though of more importance than his speaking with God in order to implore his divine graces. Hence St. Bernard teaches that as our will renders our
tertains them.
it is iin
3
thoughts efficacious
so our will,
vors.
1
if
obtaining the fruits of the Spirit, neglected, renders them unworthy of

in
God, and thus deserving chastisements instead
of fa
St. Bernard had a celebrated vision on this subject, which is related in the chronicles of the Cistercians. As he was one night chanting the Office in choir with his monks, he saw an angel writing at the side of each of them. Some of the angels were writing with
gold, others with silver, others with ink, others with water, and others stood with their pens in their hands
without writing anything. Our Lord made known to the saint that the gold signified the fervor of charity
1
"
Metis
humana
tatis
hu manse deprimitur ad inferiora.

orantis ascendit in
cit.
diu stare in alto non potest; pondere enim infirmiEt ideo contingit quod, quando
mens
"
Deum
in
per contemplationem, subito
evagetur."
Loco
Si quis ex proposito
oratione mente evagetur, hoc peccatum

Ibid.
est, et
imped it orationis
fructum."
cum Dominum deprecaris, quasi sit aliud quod magis debeas cogitare, quam quod cum Deo loqueris. DC Oral. Dom.
"Quae
segnitia est alienari,
"
"Voluntas
ad fructum
spiritus."
neglecta facit cogitationes indignas Deo; pia, efficaces DC Vita sol. c. 16.
458
The Divine
with which their prayers were recited; the silver, devo tion, but less fervor; the ink, diligence in pronouncing all the words, but without devotion; the water, negli gence, and but little attention to what was said and that the angels who wrote nothing signified, that those who
;
ence to God.
were voluntarily distracted were guilty of great irrever On the contrary, St. Robert, Abbot, be also in the choir, had a different vision. He saw ing the devil going round, and finding one drowsy, laughed at him; and another distracted, was greatly delighted, and showed that he was very much pleased with him.
When then, priest of God, you take in hand your breviary, imagine that an angel is on one side noting down your merits in the book of life, if you say the
devil
devotion; and on the other side that the writing down your faults in the book of death, if you say it with wilful distractions. By such thoughts endeavor to excite yourself to recite it with all the de
Office with
is
votion in your power. For this end not only begin the Office with attention, but renew your attention at the
beginning of every psalm, that you may be able to ac company in heart all the sentiments which you utter.
pray to God," writes St. Augustine, let that be poured out in your heart which is uttered by He again adds: If the psalm prays, then your lips."
"
" "
When you
St. Thomas observes that words pronounced pray." devoutly with the lips excite devotion in the mind. And on this account he says our Lord has taught us to pray with the voice, that thereby in reciting our prayers we may apply the mind to ask what we pronounce with
5
"
Cum
oratis
Deum, hoc
versetur in corde, quod profertur in

si si
voce."
Epist. 211, E. B. Si orat Psalmus, orate;

"
gemit, gemite;
sperat,
sperate."-
In Ps. 30, en. 4. Verba significantia aliquid ad devotionem pertinens, excitant men"
tes."
2.
2, q.
83, a. 12.
Lights and Graces derived from the
Office.
459
the tongue. And this is what we read in the celebrated of the Fifth Council of Lateran, beginning with Dolentcs, namely, that the Office be recited Studiose et
Canon
devote,
all
quantum Deus
dederit:
Studiose,
by pronouncing
the words: Devote, by exercising the heart in the sen timents which are uttered. We should be thoroughly
persuaded of what St. Augustine says, that the graces which we desire and beseech for ourselves and for
others are obtained
more by the
effusions of the heart
than by the sounds of the voice. 3

IV.
Lights and Graces derived from the Office well recited.
Cassian relates that the
monks
of
was better
to sing ten verses deliberately
Egypt held that it and devoutly,
than an entire psalm with distraction of mind. 3 Oh, how many lights and graces are received through the psalms when recited with deliberation and reflection!
St. Epiphanius says: The psalms enlighten the mind, rejoice the soul, direct it to heaven, and render it famil
iar
with God.
is true that many passages of the psalms- are ob scure and difficult to be understood without
It
explana
others easy and clear, which serve to reanimate our faith, our confidence in God, our
tion; but there are
many
love for him,
and our good

i.
desires.
We
will here cite
a few examples.
FAITH.
They reanimate our faith by placing before our eyes

tion
1
the eternal truths of the existence of God, of the crea of the world, of the last things, and of the imCap. Dolentcs, dc Ccl. Missar.
"
Hoc negotium
Utilius habent
plus gemitibus
quam sermonibus
agitur."
Epist.
130,
E. B.
decem versus cum
rationabili assignatione cantari,

effundi."
quam totum psalmum cum

inst,
1.
confusione mentis
DC
Cccnob.
2, c. ii.
460
The Divine
Office
hurriedly said.
mortality of the soul.
How especially do they invigorate
our faith by the
many prophecies that they contain of the great work of our Redemption, delivered so many ages before the event took place Holy David predicted in many places the coming of
!
our Redeemer:
1
"
"
Redemisti me, Domine Deus

misit populo
2
"
veri-
tatis;"
Redemptionem
:
suo;"
Copiosa
apud eum
redemptio."
He
and
Passion.
predicted in particular many things regarding the He predicted the council of the chief priests
to bring about convenerunt in Principes unum adversus Dominum et adversus Christum ejus." He predicted the crucifixion: Foderunt munus meas He et pedes meos: dinumeraverunt omnia ossa mea."
elders,
when they would assemble

"
the death of Jesus Christ.
"
how the executioners would divide his gar Diviserunt ments, and for his inner garment cast lots: sibi vestimenta mea, et super vestem meam miserunt
foretold
"
sortem."
the gall
to
fel:
He predicted the thirst of Jesus Christ, and mixed with vinegar which they would give him drink upon the cross: Et dederunt in escam meam
"
et in siti
mea potaverunt me
aceto.""
He
"
predicted also the conversion
of the
Gentiles:
Convertentur ad Dominum universi fines terrae, et adorabunt in conspectu ejus universae familiae gen
!
tium."
2.
CONFIDENCE IN GOD.
How many
"
beautiful sentiments of confidence in
God
do the Psalms contain!

et liberator
Dominus, firmamentum meum, et refugium meum, meus. Laudans invocabo Dominum, et ab

Protector est
inimicis meis salvus ero.
omnium
Ps. cxxix.
speran-
tium
in
1
se."
Ps. xxx.
6.
Ps. ex. Ps. xxi.
g.
(i
7.
4
7
Ps.
Ps.
ii.
2.
17.
9
Ixviii. 22.
Ps. xxi. 28.
Ps. xxi. 19. Ps. xvii. 3, 4, 31.
Lights and (traces derived from the

"Dominus,
Office.
461
ti-
illuminatio
mea
et
salus mea; quern
mebo
"
?"
In
manus
"
In te Domine, speravi, non confundar in eeternum. tuas commendo spiritum meum." 2

in
Sperantem autem
Domino
misericordia circum-
dabit."*
"
modum
"
Fiat misericordia tua, Domine, super nos,
quemad5
speravimus
in
4
te."
Misericordias Domini in ceternum
cantabo."
6
"Quoniam in
"
me
Vivet anima
speravit, liberabo eum." 7 mea, et laudabit

te."
"
Spiritus tuus bonus deducet

3.
me
in
terram
rectam!"
LOVE FOR GOD.

!
How many
"
acts of love
Satiabor,
"
cum
te,
Diligam
ejus in
"
apparuerit gloria tua." 10 Domine, fortitudo mea."
"Magnificate
Dominum mecum,
"
et
exaltemus nomen
idipsum."
Ouemadmodum
desiderat
desiderat cervus ad fontes aquarum,

te,
12
?"
ita
anima mea ad
cor
Deus.
Quando veniam
13
et
apparebo ante faciem Dei

"Paratum
"Sitivit
in te
meum, Deus, paratum cor meum." anima mea; quam multipliciter tibi caro
populi, Deus, confiteantur tibi poet a te et
mea
puli
"
!"
"Confiteantur tibi
omnes."
terram
"
Quid enim mihi est in ccelo ? ? Deus cordis mei,

. . .
aeternum."
16
quid volui super pars mea. Deus, in

17
Memor
fui Dei, et delectatus
sum."
462
4.
The Divine
ACTS OF THANKSGIVING, OF HUMILITY, OF CONTRITION, AND OF FIRM PURPOSE OF AMENDMENT.
How many
"Venite,
acts of thanksgiving!
audite, et narrabo,
meae."
omnes qui
timetis
Deum,
animse quanta retribuam Quid

fecit
"
Domino pro omnibus

!
quae retribuit
mihi?"
How many
"
acts of humility
:
autem sum vermis, et non homo; opprobrium "Ego hominum, et abjectio plebis."
Eruisti
animam meam ex
inferno
inferiori."
quia Dominus adjuvit me, paulo minus habitasset in inferno anima mea." Erravi sicut ovis quae periit; quaere servum tuum." ** Et non intres in judicium cum servo tuo, quia non
"Nisi
"
justificabitur in conspectu tuo omnis many acts of contrition
vivens."
How
Fuerunt mihi lacrymae meae panes die ac nocte, dum Ubi est Deus tuus?" Exitus aquarum deduxerunt oculi mei, quia non custodierunt legem tuam. Iniquitatem odio habui et abominatus sum." 9
"
dicitur mihi quotidie:

"
How many
"Legem
"
"
tuam
acts of firm purpose of in medio cordis mei

1
amendment
:
!"
Docebo iniquos vias tuas." Custodiam legem tuam semper.

tuae."
In aeternum
non
obliviscar jtistificationes tuas.
Juravi et statui custodire
judicia justitiae
5.
VARIOUS PRAYERS.
Nearly
all
the psalms
abound
in
the fiftieth psalm alone,

1
how many
xciii. 17.
xli. 4.
holy thoughts. In beautiful prayers

!
Ps. Ixv. 16.
Ps. cxv. 12.
3
6
Ps. xxi.
7.
4
7
Ps. Ixxxv. 13. Ps. cxlii. 2.
Ps. Ps.
8
11
9
12
Ps. Ixv.
Ps. cxviii. 176. Ps. cxviii. 136, 163. Ps. cxviii. 44, 93, 106.
Lights and Graces derived from the

"
Office.
463
diam tuam.
Miserere mei, Deus, secundum magnam misericorAverte faciem tuam a peccatis meis. Cor mundum crea in me, Deus. Ne projicias me a facie tua.
Spiritu principali confirma me." How many other beautiful prayers in
Revela oculos meos. Averte oculos meos, ne videant vanitatem. Da mihi intellectum, ut discam mandata tua. Fiat misericordia tua ut consoletur me. -Non confundas me ab expectatione mea. Adjuvame,
"
which is every day recited Doce me justificationes
in the Little
Psalm Hours
!
cxviii.,
tuas.
Viam
iniquitatis
amove a me.
et salvus ero.
in
Suscipe servum tuum in bonum. Aspice me, et miserere mei. Intellectum da mihi et vivam. Gressus meos dirige secundum eloquium tuum. Clamavi ad te; salvum me fac, ut custodiam mandata tua. Vide humilitatem meam, et eripe me. Intret postulatio
fac.
mea
Fiat
in
conspectu tuo.
Tuus sum
me."
ego, salvum
me
manus tua
ut salvet
I do not say that there is an obligation of studying interpreters; but at the same time I say that such a study would be
As regards other passages which are obscure,
certainly one of the best

1
and most useful
to
which a
priest could apply himself, as the Council of Milan ad vises. For this purpose it would be well to read Car dinal Bellarmine on the psalms.
The petitions most pleasing to God are those which are contained in the Pater noster, which is the most ex cellent of all prayers, taught us from the mouth of
Jesus Christ himself; and therefore does the Church re quire us to repeat it so often in the divine Office. How especially beautiful are the three first petitions! three
most perfect acts of

Adveniat regnum tmtm
terra!
"
love!
Sanctificetur
nomen tuum:
Fiat voluntas tua
sicut in ccelo et in
In the
first,
Sanctificetur
nomen tuum, we beg that
Interpretationem studio assequatur, unde mens animusque ad aliquem salutarem affectum incendatur." Anno 1579, Constit. p. 3,
n. 6,
464
The Divine
Office
hurriedly said.
loved by
all
God would make

kind.
himself
known and
man
him
In the second, Adveniat regnum tuum, we beg of to take entire possession of our hearts, that he
may reign in them by his grace in this life, and by his glory in the next. In the third, Fiat volnntas tua, etc., we ask of him the gift of perfect conformity; so that we
may do
his will
on earth as the blessed do
in
heaven.
In repeating so frequently the Gloria Patri,
how many
of praise, of thanks of delight in the happiness and perfections of giving, God! St. Mary Magdalene of Pazzi, whenever she re
devout acts of faith
may we make,
peated the Gloria Patri, bowing her head imagined to herself that she was offering it to the executioner in
honor
of the faith.
Moreover, the Church requires us at the beginning of all the Hours of the Office to salute and have recourse
to
Mary
the
Mother
of
God; by means
of
whom we may
and
dis
obtain so
graces, she being the treasurer penser of all the divine graces.
many
Let us conclude.
Many
priests think
and speak
of
the obligation of saying Office as of a great burden; and I say, that those that say it negligently without devotion, and endeavor to get through it as quickly as possible, have great reason so to speak of it; be
cause they have to labor, for at least an hour, to re cite it, and that without any relish, but with much irksomeness. But to those that say it with devotion, en
tering w ith their minds into the many devout sentiments that are expressed in it, and accompanying with their
r
hearts the holy affections that it pours forth to God, the Office is not a load, but a relief and delight to the soul,
as all
good
priests find
it;
and
if it
a load, it is a winged load, which elevates us us with God.

1
must ever be called and unites
See page 58 fora
full
explanation of the Pater noster.
INDEX.
A
ABSTEMIOUS, the; without the permission of the Pope they cannot, at the first ablution, use water instead of wine, 176. ATTENTION which one should have in celebrating, 425; and in reciting
ALTAR,
the Office, 449, 452. fixed or portable, requisite conditions, 211.

262.
be, 212.
Privileged altars,
ANTIPEXDIUM of the altar, what it should ALTAR-CLOTHS, qualities requisite, 212. ALTAR-BREAD, see Host.
B
for the corporal, use and qualities, 84, 216. BISHOPS, their obligation and their power in regard to the celebration
of Mass in their dioceses, 434. BLOOD, PRECIOUS, proper for consecration, 221; accidents that
KURSE
may
afterwards occur, 229.
CALOTTE, see Skull-cap. CHALICE, material and conditions required,
215.
CANON
of the Mass, explanation, 48. CIBORIUM, manner of purifying it, 187.
CANDLES
requisite for Mass, 213; for consecration, 154.
COLLECT, see Prayer.
COMMUNION,
part of the
Mass, explanation,
Mass,
183;
64.
Manner
of giving
Communion
during
outside
of
Mass, 189, 233; at
Masses for the dead, 187. Accidents that may happen, 231. CONSECRATION, notice of the Missal, 211; matter required, 218; form,
53, 157. 222; intention of the
celebram, 222.
30
466
CORPORAL,
of unfolding
Index.
qualities requisite, 84, 202, 216, 441; manner of folding it, 97, and of putting it into the burse, 176.
and
CREDO, explanation, 44; at which Masses it should be said, 128. CROSS of the altar, 213. CHRISTMAS, what is to be observed when one says several Masses,
177, 225, 234.
133.
CRUETS, those of glass are preferable, 214. CHURCH or chapel in which one may celebrate, 232; the case
it is
in
which
profaned, 227.
D
DISTRACTIONS during the celebration, when a mortal
tion in the recitation of the Office, 456.
sin, 426,
Distrac
FAST required by
the celebrant, 225.
FORM
FRUIT
of the Sacrament, see Consecration. of the
Mass,
its
value and application, 238, 252.
See Intention.
GENUFLECTION at the altar, how it should be done, 156, 204. GLORIA IN EXCELSIS, explanation, 42; when it should be said, GOAT, EMISSARY, figure of the Sacrifice of Jesus Christ, 27. GOSPEL of the Mass, explanation, 43.
112.
H
HANDS, obligation of washing them before Mass, 83; manner of hold ing them joined before the breast, 101, or on the altar, 108, 162, 208; extended before the breast, 116, 157; how one should place them when kissing the altar or when making a genuflection, 109, 157, 203; and when one hand is employed, how one should hold
HONORARIUM
rise
its origin, 238, 251; abuses to which it gave and the rules established, 240; means devised to abolish it, Contracts made in regard to the Honorarium, 257 245, 260. HOST, matter and form required, 218. Use of unleavened and of leav
the other, 103, 193. of Masses,
ened bread, 250. Accidents that may happen, 218, 222, 229, 231. The Hosts preserved in the tabernacle should frequently be re
newed, 187.
Index.
i
467
INCLINATION, or reverences; there are three kinds, the third of which is also subdivided into three kinds, 93; when and how one should
make make
202.
it at the name of a saint, 117; cases in which one should the inclination, the profound, the moderate, and the simple,
INDULGENCES, prayers before and

altars, 262.
after Mass,
279, 286.
Privileged
INTENTION
305
;
for the application of the fruit of the Mass, formulas, 148, for the Consecration, 222.
JESUS CHRIST, prefigured

LITANLI-; SANCTISSIMI
in the ancient sacrifices, 27; his real sacrifice
on the cross and on the altar, 28, 31. NOMINIS JESU, 409. LITANL E LAURETAN^ B. M. V., 412.
M
MATINS and LAUDS,
MEMENTO
ways
obligation of reciting them before Mass, Sr. of the living and of the dead, explanation, 49, 56; different
of
making
it,
148.
MASS, same
sacrifice as that of the cross,

its
the fruit of which applies
to us, 35, 420;
importance, 291, 339, 417. Explanation of the prayers, 38, and of the ceremonies, 77; faults committed in celebrating Mass, 201, 426; what is omitted in Masses of the dead,
192; Mass celebrated when the Blessed Sacrament is exposed, 195; before a bishop, 198; in ecclesia aliena, 234; what is to be observed if one says several Masses, 133, 177, 225; the mutilation of the
divine sacrifice, 228; the time and place in which one can celebrate, 228, 232; the server, 236; the Honorarium, 238; application of the The Mass celebrated with but little respect and fruit, 239, 251.
devotion, 294, 339, 425.
The time one should employ in saying The disposition of the celebrant, 211, 222, 228,421 (see PREPARATION and TIIAXKSCIVINV,); of those that abstain from saying Mass through humility, 301, 444; public Masses with
Mass, 435, 438.
238, ancient custom, 248.
offerings,
2f>o;
private Masses are allowed
and are of an
O
OFFERTORY, explanation,
44.
OFFICE, DIVINE, its importance, and necessity of reciting it well, 446; lights and graces drawn from the Office that is well recited, 452.
468
Index.
OFFERINGS at the public Masses, ancient custom, 238, 260. ORDERS, SACRED, unworthy subjects should be excluded therefrom,
261.
PALL, qualities requisite, 84, 216.
PATEN,
qualities requisite, 215.
PATER NOSTER,
PRECIPITATION
explanation, 58, 463.

in celebrating
Mass
is
a great
fault, 201, 204.
PREFACE, explanation, 47; which one should be said, 143. PREPARATION for Mass and for Communion, how it should be made,
201, 299, 417. Prayers of the Missal, 267; indulgenced prayers, 279; considerations and affections for every day of the week, 347; acts before Communion, 364; loving aspirations, 374; devout
81
,
PRONUNCIATION
PURIFICATOR,
aspirations, 396. of words at the altar, 103, 107, 156, 201, 426.
qualities requisite, 216;
it
must be clean, 202.
R
RUBRICS of the Mass; they are binding under pain of should know well what they prescribe, 201.
sin, 104,
427- cne
SACRIFICE of the Old Law, four kinds, 27;
five conditions required, 28; the sacrifice of Jesus Christ fulfilled these conditions and realized the figures, 28, 31. See Mass.
SACRAMENT, BLESSED, miracle

for a
visit.
that confirms
its
truth, 68.
Aspirations
374, 397.
SCANDAL which a priest causes by celebrating Mass SERVER of the Mass, necessity and quality, 236.
badly, 430.
SIGNS of the cross with the hand or with the thumb, manner of making them, 102, 126, 139, 152, 193, 203, 205.
SKULL-CAP, permission required to wear it at the altar, 96. SPECTACLES, whether they should be taken off when one turns to the
people, 115.
SPOON, the use of
it is
permitted to put a
little
water into the chalice,
83.
THANKSGIVING, part of the Mass, explanation,
65; required after Mass,
202, 300,441; obligatory prayers, 182, 281; indulgenced prayers, 286; affection for every day of the week, 322, 356; acts after Com-
Index.
469
munion, 369; loving aspirations, 382, 392; devout aspirations, 397; various prayers, 324, 404.
priestly, qualities required, 216; color, 217; cleanliness, 84, 202, 441; their mystical signification, 90. VEIL of the chalice, qualities requisite, 84, 216.
VESTMENTS,
VISIT to the Blessed Sacrament, 374, 397. VOICE, obligation of varying the tone as the Rubric indicates, 103.
W
WINE
proper for consecration, 220.
See PRECIOUS BLOOD.
lEKttion.
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OF
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SMS

SAINT ALPHONSUS DE LIGUORI,

of Saint AgatJia, and Founder of

the Congregation of the Most

TRANSLATED FROM THE ITALIAN.

of the Congregation of the Most Holy Redeemer.

THE ASCETICAL WORKS.

The Ceremonies of the Mass.

the Office that are hurriedly said.

THE APOSTOLIC BENEDICTION.

itaque Pontifex, cui turn S. Doctoris exaltatio, turn fidelium utilitas

Ac dum meritas Tibi

laudes de hac perutili tua cura prasbet,

oblatione agit, Benedictionem,

obsecundans, ex intimo corde impertiit. Haac ad Te deferens fausta cuncta ac

the centenary of the death of the illustrious

upon you well-deserved

praise for your useful labor,

which you humbly asked for

of the Most Rev. Archbishop of Baltimore.

the bearer of this,

happiness in the Lord.

Your obedient servant, M. CARD. RAMPOLLA.

THE HOLY MASS.

Doctor of the Church.

Priest of the Congregation of the Most Holy Redeemer.

PATERNOSTER Row, LONDON.

M. H. GILL & SON, UPPER O CONNELL STREET, DUBLIN.

ELTAS FRED. SCHAUER,

CEDERICK SCHAUER. by EuA.sJ^

Contents of the Volume, n.

in its relations to the life of Jesus Christ,

to the Ecclesiastical year, and to the universal history

THE SACRIFICE OF JESUS CHRIST,

SACRIFICE OF JESUS CHRIST.

Old Law were

figures of the Sacrifice of

Jesus Christ. Fulfilment of the prophetic figures.

PRIEST SHOULD DO BEFORE GOING TO THE

The preparing of the Missal of the chal 3- The preparing

LEAVING THE SACRISTY AND APPROACHING THE

priest arrives at the altar, 95.

cends the steps of the

whereon he places the

opens the Missal, then descends to the foot of

the altar, 98.

THE BEGINNING OF THE

makes the sign

priest salutes the people, saying

on the Ember days,

At which Masses should the

CHAPTER VII. THE OFFERTORY, THE SECRETUM, AND THE PREF

priest recites the Offertory, 131.

washes his hands, 139.

secrates the chalice, 158.

FROM THE CONSECRATION TO THE Pater

and the burse, 175.

CHAPTER XI. THE PRAYERS AFTER COMMUNION, AND THE END

priest recites the Commtinio, the

the Ite Missa

anonymous book Honorarium of Masses,"