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Christ's example was the norm for the Apostles; at the
celebration of the Sacrifice they did, first, only that which Christ had
done before. According to His directions and under the inspiration of
the Holy Ghost they observed other things besides, namely, according to
circumstances of time and place, to the simple, essential act of
sacrifice they added various prayers and observances, in order to
celebrate the Holy Mysteries as worthily and as edifyingly as possible.
Those constituent portions of the sacrificial rite, which are found in
all the ancient liturgies, have incontestably their origin from
Apostolic times and tradition; such, for example, as the preparatory
prayers, the readings from Holy Scripture, the Psalms, the offering of
bread and wine mixed with water, the supplications for the living and
the dead, the Offertory prayers and the words added to those of the
Consecration, the reference to the death and resurrection of Christ, the
Lord's Prayer, the sign of the Cross, the kiss of peace, the fraction
and distribution of the Host, the thanksgiving after Communion. The
Apostles, who had been instructed by the Lord Himself in the mysteries
of the kingdom of God, and were filled with the Holy Ghost, assuredly
observed a fixed order in the daily celebration of the Holy Sacrifice,
although they did not establish and bequeath a written liturgy. 2
The first offering of the Holy Sacrifice by our Lord was the rule and
the model for the Apostles; and the essential and fundamental features
of the sacrificial rite, introduced and enlarged upon by the Apostles,
were preserved with fidelity and reverence in the churches founded by
them and their successors; but in the course of time, according as it
was deemed necessary or expedient, it was always more and more
developed, enriched and perfected, yet after a different manner, in the
various churches of the East and West. ' 'The Lord never ceases to be
present to His beloved Spouse the Church, never fails to be at her side
in her office of teaching and to accompany her in her operation with His
blessing," consequently, He had the power, as He also had the will, to
bequeath to the chiefs and shepherds of the Church the right to give to
the Sacrifice instituted by Himself the most natural and the wisest
development and the best adapted form, that is, to give it due
liturgical form and solemnity.
Thus
there originated in different places, at different times and among
different nations also different liturgies, that is, ecclesiastical
formulas for the celebration of the Eucharistic Sacrifice. In the main
features, in the essential points of the Sacrifice, all these various
rites of the Mass agree; but in the rest they all differ more or less,
both in substance as well as in construction. 1 With regard to their
origin and their affinity, they may be divided into different classes;
in general they are divided into two extensive groups the liturgies of
the East and the liturgies of the West. This division is warranted and
well grounded, for the Eastern liturgies are characteristically
distinguished from those of the West, not only by reason of their
country and language, but also because of their spirit, contents and
form. The liturgies of the East have a more stable, unchangeable
character, since the same divine praises, the same petitions and
thanksgivings are nearly always repeated; they present very little
variety in the daily celebration of the ecclesiastical year. The
liturgies of the West, on the contrary, exhibit a greater variety, fresh
life and constant progress, for the celebration of the ecclesiastical
feasts and seasons is most intimately connected and interwoven with the
Holy Sacrifice. While the Oriental liturgies, for the most part, contain
more lengthy prayers, a greater abundance of symbolical customs and
acts, the Western, and especially the Roman-Latin rite, is marked by a
significant brevity, as well as by a dignified simplicity and a
marvellous sublimity in word and action.
3.
While the liturgies of the East are very numerous, there are but few in
the West. The principal are the Mozarabic, the ancient Gallic, the
Ambrosian 1 and Roman liturgies. The last named has at all times had the
precedence, and is now found in all parts of the world. Already Pope
Innocent I. (402 417)? in writing to Decentius, Bishop of Gubbio, about
ritual matters, traces the origin of the Roman liturgy to the Prince of
the Apostles: "Who does not know," he writes, "that what has been handed
down by Peter, the Prince of the Apostles, to the Roman Church is still
observed unto this day, and must be observed by all?" St. Peter,
consequently, must be regarded (in a more general sense) as the founder
of the Roman liturgy, for the method of celebration followed and
introduced by him 1 was, without doubt, the essential and permanent
foundation for its later development and form. "This liturgy, as yet a
tender plant, was brought by St. Peter, the Prince of the Church, into
the garden of the Roman Church, where by his nursing care and that of
his successors, assisted by the Holy Ghost, it has grown to a large
tree, and although the trunk has long ago attained its full growth, it
nevertheless shoots forth in every century new branches and new
blossoms" (Kossing). The most ancient written inventories of the Roman
liturgy we possess in three Sacramentaries, which bear the names of Pope
Leo I. (440 461), Gelasius I. (492 496) and Gregory I. (590 604) ( Sacramentarium Leonianum, Gelasianum, Gregorianum)
. 2 These Sacramentaries contain a precious treasure of liturgical
traditions, which date from the most ancient period of the Roman Church.
The above named Popes deserve well of the liturgy, inasmuch as they
faithfully preserved the ancient formulas, and, at the same time,
enriched and perfected them with additions suitable to the times. Our
Missal is principally derived from the Sacrameutary of St. Gregory the
Great. Under him the Canon of the Mass received its last addition. The
rest of the constituent parts of the Roman liturgy of the Mass (the
Introit, the Kyrie, the Gloria, the Collect, the Epistle, the Gradual,
the Gospel, the Secreta, the Preface, the Pater Noster, the Communion
and the Post-Communion) date back at least to the fifth or even the
fourth century. Toward the close of the Middle Age the Missals were much
disfigured by particular changes and unsuitable additions, so that
there was urgent need of a reform. This was accomplished under the Popes
Pius V. (1560 1572), Clement VIII. (1592 1605) and Urban VIII. (1623
1644), who carefully revised and corrected the Missal. 1 Thus the
Gregorian Rite was, as far as possible, restored to its original purity,
simplicity and dignity, while at the same time the desired unity of
divine worship was brought about.
4.
Thus has the Church in the course of time set the jewel of the Holy
Sacrifice in the most magnificent manner with heavenly wisdom and skill
for the praise of God and the edification of the faithful, by
surrounding it with the precious decorations of holy prayers, of holy
hymns, lessons and ceremonies. 2
She has enveloped the celebration of the adorable Sacrifice in a mystic
veil, in order to fill the hearts and minds of the faithful with
religious awe and profound reverence, and to urge them to earnest, pious
contemplation and meditation. The beauty, the worth and the perfection
of the Roman liturgy of the Mass are universally acknowledged and
admired. Father Faber styles the Church's Rite of the Holy Sacrifice
"the most beautiful thing this side of heaven," and, as he remarks, "it
came forth out of the grand mind of the Church, and lifted us out of
earth and out of self, and wrapped us round in a cloud of mystical
sweetness and the sublimities of a more than angelic liturgy, and
purified us almost without ourselves, and charmed us with celestial
charming, so that our very senses seem to find vision, hearing,
fragrance, taste and touch, beyond what earth can give." The Church
prayers of the liturgy are superior to all other prayers; no "human
genius can hope to attain their beauty and sublimity. In these two
qualities, the Mass differs from all other offices in a remarkable
manner. It has not merely flights of eloquence and poetry strikingly
displayed in particular prayers, but it is sustained throughout in the
higher sphere, to which its divine purpose naturally raises it. If we
examine each prayer separately, it is perfect; perfect in construction,
perfect in thought, and perfect in expression. If we consider the manner
in which they are brought together, we are struck with the brevity of
each, with the sudden but beautiful transitions, and the almost
stanza-like effect, with which they succeed one another, forming a
lyrical composition of surpassing beauty. If we take the entire service,
as a whole, it is constructed with the most admirable symmetry,
proportioned in its parts with perfect judgment and so exquisitely
arranged, as to excite and preserve an unbroken interest in the sacred
action. No doubt, to give full force and value to this sacred rite, its
entire ceremonial is to be considered. The assistants, with their noble
vestments, the chant, the incense, the more varied ceremonies which
belong to a solemn Mass, are all calculated to increase veneration and
admiration. But still, the essential beauties remain, whether the holy
rite be performed under the golden vault of St. Peter's, with all the
pomp and circumstance befitting its celebration by the Sovereign
Pontiff, or in a wretched wigwam, erected in haste by some poor savages
for their missionary" (Wiseman). "That overruling influence of the
Spirit of God, that directs even in secondary matters the affairs of the
visible Church, nowhere else appears so marked and evident as in the
arrangement of the rite of the Holy Mass, which, although only
monumental, yet in its present state forms such a beautiful, perfect
whole, yea, a splendid work, that it excites the admiration of every
reflecting mind. Even the bitterest adversaries of the Church do not
deny it; unprejudiced, aesthetic judges of good taste admit that even
from their own standpoint the Mass is to be classed as one of the
greatest masterpieces ever composed. Thus the momentous sacrifice is
encompassed with magnificent ceremonies : it is our duty to study to
penetrate more and more into their meaning, and to expound what we have
learned to the people according to their capacity" (Oswald). The Roman
liturgy has for some centuries been a complete masterpiece of art,
wonderful in the harmony and union of its parts. The most sacred and
venerable prayers and chants, breathing religious fervor and tenderness,
follow most ingeniously upon one another, and together with the most
appropriate and significant actions and ceremonies, form a beautiful
whole, serving as a protecting garment and a worthy ornament to the
divine mystery of the Holy Sacrifice. Their language, for its kind and
object, cannot be surpassed; 1 for it is biblical, ancient, simple,
grave, dignified, solid, full of the spirit of faith, humility and
devotion, and penetrated with the perfume of piety and holiness. 5.
This
glorious rite of the Sacrifice of the Mass is an unfailing mine of
religious instruction and edification; it is like an immensely rich
mine, where always new gold veins are disclosed to the searching look.
Even if we were to devote our entire life to considering in our
meditations and prayers the mystical liturgy of the Mass, there would
still remain for our heart and mind new treasures, still new riches
would reveal themselves and new beauties would be disclosed. And yet
though it be so deep and impenetrable as to prove inexhaustible to even
the greatest contemplative saint, it is, at the same time, so clear and
easy of comprehension, that the most artless child as well as the most
simple of the faithful finds therein light, incentive, strength and
nourishment for his religious life. But is this precious liturgical
treasure valued and turned to good account, as it deserves to be, by the
ministers of the Church, in other words, do they study it for their own
sanctification and make it available to the faithful in the school, in
catechetical instructions and sermons ?" 2
"The
liturgy is a constant mysterious sermon, but it is by the mouth of the
priest that the laity must learn to understand its language. Without
liturgical instruction the participation of the faithful in the
functions of divine worship will be in many instances only external and
mechanical. The mighty stream of the ecclesiastical year flows by, the
faithful stand on its bank, they look on, and of its waters they receive
but a few drops which the waves of themselves cast upon the shore"
(Amberger).
In
order to discover the true and full meaning of the rite of the Mass, we
must view it from the proper standpoint, and be guided by those correct
maxims which give the sense of the liturgical words and actions. 1 It
is self-evident that that unecclesiastical view is to be rejected which,
while discarding all the higher and mystical sense, seeks to explain
the mysterious liturgy after a mere natural or historic manner, by
trying to ascribe all ceremonies exclusively to reasons of necessity,
expedience and propriety. 2 Yet, on the other hand, in the mystical
explanation of the liturgy the opposite mistake is to be avoided, which
consists in giving arbitrary explanations without regard to the
intentions of the Church, and in indulging in silly trifles and affected
subtleties. 3
The
Church herself applies symbolical meanings in her liturgy; therefore,
in explaining the liturgy we must, above all things, attend to what the
Church would express by her ceremonies. 4 "Since by reason of his nature
man is so constituted that without exterior aid he cannot easily rise
to the contemplation of divine things, the Church, as a devoted Mother,
has, therefore, introduced into her liturgy certain usages, as, for
example, that some portions of the Mass should be recited in a low tone,
others in a loud tone of voice. In like manner certain ceremonies, for
instance, the mystical blessings, the use of lights, incense, vestments
and many things of that nature, she employs by Apostolic prescription
and tradition, in order both to manifest thereby the majesty of the
great Sacrifice, as well as to animate the minds of the faithful by
these visible signs of religion and piety to the consideration of the
sublime mysteries hidden within this Sacrifice." 5
The
ceremonies of the liturgy of the Mass, accordingly, have in general for
their purpose a twofold object : in the first place they are intended
to enhance and adorn the celebration of Mass, to serve for the honor and
the worship of God; then, too, they are designed as a means to place
before the eyes of the faithful in a lively manner the sublimity, the
holiness and the efficacy of the Sacrifice, that the faithful, being
thereby moved to sentiments of devotion, may be better disposed in heart
to glorify God and to obtain grace. Now the honor of God and the
sanctification of man invariably constitute the principal object of all
liturgical acts, and this, consequently, in their explanation must be
always kept in the foreground; whatever is instructive therein is merely
subordinate, and should be made to serve the main object. 1
The different ceremonies may, according to their object and signification, be more succinctly grouped into three classes. 2
a)
All the ceremonies of Mass conduce to the order, beauty and adornment
of divine worship. Now while some ceremonies, nay, even many, have yet a
higher mystical meaning, others are prescribed merely to invest the
celebration of divine worship with decorum, dignity and reverence. The
latter ceremonies are based merely on a just regard to propriety,
decorum and suitableness. To this class belongs, for example, the
prescription that the priest approach the altar with downcast eyes and
measured step; that he place the left hand on his breast when making the
sign of the Cross; that he turn toward the faithful, when greeting or
blessing them. 3
b)
Most of the ceremonies are outward forms of worship, that is, they are
the outcome of an interior emotion, expressions of religious thought and
sentiments. 4 Among these are the different positions and movements of
the body, of the members of the body, for example, the bending of the
knee, the striking of the breast, the bowing of the body and the head,
the raising up and the joining of the hands. Such acts are outward signs
which express, accompany and awaken devout sentiments of the heart; for
instance, sentiments of adoration, humility, desire, sorrow and
confidence. "They who pray, bend the knee, raise the hands or prostrate
themselves to the ground, thereby expressing outwardly what they feel
inwardly. Their invisible will and the intention of their heart is
indeed known to God, and their interior sentiments need not be made
known to Him by such signs; but by their means we are to pray and sigh
more humbly and more ardently; and although these bodily motions are
made through a previous impulse of the heart, nevertheless, the emotion
of the heart is, I know not how, again increased by these exterior
signs, which it had produced, and the interior devotion, which preceded
them, grows more intense through the exterior devotion which it had
brought forth." 1
c)
A third group is prescribed especially because of their symbolical
signification; these ceremonies are destined prominently to indicate the
mysteries of Christian faith and life. 2
To
this class, for example, belong the mixing of wine and water, the
washing of the hands at the Offertory, the placing of the hands over the
oblation before the Consecration, the breaking of the Host and the
dropping of a small particle of it into the chalice, the frequent making
of the sign of the Cross, the use of lights and incense.
Accordingly
the ceremonies of the liturgy in the intention of the Church serve not
merely for the proper, the worthy and the edifying celebration of the
Sacrifice, but also for the exterior honor of God, of the Eucharistic
Saviour, of the saints, of relics and pictures, as well as for the
symbolical expression of the different mysteries. These different
objects do not exclude one another, but are often united together in one
and the same liturgical act, for example, sometimes in the use of the
sign of the Cross, the honor paid the Cross. Along with the natural
reason and object of a ceremony the Church not unfrequently combines a
higher, mystical sense. 3 Finally, we must not overlook in the
ceremonies their sacramental character, which consists in this that they
in their own way produce spiritual effects and obtain divine grace.
6.
Catholic ceremonies, therefore, are not the relics of heathen or Jewish
customs, but Apostolic and ecclesiastical ordinances, forms of worship
created and pervaded by a higher spirit. Consequently, the priest should
highly esteem and love them, and therefore perform them with
punctuality and dignity. St. Teresa was ready to sacrifice her life for
even the least ceremony of the Church. In the service of the Almighty,
in the most Holy Sacrifice of the Mass even the smallest thing has its
meaning and importance; and, therefore, the Church has so exactly and
minutely regulated by her rubrics the entire deportment of the priest at
the altar. Whosoever conscientiously complies with these ecclesiastical
regulations, has the special merit of practising the virtue of
obedience in all his actions and movements when celebrating. To all
applies the admonition of the Apostle: "Glorify and bear God in your
body!" (i Cor. 6, 20.)
The Council of Trent gives this Admonition:
1 Tanta
gravitate, tanto religionis cultu (sacerdotes) Missae sacrificium
celebrent, ut per visibilem ministri pietatem invisibilia aeterni
sacerdotis mysteria conspiciantur. Nihil igitur obiter in hac divina
actione, nihil perfunctorie, nihil praecipitanter, nihil inconditis
gestibus, omnia vero graviter, otnnia secundum ordinem fiant, juxta
receptos et approbates Ecclesiae ritus, qui vel in minimis sine peccato
negligi, omitti vel mutari baud possunt (Concil. prov. Quebec. II, a. 1854).
A
modest demeanor and a becoming exterior, regulated according to the
requirements of reason and faith, honors God, edifies our neighbor and
promotes our own spiritual life. Therefore, the priest at the altar
should, above all, not neglect the exterior. In his whole deportment
should be reflected his faith, his reverence, his recollection of mind,
his heartfelt devotion. 1 "What great care is to be taken to celebrate
Holy Mass with all religious solemnity and devotion, every one will
easily understand, when he reflects that in Holy Scripture a curse is
pronounced upon those who do the work of God negligently. 2
Since we must confess that the faithful can perform no action so holy
and so divine as this adorable mystery, in which that life-giving
Victim, which has reconciled us with God the Father, is daily offered by
the priest on the altar. It is, then, selfevident that all pains and
care should be taken to perform this Sacrifice with the greatest purity
of heart and with all the marks of exterior devotion and piety." 1 The
priest at the altar should render to God in the name of the Church a
homage of the highest veneration: in the first place, interiorly by acts
of faith, of hope, love, humility, contrition, praise, thanksgiving and
petition; then also exteriorly by bows, by genuflections, by striking
his breast, raising his hands and eyes, kissing the altar and many other
ceremonies. 2 All these acts should be performed with devotion,
reverence and dignity in the presence of God and of His holy angels,
otherwise they become occasions of distraction, of scandal and of all
manner of irreverence.
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