Chapter XX

Holy Mass Procures for Us an Increase of Grace Here and of Glory Hereafter

In towns of any size and importance there is a market where on certain days all kinds of provisions and useful goods are offered for sale. The Church, nay, heaven itself, holds a market daily, and offers merchandise of the most valuable description to the purchaser —nothing less, in fact, than divine grace and celestial glory. But here the reader will ask: These things are above all precious and costly; how can one find sufficient money to purchase them? Thou needest not be anxious on that point; valuable as that merchandise is, it may yet be bought most cheaply, even without any money at all. Hear what the prophet Isaias says: u You that have no money, make haste, come ye and buy, without money and without any price.“(Isaias 55:1) The psalmist also tells us that these goods can be obtained gratis, for he says:” The Lord will give grace and glory.“(Psalms 83:12) He gives us these at all times, but seldom with such liberality as at the time of holy Mass. But before we enter upon this subject it will be well to explain what grace is.

Grace is a supernatural gift by which man is made just, pleasing in the sight of God, and worthy of everlasting life. This grace is infused into the soul at Baptism, and never leaves it, unless it is obliterated by mortal sin. This grace is twofold: there is sanctifying grace and actual grace. By means of the first we are brought out of a state of mortal sin into a state of grace; from sinners we become just, from children of wrath we are made children of God and heirs of heaven. By means of the second man grows in grace by good works.

How precious grace is St. Thomas of Aquin tells us: “One single grace,” he says, “is a greater good than all the good things of the whole world/’ If an angel had to state the true value of God’s grace, he would be compelled to acknowledge that the least drop of grace outweighs all the gold, the silver, the jewels, all the wealth of the whole wide world. It is difficult to believe this, still more to comprehend it, yet it is undoubtedly true. For whosoever possesses the smallest degree of God’s grace is the friend of God; and if he dies in this grace, for the sake of it God will give Himself to him as his reward, as He spoke to Abram:” I am thy protector, and thy reward exceeding great.“(Genesis 15:1) Therefore, since in God are all the treasures of heaven and earth, nay, treasures far surpassing all that are in heaven and earth, it follows of necessity that if man, by faithfully cooperating with grace, receives God Himself as his reward, he obtains a hundred thousand times more than he would have had if the world with all its riches had been given him for his possession.

Furthermore, be it known that a pious Christian, by every good work he performs, increases God’s grace with in him, and this not merely by great works, but by every good work however insignificant, even by every ho!j> thought and pious aspiration. All such thoughts, words and works increase God’s grace in the soul, and each one merits an accession of grace now and a greater reward hereafter, according to Our Lord’s own words: “Whoever shall give to drink to one of these little ones a cup of cold water only, amen, I say to you, he shall not lose his reward.” (Matthew 10:42) That is to say, he will receive greater joy and glory in heaven, God will give Himself to him in more plenteous measure. He will grant him to know Him more clearly, to love Him more dearly, to enjoy Him more nearly. Now seeing that God’s grace is earned so easily, and that he who corresponds to it obtains so great a reward, who will not strive to do what is good, and serve God with all his heart?

Consider what wonders grace works in the soul. In the first place it invests her with surpassing loveliness, rendering her so fair and attractive that the beauty of the sun, the stars, the flowers, of man himself, cannot compare with hers. Could we but see a soul in the state of grace we should be forced to admit that in comparison with it nothing fair in nature is of any account. God Himself takes pleasure in it, and would rather that heaven and earth should pass away than that the beauty of such a soul should be marred or destroyed by mortal sin. Even the least degree of grace is productive of this beauty, but it is enhanced and increased by each added grace.

Thus grace gains for the soul the favor of God, and causes it to be united to God in a close, tender, and familiar friendship. The soul, when beautified by grace, is indeed so dear to God that He is pleased to dwell with it rather than in heaven itself, provided it makes a due return for His love. And even if the soul does not do its part, He does not withdraw from it until it separates itself forcibly from Him by mortal sin. Then He forsakes it reluctantly, and feels this infidelity more deeply than men or angels can conceive. Nor does He yet altogether abandon the soul, but stands at the door> knocking from time to time, as if asking for readmission, as He Himself says: “Behold I stand at the gate and knock. If any man shall open to Me the door, I will come in to him.” (Apocalypse 3:20)

Since this friendship exists between God and the soul, no wonder that of His great liberality He makes it a participator in the abundance of His riches. He bestows on it virtue, piety, consolations, good desires, and interior joys. He protects and strengthens, governs and guides it, nay, He gives Himself to the soul, makes it one with Him, as Holy Scripture says: “He hath given us most great and precious promises, that by these you may be made partakers of the divine nature.” (2 Peter 1:4) Are not the things of which we have spoken precious promises indeed, and glorious gifts? If the favor and grace of princes is eagerly sought after and highly prized, how much the more earnestly ought we to covet and strive to obtain the favor and grace of

God?

Finally, the soul is ennobled by the grace of God to such an extent that it is made not His friend only, but actually His child. If an emperor were to adopt the son of a pauper, what an immense honor it would be for the child! But a thousand times greater is the honor conferred upon the soul whom Almighty God adopts as His child! In amazement at this condescension, St. John exclaims: “Behold what manner of charity the Father hath bestowed upon us that we should be called, and should be, the sons of God.” (1 John 3:1) And St. Paul adds: “And if sons, heirs also.” (Romans 8:17) Oh, what a rich inheritance to be the heirs of God! As it surpasses our power to conceive the infinite greatness of God, so does it surpass our power to comprehend what an extraordinary honor and grace it is to be the child, the heir of God.

This brief explanation will enable us to understand in some measure how noble and how precious a thing divine grace is, how well it merits that we should use every exertion to obtain it. Sanctifying grace is to be acquired by contrition; actual grace, the increase of grace, is the reward of every good work which we perform in a state *f grace. The more excellent that work is and the more perfectly it is performed the more and the greater graces does it merit. Hence we may infer that great graces may be obtained by hearing Mass devoutly, since that is one of the very best of all good works, as we have already seen. Moreover, all theologians teach that holy Mass operates an increase of divine grace and of celestial glory.

Furthermore, they teach that “not the priest alone, but those of the laity who have Mass said, or merely assist at Mass, can, each in his degree, merit an increase of sanctifying grace and of heavenly glory, but this depends entirely upon their cooperation.” Hence we may conclude, first, that the priest merits an increase of grace and of glory by every Mass he celebrates. From the minuteness of the ceremonial he is bound to observe it may-be gathered that the merit thus earned is of no trifling nature. It is, moreover, increased by the fact that the priest does all out of obedience, and the carefulness and accuracy wherewith he performs all that is prescribed also contribute to augment it.

Secondly, whosoever has Mass said, either for himself or for some other person, merits a large increase of grace and of glory, for, since he is the occasion of that Mass being said, he participates in the effect of it, and if he is in a state of grace he obtains an increase of grace.

Thirdly, all who hear Mass piously earn for themselves a great increase of grace, not only on account of the devotion they manifest, but rather for the sake of the various virtues which they exercise. First of all they awaken compunction and sorrow when they strike their breast, nor must they do this superficially, but from their heart. Furthermore, they exercise the sublime virtue of faith, for they firmly believe that Christ is truly present in the sacred host, and that He offers Himself to His Father upon the altar on behalf of sinners. This faith transcends human reason, and consequently its exercise is the more meritorious. As often, therefore, as thou dost lift thine eyes to the sacred host, or, supposing thou canst not see it, as often as thou dost represent to thyself the presence of thy Lord upon the altar, thou dost practise a lofty virtue, meriting a great increase of grace in life, and after thy death a higher place in heaven.

Besides this exercise of faith, we perform an act of worship as often as we bow down and render to God external or interior reverence. Although this is our bounden duty, yet it is pleasing to Christ, and He rewards it with the gift of new graces. If, at the time of the elevation, we lift our eyes to the sacred host, we make an act of adoration most excellent and meritorious; and if we offer the sacred body and precious blood of Christ we pay Him the highest honor, the greatest service. For this gift is of such magnitude that God is thereby laid under an obligation to man. As often as we say during Mass: “My God, I present to Thee Thy beloved Son. I present to Thee His bitter passion, His cruel death,” so often do we practise the virtue of generosity towards God, and our oblation merits a fresh grace as its recompense. Again, if we say: “I offer to Thee, O Lord, this holy sacrifice for all persons living or dead, especially for those for whom I ought to pray,” this is an act of charity towards our neighbor which will be well rewarded. When we make a spiritual communion, that is, when we desire to receive the body and blood of Christ at the communion of the priest, we merit a special grace, and our souls will be nourished and refreshed. Above all, let us remember the words ot the Church quoted above: “We must needs confess that no other work can be performed by the faithful so holy and divine as this tremendous mystery of the Mass,” nor doubt that, since to hear Mass devoutly is of all good works the most excellent, the most meritorious, the most divine, we gain thereby a special increase of grace and of glory. Moreover, by hearing Mass we make reparation to God for the contumely wherewith heretics treat Him when they blaspheme the holy sacrifice.

The fathers of the Church state expressly that God rewards with special graces those who hear Mass. St. Cyril says: “Spiritual gifts are freely given to those who assist at Mass reverently.” St. Cyprian: “This supernatural bread and this consecrated chalice are for the health and salvation of mankind.” Pope Innocent III. says: “Through the power of the holy sacrifice of the Mass all virtues are increased in us, and we obtain a plenteous share of the fruits of grace.” “Christians should never neglect holy Mass,” says St. Maximus, “because of the grace of the Holy Ghost, of which all who are present are made partakers.” Fornerus declares positively: “The potency of the merits of Christ’s passion is most forcibly felt in holy Mass, in procuring for us graces and celestial riches in marvellous abundance.”

Thus the fathers of the Church bear unequivocal testimony to the fact that divine grace is poured out richly copiously, on all who assist at holy Mass.

To these witnesses another may yet be added Osorius writes: “If a father were to give his son the sum of 10,000 talents that he might trade with them, might not that son, with a little industry, make large profits? Undoubtedly he would soon become a wealthy man. Now consider what vast riches thy heavenly Father bestows on thee in holy Mass, that thou mayst be like a merchant, seeking good pearls and finding them. God the Father gives thee His only-begotten Son,’ in Whom are hid all the treasures of wisdom and knowledge’ (Colossians 2:3), and ’ He that spared not even His own Son, but delivered Him up for us all, how hath He not, with Him, given us all things? * (Romans 8:32) Thus, in giving thee His Son in holy Mass God the Father gives thee at the same time all His merits and the satisfaction He made for sin. He gives thee His flesh and blood, His body and soul> and all the treasures which He has earned. Behold what excellent gifts are daily conferred on thee, and how easily thou mightest become rich with a little industry; that is to say, if thou offerest the Son of God, with all His merits, to the Father in holy Mass. For as often as thou dost thus present the body and blood, the merits and riches, of Christ to the Eternal Father, thou countest out to Him, so to speak, the coins wherewith thou dost purchase heavenly treasures, and no inconsiderable increase of divine grace.”

To those just mentioned let the reader add the seventy-seven graces and fruits of holy Mass enumerated in the third chapter of this book, and he will not hesitate to acknowledge that there is no good work of any kind whereby so much grace and merit may be acquired as by devout assistance at holy Mass.

Holy Mass Increases the Celestial Glory which shall be Our Portion

IS TO BE OUR PORTION.

Ob, how inconceivably great is the celestial glory for the enjoyment of which we are created, which we so earnestly desire, for which we long and sigh! How can I find language to describe the increase of that glory when even the least degree of it is so sweet, so sublime, that, as St.Paul says: “Eye hath not seen, nor ear heard it, neither hath it entered into the heart of man.” (1 Corinthians 2:9) The Catholic Church does indeed teach us that “all the good works of one that is justified merit increase of grace and of glory” (Counc. Trent, Sess. vi. c. 24), but she does not say, she is unable to say, what amount of grace and glory they merit. “Every man increases and lays up merit for eternal life as often as he takes pains to hear Mass devoutly.” Such were the words of Our Lord Himself to a saint, and observe, He does not speak of those who are devout, but of those who desire and endeavor to hear Mass devoutly, for they too will receive a rich recompense of heavenly glory. The reward will not be poor and insignificant, but rich and plenteous; as Christ says in the Gospel: “Good measure, and pressed down, and shaken together, and running over, shall they give into your bosom.” (Luke 6:38)

Thus it may be confidently affirmed that by every Mass heard with a certain amount of devotion one may gain for one’s self a higher degree of glory in heaven. Just as when we climb an eminence we reach a greater elevation at every step, so each time we hear Mass we rise to a higher place in heaven, and the height which we attain is greater or less in proportion to the fervor of our devotion. The higher our place in heaven the nearer we are to God, the clearer will be our knowledge of Him, the more ardent our love for Him, the more unbounded our enjoyment of

Him. Each degree we rise will increase our beauty, our brilliance, our nobility, our riches, our glory, and the esteem in which the saints hold us. This glory is only lost by mortal sin; and if lost it can be recovered by contrition and compunction. Hadst thou heard Mass every day of thy life, at what a height of glory would be the place destined for thee! What riches, what felicity, would be thine to enjoy! And if perchance thou hadst occasionally heard two or three Masses on one day, each one would increase thy glory in just the same degree.

Hear in what rapturous language St. Paul speaks of this in his Epistle to the Corinthians: “That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.” (n. Cor. iv. 17.) Weigh well the meaning of these words. It seems almost incredible that a light and momentary tribulation should earn for us a superabundant, eternal, immeasurable weight of glory. May one not reasonably hope that, since St. Paul holds it out as the reward of a trial which is light and transient, we shall receive the same for pious attendance at Mass? Wherefore if the way to Mass is long and toilsome; if in winter thou shiverest with cold; if thou art obliged to rise earlier to hear Mass; if the time of Mass sometimes seems long; if thou must put aside some necessary occupation in order to go to Mass, or if thou losest some temporal advantage on account of it; if occasionally thou feelest little or no devotion while present at Mass—these and similar disagreeables are slight and momentary afflictions, which thou must endure for the sake of performing a most excellent work. And we may justly draw the conclusion that this, that is momentary and light, will work for us an exceedingly great and eternal weight of glory in heaven, and each time raise us to a higher degree of glory.

The following story, related by a Franciscan father, will serve to illustrate what has been said on this subject. It tells us of a worthy farmer who all his life-long had so great a love for holy Mass that whenever he heard the bell ring for Mass he straightway left his work on his farm or in the woods and repaired to the church. It had been his habit to do this ever since he was a boy, but at length he began to feel the burden of years, and one day, when the way to the church seemed very long and tiring, he said to himself: “I am an old man now, I cannot walk as I did when I was young; I do not think it can be displeasing to God if I no longer go all this distance across the fields to the church. When I am at home I will obey the summons and go to Mass, but when I am out at work I shall quietly go on with what I am about.” Just as he formed this resolution he heard footsteps behind him, and, turning round, he saw an angel with a lapful of lovely roses. This heavenly visitant was so beautiful to look upon that the good countryman thought it was the Lord God Himself. Falling on his knees, he cried: “O my God, whence is this that Thou shouldst come to me!” The angel replied: “I am not thy God, but thy guardian angel.” “O kind angel,” the man rejoined, “for what reason am I allowed the privilege of beholding thee?” “I am commanded by God to follow in thy path,” the angel said; “I always do so whenever thou dost leave thy work to go to Mass.” The man asked the reason of this, and the angel answered: “For every step thou dost take a rose springs up on thy way; I gather these roses, and carry them up to heaven. Look,” he pursued, showing him the blossoms, “I have gathered all these on thy footsteps to-day, so do not do as thou proposest, but continue going to church as thou hast been accustomed to do from thy youth up, If thou dost persist in this laudable practice until thy life’s end, at thy death 1 will crown thee with roses, and thy throne in heaven shall be decked with roses to thy eternal honor and glory.” Thereupon the angel vanished; the man, his eyes full of tears, kissed the spot on which he had stood, and thanked God for this joyful apparition. Thenceforth it was always present to his mind;* the beauty of the angel, the delicious fragrance of the flowers, created in him so keen a desire for heavenly things that the things of earth were distasteful to him. He lived but a short time afterwards, his death being due more to his ardent longing for heaven than to any mortal disease.

Hear how all the steps that this pious peasant took on his way to Mass were counted and rewarded by unfading flowers springing up upon his path. If his attendance at Mass was so richly recompensed, thinkest thou it will not be the same with thee? This we shall know, we may venture to hope, one day in heaven, when we shall with him enter upon the enjoyment of our eternal reward.

Spiritual Communion

Divine grace and celestial glory may also be greatly increased by spiritual communion, if it be rightly and piously made. Spiritual communion is nothing else but a fervent desire to receive Our Lord and be united to Him. We may thus receive Him and enjoy His presence in a spiritual manner without actually communicating, to the great advantage and welfare of the soul. For even as Christ when on earth both healed many sick persons by laying upon them His sacred hands, and also restored many to health at a distance, as, for instance, the daughter of the woman of Canaan, the ruler’s son, and the centurion’s servant, so, while He imparts great graces to those who receive Him worthily in the Adorable Sacrament of the Altar, He is none the less generous towards those who only receive Him in desire. To this manner of communicating He refers in the words: “I am the bread of life: he that cometh to Me shall not hunger, and he that believeth in Me shall never thirst.” (John 6:35) What is it to go to Christ but to believe in Him, to hope in Him, to love Him? He who does this, or desires to do this, communicates spiritually, and will not thirst to all eternity. Christ can bestow His grace upon the soul without the medium of the sacraments, and some persons receive more grace in spiritual than do others in sacramental communion, if the former are actuated by a stronger desire for union with Him than the latter. For the more ardent our desires the more ample is the grace imparted to us in spiritual communion.

How is this spiritual communion to be made? Bishop Fornerus answers this question: “All those who assist at holy Mass, and prepare themselves carefully, are fed with the body of Christ in a spiritual manner at the communion of the priest; for the potency of the Mass is so great that all who unite their intention to the intention of the celebrant, and desire to participate in the holy sacrifice, will, together with the priest, consume the sacred victim, and enjoy the fruits of this spiritual sustenance.” This is a most consoling doctrine for all, especially for those who would gladly make a spiritual communion if they knew how. The bishop teaches them in these words that it is enough to unite their intention to that of the priest, and desire to communicate with him and partake in the graces of the holy sacrifice. That those who do this communicate spiritually when the priest communicates actually, he proceeds tc show by the following comparison:

“Just as the different members of the body are nourished equally with the mouth, although it alone receives the food, so at holy Mass the faithful, although they do not communicate sacramentally, are yet spiritually fed with the sacred aliment the priest receives. For it is meet that those who serve in spirit with the priest at the table of the Lord should also eat with him in spirit. Would it not be thought unseemly if the servants who waited at the king’s table were allowed to go hungry away? I£ven so it cannot be imagined that those who assist devoutly at holy Mass would be permitted to depart without refreshment.” This comparison affords a good argument to prove that those who assist piously at Mass communicate in a spiritual manner. The same writer continues:

“Just as when a grand banquet is given no member of the household is left to suffer hunger, so it is at the holy Mass, that great supper at which there is no one present who does not receive something, unless, indeed, he wilfully closes his mouth when Christ holds out to him the spiritual food.” Again: “As in a cellar wherein new wine is stored the very air is so laden with the fumes of the wine that it is sufficient to intoxicate one even so graces abound to such an extent in the Mas? that they not only dissipate all evil in those who are present, but fill them with heavenly sweetness.” These comparisons show in what manner all who assist at holy Mass may receive refreshment from spiritual communion.

In illustration of what has been said we will give an incident which is recorded of another pious peasant who was most exemplary in his devout attendance at Mass. He used to follow attentively all that the priest did at the altar, and in his own simple fashion meditated upon the passion of Our Lord. When the time came for the priest to consume the sacred host, he felt an overpowering desire to receive communion also. But as it was not customary at that time for the laity to communicate more than twice a year, the good peasant said to himself: “Alas! unhappy man that I am, I am not allowed to receive my God, I am deprived of the precious fruits of this divine sacrament. Thou alone knowest, O sweet Jesus, how I long to receive Thee, and be made one with Thee. But since the happiness of receiving Thee sacramentally is denied me, I beseech Thee, of Thine infinite condescension, to feed me spiritually with this celestial bread/’ Thus he breathed forth the desire of his heart, and at the communion of the priest he closed his eyes and opened his mouth, as if he were about tat communicate. And one day when he did thus, and imagined himself to be kneeling at the holy table, he felt a particle of the host upon his tongue. He swallowed it reverently, his heart filled with ineffable consolation. From that time forth he longed more and more for holy communion, and whenever he was at Mass, at the communion of the priest, a particle detached itself from the sacred host and entered his lips. Thus we see God reward by a miracle the earnest desire for holy communion, and teaching us at the same time how pleasing to Him is spiritual communion, and how profitable to our souls.

The Church also teaches us how good and how salutary is this desire for holy communion, when she says: “Those who, eating in desire that heavenly bread which is set before them, are, by a lively faith which worketh by charity, made sensible of the fruit and usefulness thereof.” (Counc. Trent, Sess. xiii. ch. 8.) This is as much as to say that those who earnestly desire to eat that supersubstantial bread are as truly nourished by it as if they actually partook of that sacred food.

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