Chapter XXVIII

An Exhortation to Hear Holy Mass Devoutly

It is greatly to be deplored that Christian people have so little devotion for holy Mass, and assist at it with indifference and carelessness. For the most part such persons are so distracted that they look at every one who comes in or goes out, they pray with the lips only, and even after the consecration are too idle to remain on their knees, as if they really did not believe in the holy sacrifice. Observing the conduct of these professing Christians, one cannot but feel grieved that miserable mortals should not show more respect to the Lord their God, Who works such wonders in their sight upon the altar.

The Church teaches us with what reverence we ought to assist at holy Mass, in the words which have already been quoted: “If we must needs confess that no other work can be performed by the faithful so holy and divine as this tremendous mystery,... it is also sufficiently clear that all industry and diligence is to be applied to this end, that it be performed with the greatest possible inward cleanness and purity of heart, and outward show of devotion and piety.” (Counc. Trent, Sess. xxii. Decree concerning the celebration of Mass.) It is not necessary to have any sensible devotion, it is enough if one has a fervent desire to assist at this sacred oblation with due attention and profound reverence.

Let not the reader be over-anxious and troubled if he fail to experience the fervor and recollection he would fain have when present at holy Mass, but let him persevere in prayer, deeming himself unworthy of the grace of devotion. It is quite different if one has no devotion or even the wish for it, for in that case one loses a great deal and deprives one’s self of the merit and consolation that might be his.

It is said that one day while St. Mechtilde was hearing Mass, she beheld Christ seated upon a lofty throne of crystal, from the base of which two streams of clear and sparkling water gushed forth. While she wondered within herself what these two rivulets could signify, it was revealed to her that one represented the forgiveness of sin, the other consolation and sensible devotion: graces communicated in a special manner through the virtue of Christ’s bodily presence to all who were present at holy Mass, and obtained with far greater facility at that time than at any other. Consider well these words which indicate to us the privileges accruing to us in consequence of Our Lord’s presence on our altars. St. Mechtilde proceeds to relate how, at the moment of the elevation of the host, she saw Christ rise up from the crystal throne and hold His sacred Heart aloft with both hands. This Heart was transparent, and appeared full of healing balm, which overflowed all around, without, however, suffering any diminution. The hearts of all the people who were present hovered below: some filled with oil and balm burnt brightly; others were empty and were kindled by no flame. The saint was told that the hearts that burnt thus brightly belonged to those who heard Mass gladly and piously; the others were the hearts of those who were cold and indifferent.

What, then, are we to do if sometimes we feel no devotion at holy Mass, and cannot awaken any within our hearts? We must follow the counsel Our Lord gave to St. Gertrude, concerning whom we read in her revelations that once when, despite all her efforts, she could not help frequent distractions arising from human frailty whilst in choir, she said to herself: What possible use can these indevout prayers be? It would be wiser not to say them at all. She was about to leave the choir, but at that moment Christ appeared to her, holding His Heart in both hands. “See,” He said to her, “I place My loving Heart before thine eyes, that thou mayst commission it to accomplish all that thou canst not of thyself perform; then nothing will be wanting to it in My sight.” At this the saint was much amazed; she thought it would be derogatory to the sacred Heart to supply her deficiencies. But Our Lord said to her: “If thou hadst a beautiful voice, and delightedst in singing, wouldst thou not be displeased if one whose voice was poor and weak would not allow thee to take her part? So My Heart earnestly desires that thou wouldst, by sign if not by word, make Me thy substitute, to do perfectly what thou canst do but imperfectly.” What a happy and comforting doctrine is this! It is indeed an easy method of filling up what is lacking to our devotion. Wherefore, if we are distracted at Mass and feel but little devotion, we will say to Our Lord: O sweet Jesus, I grieve from the bottom of my heart that I am so distracted at my prayers; I beseech Thy sacred Heart to supply what is wanting to them.

In order to hear holy Mass devoutly, observe the following rules: When preparing to go to Mass, bethink thyself where thou art going, and what thou art about to do. Thou art not going up to the temple to pray like the Pharisee and the Publican, but with David, to offer sacrifices, as he says in the fifty-third Psalm,“I will freely sacrifice to Thee”; and in the one hundred and fifteenth Psalm (7, 8), “O Lord, for I am Thy servant, I am Thy servant, I will sacrifice to Thee the sacrifice of praise, and will call upon the name of the Lord.” “Hearing Mass is not so much a prayer as an act of worship and sacrifice, an offering of the divine oblation. For all who assist at holy Mass in the right manner ought to unite with the priest in his sacrificial act.” The same writer whose words we quote proceeds to explain what is meant by the terms he employs. “To make or offer a sacrifice is the highest act or exercise of any of the moral virtues. For when we offer sacrifice, we intend to show by our oblation that God is the supreme Lord, to Whom infinite honor and glory belong, and that we are His subjects, of whom He can dispose according to His good pleasure. Consequently, sacrifice is of all meritorious works the one most pleasing to God and the most profitable to man.”

Consider how excellent a work thou dost perform when thou offerest sacrifice, and make it thy aim to do this as perfectly as possible, since so much depends upon its being offered worthily. At the commencement of the Mass it is well to make a firm resolution to profit as much as possible by it. If there are any prayers which we have promised ourselves or others to recite, they may be said independently of the Mass until the consecration; then these private devotions should be suspended, in order that we may join with the priest in adoring Jesus Christ, and offering Him as an oblation to God the Father. By employing one’s self in this manner after the consecration the greatest benefit will be derived from hearing Mass.

Some people say they have a scruple about omitting their daily prayers in order to follow the Mass. They ought rather to have scruples about neglecting the prayers of the Mass for their ordinary devotions, since the former are much more important than the latter. They may be compared respectively to gold and copper; besides, our daily prayers may be said at any time, while the prayers of the Mass only have their full value when said while the holy sacrifice is being offered. Even if the prayers we are accustomed to say every day were entirely omitted for once we should not be anything like as much the losers as if the acts of adoration and oblation were not made during Mass. For, as holy Mass surpasses all other devotions and spiritual exercises, so the prayers which include the act of oblation exceed in value all other forms of prayer.

At the Confiteor strike thy breast three times, and awaken contrition and sorrow for sin, as far as thou art able. Consider how Christ lay prostrate upon His face in the Garden of Olives, expiating thy sins with bitter tears and sweat of blood. Then continue thy ordinary prayers. At the Sanctus bow thyself down and adore the Most Holy Trinity in all humility: for the words of the Sanctus are most venerable, they are uttered as the prophet Isaias tells us (ch. vi. 3) by the seraphim in heaven, and when spoken by the priest, a bell is rung to warn the congregation to assume a posture of reverence. After the Sanctus comes the Canon. This portion of the Mass is read in a low voice, out of respect for th sacred mysteries. The apostle James teaches us in his liturgy, what our behavior should be at this solemn moment. “Let everyone,” he says, “keep silence and tremble with awe, and withdraw his thoughts from earthly things, for the King of kings, the Lord of lords, is about to come, to be immolated upon the altar and given as food to the faithful. The choirs of angels go before Him in majesty and might, covering their faces and singing canticles of joy and exultation.”

St. Bridget describes how on one occasion she heard, at the time of the consecration, the stars of the firmament and all the powers of heaven making sweet melody as they moved in their appointed courses. This harmony resounded far and wide; with it were mingled the voices of innumerable celestial spirits, chanting in tones of ineffable sweetness; the angelic choirs paid lowly reverence to the priest; the devils trembled with fear and fled in dismay.

Who can hear without astonishment the preparation made in the celestial spheres when the moment of consecration approaches in order that this wondrous miracle, this tremendous mystery, may be worthily celebrated! Yet we insignificant mortals assist at the divine mysteries with little or no reverence; we think little of their supernatural character, and regard the transubstantiation of the bread and wine as an ordinary, every-day occurrence. Were God to open our eyes as He opened the eyes of some of His saints, what marvels should we behold, what sublime proceedings should we witness! We should see the whole heaven engaged in preparing for the reenactment of the Saviour’s life, His passion, and His death. We should see, to our joy and amazement, sun, moon, and stars lend their brilliance to the scene; the hosts of heaven, the choirs of angels with their entrancing melodies, add glory to the solemn drama* Could we see what is now invisible, we should, as St. James says, tremble and stand in awe, oblivious of this world and its fleeting joys.

Hitherto we have only spoken of what precedes the consecration; we will now speak of that sacred act itself. When the moment comes for this incomprehensible mystery to take place, the gates of heaven roll back, and the Son of God, clothed in majesty, descends in person to renew the work of our redemption. He has condescended, in His revelations to St. Mechtilde, to explain the manner in which He comes.

“In the first place, I come with such profound humility that there is no one so insignificant present at holy Mass to whom I will not stoop, to whom I will not go, if only he is desirous to receive Me. In the second place, I come with such untiring patience that there is no one, even be he My worst enemy, whose presence I do not tolerate; nay, whose offences I will not willingly forgive, provided he wishes to be reconciled to Me. Thirdly, I come with such abundant charity that there is no one, howsoever cold and hardened, whose heart, if he so crave, I will not kindle and soften with My love- Fourthly, I come with such kindness and generosity that I am ready to make the most destitute abound in riches. Fifthly, I bring with me food so sweet to the palate that all who hunger and thirst may be refreshed and satisfied. Sixthly, I come resplendent with light so brilliant that no heart can be so blind, so wrapped in darkness, as not to be enlightened and purified by My presence. Seventhly, I come with such plenitude of sanctity and graces that there is none so slothful, so listless, so indevout, whom I cannot arouse from his stupor.”

Well were it for us carefully to consider in what a sweet and gentle manner our dear Lord comes down from heaven to us in holy Mass; how earnestly He longs to raise the abject, to make peace with the hostile, to soften the obdurate, to enrich the poor, to feed the hungry, to enlighten the ignorant, to encourage the faint hearted. In holy Mass He fulfils the words He spoke of Himself: “The Son of man is come to seek and to save that which was lost.” (Luke 19:10) And again: “God sent not His Son into the world to judge the world, but that the world may be saved by Him,” (John 3:17) He comes to us in holy Mass, not for the chastisement or condemnation of sinners, but to restore them to grace, to visit them with His mercy. There is no occasion for the sinner to feel apprehension about going to Mass: he will not meet his Judge there, but his Advocate. Far from adding sin to sin, if he hears

Mass while in mortal sin, he gives himself a chance thereby of returning to a state of grace, through the loving-kindness of our God. And if, through the frailty of our nature, we are distracted and inattentive at Mass, this is no great sin, especially if previously we made a resolution to be attentive at our devotions.

Now we must direct our thoughts to the consecration itself, and ask ourselves what the sacred humanity of Christ may be supposed to feel on beholding itself multiplied a hundredfold by virtue of the words of consecration, and hidden under the form of the host. Our Lord does not behold Himself as a man beholds himself in a mirror, for the man only contemplates his external lineaments, whereas Christ sees His personal presence multiplied, as it were another self, while He Himself remains the same. Nevertheless He beholds Himself in two places, nay, in many places, for He is present on thousands of altars at once, everywhere, in fact, where the act of transubstantiation takes place. Thus His joy doubtless is also increased. This is a mystery which no human intelligence can fathom, nor can a created nature appreciate its ineffable sweetness.

St. Bridget, who was permitted to witness in spirit what went on in the heights of heaven during the consecration, says that she saw the sacred host, under the appearance of a living lamb, enveloped in flames, surrounded by angels, countless in number as the motes in the sunbeam, adoring and serving Him, as did also an innumerable multitude of the blessed. What a glorious festival, O my God, must that have been at which thousands of angels and blessed spirits assisted. T.ere was not one too many, not one unnecessary, not one unemployed. How were they occupied? In adoring and serving the Lamb.

Could we but see for once what passes upon our altars at the time of the consecration, we should indeed tremble and stand in awe. Hear what St. Francis says about it: “Let man be struck dumb, let the whole world tremble, the heavens themselves be amazed, when the Son of the living God lies upon the altar under the hand of the priest. O wonder of wonders! The only-begotten Son of God, the Lord of all creation, abases Himself so deeply that for man’s salvation He deigns to conceal Himself under the form of a morsel of bread!” We think little of this because we do not see it with our bodily eyes; the angels, who look upon it, adore with trembling, as is said in the preface. The devils fly in terror at the sight of this great mystery. Just as when Christ spoke the words: “I am He” (John 18:5), His enemies, who had come to arrest Him, went backward and fell to the ground, so when the words are uttered: “This is My body,” the devils turn and flee, and cease for a time to assail the souls of those who offer the holy sacrifice.

From all that has been said it will be apparent how tremendous are the mysteries involved in the act of consecration; and as we have seen how the angels and saints exert themselves to the utmost in the service of their Lord, is it not incumbent on us to do all that in us lies, to strive with all the powers of body and soul, that the divine oblation may bear in us the richest fruits? Is it not reasonable that we Catholics should break off our ordinary prayers, that we should raise our eyes to the altar, make an act of lively faith, humbly adore the Lamb of God, offer Him from our hearts to His heaven 1 Father, and continue in such sentiments as long as He is present upon the altar?

And when the words of consecration have been spoken, let us imitate the priest: He genuflects immediately, adoring the God Whom he holds in his hands*

Do thou do the same; bend low thy head, remembering that thy God is present before thee under the veil of the host, and pay Him profound homage. This is thy bounden duty, and reason, too, requires of thee that thou showest the honor that is due to thy sovereign Lord and God. Several passages of Holy Scripture tell us this: First of all, when the evangelist St. Matthew says of the three kings: “Entering into the house, they found the child with Mary His Mother, and falling down, they adored Him.” (Matthew 2:11) When the man who was born blind heard from the lips of Christ that He was the Son of God, “falling down, he adored Him.” (John 9:38) When the eleven disciples saw Our Lord on the mountain in Galilee, we read that they adored Him. (Matthew 28:17) Let us do likewise when we see the priest genuflect in adoration; it is incumbent on us to do so, and if we fail in what is so evidently our duty, we shall incur the guilt of sin.

About ReligiousBookshelf.com · A Supernerd Media project