Volume II, Treatise VIII, Chapter XV

How We Areto Hear Mass

From what has been already said, I feel in some degree bound to speak of the manner of hearing mass. I shall therefore speak of three things, in particular, which are to be done during mass; and which we ought to do with due respect, since it is the church itself that proposes them unto us. First, we must suppose that mass, as I have already said, is a representation of the death and passion of Jesus Christ, who wishes hereby to remind us of his love and sufferings; in order to excite us to love and serve him with more fervour, and to prevent us from being guilty of an ingratitude similar to that of the Hebrews, “‘ who forgot the God who had saved them.” (Psalms 105:21)

Now according to this, one of the wonderful things which we ought to apply ourselves to in time of mass is, to consider with attention the mysteries of the passion, which are therein represented unto us: and by this view, to excite ourselves to produce acts of the love of God, and to make a firm resolution of serving him. But as to understand all the things that are said or done in mass, will extremely contribute hereunto, it is proper to explain here beforehand what they signify, that this knowledge may induce

us to meditate more deeply on the |holy mysteries they represent.

For there is not one word said in mass, nor even the least action or ceremony, but indicates something holy and mysterious, nay, even the ornaments which the priest wears at the altar have also a mysterious signification. The Amice, which is a piece of linen cloth that the puts about his neck, and which covers his shoulders, represents the Veil, with which the soldiers covered the face of the Son of God, when striking him they said to him, ‘“Prophesy who it is that struck thee.” (Luke 22:6) The Alb signifies the white robe which Herod, in mockery, caused to be put upon him, when he sent him back to Pilate. The Cincture represents the cords with which he was bound when he was apprehended in the garden, and the whips with which he was torn by command of Pilate. The Maniple signifies the cords with which he was bound to the pillar in the judgment-hall; this he puts upon the left arm, which is next the heart, to signify that it was the excess of his love that made Christ suffer this cruel flagellation for our sins, and that we ought to correspond to this love by all the tenderness our heart is capable of. The Stole represents the cord which they cast about his neck when he carried the cross. The Chasuble, or Vestment, according to some, was the purple robe which they put upon him, to scoff him; or according to others, the Tunic or Coat, without seam, which they stripped him of, to crucify him. The entrance of the priest into the sacristy, to put on the ornaments, represents the descent of the Son of God into the womb of the holy Virgin, where he clothed himself with our flesh and with our humanity, to go and celebrate the sacrifice upon the cross. The choir that sings the Introit, when the priest goes out of the sacristy, represents the ancient patriarchs, who expected the coming of the Messias, and who begged him of God in these words: “Send, O Lord, the Lamb, governor of the earth:” (Isaias 16:1), *¢Q that thou wouldst break through the heavens, and descend!” (Isaias 64:1) And they repeat the second time the Introit, to mark the holy impatience they were in, and the frequent prayers they made to God upon this subject. The “Confiteor,”’ which the priest afterwards says, as a sinful man, signifies that Jesus Christ has vouchsafed to charge himself with our sins and to satisfy for them; and that he would appear a sinner, and be considered as such, that we might become just and holy. And the “Kyrie Eleison,” which signifies, ‘“‘ Lord, have mercy upon us,” represents the miserable state which we were in before the coming of our Saviour. It would be too long to set down in particular, the siguification of éeach word and ceremony; but in fine, there is not one but indicates some mystery. For example, the many signs of the cross, which the priests-make upon the host and the chalice, signify the many sufferings of Jesus Christ upon the cross. The elevation which is made of the host and chalice at consecration, that the people may adore the body and blood of the Son of God, is besides that made to represent what the Jews did, when they elevated the cross of our Saviour, to expose him to the view of all the people. Every one, according to his own choice, may apply himself to consider one or two of these mysteries, according to the idea we have now given of them. But above all, we must endeavour to render this meditation profitable, by exciting ourselves as much as we can to correspond to the love and benefits of the Son of God, which will be far more profitable than to pass over many mysteries slightly. Behold therefore the first exercise of devotion, to which we may apply ourselves in time of mass.

The second exercise of devotion, and the second manner of hearing mass, is also very apposite and profitable; and the better to comprehend what it is, we must suppose two things, which we have already stated in the foregoing chapter. The first is that mass is not only a commemoration and representation of the passion of Jesus Christ, and of the sacrifice in which he offered himself upon the cross to his eternal Father for our sins; but that this is really the same sacrifice that was then offered, and is of the same virtue, efficacy, and value. The second, that though there is only the priest that speaks in the sacrifice, and that it is he only that offers it, yet all those who assist at mass, offer it in union with him.

his being so, I say, that the best way of hearing mass, is to unite ourselves with the priest in the sacrifice, and to endeavour to follow and imitate him in all he does; thinking with ourselves what is very true, that then we are all assembled in the church not only to hear mass, but also jointly to offer with the priest the adorable sacrifice of the body and blood of Jesus Christ. Hence, in order that the people may dispose themselves for it, as the priest does with all the preparation that the church commands, the priest is ordered to pronounce with a distinct and audible voice all that regards this preparation; and this is so prudently arranged, that all that is done in it, and all that is said in it, is only to dispose the priests and assistants to offer this adorable sacrifice with all possible piety and reverence. |

The more easily to reduce this to practice, we must observe, that mass has three principal parts in it, of which the first is from the Introit to the Offertory; which is only to prepare the faithful worthily to offer this sacrifice; this is done first by several verses of the Psalms, and by the Confiteor, which the priest says before he goes up to the altar, and afterwards by the frequent repetition of this prayer, Kyrie Eleison, which besides ‘its signification of the miserable state we were in, before the coming of Jesus Christ, also teaches us that in all things we beg of God we ought to place our hope only in his mercy. Afterwards Gloria in Excelsis is recited, to glorify God for the incarnation of his only Son, and to give him thanks for so great a benefit, and then the oration is said. On this, we must take notice, that the priest says, “Oremus, let us pray,” and not, ‘ Ora, I pray;”? because in effect, all the assistants ought to pray with him, and because he prays in the name of them all. Now that this may be done with more fervour, the priest turns towards the people, and beforehand begs the assistance of the Holy Ghost by these words, ‘“Dominus Vobiscum,” “the Lord be with you,” to which the people answer, “Et cum Spiritu tuo,” ‘and with thy Spirit.” The Epistle signifies the doctrine of the Old Testament, and that of St. John Baptist, which was a preparation to that of the Gospel. The Gradual, which is said after the Epistle, signifies the penance which the people did after the preaching of St. John, and the Alleluia, which is said after the Gradual, signifies the joy that a soul is in, after it has obtained pardon of its sins, by means.of penance. The Gospel signifies the doctrine that Jesus Christ taught. The priest before he reads it, makes the sign of the cross upon the book; because it is Jesus Christ crucified, whom he ought to preach to us; afterwards he makes the sign of the cross upon his forehead, upon his mouth, and upon his breast; which the people ought to do also, and is as a public declaration, which all Christians make, to carry Jesus Christ in their heart; and ‘a solemn promise to confess him with their mouth before all the world, and to die in this confession. The candles are lighted on reading the Gospel, to signify that this doctrine is the light of our souls, and the light that the Son of God brought into the world, “to become a revelation of the gentiles, and a glory to the people of Israel.” (Luke 2:31) The Gospel is heard standing, to shew the promptitude, with which we always ought to pay obedience to it, and to defend it. Afterwards the Creed is said, which contains the principal points and mysteries of our faith, and which is the fruit we reap from the doctrine of the Gospel. And here ends the part of the mass which is otherwise called the mass of the Catechumens; because heretofore, it was all that the Catechumens, whether Jews or gentiles, were permitted to hear; that thereby they might be instructed in the word of God The second part of mass is from the Offertory, to the Pater Noster, which is properly called “the Mass of the Sacrifice,” which the Christians only were permitted to hear; and hence, formerly, the deacon was accustomed to command all the Catechumens to go out, by saying, “ite missa est;” to make them hereby understand, that then they began mass; that is to say, the sacrifice at which they were not permitted to be present. This part of the mass, is the chief of the three; because in it, the consecration is made; and in it the priest offers the sacrifice of propitiation to the eternal Father. He here also begins to keep a profound silence; as being now near the time of sacrifice; and to say all the prayers so easy to himself, that those present cannot hear them; and this is in imitation of Jesus Christ, who a little before his passion, retired to the city of Ephrem, and forbore for some time to appear in public. The priest being ready to offer this sacrifice to God, washes his hands, to shew with how great purity we ought to approach this sacrifice. Then turning towards the people, he says, “Orate Fratres,’’ recommending to them who are present, to join their prayers with his to God, that this sacrifice may be pleasing to the Divine Majesty. And after having said some prayers very softly to himself, he breaks silence again with a recital of the Preface, which he says with an audible voice, and which is a more particular preparation, whereby he disposes for this sacrifice, both himself, and the faithful that are present. For this end he exhorts them to elevate their hearts to God, and to give him thanks for having descended from heaven to earth, to clothe himself with our flesh, and to redeem us by his death; and to give glory also unto him by these words; “holy, holy, holy, the Lord God of hosts” (Isa. vi. 3); which are the same that Isaias and St. John say the blessed spirits in heaven repeat without ceasing; and also by these others, “blessed be he who comes in the name of the Lord, praise and Glory to him, who is in the highest heavens;’’ (Mat. xxi. 9), which are the words of joy and acclamation that the people made use of, at the entry of Jesus Christ into Jerusalem. Afterwards the canon of the mass is begun, in which the priest begs of the eternal Father by the merits of his only Son, to accept this sacrifice he presents unto him, for the whole church in general, for the pope, for the bishop, and for the king. After this, he prays in secret for other persons, contained in the first Memento; which they call the Memento for the living; and after having offered this sacrifice for their intention, he again particularly offers it, ‘‘ for all that are present.” So that it is a thing very advantageous to assist at mass, because those who assist at it have a greater share than others in the gifts of God. Abbot Rupert says, that to assist at mass, is to assist at the funeral of Jesus Christ; but to render ourselves worthy of _ those graces which God communicates to those who are present at it, we must assist with the same spirit that the blessed Virgin, St. John, St. Mary Magdalene, and the good thief, assisted at the death of Jesus Christ. Then the Consecration is made, in which the sacrifice properly consists, and it is then itis offered for those who are mentioned in the Momento.

Now I say, that, as the sacrifice of mass is offered for all that are present, so the best kind of devotion which we can then have, iz attentively to apply ourselves to all that the priest does or says; and on our part to say, and do the same he does as much as is possible. So that when the priest makes his Memento, for the living, it is good that each one should particularly make his; praying for those who are still in this land of exile; and when the priest makes his Memento for the dead, it is good to pray along with him, forthem also. St. Francis of Borgia, inhis Memento, made use of the following method. After he had considered the sacrifice, as representing that which Jesus Christ offered upon the cross, and as being effectively the same, he applied his Memento to the five wounds of our Saviour. At the wound in his right hand, he recommended to God the pope, the cardinals, bishops, pastors, and the whole clergy. At the wound of his left hand, he recommended the king, and all magistrates and secular powers. At the wound in his right foot, he recommended all religious orders, and particularly the Society of Jesus. At the wound in his left foot, he recommended his parents, friends and benefactors, and generally all those that were recommended to his prayers. But as to the wound in his side, he reserved that for himself, and hid himself “in the hole of this rock, ‘andj in the ruins of this wall,” (Canticle of Canticles 2:14) begging pardon of God for his sins, and at the same time, asking such graces and helps as he stood most in need of. By these means he offered the sacrifice of mass, both for all these together, and for each one of them in particular, as if he had offered it only for one. But he offered it more particularly for those persons for whom he said mass, either out of obligation or devotion; always intending that all that part of this adorable sacrifice, that could belong to them, might be applied unto them without it being any ways hindered of its effect, by whatsoever offering he made for others. He did the same at the Memento for the dead offering the sacrifice, first for the souls those for whose intention he said it; secondly, for the souls of his parents, and thirdly, for those of the Society of Jesus; afterwards for those of his friends and benefactors; for those who had recommended themselves to him; and for all those to whom he had any obligation! and lastly, for all those souls, which were most destitute of all kind of particular help, or that suffered the most, or that were the nearest and soonest to go out of purgatory; or for whom it was the greatest charity to pray. Each one may follow this method, or any other like to it, as he shall judge best. But above all, we must offer this sacrifice, for three things, which carry with them a stricter obligation, than all the rest. The first is, in thanksgiving for all the benefits we have received from the hands of God, as well general as particular; the second, in satisfaction and compensation for our sins; and the third, to beg of God a remedy for our miseries, and to obtain new graces of him. Hence in daily offering to God this sacrifice for these three things, it is very good to offer it, not only for one’s self but generally for all the world; and for this end we must offer it not only in thanksgiving for the benefits we have received in particular, but also in thanksgiving for all the favours that God has done or daily does to all men in general; not only in satisfaction for our own sins, but also for the expiation of all the sins of the whole world, because it is more than sufficient to satisfy for them to his eternal Father. And in fine, not only to beg of God such particular graces as we stand in need of, but to implore also his help and assistance for the whole church in general. For after this manner we conform ourselves more to what the priest does: besides, charity and zeal of souls require, that we should not only take care of ourselves in particular, but that we should also interest ourselves for the good of the whole churchin general. And what can we do better, than offer this sacrifice for all those things for which Jesus Christ himself offered it upon the cross? It will be also very good, every day at mass, that we should offer ourselves in sacrifice with him to the eternal Father, for the same intention; without reserving the least thing to ourselves, that we do not offer up unto him. For though our actions are in themselves of very small value and merit, yet being joined with the merits and passion of Jesus Christ, and being tinctured with his blood, they become of very great price and value, and are extremely pleasing to God.

St. Chrysostom says, that there is no time fitter to treat-or converse with God, than that of the divine sacrifice; “that the angels take this conjuncture, as the most favourable they can meet with, to beg graces and favours for men; and it is then, that they pray for us with greater instance and ardour.”—(Hom. xxviii.) He adds, that the choirs of angels assist at this sacrifice, prostrate before the Divine Majesty; and at the moment it is offered, these heavenly messengers presently fly, to open the prisons of purgatory, and to execute all that God has been then pleased to grant by the prayers of the faithful, and merits of his Son. So that we ought carefully to manage so precious an occasion as this is, and endeavour to profit by it, by daily offering this sacrifice with the priest, with so firm a confidence, that we may by this means, appease the wrath of the eternal Father, satisfy for our sins, and obtain those graces we shall beg of him.

The third devotion regards the third part of. mass, which is from the Pater Noster, to the end of it. The priest communicates in this third part; and all the prayers he says after communion, are in thanksgiving for the inestimable benefit he has received. And therefore, what those, who assist at mass, ought then do, is to follow and imitate the priest in this, as much as is possible. It is true that we cannot really communicate at every mass, yet we may communicate spiritually; and it is a most holy and most profitable devotion, that whilst the priest really communicates under the two species, we should communicate spiritually: Now this spiritual communion consists in having an ardent desire of receiving this adorable sacrament, according to these words of Job, applied to Jesus Christ, ‘those of my household,” that is to say, those true Christians that fear God, “have said, who will give us of thy flesh that we may be satiated?”’ (Job 31:31) For as when we are very hungry, we, as I may say, devour our meat with our eyes; so we ought!to devour with the eyes of our mind, this celestial food. Hence, when the priest opens his mouth to receive the body of Jesus Christ, we must at the same time, by an ardent desire of receiving this divine manna, open the mouth of our. soul, and we must a long time after, keep the taste and sweetness thereof in our mind. By this means God will satisfy the desires of our hearts, and even satiate them with an abundant increase of grace and charity; according to the words of the psalmist, “‘ open thy mouth and I will fill it.“-—(Ps. Ixxx. 11.)

Moreover the council of Trent observes, that, in order that this desire of communicating may become a spiritual communion, it must proceed from a lively faith, accompanied with charity; that is to say, he who has this desire, must be then in the state of grace, in order to be able spiritually to unite himself with Jesus Christ, and to enjoy the fruit which this union produces. For he who should be in the state of mortal sin, would not only not communicate spiritually, but the desire he should have to communicate in this state, would be another mortal sin; but if he should form this desire only conditionally, and upon condition that he were free from mortal sin, then this desire would be truly good and laudable. This, however, would not be a spiritual communion; because we cannot communicate spiritually, but when we are in the state of grace. This state of grace, therefore, is absolutely necessary for spiritual communion. But when we are in this state, we may communicate as often spiritually, as we have an ardent desire to do so. For God always communicates himself to those who have this desire; and also gives them the same graces, which he is wont to bestow upon those who really communicate under the species. Nay, it may sometimes happen, that he who communicates spiritually, may receive more grace, than he that actually communicates. It is very true, that sacramental communion is of itself of greater value and advantage, than the spiritual; because in quality of a sacrament, it confers grace, “by the work performed,” (Ex opere operato), which has a virtue annexed to it that spiritual communion has not; yet it is also very true, that when we have a great desire of comrmaunicating, and that this desire is accompanied with very much respect and humility, we may receive by this means more grace than any other person, who should really communicate, but with fewer dispositions. Another thing which is very profitable in spiritual communion, is, that since it appears not to the eyes of any one, it is free from the danger of vainglory, to which sacramental communion may be subject, it being seen by all the world. Spiritual communion has also this privilege above the other, that we can oftener perform it. For sacramental communion can be received once a-week, or at most only once a-day; but spiritual communion may be made several times a-day; and itis a pious custom of many devout people, not only to communicate spiritually daily at mass, but as often as they visit the blessed sacrament. Another manner of communicating spiritually, which several servants of God make use of, is very holy, and which I shall here set down for those who desire to put it in practice. When you hear mass, or visit the blessed sacrament—in fine, as often as you have a desire to communicate spiritually, excite in yourself an ardent desire of receiving this adorable sacrament, and elevate your heart to God, saying, O my God, Oh! that I had a heart sufficiently pure and spotless, to receive thee. Oh! that I were worthy daily to receive thee, and to carry thee continually in my breast. How happy should I be, O my God, and how rich, could I deserve to receive thee within me? But it is not absolutely necessary for this end, that thou comest unto me under the sacramental species; thou needest only look upon me, to enrich me with the treasures of thy grace; thou needest only to will it, and itis enough. Command therefore, O Lord, say but the word and I shall be justified. After this, say with the centurion, “Lord, I am unworthy thou shouldest enter into my house; say but the word, and my soul shall be healed.”— (Mat. viii. 8.) If heretofore there was nothing required, but to look upon the brazen serpent, to be cured of the biting of serpents, it will be sufficient also for me to look upon thee with a pure and lively faith, and with an ardent desire to receive thee, to be cured of the wounds of my soul. It will be good also afterwards to add this antiphon:—‘ O sacred banquet, in which Jesus Christ is received;” together with the versicle,— Thou hast given them the bread of heaven;” and the ordinary prayer of the blessed sacrament,— Q Lord, who in this wonderful sacrament, has left us a perpetual memory of thy passion, grant us, we beseech thee, so to reverence the sacred mysteries of thy body and blood, that we may continually perceive in our souls the fruit of thy redemption, who with the Father, Son, and Holy Ghost, livest and reignest one God, world without end, Amen.

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