Dom Gueranger: Explanation of the Prayers and Ceremonies of Holy Mass

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NOBIS QUOQUE PECCATORIBUS.

Now having shown how the precious Blood of Christ has flowed plentifully in Purgatory, let us turn our thoughts upon our selves. The Priest is going to speak in his own and our interest. He declares himself a sinner, as we ourselves are. Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus partem aliquam et societatem donare digneris cum tuis sanctis. ... We also, although sinners, claim our share of happiness; we would not be excluded from it. This is the only occasion on which the Priest speaks aloud during the Canon; and whilst thus speaking, he strikes his breast, and the Faithful should do in like manner. Our fraternal charity has urged us to pray for such of our Brethren as are dead, and have not, as yet, been admitted into a participation of the bliss of heaven. But, we beseech our Lord, that He would give us to partake of the like happiness; it is in his Goodness and Mercy, that we put our trust.

And with whom is it that we desire to have a share and fellowship? Cum tuis sanctis Apostolis et Martyribus: with thy holy Apostles and Martyrs. It seems to Holy Church, that she has not as yet named a sufficient number of Saints; but still not deeming it fitting to add other names to her first list, she found this moment a favourable one, for speaking of those that had rendered themselves especially dear to her. As it is a most marked glory for the Saints that their Names should thus be registered in what is the Great Act of the Church, - therefore has God chosen his Elect that are thus to be commemorated in the very presence of Jesus Christ Himself. Here, again, we meet afresh with Apostles and Martyrs: Cum tuis sanctis Apostolis et Martyribus. Neither must we forget, that, in the early ages, the Cultus of mere Confessors was not, as yet, established; holy honours were only given to Apostles and Martyrs: it is for this reason that these are the only two classes mentioned. Therefore we desire to be with them; and then also cum Johanne: with John. Who is the John that is mentioned here? It is John the Baptist, our Lord’s Precursor. - Stephano, with Stephen, the Proto martyr. Why has not this model, this first of Martyrs, been named until now? Because, in the first diptych, after having mentioned Saint Peter and the Apostles, Holy Church passed on at once to the first Popes: Linus, Cletus, and Clement. By thus naming St. Peter and his three successors, the Church is straightway established, as is the power of Peter, by this glorious trinity of holy Popes. St. Stephen’s name would have deranged this order of ideas, had he taken his place in the first list. The same must be said of St. John the Baptist, who is looked upon neither as an Apostle nor a Martyr, although he preached penance and the Coming of Christ, and although he was put to death because of the earnestness wherewith he took up the cause of Chastity: the Church, however, desirous of mentioning these two great Saints, assigned them this place.

Matthia, with Mathias: here we have an Apostle. The reason of his name being put here, is, because, as Holy Church enumerated Twelve Apostles on her first diptych, adding St. Paul to the Twelve, - Mathias, who was chosen to complete the Apostolic College, after Judas’s apostasy, was not to forfeit the right to his position, and it was but fair to put his name at the head of the second diptych. Barnaba, with Barnabas, the companion of St. Paul in many of his evangelical travels. Ignatio, with Ignatius, the great Martyr, who after Evodius, had succeeded Peter in the See of Antioch. He it is, who wrote that magnificent Letter to the Romans, wherein he speaks of the happiness that awaits a Christian, when he may have the happiness of dying for Christ. He came to Rome under Trajan, as it were, to mingle his ashes with those of Peter and Paul; for it was in that City that he suffered Martyrdom. - Alexandro, with Alexander: here comes the name of a great Pope. He was the fifth or sixth successor of St. Peter. It was a happy thought to insert his name here; for, it was he that prescribed that these few words should be put in the Canon: Qui pridie quam pateretur, (who the day before he suffered,) and this in order to recall to our minds, at this solemn moment, the memory of the Passion. - Marcellino, Petro, with Marcellinus and with Peter. These are two of those who suffered in the persecution of Diocletian. Marcellinus was Priest, and Peter Exorcist. Their names are never separated. So far there has been no mention made of any holy woman, in the Canon. Holy Church could never omit them. Who, then, is the first she speaks of? Felicitate, - With that great Felicitas, the Mother of the Seven Martyred Children, who thus renewed under the persecution of Marcus Aurelius, the generous sacrifice of the Mother of the Machabees. So illustrious was she, together with her children, that the Catacombs being already opened at the period of their martyrdom, the Christians divided amongst them the bodies of her children, in order to place them in the various cemeteries. Felicitas was martyred on the 29th of November; whereas her children had been thus honoured in the preceding July. She was buried in the Cemetery of Priscilla, together with two of her sons. - Perpetua, this is that noble lady of Carthage. As her name is put after that of St. Felicitas, this affords us an additional proof that this Felicitas is certainly the one of Rome, and not she who suffered at Carthage together with Perpetua. In this place Perpetua represents her companion as well as the rest who suffered with her; she is emphasised as being the foremost among them all, and as having written certain portions descriptive of her martyrdom. Agatha, Lucia, with Agatha, Lucy: Until the time of St. Gregory the Great, they used to say: Perpetua, Agnes, Cecilia but this holy Pontiff, loving Sicily, where he had himself founded six monasteries, inserted in the Canon the names of the two Sicilian Virgins, Agatha of Catania, and Lucy of Syracuse. Out of courtesy, due to strangers, he gave them the precedence of the two Roman Virgins, Agnes and Caecilia. Why then does Agnes come in here before Caecilia? She did not suffer until under Diocletian, whereas Caecilia is to he found under Marcus Aurelius. Perhaps, harmony of phrase is the sole real reason for this. - Anastasia, she is the noble Roman widow who suffered martyrdom under Diocletian, and who is so illustrious at Rome, that formerly the Sovereign Pontiff used to celebrate the Second Mass of Christmas Day in her Church. Although this practice is now discontinued, a commemoration of this great Saint is still made in that same Mass. - Intra quorum nos consortium, non aestimator meriti, sed veniae quaesumus, largitor admitte. After having mentioned the Saints anew, the Priest begs that God would deign to admit us amongst them; not assuredly because of any merit of ours giving us any right thereunto, but because God’s Goodness, Mercy, and Pardon are able to do so: (but of thine own gratuitous pardon.) The Priest terminates by the ordinary conclusion: Per Christum Dominum nostrum.


PER QUEM HAEC OMNIA.

In former times a certain ceremony was here observed, which is now discontinued. There were brought and placed near the Altar, bread, wine, vegetables, and fruits, whilst the Priest pronounced the following words (which are still said immediately after the conclusion of the preceding prayer): Per quem omnia, Domine, semper bona creas, sanctificas, vivificas, benedicis et praestas nobis. Whilst, saying these words, the Priest, who is then standing in the very presence of Our Lord himself, and in all the grandeur of his sublime ministry, gave the blessing to everything at that moment presented at the Altar. The difference which is to be found between the customs observed in former times and those of our own day, at once explains both the existence of this ceremony in the early ages and its omission in later centuries. Formerly, each Church had only one Altar, which was placed and arranged according to what is described by St. John in the Apocalypse. In the furthest recess of the mysterious Apsis was the throne of the Father, in front of which was the Altar, the Ancients on each side thereof, and the Lamb placed thereupon. One only Mass was said and this even not always every day; it was celebrated by the Bishop, all the Priests joining with him and consecrating together with him. The faithful then would come presenting the fruits of the earth and whatever serves as food, to be blessed by the Bishop at this single Mass.

Later on, about the Eighth Century, there was developed, by the secret impulse of the Holy Spirit, a popular devotion for the more frequent celebration of Holy Mass. Altars were multiplied, and the number of Masses increased. But in proportion as this custom was introduced, that of bringing fruits and vegetables to be blessed was gradually discontinued.

What, then, would holy Church do with these words of benediction? The Priest turns them, now from their primitive sense, and applies them to the Body of Our Lord Jesus Christ, present on the Altar, by Whom all things are given unto us. Thus, even the Priest signs with the cross the Chalice and Host at these words Sanctificas, vivificas, benedicis. Perhaps this appears somewhat strained; but at any rate it shows us how great is the respect of Holy Church for the sublime Prayer of the Canon. In order not to lose these few words, she prefers now to apply them to the Body of Jesus Christ, which was created, which by the Mysteries of His Passion, of His Resurrection, and of his Ascension, accomplishes what is expressed by these words: vivificas, benedicis; in fine, praestas nobis, for It is given to us as Food.

We have just a vestige left of this ancient ceremony, in these our days. On the Feast of the Transfiguration, grapes are blessed at this same moment; but the words used for this purpose are not those of the Canon. The prayer made use of by the Benedictines is taken from the Cluny-Missal. - In the same way also, on Maundy Thursday, it is at this same moment that the Bishop blesses the oil of the sick.

The Canon is nearing its close; it will terminate with the Priest raising his voice to say its concluding words, and to recite the Lord’s Prayer. The Greeks call the Canon the Liturgy. In the course of ages the signification of this word was extended so as to express the whole aggregate of that which composes the entire Divine Office; but originally it was strictly understood of the Canon of the Mass only, which is the work by excellence, as the Greek word expresses it. In the same way, we find marked, in the Latin Missal: infra actionem, to signify that which is done in the action of the Sacrifice; that is to say the Action by excellence. Furthermore, the very word Canon is also a Greek word, as we have before remarked; and there is nothing surprising in this, since it is well known how widely spread was the use of the Greek tongue, at the period of the birth of Holy Church. Out of the four Gospels, three were certainly written in Greek.

Before the conclusion of the Great Prayer, a very solemn rite is performed; it is Holy Church’s last confession of the identity existing between the Sacrifice of the Cross and that of the Mass. The Priest uncovers the Chalice containing the Blood of Our Lord, and after making a genuflection, he takes in his right hand the Sacred Host, and in his left hand the Chalice, then he three times makes the sign of the cross with the host, over the Chalice, going from one lip of the Chalice to the other, saying: per ipsum, et cum ipso, et in ipso, - then, making the sign of the cross between the Chalice and his own breast, with the sacred host, as before, he adds: est tibi Deo Patri omnpotenti, in unitate Spiritus Sancti: he replaces the Host above the Chalice and slightly elevates both saying: omnis honor et gloria, he then puts down the Host again, and re-covers the Chalice; and having done so, says: Per omnia saecula saeculorum, and the people answer: Amen.

What does this action of the Priest signify? Holy Church possesses her Spouse in the state of immolation and of sacrifice; nevertheless, He is living. Thence she would here bring out, in a marked manner, this His character of the living God, and she expresses it by thus reuniting the Body and Blood of the Lord, placing the Host immediately over the Precious Blood, in order to give Glory to God. She then bids the Priest say: per ipsum, by Him is the Father Glorified; et cum ipso, with Him is He glorified, because God the Father has not a glory superior to that of the Son, nor isolated from that of the Son (see what majesty in this cum ipso); and, in ipso, in Him is the Father glorified: the glory, which is brought by the Son to the Father, is in the Son, and not outside of Him, in ipso.

Thus, by Him, with him (that is to say, conjointly with Him), and in Him, are all honour and glory to God the Father. The Priest, twice again, makes the sign of the cross, but this time he makes it between the Chalice and his own breast. And why this difference? He is pronouncing these words: est tibi Deo Patri omnipotenti, in unitate Spritus Sancti; as neither the Father, nor the Holy Ghost have been immolated, it would be unbecoming, whilst naming them, to place the Host over the Blood which belongs to the Son alone, Who alone was clad in our human nature, and alone was immolated for us. But whilst pronouncing these last words: omnis honor et gloria, the Priest again holds the Sacred Host over the chalice, expressing thereby, that in the veins of the Divine Victim that he is offering, the Precious Blood flows together with immortality for evermore. So the Priest can now say to God: omnis honor et gloria; this offering is the most glorious Act that can possibly be made to thine honour, for we possess the risen Christ, and it is His very Self that is immolated to thine honour, on this Altar. No, He who is offered is not a mere creature; but by Him, and with Him, per ipsum et cum ipso, are all honour and glory to God. Thus, this glory goes straight to God; He cannot refuse the homage which is paid to Him, which is rendered by Him who is immolated, but yet is living still. The Sacrifice thus truly offered indeed, is the greatest Act which can be done for God. On Calvary, the immolation of our Lord was a hideous and abominable crime; but here, this immolation is all that is most glorious for God, and it is so, because He who is offered is living. It is the Living God we offer; it is the Living Son offered to the Living God. What more grand, what more just, than to express this thought by placing the Body of our Lord directly over His Blood? See here how it is that the Sacrifice of the Mass is the most glorious Act that can he done for God, since all honour and all glory are rendered to Him at this sublime moment; per ipsum, et cum ipso, et in ipso.

This solemn rite, of which we are treating, shows us how much God has loved the world. When we consider that He whom the Priest is thus holding in his hands, is not only He by whom all glory is given to God, but even He who shares this same glory together with Him: per ipsum, et in ipso! It is the Word of the Father who allows himself to be lifted in one’s hands, to be touched, because He wishes that all glory should be given to God, omnis honor et gloria, He wishes that there should ascend to God a homage from which He cannot turn away. What now are all the homages of men compared with the worship paid by our Lord Himself to His Father!

Yes, the Holy Sacrifice of the Mass is verily the most glorious Act we can possibly do for God; one can offer a prayer, or perform an act of virtue, but that does not force the attention of God; whereas at the Mass He is forced, by all This own Infinite Perfections, to be attentive to the worship there paid Him.

Now let us see if this important rite can be traced up to the first centuries. It is certainly very ancient; it must have existed in all ages, as it is to be found everywhere. It can at once be understood that Holy Church, offering up her Spouse unto God, could never say that He is dead; she has immolated Him, it is true, but He whom she has thus immolated is living and this she must needs confess. Lo! now are accomplished the three great Mysteries, the Passion, the Resurrection, and the Ascension. That our Christ is indeed our very own, is what these three Mysteries truly express, and Holy Church right well remembers it. Before these were accomplished, there was not so much richness, if we may be allowed the expression. He was born at Bethlehem, but the Incarnation alone was not to save us, according to the designs of God; although it would have sufficed thereunto and superabundantly, if such had been the Divine Decree. Then, Christ suffered His bitter Passion, but that was not enough; there must be his Victory over Death, His Resurrection. There must yet be something more. Christ must open Heaven, He must have His Ascension; it needs must be, I say, that our human nature, which He deigned to take to Himself, in which He suffered, by means of which He subjected Himself to death, - that this very human nature should be throned in heaven, - His Ascension, therefore, is a very necessity. So truly and indeed, He whom we hold in our hands, is the Lord himself, He who suffered, He who died, He who hath risen again, He who hath ascended into Heaven.

Behold here the reason why we owe great thanks to our Lord, for having allowed us to be born since the accomplishment of all these stupendous Mysteries. For in the case of those who died between the taking place of the Resurrection and the Ascension, although happier far than those who preceded them in point of time, still are we much more fortunate than they, for in their day, Christ was not as yet completed in his Mysteries. Those who died between the Death of Our Lord and His Resurrection, were less happy than the first named; and as to those who died before our Saviour, they had but the hope, and they were obliged to quit this life, before seeing this hope realised. Oh! how far more highly favoured are we, than those who have gone before us! and so we say: unde et memores Domine, nos, servi tui, sed et plebs tua sancta ejusdem Christi Filii tui Domini nostri tam beatae Passionis, nec non et ab inferis Resurrectionis, sed et in coelos gloriosae Ascensionis. What energy in these words! but moreover what profound reverence, and what love ought we not to have for one single Mass, since it is the one grandest thing which Our Lord Himself has done! It is even all that He can do; it is that which He will ever do, for the ministry of Our Lord is never to cease; Priest He is and ever will be: tu es sacerdos in aeternum.

It is His Father Himself who declares the perpetuity of His Priesthood: Juravit Dominus et non paenitebit eum: tu es Sacerdos in aeternum secundum Ordinem Melchisedech. The Lord hath sworn it, juravit: thou art Priest for ever, saith He, according to the order of Melchisedech. The Lord adds this, because Jesus Christ is to exercise His ministry by means of bread and wine which were likewise the matter of the Sacrifice of Melchisedech. Priest, then, is He for ever, offering Himself ever for us, living for ever; and all this, as Saint Paul says in order to make intercession for us: Semper vivens ad interpellandum pro nobis; yet retaining ever the wounds of His Passion, so as to bespeak the sacrifice and to offer these His wounds to His Father for us. Confidently then, does Holy Church say to God: Jube haec perferri per manus Sancti Angeli tui in sublime altare tuum, in conspectu divinae Majestatis tuae, that is to say, these things which we are here offering, in order that they may be wholly one with that Altar yonder in Heaven, since of this they are truly worthy. For on the Altar of earth, just as on the Altar of Heaven, it is always and ever Jesus Christ who is the Offerer, being Priest for ever, and who is likewise, at the same time, the Victim also. Yea even when the world ceases to exist, Our Lord will continue to render unto God, the very same worship, in his quality of Priest: Sacerdos in aeternum, because it is meet that God should be honoured for ever. Nevertheless, the two ends of Sacrifice which regard propitiation and impetration shall exist no more; Jesus Christ, Sacerdos in aeternum, will continue only to adore and give thanks.

It is well to remark here, that the Sacrifice of praise surrounds the Sacrifice of the Mass, whereby true life is given to the former. Holy Church has fixed the hour of Tierce for the offering of the Holy Sacrifice of the Mass. This was the hour at which the Holy Ghost came down upon the Church; hence at the beginning of this hour we are bid, in the Office, to say: Nunc Sancte nobis Spiritus. ... The Church invokes this Divine Spirit who by His very presence gives warmth to her love and prepares her to offer the Great Sacrifice. Ever since Matins, the entire Office has been lighted up by the beaming rays of this Sublime Sacrifice; and this its influence will last on, even unto the Compline hour, which concludes the Sacrifice of Praise.

Formerly, as we have already said, the Elevation used to take place at the end of the Canon. The Greeks have retained this Custom which is observed as follows. The Priest having placed the host above the Chalice and said the words: Omnis honor et gloria, turns towards the assembled faithful, holding the Body and Blood of our Lord, which he shows to the people, whilst the Deacon utters aloud these words: Sancta Sanctis, holy things for the holy!

The Great Prayer of the Canon being terminated, the Priest interrupts the silence which reigns in the holy assembly, by exclaiming: Per omnia saecula saeculorum. And the people answer: Amen, as a sign of approbation of what has just been done, and of union with the offering just presented to God.


To be continued...