INSTRUCTION II
THE CELEBRATION OF THE MASS
The day-star of piety
The Mass: the day-star of piety, the queen of devotions, the source of the water of life and of the graces which the sacraments communicate.
The Mass: the most effective suffrage for the souls in Purgatory.
The Mass: light, sacrifice, the grafting of the precious olive into a wild olive, sinful human beings.
The Mass: the glory of the priest, the strength of martyrs, the nourishment of virgins, the hidden power of the apostle,
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the writer and the preacher, and the joy of the true Christian.
The Mass celebrated in eternity by the supreme high priest in heaven glorifies God and brings joy to the Blessed.
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Art. 104. By the vow of obedience, the Religious binds himself to obey the orders of the legitimate Superior in all those things which directly or indirectly pertain to the way of life of the Society, namely, the observance of the vows and of the present Constitutions.
Art. 105. However, the vow of obedience is violated only when a member disobeys the commands which the legitimate Superior shall have expressly issued in virtue of holy obedience.
Art. 106. Superiors should issue commands in virtue of holy obedience rarely, with caution and prudence, and only for a grave reason, namely, when the common or a private good of great importance warrants it. Moreover, it is advisable that such commands be given either in writing or at least in the presence of two witnesses. Local Superiors should refrain from issuing injunctions of this nature unless a most grave and urgent cause warrants the procedure. In this case the major Superior should be informed as soon as possible.
Art. 107. By the virtue of obedience, the Religious endeavors not only to observe faithfully the Constitutions and the dispositions of Superiors, as
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perfectly as possible, but also to submit in all docility his own judgement and will.
Art. 108. Obedience must be rendered not only to Superiors, but also to all confreres who have charge of any office in the Society or in the community, in proportion to the measure of authority committed to them either by the Constitutions or by a legitimate mandate of Superiors.
The effects of the Mass
a) Praise: adoration (latria) of God's supreme Majesty; he is the beginning and end of everything and of each one of us as well.
b) Thanksgiving: for God's supreme goodness; it is from him that every good comes, for us and for the world.
c) Propitiation: in atonement for the sins of the world and satisfaction for the temporal punishment of those for whom the Mass is offered.
d) Impetration: for the general and particular graces for which we pray.
The fruits of the Mass
a) Very general: to glorify God, for the benefit of the Church triumphant, purgative, and militant.
b) General: for all who play a part in the Mass: the one who vested the priest, those who prepared the church and the wine and water; altar servers, singers, helpers and so on.
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c) Special: for whom the Mass is applied, by reason of charity or justice.
d) Very special: for the celebrant in as much as he performs the sacred rite.
The great effect and fruits of the Mass are explained in line with what the Council of Trent says:
- It is the same Victim, Jesus Christ, the immaculate Lamb, the incarnate Son of God, who is offered on the altar as once was offered on the cross;
- it is the same principal celebrant, Jesus Christ the Priest, who celebrates; the ministerial priest who presides acts in his name;
- the effects and fruits of the sacrifice are the same; the difference is in the manner of offering; in other words, the Mass is an unbloody oblation.
Every sin is the result of some evil committed by a person. Atonement requires a sacrifice: the sacrifice of Jesus, and our sacrifice with Jesus.
Threefold dimension
The Mass is divided into three parts: Instruction, Sacrifice, Communion.
The first part is from the Introit to the Creed included (when it is said). After the preparation at the foot of the altar, the Introit is read which is, as it were, a summary of the teachings given in the following parts (Epistle, Gradual, Tract, Gospel); the Oremus asks for the grace corresponding to the instruction; with the Creed we proclaim our faith in the teaching set out for us.
The Sacrifice is prepared with the Offertory, the Secret
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Prayer, the Preface, the first part of the Canon, calling to mind and invoking the saints. The Consecration makes present the sacrifice of the Cross. This is the central moment: Jesus offers himself as Victim; the priest and those present offer themselves to God with Jesus Christ. The elevation is for the adoration. Afterwards, up to the Pater, comes the distribution of the fruits: to those in heaven, to the souls in Purgatory, to the Church militant, with the devout conclusion: Per ipsum… [through him] everything; glory of the Blessed Trinity through Jesus Christ.
The preparation for Communion (unitive part) starts with the Pater noster up to the Domine, non sum dignus. The communion of the priest and of the faithful follows.
Then thanksgiving with the Communio, Postcommunio, Blessing and the last Gospel.
The Ite missa est is the greeting to the people who took part in the Sacrifice.
The Mass as Sacrifice
The Mass as Sacrifice of Jesus Christ, who offers himself anew as Man-God in adoration, praise and thanksgiving; such acts are of infinite moral value. There is parity in what God receives and what is his due; nothing can impede these effects.
Moreover, in the Mass Jesus Christ atones for sin and petitions grace. He purifies and obtains everything; but the whole is applied to us in proportion to our disposition, repentance and trust.
The Mass as Sacrifice of humanity. The Mass is offered pro nobis et totius mundi salute.1 The Cross is the centre of human
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history. Humankind of old could save itself by hoping in the redemption of the future Messiah; from the Cross to the end of time humanity can save itself by looking at the Cross as its centrepoint. Just like those Hebrews in the desert, bitten by the serpents, could be cured by gazing on the bronze serpent, lifted up by Moses. It was on Calvary that Mary, by means of her Son, crushed the serpent's head: ipsa conteret caput tuum.2
The Mass as Sacrifice of the Community and of our Family. It too has sins to be atoned for and graces to be sought. It too has to bring glory to God and peace to humankind by means of the apostolate. Once a month the Superior General celebrates Mass for the whole Family and its members; the Provincial for the Province; the local Superior for his community; the Master for his disciples; the writer for his readers; the head of the San Paolo Film for his viewers.
The Mass as Sacrifice of the Religious. Jesus humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him… [Ph 2:8-9]. The religious renews his self-offering, offering his will in uniformity with the will of God; and in Christ he will be a victim, awaiting glory. Glory in proportion to the death of oneself; what an exaltation in the final resurrection!
The Mass as Sacrifice of the Priest. The consecration is the day's focus point. He learns the price of loving souls: I shall sacrifice myself for you. Greater love has no man than to lay down his life for his friend [cf. Jn 15:13]. Being an alter Christus he has already cast his lot: to consume
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himself wholly for others - time, health, talents, rest, money, esteem, convenience, feelings… A servant for others: Sacerdos aliis.3 The people are his master for whom he will sacrifice everything: so that where Jesus Christ is there will also be the priest.
The Mass as Sacrifice of heaven, of Purgatory, of the Church. The Mass gladdens the whole of heaven and secures the prayers of the saints and the angels.
As its main suffrage the Mass brings respite to the souls suffering for their delayed entrance to heaven; it ensures their friendship for us.
The Mass is the Church's great power and surety: Jesus ever-present is the crucified Lord, the Lamb that was slain but who lives for ever: in every instant renewing his passion through the continual celebration of Masses throughout the world.
Universal oblation
The history of the nations, the prophecies, the personages, the sacrifices which were a foreshadow and a preparation for the sacrifice of the immaculate Lamb: Abel, Abraham, Melchizedek. Ab ortu solis usque ad occasum offertur nomini meo hostia munda;4 the Jewish passover with the sacrifice and eating of the lamb; all the sacrifices of bulls, sheep, wheat, oil and so on had value, relatively speaking, inasmuch as they evoked the sacrifice of the cross.
How good and wonderful it is for a Master who celebrates and offers with his own around him! …et omnium circumstantium quorum tibi fides cognita est et nota devotio.5 The solemnity of the consecration! with all the fruits that flow therefrom; to God: iube haec perferri per manus
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sancti Angeli tui in sublime altare tuum;6 to Purgatory: Memento etiam, Domine, famulorum famularumque tuarum, qui nos praecesserunt cum signo fidei;7 to the whole Church: nobis quoque peccatoribus…;8 concluding with, since everything goes to God's glory alone, Per ipsum, et cum ipso, et in ipso… omnis honor et gloria.9
Ways and degrees of participation
There are various ways of assisting at Mass; the more perfect the way the better will be our participation in the sacrifice. Understand it, experience it in its various parts, offer it with the priest (who represents the people), partake of the divine Victim by means of Communion.
This is the Instruction of the Sacred Congregation of Rites:
Diligence is to be exercised so that the faithful assist at the Low Mass 'not as outsiders or passive spectators', but with that attention required by such a mystery and which can lead to more abundant fruit.
The first way in which the faithful can take part in the Low Mass is when the individual persons, of their own initiative, offer their services either in an internal way, in other words, by devout attention to the most important parts of the Mass, or in an external way, in accordance with the customs in force in the various places.
A most praiseworthy custom is where the faithful, using a missal suitable to their needs, pray with the Church's own words, together with the priest.
However, since on the one hand, not all alike have a complete
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understanding of the liturgical rites and formulas, and on the other, the needs of people are not all the same, nor remain always changeless in a person, another more suitable and easier way of participation is called for. Such a way is 'to meditate piously on the mysteries of Jesus Christ or to carry out other exercises of piety or recite prayers which, although different from those of the sacred rites, are of their nature, in harmony with them.'
The second way of participating is when the faithful take part in the eucharistic Sacrifice, reciting the common prayers and singing. Prayers and songs are to be suitably adapted to the individual parts of the Mass, bearing in mind what is set down in n. 14 c.
Lastly, the third and most complete way, is when the faithful respond liturgically to the priest celebrant, 'dialoguing', as it were, with him and saying their own parts aloud.
There are four stages in this more complete way of participation:
a) First stage: when the faithful answer the priest celebrant with the easiest liturgical formulae, as: Amen; Et cum spiritu tuo; Deo gratias; Gloria tibi, Domine; Laus tibi, Christe; Habemus ad Dominum; Dignum et justum est; Sed libera nos a malo.
b) Second stage: when the faithful recite the parts that are the server's, in accordance with the rubrics; and, if Communion is distributed during the Mass, they recite the Confiteor (now suppressed) and three times the Domine, non sum dignus.
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c) Third stage: when the faithful recite with the priest celebrant also the parts of the Ordinary of the Mass, that is, the Gloria in excelsis; Sanctus-Benedictus; Agnus Dei.
d) Fourth stage: when the faithful recite with the priest celebrant the parts of the Proper of the Mass: Introit; Gradual; Offertory; Communion. This form of participation can be adopted in a correct and praiseworthy way by specially-trained and educated groups (that is, in seminaries, in religious communities, and in Catholic associations better prepared in liturgical matters).
In Low Masses, the faithful can recite with the priest celebrant the whole of the Pater noster, a time-honored prayer and most suitable for Communion.
In Low Masses the faithful can sing popular religious hymns. To be borne in mind, however, is the rule of knowing how to adapt them to the individual parts of the Mass.
If the church is especially large and there are many faithful, the priest celebrant may say aloud those parts which, in accordance with the rubrics, he is to say clearly, so that all the faithful can follow the sacred rite in a suitable and appropriate way.10
A still more complete way is when the celebrant reads and explains the text of the Gospel and the Epistle.
Pointers for eucharistic catechesis
We must be well versed in the Mass and preach on it; assist at and celebrate it in a holy way; retain its benefits.
a) Our clerics are to deepen their knowledge of the tract De Sacrificio Missae, and those matters in moral theology concerning a person's
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interior dispositions, as well as the liturgical and canonical laws, the ceremonies of Low Mass, Solemn Mass and sacred song.
b) It helps if the catechetical part of the Eucharist is explained quite early on to the Aspirants; and then deepened each year; first the real presence, then Communion, and lastly, the Mass.
Translate the Canon for them and comment upon it.
Explain the Sunday Mass readings as a form of instruction.
The Aspirants are to have a missal well in time; at first a simple missal and later on a more complete one.
Make sure they know the difference between Communion infra Missam and Communion extra Missam.11
Preparation and thanksgiving
a) The personal fruit for the priest is in proportion to his preparation and thanksgiving. A good priest will take an hour for the Mass. This comprises preparation, devout celebration and thanksgiving. This will lead to deeper intimacy with the crucified Lord, a means for tapping the choicest graces for one's own sanctification and ministry.
b) A good thing is to make the Host the day's foundation. This means making the day eucharistic. From midday to the following morning you start your preparation by offering, sanctifying, and carrying out your various duties with your heart in tune with the Dweller in the tabernacle; spend the morning in thanksgiving, displaying the fruits of a holy joy, working per ipsum, et cum ipso et in ipso to the glory of the Most Blessed Trinity.
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Prepare your spiritual purification before Mass by acts of faith, hope, and charity; fall into step with Jesus who takes the road to Calvary, with Mary.
It is advisable to follow always the same method but in an ever-deepening way. What is set out in the liturgical books is to be recommended first of all, both as regards preparation and thanksgiving. It is an instructional method. Many priests develop and follow a personal method.
Conclusion
A requirement to assist at Mass is interior holiness; even more so to celebrate it: All is holy in this Divine Sacrifice: the Victim and the chief Offerer, Jesus Himself, Who, says Saint Paul, is 'holy, innocent, undefiled, separated from sinners, and made higher than the heavens. Talis decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus et excelsior coelis factus.'12 The Church in whose name the priest offers Holy Mass is likewise holy, whom Jesus hath sanctified with His Blood: 'seipsum tradidit pro ea ut illam sanctificaret… ut sit sancta et immaculata.'13 The end for which such offering is made is holy, to glorify God and bring forth in souls the fruits of holiness. The prayers and ceremonies are holy, recalling the Sacrifice of Calvary and the effects it merited unto sanctification. Above all is the Communion holy that unites us to the very source of all sanctity.14
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1 “For our salvation and that of the whole world.”
2 “She will crush your head” (cf. Gen 3:15).
3 “The priest is for others.”
4 “From the rising of the sun to its setting… a pure offering is made in my name” (cf. Mal 1:11).
5 “[Remember] all those here present whose faith and devotion are known to you” (Missale Romanum, Roman Canon).
6 “May your holy angel take this sacrifice to your altar in heaven” (ibid.).
7 “Remember, Lord, those who have gone before us marked with the sign of faith” (ibid.).
8 “For us, sinners also…” (ibid.).
9 “Through him, with him, and in him…all honour and glory” (ibid.).
10 Cf. Instruction of the Sacred Congregation of Rites “De musica sacra”, 3 September 1958, nn. 28-34.
11 This was when Communion was received during the Mass or outside of the Mass.
12 “For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26).
13 “[Christ] gave himself up for her, that he might sanctify her… that she might be holy and without blemish” (Eph 5:25ff.).
14 Cf. A. Tanquerey, op. cit., n. 394.