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The sanctification of our soul is found in a daily more intimate
union with God, a union of faith, confidence, and love. Since this is
true, one of the greatest means of sanctification is the highest act
of the virtue of religion and of Christian worship, participation in
the Sacrifice of the Mass. For every interior soul, the Mass ought
each morning to be the eminent source from which spring the graces we
need in the course of the day, the source of light and of warmth,
similar, in the spiritual order, to the sunrise in the order of
nature. After the night and sleep, which are an image of death, the
sun reappearing each morning restores, so to speak, life to all that
awakens on the surface of the earth. If we had a profound
understanding of the value of daily Mass, we would see that it is like
a spiritual sunrise that renews, preserves, and increases in our souls
the life of grace, which is eternal life begun. Too often, however,
the habit of assisting at Mass degenerates into routine for want of a
spirit of faith, and then we no longer receive from the Holy Sacrifice
all the fruits that we should. Yet the Mass ought to be the greatest
act of each of our days, and in the life of a Christian, more notably
of a religious, all other daily acts, especially all the other prayers
and little sacrifices that we ought to offer to God in the course of
the day, should be only the accompaniment of that act. We shall
consider here: (I) what constitutes the value of the Sacrifice of the
Mass; (2) the relation of its effects to our interior dispositions;
(3) the way we should unite ourselves to the Eucharistic sacrifice.
THE OBLATION EVER LIVING IN THE HEART OF CHRIST The excellence of
the Sacrifice of the Mass, says the Council of Trent,(1) comes from
the fact that it is the same sacrifice in substance as that of the
cross, because it is the same Priest who continues to offer Himself by
His ministers; it is the same Victim, really present on the altar, who
is really offered; only the manner of offering differs: whereas on the
cross there was a bloody immolation, there is in the Mass, in virtue
of the double consecration, a sacramental immolation through the
separation, not physical but sacramental, of the body and blood of
Christ. Thus the blood of Jesus, without being physically shed, is
sacramentally shed.(2) This sacramental immolation is a sign (3) of
the interior oblation of Christ, to which we should unite ourselves;
it is also the memorial of the bloody immolation of Calvary. Although
it is only sacramental, this immolation of the Word of God made flesh
is more expressive than the bloody immolation of the paschal lamb and
of all the victims of the Old Testament. As a matter of fact, a sign
draws its value as a sign from the grandeur of the thing signified:
the flag, which reminds us of our country, even though it may be made
of common material, has greater value in our eyes than the particular
flag of a company or the insignia of an officer. Likewise the bloody
immolation of the victims of the Old Testament, a remote figure of
the sacrifice of the cross, expressed only the interior sentiments of
the priests and faithful of the Old Law; whereas the sacramental
immolation of the Savior on our altars expresses especially the
interior oblation ever living in the heart of Christ "always living to
make intercession for us." (4) This oblation, which is the soul of
the Sacrifice of the Mass, has an infinite value, which it draws from
the divine person of the Word made flesh, principal Priest and Victim,
whose immolation continues under a sacramental form. St. John
Chrysostom writes:
"When you see the ordained priest at the altar raising the sacred host
toward heaven, do not believe that this man is the true (principal)
priest, but, raising your thoughts above what strikes the senses,
consider the hand of Jesus Christ invisibly extended." (5) The priest
whom we see with our eyes of flesh cannot penetrate all the depths of
this mystery, but above him there is the intellect and will of Christ,
the principal Priest. If the minister is not always what he should be,
the principal Priest is infinitely holy; if the minister, even though
very good, may be slightly distracted or occupied with the exterior
ceremonies of the sacrifice, without penetrating their inmost meaning,
there is above him One who is not distracted and who offers to God
with full knowledge reparatory adoration of infinite value,
supplication and thanksgiving of limitless power. This interior
oblation ever living in the heart of Christ is therefore, so to speak,
the soul of the Sacrifice of the Mass. It is the continuation of that
oblation by which Jesus offered Himself as a victim on His entrance
into this world and throughout the course of His earthly existence,
especially on the cross. When Christ was on earth, this oblation was
meritorious; now it continues without the modality of merit. It
continues under the form of reparatory adoration and of supplication
in order to apply to us the past merits of the cross. Even after the
last Mass has been said at the end of the world, and when there will
no longer be any sacrifice, properly so called, but only its
consummation, the interior oblation of Christ to His Father will
endure, no longer under the form of reparation and intercession, but
under that of adoration and thanksgiving. We are made to foresee this
by the Sanctus, Sanctus, Sanctus, which gives us some idea of the
worship of the blessed in eternity. How great our admiration would
be, were it given to us to see without intermediary the love which
inspires this interior oblation continuing unceasingly in the heart of
Christ, "always living to make intercession for us"! Blessed Angela
of Foligno tells us: "I have not a vague thought, but the absolute
certitude that if a soul saw and contemplated any of the intimate
splendors of the sacrament of the altar, it would take fire, for it
would see divine love. It seems to me that those who offer the
sacrifice, or who take part in it, ought to meditate profoundly on the
deep truth of the thrice holy mystery, in the contemplation of which
we should remain motionless and absorbed." (6)
THE EFFECTS OF THE
SACRIFICE OF THE MASS AND OUR INTERIOR DISPOSITIONS The interior
oblation of Christ Jesus, which is the soul of the Eucharistic
sacrifice, has the same end and the same effects as the sacrifice of
the cross; but among these effects a distinction must be made between
those that relate to God and those that concern us. The effects of
the Mass which relate immediately to God, such as reparatory adoration
and thanksgiving, are always infallibly and wholly produced with their
infinite value, even without our concurrence, even if the Mass,
provided that it be valid, should be celebrated by an unworthy
priest. From each Mass there rise thus toward God adoration and
thanksgiving of limitless value, by reason of the dignity of the
principal Priest who offers it and of the value of the Victim offered.
This oblation pleases God more than all sins taken together displease
Him; this is what constitutes the very essence of the mystery of the
redemption in its aspect as satisfaction. (7) The effects of the Mass
which relate to us are poured forth on us only in the measure of our
interior dispositions. It is thus that the Mass, as a propitiatory
sacrifice, obtains ex opere operato for sinners who do not resist it
the actual grace which leads them to repent and inspires them to
confess their sins.(8) The words Agnus Dei, qui tollis peccata mundi,
miserere nobis, produce in sinners who oppose no obstacle sentiments
of contrition, as the sacrifice of the cross produced them in the
soul of the good thief. Here we are especially concerned with sinners
who assist at Mass or with those for whom it is said. The sacrifice
of the Mass, as a sacrifice of satisfaction, also infallibly remits
to repentant sinners at least a part of the temporal punishment due
to sin. This remission is in proportion to the more or less perfect
dispositions with which they assist at Mass. For this reason, says the
Council of Trent, the Eucharistic sacrifice can also be offered for
the deliverance of the souls in purgatory.(9) Finally, as a sacrifice
of impetration or supplication, the Mass obtains for us ex opere
operato all the graces we need for our sanctification. It is the
great enduring prayer for us of the ever-living Christ, accompanied by
the prayer of the Church, His spouse. The effect of this double prayer
is proportionate to our fervor, and he who unites himself with it to
the best of his ability is sure to obtain the most abundant graces for
himself and those dear to him. According to St. Thomas and many
theologians, the effects of the Mass which relate to us are limited
only by the measure of our fervor.(10) The reason for this is that the
influence of a universal cause is limited only by the capacity of the
subjects that receive it. Thus the sun equally illumines and warms a
thousand persons as well as it does one at one place. Now the
Sacrifice of the Mass, being substantially the same as that of the
cross, is, in its aspect as reparation and prayer, a universal cause
of graces of light, attraction, and strength. Its influence on men is, therefore, limited only by the
dispositions or the fervor of those who receive it. Thus a single
Mass can be as profitable for a great number of persons as if it were
offered for one alone among them; just as the sacrifice of the cross
was not less profitable to the good thief than if it had been offered
for him alone. If the sun warms a thousand persons at one place as
well as a single one, the influence of the Mass, the source of
spiritual warmth, is certainly not less in its order. The greater the
faith, confidence, piety, and love, with which one assists at it, the
greater are the fruits he draws from it. All that we have said shows
us why the saints, in the light of the gifts of the Holy Ghost, have
always so greatly appreciated the Sacrifice of the Mass. Some,
although infirm and ill, dragged themselves to Mass because it is
worth more than all treasures. On her way to Chinon, St. Joan of Arc
importuned her companions in arms and, by dint of persistent entreaty,
wrung from them a promise to assist daily at Mass. St. Germaine Cousin
was so strongly attracted toward the church when she heard the bell
announcing the Holy Sacrifice that she would leave her sheep in the
care of the angels and run to assist at Mass: and her flock was always
well guarded. The holy Cure of Ars spoke of the value of the Mass with
such conviction that practically all of his parishioners assisted at
it. Many other saints shed tears of love or fell into ecstasy during
the Eucharistic sacrifice; some saw our Lord Himself, the principal
Priest, in the place of the celebrant. Others, at the elevation of the
chalice, saw the precious blood overflow, as if it were going to pour
out over the arms of the priest into the sanctuary, and angels come
with golden chalices to catch it, as if to carry it wherever there are
men to be saved. St. Philip Neri, who received graces of this kind,
used to celebrate Mass with only his server present, because of the
raptures that often seized him at the altar. HOW TO UNITE OURSELVES TO THE EUCHARISTIC SACRIFICE What St. Thomas says about attention in vocal prayer may be applied to
assistance at Mass: "There are three kinds of attention that can be
brought to vocal prayer: one which attends to the words, lest we say
them wrong; another which attends to the sense of the words; and a
third which attends to the end of prayer, namely, God, and to the
thing we are praying for. This last kind of attention is most
necessary, and even uneducated persons are capable of it. Moreover,
this attention, whereby the mind is fixed on God, is sometimes so
strong that the mind forgets everything else." (11) We may use different ways to assist well at Mass, with faith,
confidence, true piety, and love. We can be attentive to the
liturgical prayers, which are generally beautiful and full of unction,
elevation, and simplicity. We can also recall the passion and death
of the Savior, of which the Mass is the memorial, and think of
ourselves as standing at the foot of the cross with Mary, John, and
the holy women. Again, we can apply ourselves to rendering to God, in
union with Christ, the four duties that are the ends of the sacrifice:
adoration, reparation, petition, and thanksgiving.(12) Provided we
pray, even while piously saying the Rosary, we assist fruitfully at
Mass. We may, like St. Jane de Chantal and many saints, with great
profit continue our mental prayer during the Mass, especially if we
are inclined to a pure and intense love, somewhat like St. John
resting on the breast of Jesus at the Last Supper. But whatever way we follow the Mass, one important point must be
insisted upon. We must, above all, unite ourselves profoundly with the
oblation of Christ, the principal Priest; with Him we must offer Him
to His Father, remembering that this oblation pleases God more than
all sins displease Him. We should offer ourselves also more profoundly
each day; offer particularly the trials and contradictions that we
already have to bear and those that may present themselves in the
course of the day. Thus at the offertory the priest says: "In spiritu
humilitatis et in animo contrito suscipiamur a te, Domine." The author of
The Imitation rightly insists on this point. He has
Christ say: "As I willingly offered Myself to God the Father for thy
sins, with My hands stretched out upon the cross, even so oughtest
thou willingly to offer thyself to Me daily in the Mass, as
intimately as thou canst with thy whole energies and affections, for
a pure and holy oblation. . . . Whatsoever thou givest except
thyself, I regard not; for I seek not the gift but thyself. . . . But
if thou wilt stand upon self, and not offer thyself freely to My will,
thy offering is not complete, nor will there be an entire union
between us." (13) In the following chapter, the faithful soul replies: "Lord, in the
simplicity of my heart, I offer myself to Thee this day, as Thy
servant for evermore. . . . Receive me with this sacred oblation of
Thy precious body. . . . I offer also to Thee all my good works,
though very few and imperfect, that Thou mayest amend and sanctify
them. . . . I offer to Thee also all the pious desires of devout
persons; the necessities of my parents, friends, brothers, sisters,
and all those that
are dear to me. . . . I offer up also to Thee prayers and this
sacrifice of propitiation for them in particular who have in any way
injured me or have inflicted upon me any hurt or injury; and for all
those likewise whom I have at any time grieved, troubled, oppressed,
or scandalized, by words or deeds, knowingly or unknowingly; that it
may please Thee to forgive us all our sins and mutual offenses. . . '.
Grant us so to live that we may be worthy to enjoy Thy grace and that
we may attain unto life everlasting." (14) The Mass thus understood is a fruitful source of sanctification, of
ever new graces; by it Christ's prayer may be better realized for us
daily: "The glory which Thou hast given Me, I have given to them; that
they may be one, as We also are one: I in them, and Thou in Me; that
they may be made perfect in one: and the world may know that Thou hast
sent Me, and hast loved them, as Thou hast also loved Me." (15) Our visit to the Blessed Sacrament should remind us of the morning's
Mass, and we should call to mind that though there is no sacrifice,
properly so called, for it ceases with the Mass, Christ really present
in the tabernacle continues to adore, to pray, and to give thanks. At
every hour of the day we ought to unite ourselves to our Savior's
oblation. As the prayer to the Eucharistic heart says: "He is patient
in waiting for us, eager to hear and grant our prayers. He is the
fountain of ever new graces, the refuge of the hidden life, the master
of the secrets of divine union." In the presence of the tabernacle,
we ought "to be silent in order to listen to Him, and leave ourselves
in order to lose ourselves in Him."
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1. Sess. XXII, chaps. 1 f.
2. Likewise the humanity of Christ remains numerically the same, but
since His resurrection it is impassible, whereas before that it was
subject to sorrow and death.
3. "The exterior sacrifice is in the nature of a sign, as a sign of
the interior sacrifice."
4. Heb. 7:25.
5. Homil. LX to the people of Antioch.
6. Livre de ses visions et instructions, chap 67.
7. Cf. St Thomas, IIIa, q.48, a.2: "He properly atones for an offense
who offers something which the offended one loves equally or even more
than the detested the offense."
8. Cf. Council of Trent, Sess. XXII, chap. 11: "Huius quippe oblatione
placatus Dominus, gratiam et donum poenitentiae concedens,
crimina et peccata etiam ingentia dimittit."
9. Ibid.
10. Cf. St Thomas, IIIa, q.79, a. 5, a.7 ad 2um, where he says that
there is no other limit indicated than that of the measure of our
devotion:"secundum quantitatem seu modum devotionis eorum" (ei.e.,
fidelium) Cajetan, In Illam, q. 79, a.5. John of St Thomas,
In Illam, dis. 32, a.3. Gonet, Clypeus . . . De Eucharistia,
disp. 11,a.5 no. 100. Salmanicenses, De Eucharistia, disp XIII,
dub. 6. We completely disagree with what has been written on this
subject by Father de la Taille, Esquisse du mystere de la foi
(Paris, 1924), p.22.
11. Cf IIa IIae, q.83, a.13.
12. The first part of the Mass up to the Offertory inspires us with
sentiments of penanace and contrition (Confiteor, Kyrie eleison),
of adoration and gratitude (Gloria in excelsis), of petition
(collect), of living faith (Epistle, Gospel, Credo), in order to
prepare us for the offering of the holy Victim, which is followed by
Communion and thanksgiving.
13. The Imitation, Bk. IV, chap. 8.
14. Ibid., chap. 9.
15. John 17:22 f.
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