The Unbloody Sacrifice of the Altar

18. The Holy Mass—A Sacrifice of Praise and Adoration¹³⁶136Laudis tuae, Domine, immolamus hostias—hostias tibi, Domine, laudis offerimus—sacrificium tibi, Domine, laudis offerimus—offerimus tibi, Domine, hostiam placationis et laudis (Sacrament. Gregor.).

1. It was for Himself that God made all things (Prov. 16, 4), and created all things (Is. 43, 7); therefore it is the end of all creatures to glorify their Creator, therefore the entire creation should form but one choir of joyful praise and exulting adoration of God. All that is in heaven and upon the earth and under the earth should bend the knee before the Lord of all things and praise Him according to the multitude of His greatness (Ps. 150, 2). But how could this be possible? Without measure and without end is His Majesty and praiseworthiness! “Great is the Lord, and exceedingly to be praised, and of His greatness there is no end” (Ps. 144, 3). Numberless are the proofs of His power, of His wisdom and of His love, exhibited in the kingdom of nature, of grace and glory.¹³⁷137Quamvis inter laudare, benedicere et glorificare Deum soleat assignari distinctio, nunc tamen laudationem Dei tam extense accipio, quod benedictionem et glorificationem ejus includit, ut Deum laudare sit bonitatem, virtutem et perfectionem ejus recta intentione proferre atque extollere: sicque laudandus et superlaudandus est Deus in se ipso et in suis operibus, in suis beneficiis ac promissis, in operibus naturae et gratiae ac gloriae, in operibus creationis, reparationis et glorificationis. Etenim Justus Dominus in omnibus viis suis et sanctus in omnibus operibus suis, in quibus omnibus excellentia, bonitas, sapientia, omnipotentia et incomprehensibilitas Creatoris relucent (Dion. Carthus. De orat. art. 31). Hence p. 147“glorify the Lord as much as ever you can, for He will yet far exceed, and His magnificence is wonderful. Blessing the Lord, exalt Him as much as you can, for He is above all praise!” (Ecclus. 43, 32–33.) The works of the Lord do indeed praise Him, and His saints magnify Him (Ps. 144, 10): still, how could the worship of finite creatures be fully worthy of His infinite name? Tempestuous oceans and towering mountains, murmuring brooks and silent valleys, dark forests and smiling plains, fields of waving corn and blooming meadows, singing birds and roaring lions—all join in the full accord, in the marvellous harmony which resounds from one end of creation to the other in honor of the Creator. If we ascend upward from the earth, the heavens show forth the glory of God (Ps. 18, 2): the cerulean hue and the bright sunbeams of the firmament, the flying clouds and the majestic, rolling thunder, the morning flush and the sunset glow, the vivid lightning and the mysterious, quiet reflection of the nightly world of stars announce how great, how unutterably great, how exalted and worthy of all adoration is God our Lord. And beyond the stars—there “the abode of the blessed resounds with canticles of praise to the triune God in unceasing jubilation.” The saints of heaven trembling in joyful fear are prostrate in adoration before the throne of the Eternal Father, offering to Him glory and honor throughout eternity (Apoc. 4, 9–11). And the Angels—those indescribably beautiful and exalted spirits, those morning stars and first-fruits of creation, those princes of heaven, whose brightness outshines and dims all earthly splendor as the sun eclipses the stars—they, with their wings, cover their countenances before the majesty of God and, trembling with profound love and reverence, sing their never-ending hymn: “Holy, holy, holy!” And finally, the Virgin Mother of God, the glorious Queen of Angels and Saints,—is decked with the plenitude of grace and the ornaments of every virtue, robed in the glory and splendor of heavenly gifts, crowned with dazzling light and radiance. From the pure heart of this Queen of Heaven there issued and shall eternally issue forth the ecstatic joyous chant of the Magnificat in homage to the power, holiness and mercy of God; her whole being and life was and is nothing else than an humble and reverential adoration and glorification of God. Yet, however great and how glorious soever in its power the eternal canticle of praise and adoration, in which all creatures in heaven and upon earth unite,—what is it in comparison with the majesty, glory and greatness of Him who alone is great, who is infinitely great?—p. 148“Lord,”—thus prayed Blessed Henry Suso—“if the Cherubim and Seraphim and the immense number of exalted spirits all praise Thee to the best of their ability, what more can they do to enhance Thy unapproachable, immeasurable merit, than does the most insignificant creature? He that hopes worthily to praise Thee, acts as he who runs after the wind and would seize the shadow.”¹³⁸138Denifle, Das geistliche Leben p. 487. — But shall we by no means be able to render due honor and glory to the Most High? Oh! let us thank the Lord: in the Sacrifice of the Mass He has given us an infinitely perfect means of praising and glorifying Him commensurately with His dignity. Yes, a single holy Mass procures God more honor and praise than all the worship of all the citizens of heaven and of earth can offer Him throughout eternity.

2. The celebration of the Eucharistic Sacrifice, indeed, contains an infinitely perfect adoration of God. Sacrifice by its nature and destination is an act of adoration and glorification of God; it is an efficacious, solemn acknowledgment of the supremacy and dominion of God over all creatures. The more perfect the Sacrifice, the greater the honor rendered to God. From this it follows that the Mass, being a sacrifice of infinite value, includes in itself infinitely worthy praise and adoration of the triune God. Upon the altar it is not merely a man who offers, it is not a mere creature who is offered, but it is the God-Man who offers Himself to the Heavenly Father as a holocaust of adoration and an incense-offering of praise. It is a Divine Person, it is the Son of God, eternal and infinite, like unto the Father and the Holy Ghost, it is Jesus Christ, the first-born of all creatures and the Head of the whole creation, who, in the Mass, according to His humanity, sacrifices and is sacrificed. Could God’s majesty and sovereignty be declared and be acknowledged more emphatically than is done upon the altar, where the Son of God, under the sacramental species, conceals, annihilates and humbles to the very depths His most glorious, noble and precious humanity, that is, sacrifices it to the honor of God? — The Mass is then also the representation of the Sacrifice of the Cross. All the honor and glory rendered to the Heavenly Father upon Golgotha is represented and offered anew to Him upon the altar by the mystical sacrifice of His beloved Son, in whom He is eternally well pleased. To honor and glorify the Father, Christ descended to the most profound abyss of abasement, became like unto a leper, as the last of men, like to the decayed root of a tree (Is. 53). His whole life was a life of incomparable adoration, praise and glorification of God. An ardent zeal for the house of God, for the kingdom and the honor of His Father consumed Him. All the prayers, labors and fatigues of His humble life, His painful passion and death, Jesus Christ, in the Mass, ever presents to His Heavenly Father, offers them to Him anew with the same inflamed Heart, with the same reverential submission, as when He was upon earth, in order to honor and glorify Him. Therefore, a more worthy adoration, a more profound worship and a greater homage than that offered to God by the sacrifice of Jesus Christ, is impossible and even inconceivable. Holy Mass is an infinitely worthy sacrifice of praise and adoration—consequently, it is the most sublime glorification of the Divine Majesty.

3. But not only does Christ render upon the altar infinite homage and adoration to the Divine Majesty, but through and with His Sacrifice, the Church and we all are enabled perfectly to honor and adore the Most High in spirit and in truth (John 4, 24). The Eucharistic Sacrifice is the property of the Church; she offers it through the priest, in order to render due worship to God in the name of all. In our hands also Christ has placed Himself as a victim, that we may be able to offer a gift to God capable of rendering Him infinite honor and pleasure. Whilst offering the Divine Victim in the Mass, we render to God inexpressible homage and adoration, fully proportionate to His divinity and dominion. — How exceedingly joyful and happy are not the souls that love God at the thought of being able, by the Sacrifice of the Mass, worthily to honor, praise and adore the Lord of heaven and earth! For “to praise God is the sole occupation of the angels and saints in heaven, and of loving souls here upon earth; for them it is the most pleasing and most delightful occupation.”¹³⁹139Ruysbroek, bei Denifle a. a. O., p. 483. The desire of praising God was beautifully expressed by Blessed Henry Suso: “Oh, woe is me! Who will grant to my overflowing heart, that before my death its desire of praising Thee may be fulfilled! Who will obtain for me, that in my own days I may worthily praise this loving Lord, for whom my soul craveth! Ah, my beloved Lord, though I am unworthy to praise Thee, yet my soul desires that heaven may praise Thee with its ravishing beauty, with the splendor of its sun and the brightness of the countless stars in its lofty, transparent firmament. I desire that the beautiful meadows may praise Thee, when under summer skies they clothe themselves in floral beauty and with Nature’s grandest and fairest charms. Ah! and may all the sweet thoughts and ardent desires that ever a pure, loving heart experienced in Thy regard, O Lord, when absorbed in the joy and happiness of Thy enlightening Spirit, praise Thee!”¹⁴⁰140Denifle a. a. O., p. 485. Our sweetest occupation and happiest employment should be to magnify God every day and to praise His name forever, yea, forever and ever (Ps. 144, 2). As the Psalmist exhorts us, we will adore the Lord, we will bring praise and honor to the Lord, to the praise of His name (Ps. 28)—and this we will continue to do all the days of our life, in hours of sunshine and of gloom.¹⁴¹141Laudabit usque ad mortem anima mea Dominum. Sicut orare convenit civibus militantis ac triumphantis Ecclesiae, magis tamen civibus Ecclesiae militantis, quoniam amplius indigent adjutoriis Dei atque Sanctorum, et in medio ambulant laqueorum periculisque diversis vallantur et viatores existunt, ita laudare utriusque Ecclesiae civibus ac filiis convenit, potius tamen civibus Ecclesiae triumphantis, qui ad terminum pervenerunt beatum suntque confirmati in bono nec ulli subjacent unquam periculo nec indigent pro seipsis orare: ideo cum incessabili atque plenissima jucunditate laudes et gratiarum actiones suo offerunt Creatori. Majus est Deum laudare quam orare, quia laudare est actus magis angelicus ac coelestis. Laudare quoque Deum est actus simplicior et minus ad commoda sua reflexus quam orare. Verumtamen imperfectis et pusillis magis convenit orationi quam laudationi insistere, quoniam egent purgatione multisque defectuositatibus involvuntur, propter quas ad laudandum Altissimum nondum satis aptati sunt; perfectis vero et contemplativis, quorum conversatio est in coelis, competit laudibus Dei jugiter immorari atque angelicam vitam inchoare ac quantum possibile est continuare in terris; nam et futurae illius beatitudinis suavi praegustu jam recreantur (Dion. Carthus. De orat. art. 31). Sit laus plena, sit sonora, p. 150sit jucunda, sit decora mentis jubilatio. Full of devotion be the praise of God, and sweetly sounding in His ears, joyous from mind’s gladness, beautiful the heart’s exultation! Alas! our praise of God is frequently very imperfect and worthless; therefore, we should unite it with the infinitely perfect praise and adoration which our Head and Mediator, Jesus Christ, presents to His Heavenly Father on the altar. By this union alone is our insignificant worship made holy and meritorious, so as to ascend as clouds of fragrant incense before the face of God. — Then the reflection that God is so often forgotten and despised in the world, His holy name reviled and blasphemed, should deeply wound our hearts and inflame them with holy ardor, in order, as an atonement, to praise and magnify God with greater fervor—especially by celebrating and assisting at the Holy Sacrifice of the Mass. For in the Mass from the rising to the setting of the sun the name of the Lord is infinitely extolled, and there is given to Him the greatest honor and glory. Still not our heart and lips only should praise the Lord, but our life, our whole conduct ought to be a continual praise, a perpetual adoration of God.¹⁴²142Ergo, fratres, non tantum ad sonum attendite: cum laudatis Deum, toti laudate: cantet vox, cantet vita, cantent facta (S. August. Enarrat. in Ps. 148, n. 2). At all times and in all places we should have God before our eyes, we should realize His blessed presence and, consequently, be profoundly penetrated with the spirit of profound reverence and adoration; then will our prayers be full of recollection and devotion, our works perfect and holy, our conversation circumspect and edifying, our thoughts noble and chaste, our desires pure and heavenly, our whole deportment modest and unassuming.¹⁴³143Meditatio praesentis vitae nostrae in laude Dei esse debet, quia exsultatio sempiterna futurae nostrae vitae laus Dei erit, et nemo potest idoneus fieri futurae vitae, qui non se ad illam modo exercuerit. Modo ergo laudamus Deum: sed et rogamus Deum. Laus nostra laetitiam habet, oratio gemitum. Promissum est nobis aliquid, quod nondum habemus, et quia verax est qui promisit, in spe gaudemus: quia tamen nondum habemus, in desiderio gemimus. Bonum est nobis perseverare in desiderio, donec veniat quod promissum est, et transeat gemitus, succedat sola laudatio (S. August. l. c. n. 1).

19. The Holy Mass—A Sacrifice of Thanksgiving

Inasmuch, as in the Holy Mass we adore, praise and magnify God through and with Christ, we fulfil in a perfect manner that first duty, which as creatures we owe to the Creator. Since God is the origin of all things, He is also the source of every good we possess, that is, He is our first and greatest Benefactor, unto whom it behooveth us to render due thanks. This duty of gratitude toward God we can discharge in no better way than by the celebration of Mass, which by preference and predilection is called the Eucharist, that is, Sacrifice of Thanksgiving. We shall, therefore, clearly show that the Mass is the most perfect, that is, an infinitely valuable sacrifice of thanksgiving for all the graces and favors received from God.

1. Gratitude to benefactors is not only a great and sacred obligation, but also an exceedingly beautiful and precious virtue, which seeks to repay favors freely, lovingly and graciously bestowed. Sincere thankfulness is the mark of a noble soul, rendering one amiable before God and man, while ingratitude is peculiar to a mean and proud spirit, and renders one displeasing to everybody. An humble, childlike disposition sees “in every blossom eternal love bloom”; an arrogant, self-conceited disposition claims everything as its due in strict justice. — The grateful man endeavors to make a return for favors received, first and chiefly by interiorly acknowledging, honoring and esteeming the noble disposition and liberality of the benefactor;¹⁴⁴144S. Thom. 2, 2, q. 106. a. 3–5. then he would express his gratitude also by exteriorly manifesting in word and deed his grateful feelings, thanking his benefactor and doing him good. — There are various circumstances that increase the value of a benefit, and oblige the recipient to still further gratitude. A gift is to be particularly esteemed, when it is a) in itself noble and precious, b) useful to the receiver, and c) frequently and generously bestowed. With regard to the benefactor, two things are to be observed: whether he is a) of exalted dignity, and b) whether he imparts his gifts with very great love. In regard to the recipient, it is to be considered whether a) he is mean and abject, and b) utterly undeserving of the gift, and perhaps has even rendered himself unworthy thereof. All these qualities are combined in the highest degree as to the graces and benefits which we have received and still daily receive from God. Let us, therefore, ever seek more clearly and more fervently to acknowledge the preciousness of the divine gifts, the greatness and love of the Divine Benefactor, and our own wretchedness and unworthiness, so that, by this knowledge, we may be all the more induced faithfully and humbly to prove our gratitude towards God. Even the natural benefits of God are precious, but far more so are the supernatural, for everything desirable cannot be compared to them (Prov. 8, 11). God bestows these gifts on us, not as though p. 152their bestowal would in any way redound to His advantage—for He is, indeed, in Himself infinitely rich and happy,—but to make us happy in time and blessed in eternity. How abundant, durable and salutary to us are these excellent gifts of God! “God who spared not even His own Son, but delivered Him up for us all; how hath He not also with Him given us all things?” (Rom. 8, 32.) The days of our life are like a wreath plaited wholly of graces and benefits by divine love. As fishes in the waves of the ocean, so are we immersed in the divine favors; it would be easier to count the stars of heaven, the snow-flakes in winter, than to enumerate the blessings of ineffable sweetness wherewith God forestalls us (Ps. 20, 4). As the sun never fails to cast his rays upon the earth, as the spring unceasingly bubbles forth from the depths of the earth, so likewise the torrent of divine goodness and liberality will never cease to flow.

The value of these benefits is greatly enhanced by the infinite dignity and majesty, as well as by the immeasurable goodness and mercy of the Divine Giver. The most pure, disinterested and benevolent love of God is the source whence all these indescribable goods flow unto us. “With an everlasting love”—says the Lord—“have I loved thee; therefore have I drawn thee, taking pity on thee” (Jer. 31, 3). St. Paul says that God hath overwhelmed us with heavenly gifts “because of His exceeding charity” (propter nimiam caritatem suam—Eph. 2, 4).

What are we, poor, frail, miserable and sinful men, that the Most High should be mindful of us, should turn His Heart toward us, and visit us with His grace? (Ps. 8, 5.) Indeed, we have by our guilt frequently rendered ourselves unworthy of His benefits. Whenever I calmly and seriously reflect upon all that God has done for me, I must exult in grateful love and exclaim: “What shall I render to the Lord for all the things that He hath rendered to me?” (Ps. 115, 3.) Even if I consecrate myself entirely to Him with all that I am and all that I have, my goods, my life’s blood, my body, my soul: how can this be a worthy return for His benefits? (Job 12, 2.) How can an earthly gift, a finite thanksgiving suffice to outweigh and adequately repay the infinitely valuable gifts of God? Lord, I am not worthy of the least of Thy mercies (minor sum cunctis miserationibus tuis—Gen. 32, 10), and am unable to offer Thee due thanks for Thy boundless love and liberality.

2. What is impossible to man, God hath made possible; what our weakness cannot perform, we accomplish through Christ our Lord. — “Give to the Most High according to what He hath given to thee” (Ecclus. 35, 12), the Holy Ghost admonishes us; but how can we do this? By thanking God and the Father through Christ (Col. 3, 17), and giving thanks always for all things, in the name of our Lord Jesus Christ (Eph. 5, 20). In the Mass Christ offers Himself with the same infinitely perfect sentiments of gratitude, with which His soul was inflamed upon earth—during His life and passion, at the Last Supper and on Calvary. This gift of thanksgiving which He offers to His Heavenly Father in return for all the benefits bestowed upon the human race, is the same as the divine oblation on the Cross—namely, His most noble body and most precious blood. Consequently, the Mass is an infinitely meritorious and acceptable Sacrifice of Thanksgiving, perfectly commensurate with all the benefits of God, wherewith heaven and earth are filled. Christ offers the Eucharistic Sacrifice for us, that is, that He may in our stead thank God and supply for the deficiency of our thanksgiving. — With Him and through Him, do we also offer the Sacrifice of thanksgiving, for He has bequeathed it to us as our possession. Through Christ and His Eucharistic Sacrifice, we have become so enriched that we are enabled to present in return to the Heavenly Father a gift inexpressibly glorious and sublime, as a worthy thanksgiving for every good and perfect gift (James 1, 17), which we receive from His hand. Of ourselves we cannot, indeed, render suitable thanks for even the least benefit; but by the Holy Sacrifice of the Mass, we are enabled fully to discharge our entire debt of gratitude, were it even infinite. At the altar we can adequately and worthily thank “the Father of mercies and the God of all consolation,” inasmuch as we can take the chalice of salvation and praise the divine name (Ps. 115, 4). — In the liturgical prayers and hymns with which the Church accompanies the Holy Sacrifice, there is expressed most excellently a spirit of the most sincere gratitude and most exalted thanksgiving. The same sentiments should fill our hearts also during the celebration of the Holy Mass. In His well-beloved Son the Heavenly Father has given us all things; we should return all to Him, by offering to Him in Holy Mass in thanksgiving His Divine Son, in whom He is well pleased. The prayer of thanksgiving is a rich source of new gifts. “I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us, and for all the multitude of His good things to the house of Israel (the Church), which He hath given them according to His kindness, and according to the multitude of His mercies” (Is. 63, 7).

3. Do we faithfully profit by the Holy Sacrifice, in order conscientiously to fulfill our duty of gratitude toward God,—or are we like the slothful servant who buried in the earth the talent confided to him? Quite frequently is Holy Mass celebrated and heard to implore new favors of God: but is this done with the intention of discharging a debt of gratitude for benefits received? How earnestly and assiduously should we cultivate the spirit of thanksgiving and prayerful gratitude to God, uniting ourselves to the Eucharistic Sacrifice, in order to make atonement, in some manner, to God for the base and shameful ingratitude wherewith the world so often offends His goodness and irritates His justice! “What is there that I ought to do more to My vineyard, that I have not done to it?” (Is. 5, 4)—thus inquires the Lord with reason. But ingratitude is the reward of the world; which does not like to and which will not give honor to God. Not only through thoughtlessness and indifference, but even by abuse, contempt and disdain of His most noble gifts and graces the world wounds His paternal Heart. To very many Christians may be applied with more reason what Moses complained bitterly of in the conduct of the Israelites: “They have sinned against their God and are a wicked and perverse generation. Is this the return thou makest to the Lord, O foolish and senseless people? The beloved grew fat and kicked; he grew fat and thick and gross, he forsook God who made him, and departed from God his Saviour” (Deut. 32, 5, 6, 15). As the world is, for the most part, a land of forgetfulness (Ps. 87, 13), a barren desert, in which the venom of ingratitude thrives, we have in this thought a new and powerful incentive fervently to thank God; for “we have received not the spirit of this world, but the Spirit that is of God, that we may know the things that are given us from God” (1 Cor. 2, 12). — Behold the example of the Saints: how their hearts and lips overflowed with grateful sentiments! When the mortified St. Paul of the Cross, so severe to himself, walked through the woods and fields and meadows, all that he saw reminded him of God’s goodness. Inflamed with love, he would cry out to the flowers and trees: “Be silent! Be silent! Preach no more!” Once, perceiving a flower by the wayside, he plucked it, and full of joy, showed it to his companion, saying: “Do you not see how the flowers exclaim: Love God! Love God!” And with a radiant countenance, as though he were in an ecstasy, he several times repeated the words: “And why do you not love God?” If the sight of a flower sufficed to inflame the soul of a saint with ecstatic love, should not our hearts burn (Luke 24, 32) with grateful love as incense on glowing coals, or as a lighted taper consuming itself, when we at the foot of the altar devoutly reflect, what wonderful mysteries of divine favor, mercy and condescension are accomplished in the celebration of the Mass? For the Eucharistic Sacrifice is not only our very best and perpetual thanksgiving to God, but, at the same time, it is the living source, whence we can and should unceasingly draw the spirit of thanksgiving.¹⁴⁵145Suscipe, Domine, sacrificium placationis et laudis, quod nos . . . et perducat ad veniam et in perpetua gratiarum constituat actione (Sacram. Gregor.).