The Rite of the Holy Sacrifice of the Mass

37. The Kyrie¹⁵⁶156The Kyrie must be recited by the priest at all Masses without exception—hence also on Holy Saturday.

1. After the Introit the priest returns to the middle of the altar¹⁵⁷157Very appropriately this prayer of supplication is said before the image of the Crucified, while in former times it was recited on the Epistle side (as is still observed at the solemn High Mass). and recites the Kyrie eleison¹⁵⁸158This cry is derived from the Greek, where it is as follows: Κύριε ἐλέησον. The latter word is the imperative of the aorist of ἐλεέω = misereor, and in the Latin Church language it is read eleison; for the Church favors Itacism, that is, she pronounces η as i (for example, Παράκλητος = Paráclitus). Besides, as it is read according to the Greek accent, the i is short and the word e-lé-ĭ-son has four, not three syllables. The mode of writing eleyson is incorrect. (Cfr. Stadler, Ordo divini officii, P. II, cap. 1, sect. 2, § 105.) (= Domine miserere, “Lord, have mercy”), that is, alternately with the acolyte he nine times addresses fervent petitions for mercy to the triune God. The Kyrie is a cry for help of touching humility and simplicity, one proceeding naturally and directly from the heart, that is in want, suffering and distress; hence we come across it in many parts of the Old and the New Testaments, and formerly it resounded thousands of times from the mouths of the people supplicating God in penitential procession. — The Kyrie chant was sung originally in Rome by the clergy and people, later on by two choirs that repeated it alternately until the celebrant gave the sign to cease.¹⁵⁹159The Kyrie chant is, of course, differently arranged in all the liturgies of the East and West. As the Second Council of Vaison (529) says, it was at that time the universal custom to recite the Kyrie at Holy Mass frequentius cum grandi affectu et compunctione. — St. Gregory the Great writes to Bishop John of Syracuse concerning the divergence existing in his time in regard to the Kyrie chant in the Roman and Greek Churches: “The Greeks recite the ‘Kyrie eleison’ all together, but with us the clerics say it, while the people answer; we also recite ‘Christe eleison’ as often, which the Greeks do not.” (Cfr. Bona, Rer. liturg. l. 2, c. 4, § 1.) — In the Ambrosian Liturgy the priest alone recites the Kyrie eleison three times, and that at three stated intervals (namely, after the Gloria, after the Gospel and after the Communion). — Formerly the Kyrie was omitted at Rome in the Mass itself, if it had immediately before been said in the Litany. Thus it was still practised in the twelfth century. Kyrie non dicitur propter Litaniam processionis, ubi dictum est Kyrie (Ord. Roman. XI, n. 63). The custom of invoking p. 69the Divine Mercy nine consecutive times in the Roman liturgy has been practised and prescribed since the eleventh century.

2. The frequent repetition of the Kyrie denotes in general the ardor, perseverance and importunity with which, impelled by the consciousness of our sinfulness and unworthiness, we implore mercy and assistance; then there is also therein a still higher, mystical and hidden meaning; wherefore the number three is thrice repeated. The three Divine Persons are separately and consecutively invoked: first, the Father by the Kyrie eleison; then, the Son by the Christe eleison; and, finally, the Holy Ghost by the Kyrie eleison. The invocation of each of the Divine Persons is repeated exactly three times, to signify that with each of the Divine Persons the two others are at least virtually invoked,¹⁶⁰160Quoniam unus est Patris et Filii Spiritus, necesse est ut dum invocatur Pater aut Filius, in Patre et Filio etiam ille qui unus est utriusque Spiritus invocetur (S. Fulgent. Contra Fabian. fragm. 31). since by the fact of their mystical indwelling in one another (circuminsessio, περιχώρησις) all three of the Divine Persons are and live eternally in one another.¹⁶¹161Secunda pars praeparationis continet commemorationem praesentis miseriae, dum misericordia petitur, dicendo: “Kyrie eleison”, ter quidem pro persona Patris; ter autem pro persona Filii, cum dicitur: “Christe eleison”, et ter pro persona Spiritus sancti, cum subditur: “Kyrie eleison”, contra triplicem miseriam ignorantiae, culpae et poenae, vel ad significandum, quod omnes personae sunt in se invicem (S. Thom. 3, q. 83, a. 4). Other meanings, founded rather in devotion than otherwise, have still been given to this ninefold cry for mercy; thus, for instance, the ninefold signification of the Kyrie is devoutly thought to refer to the nine kinds of sins and wants, or it has been said that thereby we express our desire of union with the nine choirs of angels.¹⁶²162Singulis in Trinitate personis ternam miseriam, nimirum culpae, poenae et defectus bonorum spiritualium exponimus, ut oculis misericordiae suae nos respicientes auferre dignentur a nobis miseriam culpae indulgendo, miseriam poenae auferendo afflictiones, miseriam defectus donando spiritualia, quibus maxime indigemus; atque ita ss. Trinitatis misericordia novem choris Angelorum aliquando consociemur. Ut autem attentius et devotius haec verba proferamus, expedit speciatim meminisse culparum nostrarum in prima harum vocum recitatione, poenarum et afflictionum in secunda, ac defectum in tertia (Van der Burg, Brevis elucidatio totius Missae cap. 2, § 4).

3. The Kyrie is the only short prayer in Mass rite in Greek that is now retained. The principal reason for this may be that the common supplication of the people to God for help passed already in the earliest times from the Eastern into the Western Church, in which on account of its frequent use the Kyrie became universally known and loved; hence the reason why this ancient and venerable form of supplication was not translated into Latin. In addition to the Greek Kyrie, the Hebrew expressions Amen, Alleluia, Sabaoth, Hosanna appear in the Latin Mass prayers, and thus in the celebration of the unbloody Sacrifice are found still united those three languages which proclaimed to the world in the glorious title on the Cross Jesus Christ’s Kingdom, sovereignty of grace and dignity (John 19, 19).¹⁶³163Ecclesia latina merito et satis convenienter retinet voces aliquas, tum graecas, tum hebraicas, eisque utitur in Missa, in Officio, in Litaniis etc., praesertim Kyrie eleison, i. e. Domine miserere. Primo quia habent peculiarem quandam emphasim, et ob frequentem usum aeque intelliguntur ac voces latinae. Secundo retinentur ob venerationem antiquitatis. Tertio ad indicandam Ecclesiae catholicae unitatem, praesertim ex populis hebraeis, latinis et graecis, quorum omnium litteris conscriptus fuit titulus crucis Christi (Quarti, De Litaniis Sanctorum, s. 1, pct. 6).

The Kyrie, as an expression of our wants, is never omitted in the celebration of Mass, and has a very appropriate place in its rite; whilst, on the one hand, it follows the Introit quite naturally, it forms, on the other hand, a suitable preparation for the Collect, or for the Gloria. The Introit expresses—sometimes in a vein of joy and praise, again in a strain of tender pity, wailing or humble supplication—such thoughts and sentiments as should principally occupy the soul at the daily celebration of Mass, that is, it serves as an introduction to the special feast or day. At the remembrance of this celebration we are so overpowered by the conviction of our own unworthiness, weakness and indigence, that our heart is involuntarily compelled to break out into the oft-repeated supplications of the Kyrie, since God’s mercy alone can make us worthy of celebrating the holy mysteries and days in a proper manner.

The special celebration of the day opened with the Introit gives us then an opportunity at once to present our particular intentions and petitions to the Lord: here the Kyrie is best adapted to place the soul in suitable dispositions for prayer and to prepare it for the reception of the divine gifts.¹⁶⁴164Ideo et Kyrie eleison cantatur, ut subsequens oratio sacerdotis exaudiatur (Honor. Augustod. Gemma animae, l. 1, c. 92. — Cfr. Amalar. De eccles. offic. l. 3, c. 6). Humility, confidence and desire constitute the key to the treasury, to the riches of divine mercy. Now precisely in the repeated cry of the Kyrie is expressed the humble acknowledgment of one’s own misery, as well as one’s firm confidence in the divine mercy and ardent desire for divine help. It, therefore, disposes us for the recitation of the collects that follow it, that is, for the prayer of petition coming from the consciousness of our own p. 71need and based upon the infinite mercy of God. “By considering our own wretchedness, we are taught to pray for what we need; by the meditating on the Divine Mercy we are admonished with what fervent desires we should present our petitions. On these two wings—the misery of man and the mercy of our Divine Redeemer—prayer ascends heavenwards.” — With humility and confidence, therefore, we should repeat the Kyrie, and in this disposition “go to the throne of grace, that we may obtain mercy and find grace in seasonable aid” (Heb. 4, 16).¹⁶⁵165In omni Dei obsequio, praesertim in oratione et laude divina, duo nobis consideranda incumbunt, videlicet Dei misericordia et nostra miseria. Intelligo autem pro misericordia Dei omnia, quae ad bonitatem ejus respiciunt, scilicet caritatem ejus et liberalitatem et patientiam super nos. Per nostram vero miseriam universa intellego, quae nostram imperfectionem, culpam et fragilitatem concernunt. Haec igitur intente nobis pensanda sunt, quatenus ex contemplatione divinae bonitatis atque clementiae respiremus et cum fiducia ad thronum gratiae accedamus, in plenitudine fidei, certissime agnoscentes, quia quidquid oraverimus Patrem in nomine Filii, dabitur nobis, si tamen perseveranter infatigabiliterque pulsemus. Dici non valet, quantum omnipotenti Deo perseverans ac fiducialis oratio placeat. Ex consideratione vero nostrae miseriae humiliemur et displiceamus nobis vilesque simus in oculis nostris. . . Sic ergo sacrosancta Ecclesia convenienter instituit, ut post Introitum, in quo laus Dei cantata est, ad nos ipsos redeamus et Dei misericordiam imploremus dicentes: Kyrie eleison, i. e. Domine miserere. Et dicitur novies, quatenus nostram imperfectionem novies profitentes ad perfectionem ac societatem novem ordinum Angelorum perducamur (Dion. Carthus. Exposit. Missae art. 9).

The Kyrie is, moreover, a fitting preface to the Gloria; filled with joy and gratitude at the very thought of the graces and favors of our merciful God, we are impelled to bless His holy name. “The Kyrie eleison,—that cry for mercy which is to be found in every liturgy of East and West,—seems introduced as if to give grander effect to the outburst of joy and praise which succeeds it in the Gloria in excelsis; it is a deepening of our humiliation, that our triumph may be the better felt” (Wiseman).

4. As long as we children of Eve are constrained to remain in this vale of tears weeping and mourning, in exile and misery (in exsilio), no prayer is so necessary, none so befitting our condition as the Kyrie, this heartfelt appeal, this humble cry for mercy to the triune God,¹⁶⁶166Inter omnia verba deprecativa verbum hoc Miserere videtur efficacissimum et insuperabile esse et Omnipotenti quodammodo praevalere. Nam quidquid dicenti Miserere dixerit Deus, ipse orans opponere potest et dicere: Miserere. Si dixerit Deus: “Impius es et omni misericordia mea indignus,” respondeat miser: Miserere. Nam quia indignus sum, imo indignissimus et quasi infinite indignior, quam ego ipse comprehendere valeo, ideo dico et oro: Miserere mei. Et quidquid huic orationi objiciatur, scil. quod non oro ex zelo justitiae, ex caritatis affectu, idem verbum resumam dicamque: Miserere. Etenim quia ex zelo justitiae et caritate non oro, peto ut mihi miserrimo miserearis et des mihi ex zelo justitiae atque ex caritate et ut tibi placeat orare. A tua justitia ad misericordiam tuam confugio, quae in infinitum major est omni malitia et miseria mea: ideo miserere mei, a cujus verbi prolatione numquam cessabo (Dion. Carthus. De orat. art. 27). who is compassionate and merciful, long suffering and p. 72plenteous in mercy (Ps. 102, 8). “Man born of woman, living for a short time, is filled with many miseries” (Job 14, 1), “all his days are full of sorrows and miseries” (Eccl. 2, 23): who can enumerate them—the sins, the temptations, the dangers, the defects, the weaknesses, the sufferings, the wants, the diseases, the cares, the adversities, the hardships and the tribulations that here below surround man and oppress his heart? Freedom and redemption, protection and assistance, consolation and refreshment poor man finds only with God, who is good and whose mercy endureth forever (Ps. 117, 1). “As a father hath compassion on his children, so hath the Lord compassion on them that fear Him; for He knoweth our frame and He remembereth that we are dust” (Ps. 102, 13–14). “The mercy of God will follow us all the days of our life” (Ps. 22, 6): and like unto an ever visible star, a never-setting star in the heavens, it sheds its gentle and consoling rays upon us, in the morning as well as in the evening of life. But in order that the plenitude of Divine Mercy may descend upon us, the cry of the Kyrie must proceed from a heart penetrated with a lively sense of its poverty and misery.¹⁶⁷167Constat ex his, cum quanta humilitate et affectione contritioneque cordis haec sacratissima verba Kyrie eleison dicenda sint, non cursorie, sed morose, quatenus presbyter omne genus peccati sibi indulgeri desideret, et tanto haec verba ferventius dicat quanto ea saepius iterat. Nam et ideo saepius iterantur, ut semper devotius explicentur (Dion. Carthus. Exposit. Missae art. 9).

38. The Gloria

1. After the Kyrie not unfrequently follows the Gloria in excelsis Deo; it is called the great or greater Doxology, because in comparison with the Gloria Patri it contains ampler and fuller praise of the triune God; it is called the Hymn of the Angels,¹⁶⁸168If the Gloria is called hymnus angelicus, the Te Deum hymnus SS. Ambrosii et Augustini, the Preface hymnus gloriae, then the word hymnus is not used as a technical term, but mainly in the general sense of a chant or a song of praise; for, in a stricter sense, by a church-hymn is understood a spiritual canticle expressing religious sentiments in a concise form, and composed, or at least adapted, for public liturgical use. because its opening words were sung by a host of heavenly spirits on the plains of Bethlehem on the night of the birth of Christ.

The compiler of this ancient hymn, that is, of the part added to the words of the angels, cannot be historically ascertained; only this much is undoubtedly certain, that the Gloria is not of Latin, but of Greek origin, and that it came from the East.¹⁶⁹169In a somewhat altered composition, but which in all probability is the original, we find the Great Doxology already in the Apostolic Constitutions (l. 8, c. 47) as an ecclesiastical morning prayer. The Latin text, therefore, is not the original one, but a somewhat free translation or a re-arrangement of the original Greek text, which for good reasons is ascribed to St. Hilary of Poitiers, Doctor of the Church († 366).

In the Orient it was customary in the third century to make use of the great Doxology in the liturgy, but not at the Eucharistic Sacrificial celebration, and only as a morning hymn in the Little Hours of the Divine Office. Even now it is not recited at Mass by the Greeks; but only the words of the Angels—without further additions—are to be met with in some Oriental Mass liturgies, for instance, in that of St. James, where they are repeated three times.

With regard to the insertion of the Gloria into the Roman Mass liturgy, we have only obscure and uncertain accounts.¹⁷⁰170According to the Liber Pontificalis, Pope Telesphorus († 136 or 138) prescribed the Angels’ Hymn for Christmas night; and Pope Symmachus († 514) for Sundays and the feasts of Martyrs. Telesphorus constituit, ut . . . Natali Domini noctu Missae celebrarentur . . . et ante sacrificium hymnus diceretur angelicus, h. e. Gloria in excelsis Deo. — Symmachus constituit, ut omne die dominica vel natalicia martyrum Gloria in excelsis hymnus diceretur (Duch. 1, 129. 263). — About the middle of the eleventh century, the ordinance of Sacr. Gregor. was still in force: Dicitur Gloria in excelsis Deo—si episcopus fuerit, tantummodo die dominico sive diebus festis; a presbyteris autem minime dicitur nisi solo in Pascha. — (Cfr. Bern. Augiens. [† 1048], Libell. de quibusdam rebus ad Missae officium pertinentibus cap. 2.) The use of the Gloria was originally and for a long period rather restricted: it served by preference for the expression of Christmas joy and the Easter chant of exultation.¹⁷¹171Until the ninth century the Gloria, as the Te Deum at present, was sung in solemn thanksgivings. Since the eleventh century at the Introit, Kyrie, Gloria, Sanctus and Agnus Dei there occur manifold so-called tropes, that is, all manner of explanatory and amplified additions with an abundance of melody. These insertions or adornments of the liturgical text, as a rule, took place only on feast-days and were often collected into separate books (libri troparii vel troponari). (Cf. L. Gautier, Histoire de la poésie liturgique.) — An amplified Gloria—Gloria Marianum—was still recited here and there at the epoch of the revision of the Missal, in spite of the issued prohibition; therefore, in the Ordo Missae of the Roman Missal, after the Gloria the express ordinance was inserted: Sic (that is, as it is given in the Missal and without addition) dicitur Gloria in excelsis Deo, etiam in Missis beatae Mariae, quando dicendum est. Until nearly the close of the eleventh century the rubrics of the Gregorian Sacramentary prevailed, which granted or prescribed the recitation of the Gloria by the bishop on all Sundays and feast-days; by the priest, on the contrary, only at Easter. But from that time this privilege of the bishops was extended also to priests. Since the revision of the Missal under Pope Pius V. († 1572) the following rule holds good: as often as the Te Deum occurs in the Matins of the Office, the Gloria is said in the Mass corresponding to the Office; but if the Ambrosian Hymn is omitted in the Office, then in the Mass of the day the Angels’ Hymn is not to be recited. And if on Holy Thursday¹⁷²172Ob Eucharistiae institutionem est, quod in hac die, cum omnes horae sint flebiles, sola Missa est solemnis, tanquam in suo natali, sc. in die suae institutionis (Ludolph. de Saxon. Vita Jesu Christi p. 2, c. 56, n. 2). and Holy Saturday¹⁷³173In Missarum solemniis “Gloria in excelsis Deo” canitur: hoc quippe pro baptizandis agitur, ut nimirum illucescente jam resurrectionis gloria in morte Domini baptizari videantur, ideoque Missa, quae intra ipsum diem prohibetur, nocte celebrari praecipitur. . . Unde et eadem Missa simul videtur esse quodammodo quadragesimalis atque paschalis, dum postquam Alleluja canitur, mox etiam Tractus, qui Quadragesimae proprius est, adhibetur (S. Petr. Damian. De celebrand. Vigil. c. 4). p. 74the Gloria is sung at High Mass, although the Te Deum is omitted at Matins, it is only an apparent exception of the rule laid down; for the Mass of these two days deviates from their mournful Office, that is, it has a joyful and festive character. The Gloria and the Te Deum are enthusiastic, sublime chants of joy and exultation, expressive of festal rejoicing; hence both are omitted on days and in seasons mainly devoted to mourning and penance, or which at least are without a festive character.¹⁷⁴174Micrologus (c. 2) wrote at the close of the eleventh century: In omni festo, quod plenum habet officium, excepto intra Adventum Domini et Septuagesimam et natali Innocentium tam presbyter quam episcopus “Gloria in excelsis” dicunt. Quod etiam numquam post meridiem legitur dicendum nisi in Coena Domini, ubi chrisma conficitur et in sabbatis Paschae et Pentecostes. According to Amalarius (l. 4, c. 30), the Gloria was omitted during Advent about the ninth century in aliquibus locis. The same statement is made by Honorius of Autun († 1145) in the twelfth century (cfr. Gemma animae l. 3, c. 1). — In the Roman Church, on the contrary, the Sundays of Advent were celebrated in a festive manner until toward the close of the twelfth century—with white vestments and the Angels’ Hymn (cf. Ord. Roman. XI, n. 4). From this date Rome took up also, on this point, the practice that had for a long time existed in other churches, ut hymnus angelicus laetius solemniusque Dominici natalis die repeteretur.

2. The great Doxology is as follows:

The Gloria is the sublime triumphal chant of redemption, which partly first resounded from the choir of the heavenly hosts, and partly was an outpouring from the heart of the Church: choirs of angels entoned it at the birth of the Saviour, the Church—initiated in the mysteries of God—has continued and completed it.¹⁷⁵175Hymnum angelicum, in quo paucis verbis quaedam ab angelis circa nativitatem dominicam in laudem Dei sunt prolata, sequentes ss. Patres ad communem sanctae et individuae Trinitatis laudationem dulcissimas et congruentissimas dictiones addiderunt, ut sicut ejus principium a coelestibus est ordinatum ministris, ita etiam tota ejus series divinis esset plena mysteriis (Walafrid. Strabo c. 22). On the plains of Bethlehem the heavenly notes of the “Gloria in excelsis” resounded¹⁷⁶176Cf. Grimm, Geschichte der Kindheit Jesu S. 281 etc. — Father Faber, Bethlehem.—they pealed forth with the sublimity and power of tones of “thunder,” full and melodious as “the roaring of many waters.” “When God laid the foundation of the earth, the morning stars praised Him in unison, and the angels made a joyful melody” (Job 38, 4–7): but this rejoicing was silenced when man sinned, and all that was saved for man on earth of holy sentiment and disposition, all that accompanied man as the only gleam of light throughout the darkness of ages, was the hope and the desire of a Redeemer. The Saviour’s birth was the happy hour that summoned the angels again to rejoice: their hymn of jubilant praise to the Most High resounded on the air of this fallen world, amidst its longing sighs and lament. More quickening and refreshing to a desolate world was that chant of the angels than ever were fast falling raindrops to a parched up earth. What it now needs and desires—all, all, is contained in the words: “Glory be to God in the Highest: and on earth peace to men of good will!” (Luke 2, 14.)¹⁷⁷177Gloria in altissimis Deo et in terra pax hominibus bonae voluntatis (ἐν ἀνθρώποις εὐδοκίας—Luc. 2, 14). The angelic hymn of praise is to be considered not as a wish but as an assertion, and, therefore, not ἔστω, sit, but ἐστίν, est, is to be understood. By the birth, that is, by the person and the whole work of the Saviour infinite glory is given to God reigning in heaven, and on earth peace, that is, the fulness of all the supernatural goods of salvation, to men, on whom, instead of anger, the divine good will or pleasure (εὐδοκία, bona voluntas Dei—cf. Ps. 5, 13; 50, 20) now again rests. In their liturgical use the angels’ words form a chant of praise, intoned by the Church or by us, and may then properly be considered as a wish (sit). Here, indeed, there is question of the subjective realization and individual application of that which in the angelic hymn is represented as already realized and accomplished. In like manner, we may refer the words bonae voluntatis also to the good will of men redeemed, effected by the divine favor and grace; this good disposition, this desire of salvation is indispensable, if we wish to draw down on ourselves the divine pleasure and the plenitude of peace. The angels glorify the Child in the crib. With His birth honor is restored to God and peace to men. And this makes the angels rejoice greatly. When at Bethlehem, amid the silence of the midnight hour, the flower from the root of Jesse came forth and bloomed, visible to mortal eye, filling the world with its fragrance, then could the heavens open, then did the angels sing melodies, such as the listening earth had never heard before—melodies as might be sung only to grace a triumph wherein the Eternal God celebrated the victories of His own boundless love. The heavenly harmony filled all creation. The heavenly harmony penetrated into the very depths of the ocean, and the waves of the glorious music were wafted even over the mountain tops. Even the forests ceased their murmuring in the night wind and listened, and the streams, in which the stars glittered, flowed still more silently, that they might hear the heavenly melody.

Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis! — “Glory be to God in the highest, and on earth peace to men of good will!” Thus do we joyfully sing at the celebration of Mass in unison with the choir of heavenly hosts; for it is at the altar that this joyful message of the angel has its perfect and mysterious fulfilment. There all due honor and the highest glory are rendered unto God; for an infinite person—the God-Man Jesus Christ—debases, humbles and sacrifices Himself to the praise, acknowledgment and adoration of the Divine Majesty. There is imparted true peace to man; for Christ, by His sacrifice, purchased for us reconciliation, pardon, favor and happiness. — The initial words Gloria Deo et pax hominibus constitute the theme of the entire hymn. The Gloria is a chant of praise, thanksgiving and petition; for the praise of God is interrupted by thanksgiving and petition, which are likewise acts of adoration and contribute to proclaim the divine glory.

Gloria in excelsis Deo! — “Glory be to God in the highest!” The heavenly hosts never weary of praising and magnifying God; St. John in a vision heard the heavenly chant: “Let us be glad and rejoice and give glory to Him, the Lord our God, the Almighty” (demus gloriam ei—Apoc. 19, 7). In this grand hymn, in this eternal canticle of praise once heard on the plains of Bethlehem, all creation, and especially man, should unite. In praise of the Most High do the stars twinkle, the flowers bloom, the ocean is agitated, the birds sing; but by far more precious still and exalted is the praise which man in prayer consciously and freely presents to God. Hence out of the fulness of our heart we cry to the Lord: Laudamus te¹⁷⁸178At the words laudare, benedicere, adorare, glorificare the varied meaning and the proper succession is worthy of consideration. The most general idea, contained in all four expressions, is that of honoring; for they denote religious veneration, but each in a different manner. Laus and benedictio are marks of honor which consist in acknowledging, extolling and announcing the perfections, privileges, virtues and merits of others with heart and mouth. Laus Dei est sapida quaedam cognitio majestatis et perfectionis divinae, ejusque per verba interiora et exteriora magnificatio et exaltatio (Alvarez de Paz, De studio orationis l. 4, p. 3, c. 14). Laudare and benedicere are indeed often used without distinction, but here their signification may be somewhat distinct; for benedicere (= to praise) expresses an intensive, corroborated and increased praise, as is evident from the liturgical-doxological formula Benedictus Deus (εὐλογητὸς ὁ θεός) = “May God be highly praised.” Through the liturgical use of this formula, the word benedictus has obtained a certain solemnity, and in the Old Testament it is almost always, as well as in the New, where it occurs in eight passages, employed only with reference to God (Rom. 9, 5, of Christ as God). Not merely in degree, but essentially different from laus and benedictio, is adoratio, that is, adoration. In this restricted meaning adorare is to be taken, as it otherwise often designates, religious veneration in general. If to the knowledge and confession of the infinite majesty of God a corresponding subjection is added, then laus and benedictio become adoratio, that is, adoration. — The word glorificare (= to exalt, to ennoble) includes a further quality: it designates a special laudare, benedicere et adorare, that is, such as brings about among other persons glory for the one that is praised, extolled and adored. Gloria idem fere est quod honorifica laus; addit enim effectum quemdam, quem laus efficit in aliis, scil. bonam existimationem de re laudata. Est enim gloria clara cum laude notitia; unde glorificare aliquem nihil aliud est quam eum ita laudare, ut apud alios bona ejus existimatio inde oriatur (cfr. Suarez disp. 51, sect. 1, n. 1–4).—“We praise Thee.” Yes, let us praise the Lord, for He is great and exceedingly worthy of praise, and of His greatness there is no end (Ps. 144, 3). Let us proclaim aloud, let us with heart and lips exalt His infinite power and majesty, His never-failing goodness and mercy, His boundless holiness and justice, His impenetrable ways and decrees! Matter for praise of Him can never fail us, when we contemplate the beauty and the glory of the divine essence, the number and the greatness of the divine works, wonders and mercies. It is the sweet duty and blessed vocation of the priest always to praise God—seven times a day to withdraw from the world and in the hours of prayer to chant the praises of the Lord.¹⁷⁹179Non est laboriosa, sed amabilis et optanda servitus, in Dei laudibus perpetuo assistere (Beda Venerab. l. 1, homil. 9).

Benedicimus te—“We bless Thee.”¹⁸⁰180Cfr. S. August. Enarrat. in Ps. 66, n. 1. — Benedicimus Deum, in quantum ejus bonitatem corde recognoscimus et ore confitemur (S. Thom. in ep. ad Rom. c. 1, lect. 7). The blessing, that is, the praising of God is a spirited and sublime praise, proceeding from the overflowing sentiments of the heart, and which we offer to the Lord chiefly to acknowledge Him as the source of all blessings, graces, gifts and mercies imparted to us. The consideration of the divine mercies inflames the heart to bless the name of the Lord, who above all is deserving of praise.¹⁸¹181Benedicimus te = bonum de te vel tibi dicimus. Nos benedicimus Deo, et Deus benedicit nobis, sed differenter valde. Nam benedictio Dei est collatio munerum divinorum et multiplicatio eorundem; benedictio igitur Dei est causa bonitatis et gratiae et sanctitatis in nobis. Benedictio vero, qua nos Deum benedicimus, est quaedam professio, qua omnia bona Deo adscribimus tanquam fonti bonitatis et sanctitatis ac gratiae (Dion. Carthus. Exposit. Missae art. 10). To the praise of the Most High p. 78St. Paul, the Apostle of the Gentiles, exhorts us: “Let the word of Christ dwell in you abundantly, in all wisdom, teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God” (Col. 3, 16). “Singing and making melody in your hearts to the Lord” (Eph. 5, 19) for all gifts and favors conferred.

Adoramus te—“We adore Thee.” Adoration in itself is far more sublime than the praise and the extolling of God; for it is that supreme honor which may not be given to a mere creature, but which is due and may be rendered only to the Divine Majesty. It is by adoration that man worships his God, as the infinitely perfect Being, before whom all that is created vanishes as a mere nothing. Adoration is peculiarly the prayer of the angels and the saints in heaven. And we also in this vale of tears, being animated with holy joy and fear, should “adore and fall down and weep before the Lord that made us” (Ps. 94, 6), so that heaven and earth may form together a choir of humble joyous adoration.

Glorificamus te—“We glorify Thee.” The Lord for His own honor and glory hath created all things (Prov. 16, 4); the faithful hath He called, redeemed and sanctified, that they may be to the praise of the glory of His grace (Eph. 1, 6). Every creature is in its way destined to glorify God. All that we do should be done for the greater glory of God, should tend to promote God’s honor—Omnia ad majorem Dei gloriam—; we principally proclaim God’s glory by praising Him, exalting Him and adoring Him. Namely, inasmuch as we praise, exalt and adore God, we bear a public testimony to His power, wisdom and goodness, acknowledge His absolute perfection and supreme dominion, spread His fame and His honor, make known “His name, how admirable it is on the earth, for His magnificence is elevated above the heavens” (Ps. 8, 2).¹⁸²182Glorificamus te. Dicimur Deum sanctificare vel magnificare, dum ei in sanctitate et aequitate servimus sicque eum magnum et sanctum esse ostendimus. Sic quoque Deum glorificamus, dum nomen ipsius aliis manifestamus, ac per hoc ipsum famosum et in animo aliorum gloriosum efficimus (Dion. Carthus. l. c.). The Psalmist admonishes us to do this: “Bring unto the Lord glory and honor, bring to the Lord glory unto His name, adore ye the Lord in His holy court!” (Ps. 28, 2.)

Now the hymn of praise, exaltation and adoration of the Gloria changes to a canticle of thanksgiving of almost ecstatic joy: Gratias agimus tibi propter magnam gloriam tuam—“We give Thee thanks for Thy great glory.”¹⁸³183The words propter magnam gloriam tuam may likewise be referred to the four foregoing expressions, and thus the “great glory” of the heavenly Father may be indicated as the reason and object of our praise as well as of our adoration and glorification, but even then it needs to be explained how and how far we may also thank God “on account of His great glory.” These words have a wonderful and profound depth of meaning, springing as they do from an ardent and pure love of God. We thank God for gifts and benefits received; but how p. 79can we thank Him because of His great glory? Many seek to solve the difficulty here presented, and they would have, for example, the Incarnation or the mercy of God to be understood to be the glory and the magnificence that inspire our grateful thanks.¹⁸⁴184In the Irish Stowe-Missal (of the 7th or 8th century) we read: Gratias agimus tibi propter magnam misericordiam tuam. This acceptation of the meaning is evidently too restricted, for the expression glory is here to be taken in its most comprehensive sense: it refers to the internal as well as to the external glory or glorification of God. We, therefore, thank God because of His great glory, which from all eternity He has in Himself and of Himself; we, moreover, thank Him, and that principally, by reason of that great glory which He has procured and continues to procure for Himself in time by the works of His hands.

God is in Himself, that is, according to His nature, infinitely glorious, infinitely worthy of glory, absolutely glorious, the uncreated glory itself. This interior, eternally unchangeable and impenetrable glory of God, we must admire, praise, adore; it may also be a subject of gratitude for us, inasmuch as by the perfect love of God, the divine glory becomes in a manner our property and the source of holy joy to us.¹⁸⁵185Gaudium est quies animi in bono suo jam adepto. Bonum autem proprium non solum est quod quisque in se habet, sed etiam quod habet in aliis sibi conjunctis. Aspicies ergo Dominum ut benignissimum et dilectissimum Patrem tuum, a quo genitus es, et (ut speras) ad aeternam haereditatem efficaciter vocatus, et omnia ejus bona propria reputabis. Gaudebis de omnibus perfectionibus Dei tui, ut de ejus sapientia, bonitate et potentia et reliquis, ut de bonis benignissimi Patris tui. Et sufficiat tibi, quod ipse sit infinite beatus et dives adeoque exsultes de gloria ejus (Alvarez de Paz, De studio orationis l. 6, p. 3, c. 12, exercit. 11). For this love of benevolence unites us most intimately with God. “He that abideth in charity, abideth in Him” (1 John 4, 16). “He who is joined to the Lord, is one spirit (unus spiritus) with Him” (1 Cor. 6, 17). In consequence of this love of union we regard the goods of God as our own, and we rejoice at the infinite perfection, happiness and glory of God more than over our own welfare and happiness, since we should love God more than ourselves. Therefore, the love of God in the heavenly bliss is such that “the greatest happiness of the blessed does not spring from the joy over their own possession of the highest Good, but consists in the joy experienced over the happiness and glory which God possesses, and one’s own perfection also rejoices the spirit still more, because it is pleasing to God and tends to His honor, rather than because that perfection is pleasing to self and redounds to one’s own honor.”¹⁸⁶186Scheeben, Handbuch der Dogmatik I, 742. Nothing pleases and delights the loving soul more than the consideration of the infinite majesty, beauty, goodness, holiness, wisdom, power and mercy of God; therefore, it is not surprising that the soul breaks out into a joyous chant of thanksgiving because of the great, that is, the eternal and infinite glory of God.

Still our thanks have reference principally to the exterior glory of God, wherewith heaven and earth are filled. The rays of the glory of the Creator and Redeemer strike us everywhere. In the works of His power, the magnanimous deeds of His love and mercy, the Lord has exteriorly revealed His interior glory hidden in inaccessible light. If God acts outwardly, He glorifies Himself and He cannot but glorify Himself; but this self-glorification of God redounds to man’s profit and advantage, and constitutes our happiness and our bliss.¹⁸⁷187Deus “omnia operatus est propter se,” h. e. operatus est omnia ad hoc, ut suam bonitatem, sapientiam, potentiam, magnificentiam, gloriam etc. creaturis ostenderet et communicaret, quod est bonum creaturarum, non Dei. Deus enim ex hac sui communicatione nihil acquisivit, cum nihil ei addi possit (unde et gloria, qua eum glorificant homines, Angeli et creaturae omnes, nihil ei addit, cum ipse in se habeat gloriam increatam et infinitam); sed creaturae suam essentiam, proprietates, dotes, omneque bonum suum hauserunt a Deo (Cornel. a Lapide, in Proverb. Salom. 16, 4). God’s glory is our salvation; that which gives God glory, gives us an abundance of graces and blessings. — Consider the creation of heaven and earth, the preservation and government of the world, the Incarnation, the life, the passion and death, the resurrection and ascension of Jesus Christ, the sending of the Holy Spirit, the institution of the Eucharistic Sacrifice and of the holy Sacraments, the guidance of the Church throughout the storms and conflicts of all ages, the sanctification and happiness of man, the future transformation of the world; all these works have for their object, first of all, the glory and honor of the Most High, and, at the same time, secure the welfare and salvation of man. “All is for the sake of the elect;” the elect are themselves “for the praise of the divine glory” (1 Cor. 2, 23; Eph. 1, 12). Our supreme good, that is, our eternal happiness, is the highest glory of God: nowhere is God more glorified than in heaven, where the blessed contemplate, enjoy, love, praise and glorify forever face to face His infinite goodness and beauty.¹⁸⁸188Dei glorificatio completur ipsa exaltatione et beatitudine Sanctorum, seu potius ipsa exaltatio et beatitudo Sanctorum est suprema Dei gloria objectiva et formalis, quod Deus ut summum bonum a creatura per visionem, amorem et inde consequentem beatitudinem in perpetuas aeternitates possidetur (Franzelin, De Deo uno thes. 29). The thanksgiving offered to the Lord on account of His great glory, accordingly, has reference principally to the marvellous works and ways of God in the kingdom of nature, of grace and of glory, and from which flows our happiness, exaltation and beatitude.¹⁸⁹189Dum Deus spectat suam summam gloriam, eo ipso necessario spectat et intendit summum bonum nostrum, quia summa ejus gloria est summum bonum nostrum et summum bonum nostrum non potest esse nisi summa ejus gloria. Unde non minus Deo gratias agere debemus, quod quaerat gloriam suam, quam quod quaerat salutem nostram, quia gloria ejus est nostra salus. Hoc in Hymno angelico Ecclesia innuit, cum ait: “Gratias agimus tibi propter magnam gloriam tuam;” beneficia enim ipsius in nos sunt gloria ejus (Lessius, De perfect. divin. l. 14, c. 3.) The Church does not say: We thank Thee, O p. 81Lord, for Thy many benefits or mercies,—but she expresses herself in terms exceedingly beautiful and ingenious: “We thank Thee for Thy great glory;” this expression of thanks made choice of by her manifests the purest love of benevolence,—a love forgetful of self and interested only in what regards the honor of the Lord. — Praise and thanks are addressed to the first of the Divine Persons—to “God the Lord, the Heavenly King, to God the Father Almighty,” who is just in all His ways and holy in all His works, and whose kingdom is a kingdom for all eternity, whose dominion extends from generation to generation (Ps. 144, 13, 17).

From the heights of the holy and enthusiastic praise of God the Gloria descends to the depths of the humble prayer of supplication; now follows a more detailed amplification of these words of the angels: “In terra pax hominibus bonae voluntatis!” — “On earth peace to men of good will!” Peace and reconciliation with God proceed from the Child in the manger, who by His death on the Cross established peace and reconciliation between heaven and earth (Col. 1, 20). Heaven and earth are reconciled:—this rejoices the angels, who bring the tidings down to the plains of Bethlehem, to the Child lying in the manger, precisely that He may suffer and die; in the fulness of their joy they sing: “Peace to men on earth!” Jesus Christ is peace (Mich. 5, 1), the Prince of Peace (Is. 9, 6): He restored to the world peace that was forfeited. This peace includes all the blessed effects of Redemption, a peace that is the sweet and heavenly fruit of justification, and a peace imparted to all whose will is truly good, that is, given to those subject and united to God in love. This His peace, which the world can neither bestow nor take away, the Lord has bequeathed to us, and He wills to impart it to us chiefly by means of His daily Sacrifice. Let us hasten with a yearning for salvation to the altar: there we find the Divine Child as the Victim, and with the Child we find peace—peace for time and eternity, God’s peace, peace of soul, peace of heart. That heavenly peace-offering of the altar “relieves sorrows, quickens our hearts to sentiments of gratitude, love and heavenly joy.”

There is, as says St. Leo in his sixth sermon for Christmas, nothing in the treasury of the divine bounty better than peace, which at the birth of our Lord was praised by the chant of the angels. This peace is “the rest of the blessed and their abiding-place for eternity.” Here below it is never perfectly imparted to us: we are ever sighing under the pressure and suffering of tribulation, in the midst of which we must incessantly have recourse to the mercy of the Lord. Thus amid the loud jubilant strains of the Gloria, we are reminded of our sinfulness, frailty and poverty; for on the outburst of ardent praise follows again the cry of entreaty, expressed in most fervent and heartfelt terms. The petition is addressed to Jesus Christ,¹⁹⁰190Dominus Christus, qui nos exaudit cum Patre, orare pro nobis dignatus est ad Patrem. Quid felicitate nostra certius, quando ille pro nobis orat, qui dat quod orat? Est enim Christus homo et Deus: orat ut homo; dat, quod orat, ut Deus (S. Aug. Sermo 217, n. 1). — Petere et orare competit Christo secundum naturam assumptam, sed posse implere debetur ei secundum naturam assumentem (S. Bonav. III, dist. 17, a. 2, q. 1). and the most moving reasons are set forth for Him to hear our prayer and to listen to the voice of our supplication (Ps. 129, 2).

Domine, Fili unigenite, Jesu Christe: Domine Deus, Agnus Dei, Filius Patris—“O Lord Jesus Christ, the only-begotten Son, O Lord God, Lamb of God, Son of the Father.” With this invocation the Church exhausts herself in extolling her Heavenly Chief and Spouse: she exalts His Divinity and sovereignty over all creatures; she praises Him as the only-begotten Son, whom the Father begot before the morning-star, that is, before all time (Ps. 109, 3), and in whom He is eternally well pleased (Matt. 17, 5); she celebrates Him as the Divine Victim for the honor of God and the salvation of the world; she combines all His divinely human perfections and privileges in the name of Jesus (= Saviour, Redeemer), and Christ (= the Anointed, that is, the highest Prophet, Priest and King).¹⁹¹191Clarificatio nominis Christi est manifestatio cognitionis habitae de Christo, qua cognoscitur esse Dei Filius et Christus et Jesus, et quodlibet istorum est nomen super omne nomen. Nam Filius Dei nominat personam in una natura; Christus autem et Jesus nominant personam in duabus naturis; sed Christus nominat personam in humana natura relata ad divinam, quia dicitur unctus. Jesus autem nominat personam in divina natura relata ad humanam, quia Jesus dicitur Salvator esse et ideo in nomine Jesu Christi debet omne genu curvari (Phil. 2, 10), sicut in nomine Filii Dei (St. Bonav. III, dist. 18, dub. 2).

Qui tollis peccata mundi, miserere nobis—“Who takest away the sins of the world, have mercy on us.” In torrents and to the last drop did Christ shed His precious Blood for the atonement and the cleansing of all sins, which unceasingly deluged the world and provoked God’s justice to punish. The Son of God assumed a truly human heart, making it the throne of mercy, aye, allowing it to be opened and pierced with a lance, in order to show mercy and compassion on our weaknesses, wants and errors.

Qui tollis peccata mundi, suscipe deprecationem¹⁹²192Deprecatio = the solicitous, urgent, earnest petition and = the petition to avert, the petition for grace and pardon. — Precationem et deprecationem, multi nostri hoc idem putant, et hoc quotidiano usu jam omnino praevaluit. Qui autem distinctius latine locuti sunt, precationibus utebantur in optandis bonis, deprecationibus vero in devitandis malis. Precari enim dicebant esse precando bona optare; imprecari mala, quod vulgo jam dicitur maledicere; deprecari autem, mala precando depellere (S. Aug. Epistol. 149, al. 59, n. 13 ad Paulin.). nostram—“Who takest away the sins of the world, receive our supplication.” Almost the same words are repeated; for the Church is greatly moved by the mercy and condescension of our Divine Saviour, who has loved us and washed our sins in His Blood (Apoc. 1, 5). Since He has given Himself for all as a propitiatory sacrifice, He will also attend to the petitions of them that fear Him, and He will save them (Ps. 144, 19).

Qui sedes ad dexteram Patris, miserere nobis—“Who sitteth at the right hand of the Father, have mercy on us.” In the Holy of Holies in heaven Christ reigns at the right of the Father, that is, He excels, even according to His human nature, all creatures in dignity, power and plenitude of grace, He shares in the fullest measure in the power, sovereignty and glory of God. In His heavenly exaltation and glorification He is not only our all-powerful mediator and advocate with the Father, but also our most merciful God and Master, who is ever ready with divine power and clemency to forgive us, to succor us in every want and to assist us in every danger.¹⁹³193Propter errorem Arii vitandum, ne videamur Christum credere creaturam, et ne videamur ejus potestatem minuere, qua potest omnia, ejus petimus miserationem, non orationem (S. Bonav. IV, dist. 45, a. 3, q. 1).

In the beginning of the Gloria, full of pious enthusiasm, we present the Lord our God our homage and our thanks; mindful of our constant necessities, we then address the most ardent supplication to Jesus Christ who died, who also rose from the dead, who sitteth at the right hand of God, who also intercedes for us (Rom. 8, 34); this cry for mercy and for a favorable hearing is changed, at the end, into spirited tones of joy,—the Gloria now peals forth in powerful, sublime harmony of praise to the triune God.

Quoniam tu solus¹⁹⁴194The word solus may relate either to the preceding subject tu or to the following predicate Sanctus, Dominus, Altissimus: “Thou alone art (with the Holy Ghost and the Father) the holy, the Lord, the most high,” or “Thou art (with the Holy Ghost and the Father) the only (essentially) holy, the only Lord, the only highest.” If tu and solus are combined together, then naturally only the creatures, but not the two other Divine Persons, are excluded from the possession of the predicate. Non dicimus absolute, quod solus Filius sit Altissimus, sed quod sit Altissimus cum sancto Spiritu in gloria Dei Patris (S. Thom. 1, q. 31, a. 4 ad 4). A passage parallel to solus and Sanctus combined together, is found in the prayer of our Saviour to His Father: Haec est vita aeterna, ut cognoscant te, solum Deum verum. — “This is eternal life, that they may know Thee, the only true God” (John 17, 3). — Divinae naturae propria attribuuntur Filio Dei, cum ipse solus Sanctus, solus Dominus et solus Altissimus esse enuntiatur. In quibus quidem tribus Filii Dei celebrationibus particula “solus” non excludit reliquas duas divinas personas, Patrem, inquam, et Spiritum Sanctum, quin potius eas includit, cum illa tria praedicata Sanctus, Dominus et Altissimus sint essentialia et divinitatis concernant substantiam. . . . Ex quo protinus evadit dilucidum, particulam illam “solus” naturas alias a divina, ut angelicam et humanam, hic excludere. Non enim angelus aut homo secundum eam rationem sanctus est, qua dicitur Deus sanctus, quandoquidem Deus est absolute Sanctus, Dominus et Altissimus, natura sanctitatem habens, dominatum et altitudinem, et ex se Angelus autem et homo non suapte natura neque ex se sanctimoniam habet, dominium et celsitudinem, sed participatione et sola gratia quadamque a Deo dependentia, perinde atque aër et aqua claritatem mutuantur a sole per se lucido (Clichtov. Elucidat. l. 3). Sanctus, tu solus Dominus, tu solus Altissimus, Jesu Christe, cum sancto Spiritu in gloria Dei Patris. Amen—“For Thou only art holy, Thou only art the Lord, Thou only, O Jesus Christ, together with the Holy Ghost, art most high in the glory of God the Father. Amen.” The more profoundly Jesus p. 84Christ has debased and humbled Himself for us and for our salvation, so much the more joyfully and gratefully do we chant these words, so replete with an enthusiastic confession of His absolute holiness, sovereignty and majesty, that is, of His divinity.

“The All Holy, the Lord God, the Most High”—these titles are frequently used in Holy Scripture to designate the true God. The Father, the Son and the Holy Ghost are (of and through themselves, that is, by their essence) “the only Holy,”¹⁹⁵195Like Dominus et Altissimus the word Sanctus also is not to be taken here as an adjective, but as a substantive: it designates Him, whose whole essence is holiness and from whom proceeds all created holiness. “the only (boundless) Lord” and “the only Most High.”¹⁹⁶196Cf. Ps. 82, 19: Et cognoscant, quia nomen tibi Dominus; tu solus Altissimus in omni terra—“Let them know that the Lord is Thy name,—Thou alone art the Most High over all the earth.” — Jesus Christ is “the (infinitely) Holy One,” and, therefore, the source and prototype of all created holiness; even in His humanity are to be found all the treasures of grace and virtue. — He is still “the Lord,”¹⁹⁷197Nomen et ratio Domini soli omnipotenti Deo plene, summe, pure ac proprie competit, quippe qui solus universale, primordiale, independens ac nulli subjectum habet dominium (Dion. Carthus. in Luc. 1, 68). that is, the absolute proprietor, sovereign and judge of the universe; He is the blessed and the only Powerful (solus potens), the King of kings and the Lord of lords (1 Tim. 6, 15), whom all creatures serve and to whom man in particular owes the most profound reverence and submission. Also as man Christ is our Lord; for “He came and paid the ransom, He shed His Blood and bought the earth.”¹⁹⁸198Venit Redemptor et dedit pretium; fudit sanguinem suum, emit orbem terrarum (S. Aug. Enarrat. in Ps. 95, n. 5). — He is “the Most High,” since by reason of His divine greatness, grandeur and majesty He infinitely excels all created things. His holy humanity also is exalted and glorified above all things; for God raised Him from the dead and placed Him at His right hand in heaven, above all kingdoms, above all power and might and sovereignty and every name that is mentioned, not only in this world, but also in the world to come. And God hath put all things under His feet, and He hath made Him Head over all the Church, which is His body (Eph. 1, 20–23).

Thus ends the glorious hymn of praise with a joyous look to heaven and to the glorious majesty of the triune God: we exult, because the Son of God possesses with the Holy Ghost the same glory which the Father has from eternity. “Every tongue should confess that the Lord Jesus Christ is in the glory of God the Father” (in gloria Dei Patris) (Phil. 2, 11).

3. While the priest recites the Gloria, he stands erect at the middle of the altar with hands joined: only a few simple ceremonies are prescribed to emphasize and to give stress to certain particular words of the text. At the words Gloria in excelsis, the priest, without raising his eyes at the time, extends and elevates his hands to the shoulders, thus giving vent to his eagerness, enthusiasm and longing to praise and to magnify God. At Deo he again joins his hands and bows his head profoundly toward the Crucifix on the altar (or toward the Blessed Sacrament when exposed); for “holy and terrible is the name of God” (sanctum et terribile nomen ejus—Ps. 110, 9). This profound inclination of the head is several times repeated, to express the interior acts of adoration (adoramus te), of gratitude (gratias agimus tibi), of petition (suscipe deprecationem nostram), of reverence (Jesu Christe), and to give expression to these acts of homage not merely in words, but also by the body in bowing the head. At the last words of the Gloria the celebrant signs himself with the sign of the Cross,—principally to close the sublime hymn in a suitable and worthy manner. But as the sign of the Cross is of itself a symbolical representation of the Trinity, it may also be referred to the glory of the Holy Trinity expressed in the concluding words of the hymn; for the acknowledgment of the three Divine Persons is often, although not always, accompanied with the sign of the Cross.¹⁹⁹199Litania Kyrie eleison finita, dirigens se Pontifex contra populum incipit Gloria in excelsis Deo et statim regyrat se (he turns around) ad Orientem (to the altar) usquedum finiatur (Ordo Roman. 1, n. 9). This turning of the celebrant while entoning to the people, which probably was meant to invite and summon them to praise God, was no longer customary in the ninth century. According to Amalarius († 857) the Gloria was entoned while facing the East (that is, toward the altar, where our Lord is), but on the Epistle side (cfr. De ecclesiast. offic. l. 3, c. 8). — Later on it was judged more suitable to recite the Angels’ Hymn before the image of the Crucified in the middle of the altar (cfr. Durand. Rational. l. 4, c. 13, n. 1).

4. This Hymn of the Angels should be recited and sung with angelic devotion.²⁰⁰200Hoc angelicum canticum cum magna cordis laetitia ac devotione dulcissima est cantandum sive legendum, quod fieri nequit, nisi intellectus in contemplatione Dei stabiliter atque sincere firmetur. Quanto enim verba fuerint diviniora, tanto ampliorem advertentiam et elevationem mentis puriorem requirunt; quo etiam sensus divinorum verborum affectuosior est atque profundior, eo modica cordis distractio vehementius nocet ac impedit. Postremo quum Deus attente orandus sit, attentius tamen laudandus est, et tanto attentius quanto majus ac dignius est Deum laudare quam orare (Dion. Carthus. Exposit. Missae art. 10). During it we should unite in heart and lips with the choirs of the heavenly hosts, who daily assemble around the altar and never grow weary of chanting God’s praise and our happiness, as they once sang at the crib of the new-born Saviour. There the blessed spirits themselves sang for us the hymn, to teach us how we should thank the Lord for having raised us up, poor sinful creatures, from the dust, and for having destined us to occupy the thrones of their fallen brethren in the other world, to whom God vouchsafed neither time nor grace for repentance.²⁰¹201Quaedam dicuntur a choro, quae pertinent ad populum, quorum quaedam chorus totaliter prosequitur, quae scil. toti populo inspirantur; quaedam vero populus prosequitur sacerdote inchoante, qui personam Dei gerit, in signum quod talia pervenerunt ad populum ex revelatione divina, sicut fides et gloria coelestis, et ideo sacerdos inchoat Symbolum fidei et Gloria in excelsis Deo (S. Thom. 3, q. 83, a. 4 ad 6).

“In this hymn we are reminded of the marvellous joys which happened to the whole world, when God sent to condemned man a Saviour from heaven. This hymn the Church of God likewise sings with great joy, like unto that joy which any man might in all reason experience on favorably and bounteously receiving what he stood in great need of, for which he had entertained an ardent desire and for which he had earnestly and suppliantly prayed. As though our cries to God had just now been heard and we had but just obtained from God the fulfilment of our desires, the priest begins with great joy to praise God: ‘Honor and glory be to God in the highest,’—and the choir, in the place of the entire congregation, who can no longer restrain their hearts overflowing with exultation, unite with the priest, and with lips and heart they jointly sing the praises of God, who has acted so mercifully toward us, praising and extolling His graces in many joyful words” (Ein Vergissmeinnicht S. 65).

“No composition ever lent itself more perfectly (than the Gloria) to the musician’s skill; none ever afforded better play to the rich and rapid succession of every mode, gay and grave; none better supplied the slow and entreating cadence, or the full and powerful chorus. In the simple Gregorian chant, or in the pure religious harmonies of Palestrina, it is truly ‘the hymn of the Angels’” (Wiseman).

The glorious Apostle and Protector of Rome—St. Philip Neri—on the day of his death, namely, on the feast of Corpus Christi (May 26, 1595), at a very early hour celebrated a low Mass. At the Gloria in excelsis, he was suddenly rapt in ecstasy and he began to sing; full of devotion and jubilation of heart, in a clear, loud voice, he sang the “Angels’ Hymn” from the beginning to the end, as though he had already departed from earth and was rejoicing among the choirs of the blessed spirits.