The Rite of the Holy Sacrifice of the Mass

42. The Gospel

The second Scriptural reading during Holy Mass is called the Gospel. It constitutes, especially when solemnly sung at High Mass, the brightest portion and the pinnacle of the first part of the Mass. The word Gospel is here employed in the strictest sense, and according to this interpretation it designates a pericope (περικοπή), that is, a part or fragment, selected from what is known as the four Gospels for appropriate liturgical purposes. — In the New Testament, as a rule, it has a far more comprehensive and detailed meaning. Evangelium (εὐαγγέλιον) signifies the same as good, joyful tidings. Joyful tidings in its sublimest sense is the entire revelation of God in and through Christ; it is the fulness of all truth and grace, which Christ brought into the world. These joyful tidings of salvation and peace resounded first from the mouth of angels to the devout shepherds of Bethlehem: “Behold, I bring you good tidings (evangelizo) of great joy, that shall be to all the people; for this day is born to you a Saviour, who is Christ the Lord, in the city of David” (Luke 2, 11). Our Saviour Himself testifies, that the Holy Ghost anointed and sent Him to announce good tidings to the poor (evangelizare pauperibus), to heal the contrite of heart, to preach deliverance to the captives, and give sight to the blind (Luke 4, 18). Justly, therefore, is the work of redemption called the Gospel, that is, good and joyful tidings.³⁷⁶376Lex nova est perfecte et simpliciter evangelium, i. e. bona annuntiatio, quia annuntiat maxima bona, scil. coelestia, spiritualia et aeterna (S. Thom. in ep. ad Galat. c. 1, lect. 2). For is it not a joy to be delivered from the bondage of sin and Satan, to have been rescued from the depth of misery, the abyss of endless torment and insupportable darkness? Is it not an ecstatic joy to be blessed with the fulness of peace, with the abundance of grace and glory by the Father of mercies and the God of all consolation (2 Cor. 1, 3), who in giving us His Son has given us all things? Is it not an unspeakably joyful announcement, that God Himself descended from His own happiness to our wretchedness in human form, to redeem us, and that from on high He visited us, to enlighten all that sat in darkness and in the shadow of p. 153death? Is there an event more joyful than that the King of Heaven was born of a virgin, in order to recall lost man to the celestial kingdom? Since the grace and the benignity of God have appeared to all men, it behooveth them all to be glad and to rejoice in God their Saviour. — Yes, happy are we to whom salvation has appeared, and to whom God has given the greatest and the most precious promises, which the saints from the Old Dispensation could salute only from a distance! The redemption which Christ accomplished shed immeasurable blessings upon the earth; for the poor human race it became an endless source of unutterable joy and of superhuman consolation.

How precious, therefore, must the holy Gospels be to us, in which are recorded by God’s own hand the wonderful deeds and mysteries of redemption! The words of the Gospel are words of eternal wisdom, of the Word creating and redeeming the world, who, as He contained within Himself and revealed the fulness of the Deity even in the form of a slave, so also in the simplicity of human language and human actions, in parables intelligible to children, but also publicly and without figures, has taught the plenitude of divine truth and science; and, as in the beginning He called into existence the whole natural world, so He likewise gave being to the whole supernatural world of Christianity until its consummation in eternity through short and simple words, but words full of infinite meaning and creative power, and preserves it continually, and in this sense also supports all things by the word of His power.

The value of the Gospels consists principally in the fact that they give us so perfect, so plain and so living a picture of the person, of the conversation and actions, of the life and passion of our Divine Saviour, by the description of chosen eye-witnesses, and what is infinitely more significant, through the inspiration of the Holy Ghost, in such wise as no oral tradition would be able to do.³⁷⁷377Heinrich, Dogmat. Theol. I, 772. 734. Grace flowed from the lips of Jesus, and a divine beauty transfigured His countenance; now in the Gospel we continue to hear “the sweetness of His words”³⁷⁸378Os Christi Evangelium est. In coelo sedet, sed in terra loqui non cessat (S. Aug. Sermo 85, n. 1). and to look at His face full of heavenly benignity and majesty. To recognize the picture of the Saviour in the fulness of its beauty and glory and to keep it, the heart lovingly requires, indeed, a special light of grace and an exquisite purity of soul. For “God who commanded the light to shine out of darkness, hath Himself shone in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus” (2 Cor. 4, 6).

The readings from the Gospel at Mass serve not merely for instruction and edification, but are at the same time a liturgical action by which religious veneration and homage are paid to the word and truth of God—hence to God Himself, who is present in His word, so to speak, as our teacher. This explains the splendid wreath of p. 154customs, full of meaning, wherewith the reading of the Gospel especially at the solemn celebration of Mass is surrounded and distinguished. Next to the Body and Blood of the Lord in the Most Holy Sacrament and the grace of the Holy Ghost, the Church esteems nothing so sublime and so holy as the word of God in the holy Gospel. To the Gospel are paid the honors of a divine service: when it is solemnly chanted, it is enveloped with the splendor of lights and the fragrance of incense.

1. Liturgical Preparation for Announcing the Gospel. To announce the words of eternal life at the Holy Sacrifice, is an exalted and sublime office (praedicare, praeconare, κηρύσσειν). The solemn reading of the Gospel at divine service, therefore, belongs since the fourth century to the deacon, or to the priest, but both must specially prepare themselves that they may be worthy to lend, as it were, their heart and mouth to the Lord for the announcement of His heavenly truth. “Praised be the Lord forever, that He does not disdain to make something so insignificant an instrument for something so sublime, and—although He is God—to speak by means of a tongue of flesh, and to raise up man to be an instrument of the divine voice and an interpreter of the Holy Ghost.”³⁷⁹379Schermer, Die Werke des ehrw. Juan de Avila I, 117. Suitable preparation for announcing the divine word consists in a perfect purification and sanctification of heart and mouth. Indeed, the soul should not only be free from all sin, from all base, earthly and selfish motives, but should, moreover, be sanctified by blessing from above. To this effect two prayers are now recited—the one for purification, the other for the bestowal of the blessing. The priest stands in the middle of the altar, raising his eyes aloft, as if “to the mountain whence assistance comes,” he soon lowers them again; with body profoundly inclined and with hands joined, but without resting them on the altar, he prays:

First comes the petition for interior purification (Munda cor meum). A thought of frequent occurrence with the Fathers is, that the soul should receive the word and truth of God with a purity similar to that of the Blessed Eucharist. Only in a clear fountain is the image of the sun reflected: in like manner, it is only in a perfectly pure heart that the light of heavenly truth can be reflected fully and unobscured. Wisdom enters not into an unclean soul nor does it dwell in a body subject to sin.³⁸⁰380Wisdom 1, 4. How difficult it is to walk undefiled on the dusty path of this earthly life! The heart is not only sullied by sin—but its purity is likewise dimmed and lessened by passion, distraction, earthly inclinations and worldly attachments. Hence the humble petition of the priest, that the Lord would purify anew his heart; for only a stainless heart is a vessel worthy of divine truth and wisdom. This purity of the inner man is the first and principal requisite; but this is not all—the lips also which pronounce words so holy must be pure (Munda . . . labia mea). “For the lips of the priest shall keep knowledge, and they shall seek the law at his mouth; because he is the Angel of the Lord of hosts” (Mal. 2, 7). The mouth of the priest is consecrated for heavenly mysteries, hence no profane sound should proceed therefrom. But with what ease and levity does not the talkative tongue sin, if we endeavor not with all our might to master it. Incalculable is the multitude of the sins of the tongue. Hence the priest is fully aware of how necessary it is, that his lips be purified anew from all stains of idle, worldly and sinful talk. For interior and exterior, that is, for a general, perfect cleansing the priest prays before he sets about announcing God’s word. — This petition has its foundation and development in a symbolical reference to a mysterious event in the life of the Prophet Isaias.³⁸¹381Isa. 6, 5 etc. He relates his call, consecration and mission to exercise the office of a prophet. In a marvellous vision he beheld the glory of the God of hosts and heard the canticle of the angels in His praise; filled with holy awe, he acknowledged and confessed his sinfulness and unworthiness. Then a seraph took from the heavenly altar of incense a live coal, touched therewith the lips of the Prophet, burning away all its defilement, saying these words: “Behold! this hath touched thy lips, and thy iniquities shall be taken away, and thy sin shall be cleansed.” Then only did Isaias say: “Lo, here am I, send me!” — The live coal in the Prophet’s vision is a symbol of grace and of its efficacy. Grace is like unto a spiritual fire which so consumes and destroys all earthly dross in the soul, that it becomes more brilliant and radiant than the finest gold and silver. The fire of the grace of the Holy Ghost not only purifies the heart, but also enlightens the mind with exalted wisdom and inflames the soul with heavenly love.

“Give me Thy blessing, O Lord!”³⁸²382Jube, Domine, benedicere, that is: “Be pleased to bless, O Lord.” Jubere in this formula, much used in the liturgy, in order to express the petition with more humble modesty and reverence, has the signification of velle or dignari = deign. The deacon says: Jube Domne benedicere, because he does not ask the blessing immediately from God, the Absolute Master (Dominus), but from the priest (Domnus). The name Dominus was given to God the Lord alone, while the abbreviated word Domnus was a distinguished title bestowed upon personages high in authority. In the Litany of the Saints the Pope is called Domnus Apostolicus. From Domnus originated the form Dom and Don. Also among the Greeks there is a difference between Κύριος (= Dominus, Deus) and Κύρις (= domnus). (Cf. Bona, De Psalm. divin. c. 16, § 14, n. 5.) — Sacerdos ad altare ratione excellentissimi ministerii, quod exercet, aptus non videtur alium quam Deum in superiorem agnoscere, et ideo sicut ratione pontificiae dignitatis Papae et episcopalis Episcopo, dum ad Matutinum in choro lectionem legunt, datum est dicere Jube Domine et non Domne, ita idipsum datum est sacerdoti celebranti (Cavalieri II, c. 34). This blessing asked for is twofold: that the Lord would be in the purified heart as well as on the purified lips of the priest. If the Lord be in the heart of the priest, then will he worthily (digne) announce the tidings of salvation, that is, with uninterrupted recollection and attention, with a holy joy and zeal, with profound humility and reverence. If the Lord be on his lips, then will the priest announce the Gospel competently (competenter), that is, in a proper manner, clearly and distinctly, with power and energy, so that all may be edified.³⁸³383Monendi sunt sacerdotes, ut internae devotioni etiam externam conjungant, ita ut majori pausa et distinctione, quam alia, quae clara voce dicuntur, Evangelium pronuntient, quia est verbum Verbi et sapientia incarnatae Sapientiae. Et quidem praemissis tot diligentiis et petita attentione populi valde indecens esset, sanctissima verba praecipitare (Quarti, Comm. in Rubr. Miss. p. 2, tit. 6, n. 2). Prepared after this manner, the priest is a pure channel which receives within itself the salutary waters of the Gospel in a clear state from the fountain-source of the Holy Ghost, and then conveys them into the hearts of the faithful.

2. Delivery of the Gospel. After the above preparatory prayers the priest goes from the middle to the right of the altar, where the Missal must be placed in a manner differing from that in which it was at the reading of the Epistle. The back of the book must not be parallel with the back of the altar, but it is to be turned diagonally towards the corner (cornu) of the altar, so that the priest, when reading the Gospel, is half turned toward the people (semiversus) and looks northward. In this position the priest reads or sings the Gospel; of which the beginning, middle and conclusion are now to be considered.

a) The opening formula comprises the mutual salutation and the announcement of the Gospel to be read.

What graces do priest and people mutually wish each other in this place by the well known salutation Dominus vobiscum—Et cum spiritu tuo? Here there is question that the word of God be correctly understood, that it be embraced with faith and faithfully followed. For the Lord says by the prophet: “As the rain and snow p. 158come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater: so shall My word be which shall go forth from My mouth: it shall not return to Me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it” (Isa. 55, 10–11). It does not suffice that the sound of the word penetrates our ears; but still more necessary is it that the Spirit of Truth together with His unction and heavenly light of grace should teach us interiorly, in order that we may be able to understand and to love the wonderful sublimity and depth as well as the unfathomable riches of the Gospel. Furthermore, it is for the Spirit of God, with His mysterious power, to move and attract us, that we may unreservedly subject and abandon ourselves to the divine word in thought, in will and in deed. A lively, clear and ardent faith is a precious gift which God bestows upon us, and, at the same time, a virtue which we must acquire and increase. By the mutual salutation, therefore, priest and people implore for each other the grace of the Lord, that is, light and love to embrace and to obey the divine truths with a cheerful faith.³⁸⁴384Doctrina sine adjuvante gratia, quamvis infundatur auribus, ad cor nunquam descendit: foris quidem perstrepit, sed interius nil proficit. Tunc autem Dei sermo infusus auribus ad cordis intima pervenit, quando Dei gratia mentem interius ut intelligat tangit. Sicut enim quosdam flamma caritatis suae Deus illuminat, ut vitaliter sapiant, ita quosdam frigidos torpentesque deserit, ut sine sensu persistant (S. Isidor. Hispal. Sentent. l. 3, c. 10, n. 1–2). May this wish of a blessing be ever fulfilled in us and at the same time excite within us a relish, an ardent desire for the heavenly bread of the divine word—the purest, the most wholesome and strengthening nourishment of the soul!

The Gospel extract to be read is announced in simple words. If the pericope begins with the first words of one of the four Gospels, which is rarely the case, the heading is, for instance: Initium sancti Evangelii secundum Matthaeum = “The beginning of the Holy Gospel according to St. Matthew” (for example, on the festival of the Nativity of the Blessed Virgin Mary).³⁸⁵385The headings of the Gospels are very ancient, but they are of ecclesiastical origin. They appropriately express that one and the same Gospel of Jesus Christ was written under the inspiration of the Holy Ghost by the Evangelists in a fourfold manner. This is comprised in the little word secundum = according. — Evangelistae, quum sint quatuor, non tam quatuor Evangelia, quam unum quatuor (Quartetto) varietate pulcherrima consonum ediderunt (Beda Vener. Prooem. in Luc.). If the extract to be read is taken from the context that follows the beginning of the Gospel, which as a rule is the case, then the announcement runs thus: Sequentia³⁸⁶386Vox Sequentia non singularis est numeri, sed pluralis, significatque ea, quae sequuntur in textu Evangelistae (Guyet. Heortolog. l. 3, c. 27, q. 2). sancti Evangelii secundum Matthaeum . . . = “Continuation of the Holy Gospel, according to St. Matthew . . .” The acolyte thereupon answers in the name of the people: Gloria tibi, Domine! — “Glory be to Thee, O Lord!” When the good tidings p. 159are announced—how can we then do otherwise than break forth in words of praise to our Lord? He has revealed Himself to us in an altogether incomparable manner, preferring us to millions who still remain in darkness.³⁸⁷387Respondet populus: Gloria tibi, Domine. In Evangelio agitur de gloria Dei et nostra, scil. quod diabolum vicit et victor ad gloriam Dei Patris ascendit; quod nos redemit et nobis majora promisit. Audientes igitur Evangelii mentionem, nos ad Orientem vertimus et exclamamus in laudem Creatoris: Gloria tibi, Domine—quasi dicamus: Quod in Evangelio praedicatur, et nos credimus et speramus, nobis proficiat, nobis eveniat, sine fine permaneat. Et exinde: Non nobis, Domine, non nobis, sed nomini tuo inest et inerit gloria, et ita populus glorificat Deum qui misit nobis verbum salutis et fecit redemptionem plebis suae, juxta quod in Act. Apost. (11, 18) dicitur: Et glorificaverunt Deum (Sicard. Mitral. l. 3, c. 4).

At the above words the priest with his thumb imprints a cross on the first words of the Gospel extract, then on his forehead, mouth and breast. The Sign of the Cross made on the book³⁸⁸388This is not a benedictio libri, but merely a symbolical signatio of it. — Libro crucem imprimit sacerdos, tanquam si dixerit: hic est liber Crucifixi (Beleth. Rational. c. 39). is to express that the whole Gospel, the whole doctrine and the whole work of salvation is comprised and contained in the one mystery of the Cross, that is, in the bloody sacrificial death of the God-Man, undergone for the redemption of the world. Hence St. Paul calls the Gospel simply “the word of the Cross,” and although he had been taken up and ravished to the third heaven, where he saw and heard things not given to man to utter, yet he wished to know and to preach nothing else than Jesus Christ and Him crucified: his only glory he sought in the Cross of Christ, in which is our salvation, our life and our resurrection. The mystery of the Cross which is to the world a scandal and a folly, but to us the power and wisdom of God, includes in itself all other mysteries of Christianity, of the Christian faith and life. The Cross shows forth the love, wisdom and providence of God, who through the Cross offers to us again the friendship and heirship of God, imparts strength in all tribulations and assaults. The Cross teaches all Christian virtues: renunciation of the world and of self, humility, obedience, faith, patience, hope, love of God and of our neighbor. The Cross with which the Gospel in the Missal is signed, is intended to remind us of all this. — On their forehead, mouth and breast³⁸⁹389The Ecloga Amalarii Abb. in Ord. Rom. mentions here only the signatio frontis, and the Ord. Rom. II, n. 8, has in addition the signatio pectoris. But already Honorius Augustod. wrote in the first half of the twelfth century: Per cordis signationem fides verbi accipitur; per oris signationem confessio Christi intelligitur; per frontis signationem operatio Evangelii exprimitur (Gemma animae l. 1, c. 23). — In pectoris signo fides et in oris signo confessio, in frontis signo intelligitur operatio, quasi dicat: Signo me in fronte, ore et pectore, quia crucem Christi non erubesco, sed praedico et credo (Sicard. [† 1215] Mitral. l. 3, c. 4). the priest and the faithful make the Sign of the Cross, in order to express by a beautiful symbolism, that they wish to bear and preserve the doctrine of the Cross and of the Crucified in their mind, on their lips and in their heart, and that p. 160they are not ashamed to proclaim freely and cheerfully to the world both by word and deed the glory of the Cross of Christ. — For the priest, who is to preach Christ crucified, this Sign of the Cross is at the same time a serious admonition to lead a life hidden with Christ in God, to be attached with Christ to the Cross and to be crucified to the world. All sincere and true Gospel preaching is only the sublime voice of the Precious Blood. Our Lord Himself once revealed to Blessed Angela of Foligno, that the word of the Gospel penetrates powerfully to the soul only when it proceeds from lips reddened with His Precious Blood.

But since the Cross is not only a significant, but also an efficacious sign, it can here be also conceived principally as a protection and a defence against the Evil One, to prevent his coming and snatching the seed of the divine word out of our hearts.³⁹⁰390In order to obtain this grace, they formerly signed themselves again with the holy Cross after the reading of the Gospel. Perlecto Evangelio, iterum se signo sanctae crucis populus munire festinat (Ordo Rom. II, n. 8). — Debet quilibet post Evangelium se signo crucis munire contra diabolum, qui Evangelio lecto confestim insidiatur, ne capiat in nobis sermo (lest the word of God may take root in our hearts). (Sicard. Mitral. l. 3, c. 4.)

b) The Gospel Pericope. As has been said above and proved by examples, each Gospel is selected with regard to the ecclesiastical year with its cycle of feasts and holy seasons. Indeed, the Gospel excels in meaning and importance all the other variable constituent parts of the Mass formula;³⁹¹391Sanctum Evangelium principale est omnium, quae dicuntur ad Missae officium. Sicut enim caput praeeminet corpori, et illi cetera membra subserviunt, sic Evangelium toti officio praeeminet et omnia, quae ibi leguntur vel canuntur, intellectuali ratione illi consentiunt (Rupert. Tuitiens. De divin. offic. l. 1, c. 37). it gives most perfect expression to the fundamental thought of the day’s celebration, to the special intent and application of the Sacrifice of the Mass. The Gospel is to be explained in harmony with the other portions of the Mass which are to be read and sung; but in order that the true and entire sense may be obtained, the Gospel must repeatedly be explained allegorically or in a liturgically mystical manner.³⁹²392Exaggerated is the assertion, that “the Evangelical Pericope appears as a pure, bright precious stone, in which the idea of each day is depicted in wonderful clearness” (Kindhäusser); for frequently the sensus accommodatius or the mystical reference of the Gospel to the mysterious life of the Church is not so clear to the eye, but deeply hidden, and, therefore, it is not always easily discerned. If we would at all times adhere merely to the literal explanation, then the Pericope would often be too superficially conceived, and its signification in the ecclesiastical year would not be grasped according to the sense of the Church. This, for example, applies to many of the Sunday Gospels after Pentecost. (Cf. Benger III, 981 etc. — Seisl S. J., Die Geleise des Kirchenjahres. Regensburg 1875.)

The prominent position and sublime signification of the Gospel is clearly evident in the ecclesiastical rite.

a) The Gospel is read on the right side of the altar in contrast p. 161to the left, as the right side is generally regarded as the more honorable. As the church and altar, in consequence of a very ancient custom, were usually built to face the East, the book on the Gospel side is so placed as to be turned toward the North,³⁹³393Formerly the deacon read the Gospel looking toward the South (ad quam partem viri solent confluere). Thus it is prescribed in the very ancient Ordo Roman. II, n. 8. Still Honorius Augustodunensis (Gemma animae l. 1, c. 22) already in the beginning of the twelfth century remarks, that the deacon, when reading the Gospel, should turn no longer secundum Ordinem to the South, but secundum solitum morem to the North. and in this there is a mystical meaning.³⁹⁴394The assertion is erroneous, that the ordinance of reading the Gospel at the right side of the altar has its origin exclusively in a reason of necessity—in the circumstance, namely, that the left side of the altar must be left free for the sacrificial gifts, that is, for the presentation of the sacrificial elements. For this, it would suffice to remove the Missal only after the reading of the Gospel. The present rubric has its origin, therefore, in a higher or mystical reason. For as the beautiful life of Nature in the warm sunny South is a symbol of the higher life of grace, so the reverse in Nature is the dark and frigid North, which is considered to have an evil significance and to symbolize the kingdom of the Evil One.³⁹⁵395Isa. 14, 13. — Jer. 1, 14; 4, 6. The dormant, snow-bound regions of the North, enchained in the death grip of Winter’s frosts, represent in a suitable manner the dreary and lifeless condition, the unfruitful and desolate existence of heathenism, which, in its forgetfulness of God and estrangement from Him, had rudely destroyed in human hearts the germs of grace and virtue, and hardened the cheerless hearts in an icy egotism. But now the Gospel is read toward the North, as a sign that the good tidings of Heaven have changed the icy night and coldness of mankind into the mild warmth of Summer, and awakened them to an imperishable spiritual spring of grace and mind.³⁹⁶396Verba Evangelii levita pronuntiaturus contra septentrionem faciem vertit, ut ostendat verbum Dei et annuntiationem Spiritus Sancti contra eum dirigi, qui semper Spiritui Sancto contrarius existit et in nullo ei communicat. . . Sicut enim per austrum, qui ventus est calidus et leniter flat, Spiritus Sanctus designatur, qui corda quae tangit ad amorem dilectionis inflammat, ita et per aquilonem, qui durus et frigidus est, diabolus intelligitur, qui eos quos possidet ab amore caritatis atque dilectionis torpentes et frigidos reddit. Quod enim per aquilonem diabolus designetur, ostendit propheta dicens: O Lucifer, qui dicebas in corde tuo: “Sedebo in lateribus aquilonis. . .” — Is. 14, 13 (Pseudo-Alcuin. De divin. offic. c. 40). Cold and dark was it on the globe of the earth; but when Christ the Lord, who dissolved the curse and brought blessing, arose on the horizon as the Sun of Justice, then were the hearts of men warmed and enlightened. The winter was over, the storms had dispersed; a joyful spring-time of the knowledge and love of God set in on the earth, where the Lord had enkindled the heavenly fire. “The Church,” says St. Peter Chrysologus in his sermon on the parable of the mustard seed, “the Church is the odoriferous garden of unfading blossoms, which by the ploughshare of the Gospel has been carefully extended over p. 162the entire world, which has been hedged in with the thorny hedges of discipline, has been cleansed of all poisonous weeds by the industry of the Apostles, and adorned with the plants of the faithful, with the lilies of the virgins, with the roses of the martyrs and the evergreens of the confessors.” The Gospel’s bright rays change rugged winter into gentle spring; how could snow and ice otherwise but melt before these heavenly rays? “The Lord shall send out His word, and shall melt them; His wind shall blow,—and the waters shall run” (Ps. 147, 18). In this world, indeed, the gentle breezes of spring do not perpetually blow; but frequently violent storms arise, light and darkness still combat each other. There is the blissful light of the Gospel, our star of hope, pointing to the constant peace and unclouded glory of Paradise. “To the Christian mind life upon earth, surrounded as it is with misery and want, often appears as a winter, so dreary, so dark, that hope alone makes patient endurance possible. And this hope? It points to approaching spring, to a time of ‘refreshment’ (Apoc. 3, 20), that will forever abolish on earth the reign of sin, renewing and transforming the face of the earth into the peace and joy of God.”

b) In like manner, it is not without a deeper meaning, that all present stand when listening to the Gospel.³⁹⁷397In the Liber Pontificalis we read, that the holy Pope Anastasius I. (399–401) prescribed or rather inculcated anew to the priests the very ancient custom of standing at the reading of the Gospel (Constit. Apost. l. 2, c. 57). Hic constituit, ut quotiescunque Evangelia sancta recitantur, sacerdotes non sederent, sed curvi starent. According to a pseudo-Isidorian letter (in opposition to an abuse which had crept in) he ordained, “that while the holy Gospels were read in the church; the priest and all present should not remain seated, but reverently bow . . . and stand, while attentively listening to and devoutly honoring the words of the Lord.” This rite, in all probability, dates from the time of the Apostles and has a manifold meaning. By the act of standing up at the Gospel, we would first testify that “the Gospel of the peace and of the glory of the blessed God” fills us with “great joy,” and that the truth of Christ has made us truly free and brought us spiritual resurrection; for by “the sword of the Spirit, which is the word of God” (Eph. 6, 17), the fetters of slavery, the bonds of sin and passion are cut asunder. — Furthermore, standing is a mark and a practical proof of the profound reverence, esteem and attention due to the word of Jesus Christ. — Finally, to stand is the posture of the servant in the presence of his master. In the Gospel Christ our Lord appears as our teacher: and by the fact that we receive His word standing, we express our obedience and our readiness to serve Him; we avow our alacrity and willingness to do all that He requires of us and recommends to us, in order that we may be not merely hearers, but also doers of His Commandments and Counsels.³⁹⁸398Martene gives (Regula commentat. c. 11) the following reasons for standing during the reading of the Gospel: a) Honor et reverentia s. Evangelii; b) quod non deceat alios sedere stante s. Evangelii lectore, qui “Domini nostri Jesu Christi personam gerit” (Rupert. l. 2, in regul. s. Ben.); c) ut hac nostri corporis dispositione demonstremus, nos tanquam veros Dei servos ad ejus, quae proferuntur, exsequenda mandata semper esse paratos.

At solemn High Mass the reading of the Gospel is distinguished and honored by the splendor of lighted tapers and the fragrance of incense.

c) During the singing of the Gospel, the two acolytes hold lighted torches and stand one on each side of the book. St. Jerome already defended the higher meaning of this very ancient custom of lighting candles at the Gospel, inasmuch as he insists that thereby we should give expression to the joy and jubilation of our hearts at the good tidings of salvation. — Above all, the light by its brightness and its glow symbolizes Jesus Christ, the Sun that knows no setting and the Light of the City of God as well on earth as in heaven. By means of the Gospel Christ is the light of the world; by the Gospel God has called us to the wonderful light of Christian truth and grace. In this dark vale of the earth “Thy word is a lamp to my feet, and a light to my paths” (Ps. 118, 105). “And wheresoever in the world the word of God does not shine and enlighten, profound darkness hovers over the ways of man and over man himself. For then not only the security as to how to act aright, but even the whence and the whither—that is, the origin and end of our pilgrimage, all this is for reason left to itself alone enveloped in darkness. This darkness is enlightened and becomes marvellously bright through the word of God; by this word the ground on which we stand becomes clear, and the way we have to follow to reach our destiny is made manifest. From the word of God beams a secure light to guide us amid the various directions and helps, as well as amid the various wants, obstacles and dangers we meet on this path so stern and so difficult to be determined” (Reischl). — The light used at the Gospel contains the same admonition that is expressed in these words of the Lord: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven” (Matt. 5, 16). By the Gospel we should become as light in the Lord and shine always as children of light, by producing fruits of light in all goodness, justice and truth. If, enlightened and filled with fervor by the light of the Gospel, we lead a life all resplendent with the brightness of virtue and purity, we shall then pass from the darkness of this earth to the kingdom of unclouded brilliance, where the morning star of glory will rise in our heart—“that Morning Star which knows no setting” (Lucifer ille, qui nescit occasum).

d) The incensing³⁹⁹399Sicard of Cremona († 1215) mentions the incensing of the Book of the Gospels. Exinde (after signing himself with the Cross) librum diaconus thurificat (Mitral. l. 3, c. 4). — The incensing of the celebrant, after reading the Gospel, is first mentioned in the Ordo Rom. V, n. 7. Subdiaconus accipiat a diacono Evangelia, et exhibeat ea ad deosculandum episcopo, quibus exosculatis exhibeatur ei et incensorium. at the Gospel is also rich in symbolism.⁴⁰⁰400In the Middle Age the celebrant, whilst putting incense into the censer, at this place frequently said these words: Odore coelestis inspirationis suae accendat et impleat Dominus corda nostra ad audienda et implenda Evangelii sui praecepta.

In the first place, the incensing of the Book of the Gospels is to be regarded as an act of holy reverence, a religious mark of honor paid to “the words of eternal life,” which the Lord here speaks to us. — The fragrant clouds that envelop the book call to mind how by the announcement of the Gospel is spread abroad and around the good odor of the pre-eminent knowledge of Jesus Christ. “Thanks be to God, who always maketh us triumph in Christ Jesus, and manifesteth the odor of His knowledge⁴⁰¹401Odor notitiae is, according to St. Thomas, notitia de Deo, quae habetur per fidem, et illuminat intellectum et delectat affectum—therefore, a loving, fervent, blissful knowledge of the Divine Mysteries. (Cfr. In Epist. II ad Cor. c. 2, lect. 3.) by us in every place. For we are the good odor of Christ unto God, in them that are saved . . . the odor of life unto life” (2 Cor. 2, 14–16). The incense furthermore admonishes us, with what heavenly ardor of devotion the words of the Gospel should be announced by the deacon and also by the priest, and be listened to by the faithful and laid up in their hearts. — As the bright flame of the lighted taper is an image of a pure life, so the sweet fragrance of incense also symbolizes, finally, a virtuous, God-fearing life. Christ’s doctrine and grace should make of us a good odor unto God and men. This will be the case if, by innocence and purity, by mildness and mercy, by humility and meekness, by constancy and patience, by mortification and austerity, on the one hand, we propitiate and give pleasure to God, and, on the other, edify and console our neighbor. To lead so pure a life of sacrifice is for all the children of the Church an obligation so much the more sacred, the more the pestilential atmosphere of impurity, the more fetid the moral corruption and decay, the more the infernal exhalations of horrible vices and abominations arise day and night from the whitened sepulchre of a corrupt world, and provoke the lightning of divine punishment! Virtue, indeed, exhales a sweet and a refreshing perfume; to prove this, the Lord has often wonderfully effected that the bodies of the saints in their life-time or after their death exhaled a sweet scent, altogether supernatural and heavenly.⁴⁰²402Cfr. Ribet, La Mystique divine II, chap. 27. The body of St. Peter of Alcantara remained, after the soul had departed, still supported by his brethren in a kneeling posture, with hands raised heavenward; the cell was filled with a marvellously sweet odor, a celestial light surrounded the venerable remains, and the ravishing melodies of the angelic choirs filled the air with their glorious strains. His body, which had previously been emaciated and worn out, withered and wasted from continual mortification, bronzed by the air and the heat of the sun, suddenly became dazzling white and slightly rosy, like the flesh of a delicate child, and emitted a bright light; but his eyes especially, which during life had been so carefully guarded, sparkled like two precious stones of p. 165rare beauty. Would that our hearts and conduct should become ever more and more adorned with bright and fragrant virtues!⁴⁰³403Habent et mores colores suos, habent et odores (S. Bern. in cant. serm. 71, n. 1).

c) The Conclusion. When the reading of the Gospel has ended, the acolyte answers in the name of the people: Laus tibi, Christe! — “Praise be to Thee, O Christ!”⁴⁰⁴404Formerly the answer was Amen or Deo gratias or Benedictus, qui venit in nomine Domini. Lecto Evangelio quisque dicere debet Amen. Vel ut alii volunt, recitato Evangelio, statim dicamus oportet Deo gratias, quemadmodum post quamlibet lectionem sive capitulum. Sed melius est ut dicatur Amen ac nos cruce contra diabolum muniamus, ne ipse sermones Domini ex pectore nostro rapiat (Beleth. [† about 1165], Rational. c. 39. — Cfr. Sicard. l. 3, c. 4). — Already St. Benedict prescribes in his Rule (chap. 11): Legat abbas lectionem de Evangelio, cum honore et tremore, stantibus omnibus. Qua perlecta respondeant omnes Amen. Here Amen mainly denotes devout assent. The priest kisses the initial words of the extract just read, saying at the same time: Per evangelica dicta deleantur nostra delicta—“By virtue of the words of the Gospel may our sins be blotted out.” Thus the reading of the holy Gospel is closed not only with a chant of thanksgiving, but moreover with a kiss and a prayer.⁴⁰⁵405The Book of the Gospels, or rather, the sacred text of the Gospels in general, represents our divine Saviour Himself and was, therefore, ever (the same as the images of Christ) a subject of religious veneration. The manifold ceremonies at the reading of the Evangelical Pericope are likewise so many symbols and signs of veneration for the holy Gospels and of grateful joy at the glad tidings of salvation. The kissing of the Gospel after it has been read, is also the expression and, so to speak, the seal of these sentiments. Formerly it was customary, to present to all present the Book of the Gospels (in some places closed, in others open) to be kissed. (Cf. Ordo Rom. II, n. 8.) Under Pope Honorius III. (1216–1227) this was forbidden. According to the present practice one person only kisses the Gospel, and that, as a rule, is the celebrant. But if a prelate (that is, the Pope, a cardinal, a nuncio, the patriarch, the archbishop and the bishop of the diocese) assist at the Mass, the Book is kissed only by him (and if there are more than one, by the highest in dignity). (Cfr. Cerem. Episc. l. 1, c. 30.) — In Requiem Masses the introductory benediction formula (Jube . . . Dominus sit . . .) and at the close of the Gospel the kiss with the accompanying words (Per evangelica . . .) are omitted. The Church evidently wishes to respond to the just exigencies of human nature, when in Requiem Masses for the departed she avoids exterior signs of joy and, therefore, omits such rites and prayers (as those just mentioned), which denote joyful sentiments and impart to the holy action a more festive disposition, or which tend to impart a blessing to the living. (Cf. Quarti, Comment. in Rubr. Miss. p. 2, tit. 13, n. 1.)

Jesus Christ teaches the science of salvation and points out the way of life,—on the one hand, by His word and example, announced to us by the Gospel, and, on the other hand, by the interior voice of grace which so sweetly and powerfully speaks to the heart. Joyfully moved by a feeling of heartfelt gratitude for the blessed truth and grace of the Gospel, the faithful break forth into words of praise and glorification, saying: “Praise be to Thee, O Christ!” This p. 166concluding formula corresponds in sentiment to the introductory formula: “Glory be to Thee, O Lord!”, just as the kiss of the book and the signing of it with the Cross also harmonize with each other.

What is the meaning of kissing the Gospel? After having tasted and experienced in the Gospel how sweet the Lord is, how faultless His doctrine, how good and refreshing His consolations and promises, the heart of the priest overflows with happiness and joy, and he kisses the words of eternal life, in order to testify his profound reverence, his great and ardent love for them. This liturgical kiss, therefore, expresses what is contained in the verses of the Psalm: “More to be desired than gold and many precious stones are the words of the Lord; and sweeter than honey and the honeycomb. Greatly purified by fire is Thy word, O Lord, and Thy servant is exceedingly pleased therewith. Yes, I love Thy Commandments more than gold and precious stones; they are the delight of my heart; in my exile, they have become to me a canticle. I opened my mouth and I sighed; for I long for Thy Commandments.”⁴⁰⁶406Cf. Ps. 18 and 118. “What the world values most is threefold: riches, whose principal representative and symbol is gold; beauty, represented by precious stones; and pleasure, symbolized by the honeycomb. Yet nothing of all that the earth can bestow is comparable to the joy and refreshment imparted by the word of God” (Reischl). The Gospel bestows that heavenly wisdom of which Solomon says: “I preferred her before kingdoms and thrones, and esteemed riches nothing in comparison of her. Neither did I compare unto her any precious stone: for all gold, in comparison to her, is as a little sand, and silver in respect to her shall be counted as clay. I loved her above health and beauty, and chose to have her instead of light; for her light cannot be put out” (Wisdom 7, 8–10).

If the Gospel is taken into the heart and preserved therein, with all that esteem and submission, love and joy, which the kissing of the book denotes, then is the Gospel also able “to blot out our sins.” It is self-evident that no such power of effacing sin may be ascribed to the words of the Gospel, as is peculiar to the forms of the Sacraments of Baptism and Penance: they are only a kind of Sacramental in a more general sense and have, therefore, assuredly a great power of awakening and promoting that disposition of soul by which venial sins are effaced, or which prepares for and renders one worthy of receiving the Sacraments. — The word of God, which is accompanied by the interior working of grace, exercises a redeeming, healing and sanctifying influence on man when he is properly disposed, by exciting faith, hope and charity, fear and contrition, conversion and amendment of life. It is not only a powerful means of clearing the soul of the excrescence of sin and imperfection, but it possesses, moreover, other beneficial effects besides. “Are not My words as a fire, saith the Lord, and as a hammer that breaketh the rock in pieces?” (Jer. 23, 29.) Yea, the words of the Lord are spirit and p. 167life: they are powerful, two-edged, penetrating. When Christ on the road to Emmaus “opened” the meaning to the two disciples of “the Scriptures, their hearts burned within them.” The word of God has a marvellous power for enlightening the eyes, for imparting wisdom to the lowly and the humble, for rejoicing the heart and refreshing the soul. In like manner, may the living and quickening word of God, which abides forever, impart to us “salvation and protection,”⁴⁰⁷407Cf. the Benediction in the third Nocturn: Evangelica lectio sit nobis salus et protectio. (Cfr. S. Ambr. Enarr. in Ps. 39, n. 16.) may it purify, consecrate and sanctify our souls ever more and more. For “the Gospel is the power of God unto salvation to every one that believeth” (Rom. 1, 16).⁴⁰⁸408Verbum Dei animam vivificat, infundens ei spirituale gaudium, sicut etiam apparet in hominibus laicis et idiotis, qui licet non intelligant quae leguntur, sentiunt tamen gaudium Spiritus et inde ad poenitentiam animantur. Verbum etiam Dei efficacem reddit animam ad virtutes et quaecunque bona et penetrat eam omnia ejus interiora illustrando (S. Mechtild., Lib. spec. grat. p. 3, c. 19).