The Rite of the Holy Sacrifice of the Mass

43. The Creed

1. On certain days and feasts, the announcement of the good tidings of salvation is followed by the solemn profession of faith, the heart full of joy and gratitude exclaiming Credo—“I believe.” When the Credo occurs, it forms the answer and the echo to the voice of God, who has spoken to us by His prophets and apostles, yea, by His own Son. The liturgical Symbol in the Holy Mass is as follows:

There are a great number of ecclesiastical Symbols of faith (symbola fidei). They contain the principal points of all dogmas united in pregnant brevity⁴⁰⁹409Symbolum est regula fidei brevis et grandis: brevis numero verborum, grandis pondere sententiarum (S. Aug. Sermo 59, n. 1). and hence such Symbols of belief serve for the profession (professio) of communion of faith with the Church.⁴¹⁰410Symbolum (σύμβολον) = mark, characteristic, true sign, by which a person may be recognized or be identified. By the profession of faith the faithful are distinguished from heretics and unbelievers. — Beati Apostoli Ecclesiae Dei, quam adversus militiam diabolici furoris armabant, mysterium symboli tradiderunt, ut quia sub uno Christi nomine credentium erat futura diversitas, signaculum symboli inter fideles perfidosque secerneret et alienus a fide atque hostis appareret Ecclesiae (S. Maxim. Taurin. Homil. 83 de traditione symboli). — Symbolum per linguam graecam signum vel collatio interpretatur. Discessuri enim Apostoli ad evangelizandum in gentibus hoc sibi praedicationis signum vel indicium posuerunt (S. Isidor. Etymol. l. 6, c. 19, n. 57). The first in origin and the simplest is the Apostles’ Creed, which most probably is of strictly apostolical origin, and forms the basis of the others, as all later symbols are only a greater or less development and extension thereof.⁴¹¹411Cf. Blume S. J., Das apostolische Glaubensbekenntniss. Freiburg 1893. — P. Suitbert Bäumer O. S. B., Das apostolische Glaubensbekenntniss. Mainz 1893. — Next to the Apostles’ Creed (symbolum Apostolorum), the so-called Nicene-Constantinopolitan Creed (symbolum Patrum) holds the most prominent place. This Creed is called Nicene, because the definition of the first General Council of Nice (325) regarding the divinity of the Son is therein almost literally recorded; it is called Constantinopolitan because, although not first arranged in this order by the Second Ecumenical Council of Constantinople (381), it was, however, there received and confirmed as Catholic. The fact that not only the divinity of the Father, but also the divinity of the Son and of the Holy Ghost are so expressly and emphatically emphasized in this symbol of faith, rendered this Creed particularly suited for the solemn profession of the true faith at divine worship;—mainly in opposition to the Arian and the Macedonian heresies, which chiefly occasioned its admission into the sacrificial liturgy of the East, in the beginning of the sixth century.

After this action of the Orient, the great National Council of Toledo (589), in Spain, resolved and decreed that in the Mozarabic Rite, immediately before the Pater noster, the profession of faith of Constantinople should be recited aloud by all the people.⁴¹²412In the Mozarabic celebration of Mass the priest says: Fidem, quam corde credimus, ore autem dicamus. He then elevates the Sacred Host so that it may be seen by the people, and holding it over the chalice, he recites the Symbol alternately with the choir or assistants. Its recitation, therefore, is here an act of immediate preparation for Holy Communion. Toward the end of the eighth century, the same Creed was incorporated in the constituent portions of the Mass rite in France and Germany.⁴¹³413Symbolum quoque fidei catholicae recte in Missarum solemniis post Evangelium recensetur, ut per sanctum Evangelium “corde credatur ad justitiam”, per Symbolum autem “ore confessio fiat in salutem”. Et notandum, Graecos illud Symbolum, quod nos ad imitationem eorum intra Missas assumimus, potius quam alia in cantilenae dulcedinem ideo transtulisse, quia Constantinopolitani concilii proprium est, et fortasse aptius videbatur modulis sonorum quam Nicaenum, quod tempore prius est, et ut contra haereticorum venena in ipsis etiam sacramentorum celebrationibus medicamenta apud regiae suae urbis sedem confecta fidelium devotio replicaret. Ab ipsis ergo ad Romanos ille usus creditur pervenisse; sed apud Gallos et Germanos post dejectionem Felicis (Bishop of Urgel) haeretici (Adoptianists), sub gloriosissimo Carolo Francorum rectore damnati, idem Symbolum latius et crebrius in Missarum coepit officiis iterari (Walafrid. Strabo [† 849] De exord. et increm. c. 23). — Far more difficult is it to state the period when the Roman Church began to recite or to sing the Credo during Mass. Since apparently contradictory testimonies on this point exist in the ancient documents, liturgists, consequently, differ greatly in their opinions. According to the lucid and reliable information of the Abbot Berno of Reichenau⁴¹⁴414In his document De quibusdam rebus ad Missae officium pertinentibus (c. 2) he mentions what he witnessed during his sojourn in Rome. († 1048), the general admission of the Credo into the Roman Mass Rite took place only at the commencement of the eleventh century,⁴¹⁵415Of his opinion are, for example, Baronius, Bona, Menardus, Lupus, Gavantus, Renaudot, Bellotte, Mari, Lesley, Zaccaria. and that, indeed, by Pope Benedict VIII. at the p. 170instigation and request of the Emperor Henry II. On the 14th of February, 1014, which fell that year on Sunday, Henry II. was anointed and crowned Emperor in St. Peter’s Church. During the High Mass at his coronation, the devout Emperor noticed that the Credo had not been sung, as was customary throughout Christendom; inquiring the cause, he was informed that the Roman Church, which had never departed from the Catholic faith and had never been corrupted by heresy, had no necessity for such a profession of faith. But the Emperor requested as a coronation gift to him and for the edification of the faithful, who from all parts of the world flocked to Rome, that the Pope would prescribe the insertion of the profession of faith into the solemn High Mass, and the Pope deemed it advisable to introduce into Rome a custom which henceforth for all times would be a testimony of the lively faith of the holy Emperor and which, in consequence, would enkindle this ardor of faith in thousands of hearts.⁴¹⁶416Laurent. Hagiol. Pr. II, 167.

The rite for the recitation of the Creed is simple. Its recitation in a loud voice invites all present to unite in heart and mind with the priest, and joyfully to repeat the Creed with him. At the first words, the hands of the priest are raised and extended, to evince the joyful, believing, adoring sentiments of the heart. — During its recitation, the hands remain joined before the breast: this devout attitude corresponds with the humble homage and the confiding abandonment of oneself to the absolute truth and veracity of God, and with the perfect submission of the will and of the understanding to the infinite majesty and sovereignty of God, as enjoined in obedience to faith. — The three different inclinations of the head at the words Deum—Jesum Christum—simul adoratur, that is, at the confession of faith in the Father, the Son and the Holy Ghost, express due reverence to the three Divine Persons. — The words: Et incarnatus . . . are accompanied by a genuflection, slowly made in order appropriately to revere and glorify the Incarnation, this mystery of God’s inconceivable condescension and self-annihilation.⁴¹⁷417If the celebrant, the deacon and subdeacon are seated, while these words are sung by the choir, as a rule, they make only a profound bow with head uncovered. But at Christmas and at the Annunciation (when the latter feast is transferred, in ipsa die translationis—S. R. C. 25. Sept. 1706) they must rise from their seats and kneel down on the lowest step of the altar, on the Epistle side (utroque genu cum capitis inclinatione), because on these days the mystery of the Incarnation is celebrated in a special manner. (S. R. C. 11. Jun. 1701; 23. Mai. 1846.) — At the last words (et vitam venturi saeculi), the priest makes the Sign of the Cross. This Sign of the Cross has been variously interpreted: it can be understood as referring to the entire Symbol, or merely to the words immediately preceding. In the former case it is evident how appropriate it is to conclude and seal the Credo with the Sign of the Cross, because the latter is not only a brief profession of our faith, but also our shield and buckler against all the p. 171adversaries and dangers of our faith.⁴¹⁸418Signaculum crucis virtutem passionis Christi ostendit. Hoc ergo quando fronte imprimitur, christianus munitur. Quando contra imminens periculum opponitur, adversaria virtus fugatur. Primum ad arma, secundum ad tela; primum ad defensionem, secundum ad impugnationem (Hugo de s. Vict. De Sacrament. l. 2, p. 9, c. 8). — With this signification we can easily harmonize the other, which places the Sign of the Cross in special relation to the concluding words: “and the life of the world to come.” According to this, it would here signify the fundamental truth, that only the royal road of the Cross, the way of sorrow and suffering, leads to the home of imperishable joys. Besides this allusion, that the way of the Cross is the path to eternal glory, it contains the admonition that the Sign of the resplendent Cross will appear in the heavens with Christ at His second coming to judge the world.

While in the Greek the Symbol of faith is placed after the kiss of peace which follows the Offertory, the Roman liturgy orders its recitation after the Gospel, and whereas in the former the Creed is a permanent, constituent part of every Mass celebrated, it occurs in the latter liturgy only on certain days as a mark of special distinction. The Credo has assuredly in the make-up of the Roman liturgy for Mass the most suitable position. It makes no difference whether it be regarded as the end of the first or as the beginning of the second principal division of the Mass, it is in any case the most proper medium and connecting link between the two parts. As the blossom and fruit of the preceding Scriptural readings⁴¹⁹419Quia Christo credimus tanquam divinae veritati (Joan. 8, 46), lecto Evangelio, symbolum fidei cantatur, in quo populus ostendit se per fidem Christi doctrinae assentire (S. Thom. 3, q. 83, a. 4). it forms, on the one hand, the conclusion of the general divine Service; but on the other hand, it is also the foundation-stone and the basis for the special sacrificial celebration about to begin, which is called in a special manner the “mystery of faith” (mysterium fidei).

2. Since, therefore, only certain Masses are distinguished and privileged above others by the solemn profession of faith, the question remains to be answered,⁴²⁰420Cf. Cavalieri V, c. 12, n. 9–64. — Quadt, Die Liturgie der Quatembertage S. 64–65, 72–77. which were the reasons for admitting the Symbol into the sacrificial rite.⁴²¹421From the statement of Innocent III. (De sacr. alt. myst. l. 2, c. 51) it follows, that already in the twelfth century certain rubrics had obtained regarding the recitation or omission of the Credo on certain days. The practice was, and continued to be, widely different until the liturgical development was concluded in the revision and the new edition of the Missal under Pius V. As a rule, liturgists classify under three heads the principal reasons for the recitation of the Symbol, and these they designate by the words Mysterium—Doctrina—Solemnitas.

a) Accordingly, the first principal reason lies in the mystery celebrated. The Credo is recited, namely, on certain days and p. 172feasts whose historical foundation or dogmatic subject is contained in the Symbol, that is, one of the mysteries expressly mentioned therein or at least acknowledged as therein included.⁴²²422According to John Beleth, the Credo was recited in the twelfth century in eorum tantummodo festis, quorum in Symbolo fit mentio (Rational. c. 40). Since the celebration of divine worship on such days is consecrated to the commemoration and to the honor of a special mystery of faith, it is proper to confess this mystery by the solemn singing or the recitation aloud of the Credo. Among such days are reckoned:

a) All Sundays.⁴²³423Suarez, De relig. tr. II, l. 2, c. 5, n. 8–14. — Bona, De divin. Psalm. c. 16, § 18. — Sunday is sanctified by reason of many mysteries recited in the Symbol and is devoted to their commemoration. The celebration of Sunday is pre-eminently ordained to honor the triune God; this veneration is rendered to the Adorable Trinity not merely because of the infinite majesty and glory of the divine Persons, but also on account of the great works of their power and love for the salvation of men. A number of these great works were wrought on the first day of the week, which day corresponds to our Sunday: for on this day was commenced the creation of the world in the beginning of time; and also, in the fulness of time, the new creation of the fallen world was accomplished by Christ’s resurrection⁴²⁴424Primo dierum omnium—quo mundus exstat conditus—vel quo resurgens Conditor—nos morte victa liberat (S. Gregor. M.). and the sending of the Holy Ghost. With greater probability, it is held that on this day Jesus Christ was born, and at the Circumcision shed His first blood, receiving the sweet name of Jesus. It is, therefore, not alone the resurrection of the Lord, but, at the same time, other mysteries besides, which induced and occasioned the recitation of the Credo on Sunday. — The day of the Lord reminds and admonishes us not only to profess the faith with heart and mouth, but also to tend with earnest hope and childlike love towards God as our last end and supreme good,—consequently, to make ready to enter into that rest (Heb. 4, 11), which has no end; for this is the full meaning of the expression “to believe in God” (credere in Deum).

b) The feasts of the Most Holy Trinity and Whitsunday, as well as all the feasts of Jesus Christ and of His Blessed Mother Mary. — In the Credo we proclaim the name and glory of the three Divine Persons, who are therein expressly mentioned and confessed. — Through His joyful, sorrowful and glorious mysteries, which are celebrated during the course of the ecclesiastical year and are mentioned in the Creed, Jesus Christ has become the “author and finisher,” as well as the most comprehensive object “of our faith” (Heb. 12, 2). In these mystical joys, sorrows and glories, the Blessed Mary, Virgin Mother of God, is inseparably connected and united with her Son; therefore, some special days are feasts of Mary as well as of Jesus. The Blessed Virgin is also praised by the Church p. 173as the Queen of Apostles and of Apostolic Doctors, as she who has destroyed all heresies.⁴²⁵425Gaude, Maria Virgo, cunctas haereses sola interemisti in universo mundo (Antiph. Eccles.).

c) The feasts of the Holy Angels. — The reason is found in the mention made of them in the words “the invisible world” (invisibilium), by which the angels are understood. — The recitation of the Credo in the Masses of the angels can be still further based on their mission and calling; for they are “all ministering spirits, sent to minister for them who shall receive the inheritance of salvation” (Heb. 1, 14). As messengers of God, the angels appear active in carrying out the work of redemption, in which they most heartily take part. They announce to man the decrees and revelations of God. An angel brings to Mary the joyful tidings that she is to become the Mother of the Saviour. About the Saviour angels ascend and descend: they appear at His birth, at His resurrection and ascension—and they will accompany Him on His return to judge the world. They labor untiringly for the extension and progress of the kingdom of God upon earth; to the Church they are a heavenly, protecting guard in all her sufferings and combats with the powers of hell and the hatred of the world.

d) The Feast of All Saints. — The Credo on this day has for its reason the article of faith of “the one, holy, Catholic and Apostolic Church,” whose triumphant, glorious members are the blessed in heaven. In addition to this, we find very many among the saints to whom the Credo is already given for other reasons.

e) The celebration of the Dedication of the Church and its anniversary. — This day also may be brought into relation with the above-mentioned article of the Symbol; for the material house of God is a figure of the Church Militant and Triumphant, of the kingdom of Christ on earth and in heaven.

b) The second principal reason for the recitation of the Symbol is designated by the word doctrine. For this reason the honor of the Creed is bestowed upon the principal and secondary feasts⁴²⁶426Yet only inasmuch as they are celebrated sub ritu duplici. of the Apostles, Evangelists and Doctors of the Church.

a) The Symbol contains the doctrine taught by the Apostles, and it mentions expressly as one of the four marks of the true Church that she is Apostolic. The Apostles introduced into the world the Church instituted by Christ and they spread it over the whole earth. They were the organs of the Holy Ghost and the infallible bearers of revelation; they announced all that Christ did and suffered for our salvation.⁴²⁷427Isti (scil. Apostoli) sunt viri sancti, quos elegit Dominus in caritate non ficta, et dedit illis gloriam sempiternam: quorum doctrina fulget Ecclesia, ut sole luna (Breviar. Roman.).

b) By the hands of Evangelists the Holy Ghost Himself wrote down the history of redemption, the tidings of salvation of the p. 174kingdom of Christ, the doctrines and facts, the mysteries and means of grace of our faith; these writings of the holy Gospels were handed over and entrusted to the Church as a precious treasure.

c) The Doctors of the Church are chosen and glorious men, of whom “nations shall declare the wisdom, and the Church shall show forth the praise” (Ecclus. 39, 14). With the depth of their knowledge corresponded the height of their sanctity. Enlightened with light from above and inflamed with ardor for the truth, they have in their conversation and writings gradually developed, confirmed and defended the doctrine of Christ against the attacks of error and calumny.⁴²⁸428At present the following Saints are venerated as Doctors of the Church: 1. Athanasius; 2. Basil the Great; 3. Gregory of Nazianzum; 4. John Chrysostom; 5. Ambrose; 6. Jerome; 7. Augustine; 8. Gregory the Great; 9. Thomas of Aquin; 10. Bonaventure; 11. Anselm; 12. Isidore of Seville; 13. Peter Chrysologus; 14. Leo the Great; 15. Peter Damian; 16. Bernard; 17. Hilary; 18. Alphonsus Maria de Liguori; 19. Francis de Sales; 20. Cyril of Jerusalem; 21. Cyril of Alexandria; 22. John Damascene; 23. Venerable Bede. (Cfr. Bened. XIV. De serv. Dei beatif. l. 4, p. 2, c. 11 et 12. — Acta sanctae sedis VI, 289 sqq.)

These choirs of saints shall shine as the brightness of the firmament and as stars for all eternity (Dan. 12, 3), because they have illumined the whole world with the light of faith: what then is more appropriate than that glory be shed on their feasts by the recitation in the Mass of the joyful and solemn profession of faith?

All the other saints—martyrs and confessors, holy women and sacred virgins—possessed indeed the virtue of faith in an heroic degree, and some of them even merited for themselves the immortal honor to extend the faith, yet in this respect they are outranked by the Apostles, the Evangelists and the Doctors of the Church, and in the Mass of their feast the Credo is properly left out.⁴²⁹429Hence the Memorial Verse:
D A credit; M V C, per se, non credit.
D = Doctores, A = Apostoli, M = Martyres, V = Virgines et Viduae, C = Confessores.

d) Only on the feast of St. Mary Magdalen does the Church make an exception: besides the most holy Mother of God, to St. Mary Magdalen alone among all the female saints is the distinction of the recitation of the Creed on her feast accorded. Why is this? Probably because Magdalen—after the Mother of God—first beheld the Risen Saviour and as an eye-witness of His resurrection, she was sent by Him to the Apostles as the first promulgator of the mystery of His resurrection. Mary Magdalen went to the disciples and announced to them: “I have seen the Lord, and these things He said to me” (John 20, 18). St. Jerome in the life of St. Marcella writes: “Mary Magdalen, on account of her fervor and the ardor of her faith, received the name of one ‘standing on a high tower,’⁴³⁰430Magdalena from Migdol—the observatory or the tower. and she was found worthy, the first of all even before the Apostles, of beholding the Risen Lord.”

c) The third reason for inserting the Credo in the ritual of the Mass is some special solemnity, that is, the profession of faith is often sung or recited publicly to enhance the exterior splendor of the feast or Mass. According to this rule, the following feasts or Masses are entitled to the Creed:

a) The so-called Patronal feasts, that is, the feast of the principal Patron of the church and of the place.⁴³¹431Titularis sive patronus ecclesiae is dicitur, sub cujus nomine seu titulo ecclesia fundata est et a quo appellatur. Patronus autem loci proprie is est, quem certa civitas, dioecesis, provincia, regnum etc. delegit velut singularem ad Deum patronum (S. R. C. 9. Mai. 1857). The patron of a church is that saint under whose invocation and in whose honor the church has been erected and dedicated. Since the church has received its name (its title) from this saint, he is usually called in liturgical language the Titular of the church, even if he be not at the same time the patron of the place. Moreover, the title of a church is not always that of a saint or an angel, but is taken from some mystery, for example, that of the holy Trinity, or from the five sacred wounds of Christ. — By the patron of the place, on the other hand, we understand that saint who is chosen as the special intercessor or protector of a parish, a diocese, a province or a kingdom and who is invoked, honored and celebrated as such.⁴³²432Churches, therefore, have either titular feasts in a stricter sense, or patronal feasts; places, on the contrary, have only patronal feasts. There is a distinction between patronus vel titulus principalis and patronus vel titulus minus principalis s. secundarius. The Symbol properly is only for the chief (festum primarium), but not for the secondary feast (festum secundarium) of the principal patron or principal patrons, as only the principal feast sub ritu dupl. I. cl. cum oct. is celebrated. The feast of the patronus vel titulus minus principalis is usually celebrated only sub ritu dupl. maj. vel min., and that without octave, and has, therefore, no Credo. (Cf. S. R. C. 2. Dec. 1684; 15. Sept. 1691; 22. Aug. 1744.) — The regular priests recite the Credo also on the principal feast of their founder, but not of the other Saints of their Order (S. R. C. 12. Mart. 1836; 22. Jul. 1848).

b) The Mass of the feast of a saint in that church in which the body or at least a notable relic (reliquia insignis)⁴³³433As notable relics of a Saint are considered, for example, the head, an arm or leg, if they are entire, that is, consisting of both bones, and every other portion, in which the martyr specially suffered, provided it is still entire and not too small, and is regularly approved by the bishop. The integrity of a relic may also be restored by the artificial joining of the separate fragments of a member. — A hand, a foot, a thigh bone or shin bone alone does not answer as reliquia insignis s. major (S. R. C. 13. Jan. 1631. S. C. Indulg. 12. Jun. 1822). is preserved. — Besides this may also be reckoned the solemn High Mass, which “on account of an extraordinary concourse of people” (missa solemnis ob extraordinarium populi concursum) is celebrated in honor of the saint who has a special altar in the church.

c) The solemn Votive Masses which, on general and important occasions, are celebrated by order or with permission of the bishop; those only have no Credo which are sung on ordinary week days in purple vestments.

The octave is nothing else than the continuation and completion of the celebration of the feast; therefore, if a feast has a Credo, the whole octave of the feast receives also this distinction. If feasts that have no Credo fall during such an octave or on a Sunday, they then receive it on account of the day on which they are celebrated.

Thus the Church has, according to well established principles, prescribed the Credo, as a special distinction of the feasts and days, only in such Masses whose character has a most intimate and close relation to the profession of faith.

3. The profession of faith, proclaimed so loudly and solemnly at the Holy Sacrifice, should always emanate from hearts replete with joy and gratitude to God. Inappreciably great is the grace of the Catholic faith. How touchingly does St. Francis de Sales write on this subject: “O God, the beauty of our faith so ravishes me that I die of love, and it seems to me that the precious gift God has therewith made to me, I should preserve in a heart wholly penetrated with the sweet odor of devotion. Be grateful for this divine splendor, which so mercifully sheds its rays into my heart, that I acknowledge the more clearly the greatness and desirable sweetness of faith, the longer I associate with those who have no faith.” And with what enthusiasm does the Apostle describe the combats and victories of men of faith!⁴³⁴434Heb. 11, 4–10. “By faith they became heroes in the conflict; by faith subdued kingdoms, wrought justice, obtained promises, stopped the mouths of lions, quenched the violence of fire. Persecuted, oppressed, maltreated, they wandered in deserts, in mountains, in the caves and dens of the earth,—of whom the world was not worthy; but, strong in faith, their spirit did not succumb.” Millions of martyrs have endured pain and derision, imprisonment and chains, fire and sword, torture and death—strong in faith and sacrificing themselves cheerfully for the faith. The “unbelieving and perverse generation” (Matt. 17, 16) of this world cannot understand the superhuman power and endurance, the imperturbable frankness and fortitude, the invincible meekness and magnanimity infused by faith. “This is the victory which overcometh the world, our faith” (1 John 5, 4). Such firmness, nobility of heart, strength of character, contempt of the world and of death are produced by faith only when it is animated and enlivened by love, when it rules our life, our thoughts and desires, our actions and sufferings. The lively, ardent and strong faith is a noble, heavenly plant which blossoms and thrives only in the soil of an humble and pure heart; by the scorching winds of pride it is blighted, and it is choked up in the mire of voluptuousness. Consequently, the precious treasure of faith must be carefully safeguarded; for only a life of faith conducts to the glory of the Lord. Therefore, “may the God of hope fill you with all joy and peace in believing” (Rom. 15, 13). “Sprouting from heaven and descending to earth, faith unites earth with heaven; coming forth from out of the boundless ocean of eternal light, its rays penetrate the dark night which envelops man, made of dust, enlightening his pathway through the darksome vale of life. What was man before this heavenly light penetrated darkness, when the nations were still sitting in the shadow of death (Luke 1, 79; Ps. 106, 10; Matt. 4, 16), and what would the child of earth be, even now, were he not enlightened from a higher world? What a sad, what a dark picture humanity presents without faith! — The light of faith dawns, and where previously there ruled but folly and passion, and strife and fear and darkness and ruin, there are now found truth and virtue and peace and light and life eternal. — Faith brings to man consolation, instruction, warning, confidence, fortitude and self-denial on his journey through life; faith inspires him with courage and hope in death; and faith accompanies him beyond the tomb to a blissful immortality, and in the more beautiful land of light and glory it removes the dark veil from his eyes, and enables him to behold his God face to face. — Thus the holy, Christian faith is to man a true heavenly messenger, that religion sends before him to prepare his way. Again, faith is, in fact, a brilliant star, which serves him as an unfailing guide on his dangerous passage to his heavenly country. Faith is to him an angel, who supports him in his arms, a strong defence and refuge in every danger. Thus faith renders us truly happy here and hereafter” (Geissel III, 123).

Section II—The Sacrificial Celebration Proper⁴³⁵435This portion is often called by liturgists of the Middle Age Missa in a strict sense (proprie, proprio nomine, strictim). Secunda pars Missae, quae proprie Missa appellata est, proxime sequitur. . . Haec pars Missae, ut Missam appellamus totum officium ab Introitu usque ad “Ite missa est,” si strictim accipiatur, proprio nomine Missa appellata est (Beleth. Ration. c. 43). — Missa vocatur ab eo loco, ubi incipit sacerdos Deo sacrificium offerre, usque ad Ite missa est (Hildeb. Turon. De exposit. Missae).

The part thus far explained of the rite of the Mass is very properly prescribed to purify the heart and to enlighten the mind as well as to enliven faith and to excite devotion. Now after the proper dispositions have been formed in priest and people by means of pious considerations and fervent resolutions, by devout sentiments and affections, that is, after they have been duly prepared, the special celebration of the Eucharistic Sacrifice begins. Since this holy mystery is not only offered and consecrated as a sacrifice, but also received as a sacrament, the representation of the real sacrificial service is naturally divided, as it were, into three distinct parts:

I. The Oblation, that is, the offering of the sacrificial elements.

II. The Consecration, that is, the accomplishment of the sacrificial action.

III. The Communion, that is, the participation in the accomplished Sacrifice.

The Offertory, Consecration and Communion are the principal parts of Holy Mass: they are intimately connected with one another, but are not of equal significance, importance or necessity in the accomplishment of the Sacrifice.

The sacrificial act proper (sacrificatio vel immolatio corporis et sanguinis Christi) is accomplished in the Consecration, which, therefore, forms the centre and summit of the Mass.

In the second place (according to rank) comes the Communion of the officiating priest, which belongs, although not to the essence, yet to the completeness of the Eucharistic Sacrifice.

Less important and significant than these two parts is the Offertory, in which the elements of bread and wine, requisite for the accomplishment of the Eucharistic Sacrifice, are dedicated and offered to God.

In the Oblation, therefore, the Sacrifice is prepared, at the Consecration it is really accomplished, and during the Communion it is entirely concluded and finished.

Article I—The Offertory

44. Preliminary Remarks

1. The prayers and ceremonies of the Offertory constitute a most appropriate, although not an essentially necessary preparation for the sacrificial action accomplished at the moment of Consecration. To comprehend the true sense and the abundant contents of the rite and prayers of the Offertory, the following points should be considered.

The words and the rite of the oblation before the Consecration relate to a twofold object—namely, to the elements of bread and wine, and also to Christ’s Body and Blood. In the first place, the oblation (oblatio) relates to the Eucharistic elements: the bread and wine are withdrawn from common use, consecrated to God and previously sanctified, that they may be in a manner prepared and made fit for their unspeakably exalted destiny. We give up all claim to these earthly gifts and offer them to the Most High, with the intention and desire that He would change them in the course of the Sacrifice into the most holy Body and Blood of Christ. Accordingly, this portion of the Mass rite includes manifold petitions to the Most High, that He graciously accept and bless or consecrate the bread and wine offered.⁴³⁶436During the Middle Age many prayers were expressly said during the Offertory for the consecration of the elements. Sanctifica †, quaesumus Domine Deus, hanc oblationem, ut nos Unigeniti corpus (or sanguis) fiat. — Oblatum tibi, Domine, munus sanctifica, ut nobis unigeniti Filii tui D. N. J. C. corpus et sanguis fiat. (Cf. Ebner, Quellen und Forschungen S. 296 etc.) — Yet the Offertory has not exclusively for its object the mere elements of bread and wine, but also the real object of the Sacrifice, the true and only Sacrifice of the New Law, that is, the Body and Blood of Christ, which by Consecration take the place p. 180of the former substances of bread and wine, and thus become present on the altar.⁴³⁷437Respondeo, illam oblationem panis et vini, quae fit in Missa, non esse oblationem sacrificativam, sed simplicem oblationem, qua offertur materia, ex qua facienda est hostia sacrificanda. . . Dicitur autem panis hostia, quia in ipso tanquam in materia, ex qua facienda est, praeexistit hostia et quia ipsam repraesentat: unde cum nondum sit praesens hostia, offertur Deo simplici oblatione tanquam praeparatoria in pane tanquam in typo. Quia cum sit futura panis spiritualis et vestita accidentibus panis, assumitur panis ut materia praevia tanquam typus illius (Pasqualigo, De sacrific. N. L. tr. 1, q. 30, n. 8). The Church, therefore, does not wait until the change of substance has taken place to offer to the Divine Majesty the Divine Victim;—no, she already now offers the real Victim to the Divine Majesty, regarding, as it were, the approaching Consecration of the sacrificial elements as if already passed.⁴³⁸438This view is not opposed to the meaning of the Offertory prayers, which are here considered; for even according to the ordinary mode of speaking the demonstrative pronoun (hic, this) in general refers to things near the person speaking. Now such things can either really and perceptibly be near (demonstratio ad sensum), or be merely represented as present and thought to be present (demonstratio ad intellectum). All Middle Age scholastics acknowledge this distinction in explaining the words of Consecration. Pronomen hoc facit demonstrationem ad intellectum et ad sensum simul, sic intelligendo, quod demonstrat aliquid quod est objectum intellectus et aliquid quod est objectum sensus (Richard. a Med. IV, dist. 8, a. 3, q. 1). The expressions: hanc hostiam, hanc oblationem, hoc sacrificium etc., that often occur in the Offertory prayers before the Consecration, may, therefore, grammatically be equally as readily referred to Christ’s Body and Blood that seem in the light of the spirit and of faith as already present, as to the bread and wine which the celebrant beholds with his corporeal eyes immediately before him. (Cf., for example, the Secreta: Haec oblatio, Domine quaesumus, ab omnibus nos purget offensis, quae in ara crucis etiam totius mundi tulit offensam [Missa vot. de s. Cruce].) The offering (oblatio) of the sacrificial gifts may precede and follow the accomplishment of the actual sacrificial act (immolatio, sacrificatio), as in our rite for Mass, in which a similar oblation repeatedly takes place, on the one hand, for the glorification of the divine name, on the other, for the salvation of the living and of the dead. From this point of view it can be explained why the Church already designates her Oblation by such names (immaculata hostia, calix salutaris, sancta sacrificia illibata, sacrificium laudis, etc.), as in their full sense are applicable only to Christ’s sacrificial Body and Blood,—and why by reason of this Oblation she expects as great effects and fruits as can by no means be ascribed to the offering of some bread and wine, but only to the offering of the Divine Victim.

From the liturgical prayers of the Offertory, therefore, we may by no means conclude that the offering of the elements of bread and wine is a real sacrifice or constitutes a part of the Eucharistic Sacrifice.⁴³⁹439Dico, hanc oblationem nullo modo pertinere ad substantiam hujus sacrificii, neque ut essentialem partem neque ut integralem, sed tantum esse ceremonialem quamdam praeparationem ab Ecclesia institutam ad conciliandam devotionem et reverentiam animosque fidelium excitandos ad mysterium ipsum peragendum (Suarez disp. 75, sect. 3, n. 1). Only Jesus Christ, present on our altars under both species as p. 181symbols of His death, is the perpetual Sacrifice of the Catholic Church, our real and true Sacrifice. “As soon as Christ, by virtue of the Consecration, has descended from heaven, as soon as He has taken up His abode with us under the humble appearances of bread and wine, He offers Himself to His Father a clean oblation, amid a sin-stained human race, shows His wounds to His Father and holds up His death before Him, and in His wounds and death exhibits all His obedience, all His humiliations and His love. And we, fully conscious of our unworthiness, take up this clean oblation with a thrill of joy and offer it to the Father. The offering of the bread and wine, which previously takes place in Holy Mass, removes the bread and the wine from ordinary use and dedicates them to God, that He may change this inefficacious offering into the true oblation that worketh salvation. This offering of bread and wine should serve to prepare us and to raise our hearts to the Lord, who is to appear and to whom the prayers of the Church already beforehand refer, and whom the Church meets with rejoicings, as she, in the spirit of meditation, beholds Him approaching: ‘Blessed is He, that cometh in the name of the Lord. Hosanna in the highest!’ But when He does come, it is not in the splendor of His glory that He appears, but enveloped under the images of His passion and death, and environed with the most painful, heart-rending reminiscences.” (Eberhard I, 337.)

Until far into the thirteenth century the Roman Church had in this portion of the Mass rite only the Offertory chant (Offertorium) of the choir and the secret oblation prayer of the priest (Oratio super oblata = Secreta):⁴⁴⁰440Circa oblationem duo aguntur: scil. laus populi in cantu offertorii, per quod significatur laetitia offerentium,—et oratio sacerdotis, qui petit ut oblatio populi sit Deo accepta (1 Par. 29, 17). S. Thom. 3, q. 83, a. 4. all the other intervening prayers of the Offertory were admitted only after this epoch into the Roman rite,⁴⁴¹441Romanus Ordo nullam orationem instituit post Offerendam ante Secretam (Microlog. c. 11). The prayers now prescribed we meet for the first time in Ordo Rom. XIV, c. 53. Perfect unity in regard to the rite and prayers at the offering of the Sacrificial Elements was restored only in the sixteenth century by the publication of the newly revised Missal. (Cf. Krazer sect. 4, art. 1, c. 8, § 250.) after they had already been adopted by other churches. “All the prayers connected with the Offertory are remarkably short; but they are full of vigor and of feeling; there is in them a most heavenly and sublime simplicity, a mild and tender pathos” (Wiseman). — All these prayers collectively were in former times not improperly styled the minor Canon (canon minor), as their contents indicate they were in many ways connected with the great, that is, with the real Canon.