The Rite of the Holy Sacrifice of the Mass

45. The Offertory Chant

1. The Offertory is introduced by the kissing of the altar and the mutual salutation: Dominus vobiscum—Et cum Spiritu tuo.⁴⁴²442Quartum officium (= distinctio, part) Offertorium vel Offerenda vocatur, quod incipit a Dominus vobiscum. Consuetudo est quod cum nuper ad operarios ingredimur, eos salutemus. Sic, secundum quosdam, cum de uno officio ad aliud transitum facimus (that is, at the beginning of a new part of the Mass), salutationem praemittimus (Sicard. l. 3, c. 5). — Lecto Evangelio populus offert, chorus cantat, sacerdos suscipit, Deoque corde et ore et manibus repraesentat et incurvatur et orat. Officium igitur, quod nos dicimus Offerendam, ab eo loco inchoatur, ubi post Evangelium sacerdos dicit Dominus vobiscum et finitur in eo loco, ubi excelsa voce dicit: Per omnia saecula saeculorum (Hildeb. Turon. De exposit. Missae). p. 182By these words priest and people reciprocally express the desire that the Lord would assist them by His grace, aid and power, in order that with lively faith and with proper dispositions they may celebrate the Eucharistic Sacrifice, and in union therewith offer themselves to the Most High as an acceptable gift. The nearer the moment of the Sacrifice approaches, the more urgently do we require assistance from above.

The Oremus, which the priest then says, relates not merely to the Offertory chant, but also to the whole series of prayers that are said during the Offertory. All present are thereby exhorted to unite with the celebrant in sentiments of devotion, in a spirit of recollection, with attention, with heartfelt fervor, and, in union with him, to pray and make the offering in silence; for the interior sentiments of prayer and sacrifice alone impart to our offering true and full value in the sight of God.

After this the priest recites an Antiphon, which in the Missal is called Offertorium.⁴⁴³443The word Offertorium designates in a more comprehensive sense also the so-called Little Canon, that is, all the prayers and rites of the Offertory until the conclusion of the Secreta. Already in the Ord. Rom. the Antiphon in question is called Offertorium, and it is distinguished from the added verses (Canitur offertorium cum versibus—Ord. II, n. 9). The word Offertorium, which is found only in Church Latin, had previously several other meanings. Thus in old documents it designated, for example, the book in which the Offertory chants were contained, then the Sacrificial Gifts themselves. Pontifex, Offertorio lecto,... accipit offertorium (the lighted candles) ab omnibus ordinatis (Pontif. Roman. De ordinat. Presbyt.). From Apostolic times until about the eleventh century, there was always a procession at the Offertory during the celebration of the Holy Mysteries. All the faithful who were to be admitted at the Table of the Lord—and only these—were authorized and at the same time bound at the Offertory to offer their gifts. The rite of this offering differed at various places and times. To the altar and at the Offertory, for the most part, bread and wine alone could be brought as offering; from these gifts the materials for the Sacrifice were selected.⁴⁴⁴444According to an ancient custom and an ecclesiastical ordinance, the faithful formerly offered in more or less close reference to the Eucharistic Sacrifice all manner of material gifts (oblationes, προσφοραί), to defray the expenses of the divine service, as well as for the maintenance of the clergy and the poor. Thus they offered, for example, corn, fruit, grapes, milk, honey, wax, oil, later on money also. The offering of such objects, however, could not be made at the same time as that of the bread and wine, which served for Consecration, but it was done generally before or after Holy Mass in a particular place in the church, or also in the house of the bishop. These religious offerings were already in themselves a meritorious and satisfactory act of virtue; in addition to this, they who offered them would thereby participate in the Eucharistic Sacrifice and gain the Eucharistic Sacrificial fruits in more abundant measure. In this twofold connection the oblations of the faithful served pro remedio vel pro redemptione animae, that is, to efface sin, as is often expressed in the old documents. From this ancient custom there was gradually developed the present practice, in existence for many centuries, of giving Mass stipends for the special application of the so-called ministerial sacrificial fruits. — Of the loaves presented a portion only was ordinarily blessed and at the close of the celebration distributed to the non-communicants, later on to all present, or sent to the absent as a mark of union with the Church,—the so-called Eulogies, εὐλογία, benedictio, panis benedictus, ἀντίδωρον (substitute for Holy Communion). Among the Greeks Eulogies are still in use. The procession at the Offertory of the clergy and people was accompanied with singing, to excite and enliven a joyful disposition in the givers, since God “loveth a cheerful giver.” The question arising in later times of the period of the introduction of the chant at the Offertory cannot be answered.⁴⁴⁵445Offertorium, quod inter offerendum cantatur, quamvis a prioris populi consuetudine in usum christianorum venisse dicatur, tamen quis specialiter addiderit officiis nostris, aperte non legimus, sicut et de Antiphona, quae ad communionem dicitur, possumus fateri: cum vere credamus priscis temporibus Patres sanctos silentio obtulisse vel communicasse, quod etiam hactenus in Sabbato sancti Paschae observamus (Walafrid. Strabo c. 23). Its particular development is ascribed to St. Gregory the Great. In his Antiphonary the Offertory chant consists of an antiphon and several verses. The whole Antiphon was first entirely sung, and then partly repeated after several verses. It was a responsorial chant sung in two choirs. When, after the twelfth century, the ancient custom at the Offertory gradually disappeared,⁴⁴⁶446Remains of these are the offerings still in use at Requiem Masses and the festal offerings practised in many congregations; likewise the offering of a lighted candle when receiving Holy Orders, as well as the presentation of two large lighted candles, of two loaves and two small casks of wine at the Consecration of a bishop and at the Benediction of an abbot. Cf. Pontif. Rom. the Psalm chant was abridged; in our Missal there remains thereof only the antiphon designated by the name Offertorium, which the priest recites immediately before offering the sacrificial gifts, but it is still sung by the choir now as in former times during the Offertory.

2. The Offertorium at present is a shorter or longer verse, generally taken from the Psalms, sometimes from the other books of Holy Scripture, and only a few are composed by the Church herself. As to its contents, it in nowise, as the name⁴⁴⁷447Oblationes offeruntur a populo et Offertorium cantatur a clero, quod ex ipsa causa vocabulum sumpsit quasi offerentium canticum (Raban. Maur. De clericor. institut. l. 1, c. 33). — Dicto Symbolo cantatur Offertorium sive Offerenda, ut aliqui dicunt. Appellatur autem Offertorium ab offerendo, quia tunc offerimus. Sed necessario hic considerandum est, tria omnino esse quae offerre debemus: primo nosmetipsos, ac deinde ea quae sacrificio sunt necessaria, scil. panem, vinum et aquam, et si qua sunt alia sacrificio apta (Beleth, Ration. c. 41). would seem to imply, relates to the Oblation. It rather constantly changes during the course of the ecclesiastical year, and gives expression to the dominant thought of the celebration of the day or Mass,—and has, therefore, precisely the same significance and purpose as have the foregoing Introit and Gradual chants. The same spirit that pervades these two choral chants, resounds again in the Offertory, strengthens the festal dispositions, awakens thoughts and feelings anew, with which we should offer or assist at the Sacrifice.

The Offertory of the Epiphany depicts in glowing terms how princes and peoples pour in from all countries, humbly to worship the new-born King of kings and to offer presents to Him:

On the Feast of the most blessed Virgin Mary of Mount Carmel the Church implores in the Offertory:

In the Votive Mass for a happy death the Offertory is as follows:

The following Offertory read in Requiem Masses deserves a very special notice:

This is the only Offertory which has retained its original form: it consists of an antiphon, a verse and the concluding antiphonal words repeated. The text is difficult to understand—hence such variously interpreted meanings are given to it. The two most probable explanations given are the following.

The difficulties of this beautiful prayer lie in those expressions from which it appears as if the Church implores redemption of the departed from hell,⁴⁴⁸448Libera animas omnium fidelium defunctorum de poenis inferni et de profundo lacu, de ore leonis. or begs the preservation of the departed souls from hell.⁴⁴⁹449Ne absorbeat eas tartarus, ne cadant in obscurum. But such a prayer, according to Catholic dogma, is inadmissible, and is, therefore, not uttered in such a sense by the Church. In inferno nulla est redemptio—the sufferings of the damned in hell can neither cease nor be diminished. The suffering souls in purgatory, on the contrary, are immutably confirmed in the grace and the love of God, and secure of their eternal bliss. Now, how are these petitions, at first sight somewhat strange, how are these petitions of the Offertory of the Masses of the dead to be understood?

The Church—thus say many theologians⁴⁵⁰450For example, Valentia, Gavanti, Benedict XIV., Sporer, Lejeune, Kössing, Rösler C. ss. Red., Thalhofer.—the Church, it is self-evident, prays and offers the Sacrifice only for those departed souls who have still to suffer in the place of purification. For these she implores for deliverance from their torments and admission to the glory of heaven. All the expressions of the Offertory are, consequently, to be understood of the pains of purgatory—and not of those of hell. This interpretation can, of course, be adhered to; yet it appears to do violence to the text and to destroy its highly poetical character. However keen and painful the sufferings of purgatory, yet they are altogether far less severe than the torments of hell. Now, since the Church is accustomed to impress her dogmas clearly and accurately upon her liturgy, we may not readily admit that she employs such strong expressions to designate the punishment of purgatory. Least of all do these words adapt themselves to this view: ne absorbeat eas tartarus, ne cadant in obscurum; fac eas de morte transire ad vitam. Now is it not using violence to understand the words ne absorbeat (may not swallow them up) and ne cadant (lest they fall), words that evidently refer to a primarily threatening danger, as meaning a prolonged sojourn in purgatory?⁴⁵¹451Dum dicis: libera eas de poenis inferni, hoc ipso dicis: libera eas igne Purgatorii, qui idem cum igne infernali est; a profundo lacu, a carcere nimirum sub terra abdito, ubi detentae expiantur animae piorum. Ne absorbeat eas tartarus, i. e. ne eas amplius et diutius profundi illius carceris cavernae et vincula remorentur, nec inferni poenae tanquam fauces quaedam belluae immanis, saevae ac truculentae detineant. Ne cadant in obscurum vult dicere: ne post hoc sacrificium factum et oblatum permittas adhuc eas in obscuris terrae carceribus cruciari et quasi denuo in Purgatorii poenas incurrere. Sed signifer sanctus Michael repraesentet eas in lucem sanctam, i. e. fac, ut per hoc sacrificium poenas debitas exsolvant in totum, ac proinde eas plene mundatus Michael sistat in patria coelesti. Ita explicat I. Azor. tom. I, l. 10, c. 22, q. 8 eumque alias explicationes afferens sequitur Dicastillo tr. 5, disp. 2, n. 101 (Gobat, Alphabet. sacrificant. n. 172–176). p. 186And where else is purgatory designated by the expression mors (death)? — Hence the following explanation is to be preferred, as it not only recommends itself by intrinsic reasons, but is also accepted and defended by many theologians of both ancient and modern times.⁴⁵²452For example, Suarez, Sardagna, Pasqualigo, Tournely, Habert, Merati, Wiseman, Franzelin, Jungmann, Oswald. — Cavalieri, as a rule, is cited only in the first edition, but erroneously; for in several passages he approves the second manner of explanation, for instance, tom. III, c. 10: Ecclesia Deo repraesentat animas in purgatorio, ac si tunc e vita discessurae forent easque quasi inspicit in actu agoniae.

According to this view the Offertory for the dead contains petitions to be preserved from the pains of hell. The Church can pray that her deceased children be preserved from being cast into the abyss of hell, because in so praying she does not thereby imagine them as then suffering in purgatory, but as struggling in the agony of death, when the soul is on the point of leaving the body and of appearing before the judgment-seat of God,—and, therefore, still in danger of being lost. The Church employs this method of prayer, because it is not only calculated to effect the alleviation and abridgment of their sufferings, but also presents other advantages besides. — The Catholic liturgy, as to form and contents, bears almost throughout the impress of true poetry.⁴⁵³453Cf. Wiseman, Ceremonies of Holy Week in the Papal Chapel. Special vigor and life are infused in the liturgy by the dramatic element which consists in this that the mysteries of Sacred History of the past are, so to speak, rendered present and so celebrated as though they were but just now about to take place before our eyes. This we perceive in the celebration of Advent, Christmas and Holy Week. The same poetical, dramatical character dominates in many ways in the liturgy for the dead. The Church in the latter calls, so to speak, the dead back to life, that is, to the hour of death, which decided their eternal destiny; she represents to herself the departed at that moment, when in the presence of death, they could still prepare for the divine judgment.⁴⁵⁴454Toto illo funeris et exsequiarum decursu, qui aliquando post plures ab obitu dies absolvitur, nobis veluti praesens ob oculos ponitur terribile illud ac plenum horroris momentum, quo animus a corpore abstrahitur et ad Dei tribunal adducitur, quo anteactae vitae rationem supremo Judici reddit et extremam sententiam in summo adhuc timore ac metu positus praestolatur, quae sibi aut sempiternae felicitatis requiem aut sempiterni supplicii locum decernat. Id vero non alia de causa fieri credendum est, quam ut Deum severum judicem veluti coram intuentes et animam fratris nostri veluti in ipso adhuc judicio aestuantem, tum majore animi demissione et ardentiori pietatis affectu divinae misericordiae pro illius aeterna salute supplicemus, tum etiam ut in tremendi illius judicii contemplatione, quod nos etiam esse aliquando subituros certo scimus, diutius immorantibus, altiores in nobis radices agat divinae majestatis timor ac reverentia (Orsi O. P., De liturg. S. Spiritus invocat. c. 5, n. 3). p. 187And, therefore, the liturgy of the dead acquires something of the grand and sublime and affecting. Now the Offertory of the Masses for the dead is in perfect harmony with all this: for the Offertory has the same highly poetical character. Several of its expressions, for instance, refer to the moment of death, which is to decide one’s eternal lot; they represent the departed to us as they are at the time of their death-agony, surrounded by wicked enemies, and on the brink of a frightful precipice, which threatens to swallow them up. The Church accordingly then prays to the Lord to preserve her children, who are in such imminent danger, “from the pains of hell and from the deep abyss, and to deliver them from the fierce lion’s mouth, lest hell swallow them up and lest they sink into darkness.” Such petitions are the more appropriate and touching, because they are made just at the Offertory, that is, during the procession then taking place. We then unite our gifts and prayers with the Sacrifice of the Altar, and accompany with this outfit the departing soul before God’s judgment-seat, that she may experience the goodness and clemency of the Lord, and be permitted to pass “from the temporal death of the body into the eternal life of glory” (de morte ad vitam).⁴⁵⁵455Ecclesia in Offertorio duo petit: ut animae defunctorum liberentur a poenis inferni et ut perducantur ad gloriam, ut constat ex illis verbis: Sed signifer sanctus Michael repraesentet eas in lucem sanctam, et rursus: Fac eas, Domine, de morte transire ad vitam. Et ideo in illa oratione non considerat statum animarum, in quo de praesenti sunt, sed repraesentat exitum illarum e corpore, et tanquam sisterentur tunc ante tribunal Dei, precatur, ut liberentur a poenis inferni praeservative, h. e. ne damnentur, sed perducantur in Paradisum, et ideo cum primum sit jam factum, ordinatur oratio ad obtinendum secundum atque adeo ad liberationem a poenis Purgatorii (Pasqualigo, De sacrific. N. L., tr. 1, q. 156, n. 11).

This method of prayer is profitable—for the living as well as for the departed.⁴⁵⁶456Sacerdos non orat proprie, ut animae jam exutae corpore ac a Deo judicatae liberentur ab inferno ac de morte ad vitam transeant (hoc enim vanum esset), sed, ut magis commoveat adstantes, per prosopopoeiam repraesentat sibi ac populo illas animas quasi jamjam egressuras e corpore ac divino judicio repraesentandas, et proponit ob oculos pericula, in quibus in illo articulo versantur, et pro illis quasi in eo statu constitutis Deo supplicat, ut eas liberet, quod nullo modo frustra fit. Nam et multum confert ad concitandos adstantium animos ad pietatem et horrorem divini judicii, et illae preces etiam apud Deum habent suum effectum, quatenus ex intentione Ecclesiae et sacerdotum funduntur, ut per eas Deus liberet eas animas a poenis Purgatorii, si iis forte detinentur (Coninck q. 83, a. 5, n. 262). The living are filled with holy gravity and wholesome fear, when the severity of divine judgment and the punishments of sin are thus presented to the soul in so vivid and dreadful a manner. For the faithful departed this prayer of the Church is a very efficacious means for alleviating their pains: it procures for them rest, consolation and release from purgatory.⁴⁵⁷457Very insecure and uncertain is the devout belief, that God “in view of our prayers and especially the future prayers and Sacrifices of the Church, which He in His goodness foresees, will impart to the dying sinner sorrow and repentance, in order to obtain the salvation of his soul.” (Cf. Katholik, Jahrg. 1874, I, 171). — Oratur pro animabus purgatorii secundum quandam repraesentationem: repraesentat enim Ecclesia statum illarum animarum in eo puncto, in quo a corpore exeunt et ad judicium feruntur, et hoc modo intercedit pro illis et orat: ne absorbeat eas tartarus et similia, sicut etiam nunc, quando Christi adventum repraesentat, orat: Rorate coeli desuper, et in die resurrectionis: Haec dies quam fecit Dominus, etc. Neque est inutilis talis oratio aut repraesentatio, tum quia viventibus potest esse utilis, ut periculum illius momenti, in quo judicandi sunt, sibi proponant, tum etiam quia cedit in verum Dei cultum, quem Ecclesia confitetur et recognoscit ut supremum animarum judicem et patrem misericordiae, qui orationibus placari potest, tum denique, quia potest esse utilis animabus defunctis, vel ut propter has Ecclesiae orationes aliquid poenae eis remittatur, vel etiam fortasse, ut propter tales orationes Ecclesiae praevisas, quando ab hac vita decedunt, a Deo recipiant auxilium et dispositionem, secundum quam benigne et misericorditer possint judicari. Hunc vero esse Ecclesiae sensum in citatis verbis, constat ex illis: Fac eas, Domine, de morte transire ad vitam; illa enim non possunt intelligi de morte secunda, quae est infernus, quia ab illa nullus potest ad vitam transire; intelliguntur ergo vel de morte corporali vel de morte peccati (Suarez disp. 83, sect. 1, n. 29).

This conception⁴⁵⁸458Altogether without foundation is the objection, that liberare never signifies preservation from an impending evil, but always deliverance or redemption from an evil that has already taken place; for frequently in her liturgy the Church prays: ut a cunctis malis imminentibus liberemur, ut ab instantibus malis et a morte perpetua liberemur, etc. The expression liberare, therefore, necessarily does not presuppose the entanglement in an evil, but solely the being threatened therewith. (Cfr. S. Aug. Enarrat. in Ps. 85, n. 18; Serm. 134, n. 2). — The word defunctus can be taken in the present participial signification = “dying”, as in St. Irenaeus (I, 21, 5) mortuus occurs in the sense of moriens. (Cf. Kaulen, Handbuch der Vulgata S. 195.) of the meaning of the Offertory for the dead may be elucidated and established by many other prayers which the Church offers for the faithful departed and for the dying.⁴⁵⁹459The Subvenite, Sancti Dei..., which is to be recited immediately after a person’s death, (egressa anima de corpore), was formerly recited during the agony. Cf. the lect. 6 for the feast of St. Dominic (Aug. 4th). Thus, for example, the prayer recited on the day of death or of burial contains a petition to be preserved from the pains of hell. “O God. . . we implore for the soul of Thy servant, whom Thou hast this day called out of this transitory life, that Thou wouldst not deliver it into the hands of the enemy (ut non tradas eam in manus inimici), and that Thou wouldst eternally be mindful of it and cause it to be received by Thy holy angels and have it admitted to its true country of Paradise: that since it hath believed in Thee it may not be forced to undergo the torments of hell (ut non poenas inferni sustineat), but be admitted to partake of eternal joys.”⁴⁶⁰460At the Obsequies the Church prays for the departed and already judged soul: Non intres in judicium cum servo tuo, Domine. . . . Non ergo eum, quaesumus, tua judicialis sententia premat, quem tibi vera supplicatio fidei christianae commendat: sed gratia tua illi succurrente, mereatur evadere judicium ultionis, qui dum viveret, insignitus est signaculo sanctae Trinitatis (Rit. Rom. De Exsequiis). The purport and words of the magnificent Commendatio animae in many respects correspond to our Offertory; the priest prays therein for the Christian struggling in the agony of death (cum in agone sui exitus anima anxiatur): “Deliver, O Lord, the soul of Thy servant (libera) from the pains of hell (a poenis inferni) and from the power of Satan; let it not experience any of the terrors of darkness (quod horret in tenebris); let the legions of the infernal abyss (legiones tartareae) be confounded; may Christ preserve it from torments and eternal death (a cruciatu et ab aeterna morte liberet); may St. Michael the Archangel, who deserved to be placed at the head of the heavenly hosts, receive it (qui militiae coelestis meruit principatum); may all the angels of God meet it and conduct it into the Heavenly Jerusalem.”⁴⁶¹461The words os leonis = the jaws of the lion, that is, of Satan, designate hell. St. Peter calls the devil a “roaring lion” (leo rugiens), who seeks to devour souls, that is, totally to destroy them. There are points of comparison in the watchfulness, the violent strength and rage, as well as in the extreme cruelty and rapacity of the lion and of the devil (cf. 1 Peter 5, 8). In another passage (2 Peter 2, 4) he designates the place of punishment of the damned by the words infernus and tartarus, writing, that “God spared not the angels that sinned: but delivered them, drawn down by infernal ropes to the lower hell, unto the torments, to be reserved unto judgment” (rudentibus inferni detractos in tartarum tradidit cruciandos). By the words: Ad infernum detraheris in profundum laci (Is. 14, 15), which apply to the chief of the fallen angels, hell is likewise designated. — St. Michael is the “Standard Bearer” (signifer), that is, the prince and leader of the angelic choirs, who protect the faithful in the agony of death against the attacks of the infernal spirits and conduct the souls that have faithfully struggled into the heavenly Paradise. Hence the Church sings in an Antiphon: Archangele Michael, constitui te principem super omnes animas suscipiendas—“Archangel Michael, thee have I constituted as prince, to receive all souls.” — The promise of salvation (of eternal light and life) was repeatedly made to Abraham as the “Father of Believers” and to his spiritual children. The earthly Chanaan promised him (Gen. 12, 7; 17, 8), “the land of promise” was a type (figure) of the true Chanaan, that is, of the kingdom of God here below and in heaven (Hebr. 11, 8–12). Terra promissionis erat figura regni coelestis seu patriae et quies illius figura fuit quietis beatorum in coelis (Dion. Carthus. in Ps. 94, 11). Cf. also God’s word to Abraham: Ego merces tua magna nimis (Gen. 15, 1).

46. The Sacrificial Elements

Wheaten bread (panis triticeus) and wine of the grapes (vinum de vite) are the two elements which are necessary for the accomplishment of the Eucharistic Sacrifice; hence they are frequently called the matter of the Holy Sacrifice. This mode of speech, however, must not be misunderstood. It does not say that bread and wine belong to the Eucharistic offerings, that is, in the same way that the Body and Blood of Christ in their real sense are offered. As on the Cross, so on the altar Jesus Christ alone is our Victim. The substances of bread and wine appertain to the Eucharistic Sacrifice, inasmuch as they are changed into Christ’s Body and Blood; the species of bread and wine serving to make the offering of the Body and Blood of Christ a visible sacrifice. From the close relation in which the elements of bread and wine stand to the Eucharistic Sacrificial Mystery, it follows with what great care and reverence they should be handled even before their consecration.

1. Our Lord and Saviour, at the first celebration of the Eucharistic Sacrifice, consecrated bread and wine and prescribed the use of these elements for the accomplishment of the unbloody Sacrifice in His Church for all future time. Christ indeed freely and out of His good pleasure chose bread and wine for this sacred purpose; but since His divine wisdom orders all things sweetly, there are certainly some reasons which show the suitableness of these sacrificial elements. The Eucharist is not only a sacrifice, but it is also a sacrament; under both of these points of view bread and wine are manifestly proper for their high destiny.⁴⁶²462Si quaeratur, cur panis et vinum sint hujus sacramenti materia, dicendum, quod principalis causa institutio est divina, cujus institutionis multiplex est ratio. Primo ex parte usus sacramenti, quoniam panis et vinum communius in cibum et potum proveniunt, sicque per ea in spiritualem refectionem manuducimur magis apte. Secundo ex sacramenti effectu, quia panis prae ceteris cibis sustentat corpus et vinum laetificat cor. Ita et hoc sacramentum magis laetificat et sustentat caritate inebriatos, quam alia sacramenta. Tertio ex ritu celebrationis, quoniam duo ista tractantur mundius ac frequentius, quam cetera alimenta. Quarto ex significatione duplicis rei sacramenti istius. Panis namque ex multis granis conficitur et vinum ex multis acinis confluit, quod competit ad significandum corpus Christi verum ac mysterium. Quinto ex repraesentatione ejus, quod praecessit. Grana namque in area conculcantur, panis in fornace decoquitur et vinum in torculari exprimitur, et ita per ea Christi passio designatur (Dion. Carthus. IV, dist. 11, q. 3). — In this place only the fitness of these gifts for the purpose of the Eucharistic Sacrifice is chiefly to be considered. “When God united the human soul with the body, thereby imparting life to the body, He, for the support of this life within us, directed us to the natural life without, and in the beginning ordered us to draw the nourishment of our life from the vegetable kingdom. In the state of man’s innocence, the trees of Paradise yielded spontaneously for man their fruits, substantial and succulent, delightful to the taste and aromatic; but after his fall, banished from Paradise to the earth under a curse and of itself yielding but thorns and thistles, man has been obliged to wrest support from the earth by hard labor in the sweat of his brow. The grain of wheat, which is the fat of the land, and the grape, which ripens in the sun, in a manner contain the marrow and blood of the earth, are also intended mainly to renew man’s substance and to refresh his blood, and are, therefore, the chief means for the nourishment of his life. — Nowhere do these grow wild, but in all places they thrive only by man’s careful and laborious cultivation; and when he has harvested the ears and gathered in the grapes, it is still by renewed labor that he must prepare them for food and drink. — If, therefore, on the one hand, bread and wine are gifts of God, they are, on the other, products of man; the sweat of his brow cleaves to them, before they are changed into his flesh and blood. Hence they are eminently suited as gifts of man to God; in presenting them we offer to God our fatigue and labor, and in the offering of these gifts we bring to God, so to speak, our flesh and blood, our body and life. Therefore, before our Lord can give and leave us His Flesh and Blood as a sacrifice, we must offer to Him bread and wine, in that we separate and withdraw these articles from the ordinary wants of life, and reserve and sanctify them for Him for His Sacrifice. Consequently, in ancient times the Church permitted the faithful in general to bring bread and wine to the house of God and to place them on the altar, and the priest accepted them as well for the Sacrifice as for his daily support.”⁴⁶³463Laurent, Christol. Predigten II, 67. — Ears of wheat and bunches of grapes are the most noble and most valuable products of the vegetable world; they compose, so to speak, the flesh and blood of the earth. These “firstlings of God’s creatures and gifts”⁴⁶⁴464Primitiae ex Dei creaturis, primitiae munerum Dei (S. Iren. Adv. haeres. l. 4, c. 17, n. 5). represent, therefore, nature in her entirety, which is in a manner offered to God in the oblations of bread and wine, obtained one from the ears of wheat, the other from the grapes. — The offering of bread and wine then symbolizes also the donation of man himself and of his life; for bread and wine are the most excellent means of nourishment, that serve to support and strengthen corporal life.⁴⁶⁵465Prima causa (for the offering of bread, wine and water) est, quia inter omnia humanae vitae sustentandae necessaria, haec tria sunt mundiora et utiliora et magis necessaria, propterea potius debuerunt apponi quam alia, et in id quod mundius est et utilius omnibus et super omnia ad vitam aeternam capessendam magis necessarium, transferri et transformari, i. e. in corpus Christi et sanguinem (Lib. de canone mystici libam. c. 2). This little work is no longer ascribed to John of Cornwallis, but to Richard, a Premonstratensian of the monastery of Wedinghausen (diocese of Cologne). Therefore, the Psalmist says (Ps. 103, 14–15): “The Lord bringeth bread out of the earth for the service of men, and wine that it may cheer the heart of man.” Thus the gifts of bread and wine serve symbolically to represent the offering to God of all created things, as required of man. In the bread and wine, man offers himself and all that he is.⁴⁶⁶466On the words of the Canon, qui tibi offerunt pro se suisque omnibus, Robert Paululus remarks, the small word “pro” hoc sensu non inconvenienter accipitur, ut haec, scil. panem et vinum quae in victu vitae animalis principalia sunt, offerendo seipsos et sua omnia, i. e. totum victum suum offerre dicantur. Praecipua quippe illius portio sunt et totum figurant (De offic. eccles. l. 2, c. 29). — It may then be inferred that the separate species of bread and wine are suited to represent the separation of the Blood from the Body of Christ, the painful death of Christ, Christ’s bloody sacrifice on the Cross.⁴⁶⁷467Eucharistia praeteritae Christi passionis signum est, et corporis a sanguine separati repraesentatio: at panis corpus exsangue, vinum sanguinem in passione Salvatoris fusum aptissime repraesentat (Contenson. Theologia mentis et cordis l. 11, par. 2, diss. 2, c. 2, spec. 1).

2. The Church requires that the matter used for the Consecration be not only valid and as far as possible genuine, but, moreover, that it be permissible and as far as possible perfect. — The bread destined for the sacrificial action must have been made of pure wheaten flour, that has been mixed with natural water and baked in the fire; and that the bread be pure, whole and fresh. — The sacrificial wine of the vine must have been pressed from ripe grapes, fully fermented, not soured, nor settled, nor artificially composed; as to the color and taste, it may be red or white, strong or light, naturally sweet or tart. With regard to the color, it is to be remarked that, although red wine symbolizes more perfectly than the white the Blood of Christ, still white wine is to be preferred, because in its use at the altar cleanliness can more easily be observed. — Another prescription respecting the sacrificial elements is that the bread is required to be unleavened and the wine to be mixed with a little water. The use of unleavened bread and the mixing of wine with water have a higher meaning, and are, therefore, strictly prescribed by the Church; although they are not required for the validity, yet they are absolutely required for the lawfulness of the Consecration.

a) The bread should be unleavened.⁴⁶⁸468Azymus panis = panis sine fermento (instead of fervimentum = fermentation, fermenting mixture, leaven, ζύμη) vel non fermentatus, from ἄζυμος, Substantive azymon = unleavened bread. The second syllable is made short by Prudentius and others. — Bread raised with leaven, leavened bread, is called by Isid. (Etymol. l. 20, c. 2, n. 15) panis fermentacius, i. e. fermentis confectus, also p. fermentalis vel fermentatus. — In omnibus Scripturis invenimus panem indifferenter dici, sive fuerit azymus sive fuerit fermentatus (Humbert. Adversus Graecor. calumnias n. 12). This is a strict ordinance of the Church for the priests of the Latin rite, while on the united Greeks⁴⁶⁹469In the East the Armenians and Syro-Maronites (like the Latins) use unleavened bread. it is as strictly enjoined, according to an old custom, to consecrate only in leavened bread.⁴⁷⁰470Among the Greeks it appears that leavened sacrificial bread, from the most ancient times, was exclusively or at least generally used. The historic question has not as yet been solved, what kind of bread the Western Church used for the Sacrifice during the first ten centuries. Three different views prevail regarding it among Catholic theologians since the seventeenth century, when the controversy was most animated. P. Sirmond S. J. (†1651) in his Disquisitio de azymo, semperne in usu altaris fuerit apud Latinos defended the assertion (in its universality at any rate exaggerated and incorrect), that the Western Church in the middle of the ninth century consecrated exclusively leavened bread. Christopher Lupus O. S. Aug. (†1681) first opposed this opinion. But as its chief opponent Mabillon O. S. B. (†1707) came forth, who principally in his Dissertatio de pane eucharistico azymo ac fermentato defended the diametrically opposite opinion, namely, that in the West the constant and general use of unleavened sacrificial bread had prevailed (among the Apostles only, he admits the partial use of leavened bread). Cardinal Bona O. Cist. (†1674) takes a middle view, employing the inconclusive arguments used by both opponents, to make it probable, that the Roman Church until late in the ninth century permitted the use of leavened as well as of unleavened sacrificial bread. The views of Mabillon and Bona since that epoch have had the greater number of adherents. On the side of Mabillon are, for example, Martene, Macedo, Ciampini, Cabassutius, Boucat, Berti, Simmonet, Sandini; on Bona’s side, for example, Tournely, Witasse, Bocquillot, Grancolas, Graveson, Natalis Alexander. Unleavened and leavened bread are equally valid matter of the Sacrifice: the one as well as the other has its peculiar mystical signification. Yet there are more numerous and better reasons for the usage prevalent in the Latin Church; hence the rite of the latter is to be preferred. These reasons are principally the following:

a) The example of Christ at the institution of the Eucharist. The Saviour kept “on the first day of unleavened bread” the Pasch with His disciples—therefore, at the time in which the Jews, according to the ordinance of the law, were obliged to have nothing leavened in the house or to partake of it. Consequently, it is generally admitted that Christ⁴⁷¹471Credimus panem illum, quem primum Dominus in coena mystica in mysterium corporis sui consecravit, infermentatum fuisse, maxime cum in tempore paschae nullum fermentum cuiquam vesci, sed nec in domo habere ulli licebat (Raban. Maur. De cleric. instit. l. 1, c. 31). consecrated unleavened bread.⁴⁷²472Even though our Saviour had anticipated the Paschal meal, which can by no means be proved, the use of leavened bread would not in consequence follow. — “The first day of the unleavened bread was the fourteenth Nisan, that is, the feast of Easter began on the eve. The leavened bread that remained was already collected on the evening of the thirteenth Nisan and burnt on the fourteenth before noon” (cf. Schanz, Commentar über das Evangelium des hl. Matthäus S. 508 etc.). Although the words of the Lord to His Apostles and their successors commanding them to do the same as He had done at the Last Supper, may not have been a formal command to consecrate unleavened bread, still it is evident that in so grave and sacred a matter the example of Christ should not easily be departed from. To depart from it, the Church has not the slightest reason; on the contrary, she has every reason to retain the use of unleavened bread after the example of Christ, since in many respects the unleavened merits a preference to the leavened bread.

b) The unleavened bread symbolizes very appropriately the Eucharistic Victim and the Eucharistic Food of the soul. The leaven penetrates and soon leavens the entire mass of flour in which it is mixed, changing it into savory bread; from this point of view the Saviour (Matt. 13, 33) calls the Divine Truth and Grace a heavenly leaven that transforms mankind. — Otherwise leaven is usually employed in an evil sense.⁴⁷³473Fermentum significat caritatem propter aliquem effectum, quia scil. panem facit sapidiorem et majorem; sed corruptionem significat ex ipsa ratione suae speciei (S. Thom. 3, q. 74, a. 4 ad 3. — Cfr. Humbert. n. 30). Namely, it displaces the flour in its working, that is, in its fermentation works decomposition or decay; therefore, it serves as a figure of the unclean, the perverse and the corrupted.⁴⁷⁴474In fermento duo possunt considerari. Primo sapor, quem tribuit pani, et secundum hoc per fermentum significatur sapientia Dei, per quam omnia quae sunt hominis sapida redduntur; secundo in fermento potest considerari corruptio, et secundum hoc per fermentum potest intelligi uno modo peccatum, alio modo homo peccator (S. Thom. in I. ad Cor. c. 5, lect. 2). — Unleavened bread, on the contrary, which has undergone no such process of fermentation, is a symbol of purity and cleanliness. Accordingly, only unleavened bread can appropriately indicate the superhuman holiness and purity of the Eucharistic Victim, as well as the incomparable purity and incorruption of the Eucharistic Food of the soul.

c) Inasmuch as unleavened bread calls to our mind, how unspeakably pure and bright the transfigured Body of Christ is, at the same time it also reminds us of the purity of heart and body with which we should approach the Table of the Lord and receive the Food of Angels. According to the counsel of the Apostle (1 Cor. 5, 7–8) we must purge out the old leaven of sin and passion, of wickedness and wantonness, that we may be “a new paste, as we are unleavened” and be enabled, when thus sanctified, to partake of the immaculate Flesh of the Eucharistic Victim. These thoughts are beautifully expressed in the Paschal Hymn which says: “Christ is our paschal sacrifice, while for unleavened bread we need but heart sincere and purpose true” (pura puris mentibus sinceritatis azyma).⁴⁷⁵475Unleavened bread is also different in appearance and taste from the daily bread that we eat; hence it is suitable, by its appearance to indicate, that under the Eucharistic veil no ordinary bread, but the true and living Bread of Heaven is concealed, that preserves the spiritual life of grace and ensures the blessed life of immortality. — The unleavened bread, which was eaten with the Paschal lamb and bitter herbs, is called “bread of tribulation” (panis afflictionis—Deut. 16, 3), because it was a reminder of the labors and oppression endured in Egypt; in this it also symbolizes the Eucharistic Banquet celebrated in memory of the bitter passion and death of Christ. Cf. Algerus, De sacramentis corp. et sang. dominici, l. 2, c. 10. — The ferment that penetrates and invigorates the mass of meal, is indeed a figure of the divinity, clothing itself with human nature, but panis est proprie sacramentum corporis Christi, quod sine corruptione conceptum est, magis quam divinitatis ipsius (S. Thom. 3, q. 74, a. 4).

b) To the sacrificial wine a small quantity of natural water must be added, according to Apostolic ordinance and the strict discipline of the Church. As this commingling is a holy ceremony, it must take place at the altar before the Oblation and be made in the chalice itself. Even a drop answers the purpose. It is, moreover, advisable and always safe to pour but a little water⁴⁷⁶476The Florentinum gives: aqua modicissima and paululum aquae; the rubric: parum aquae. Hence the well known adage: quanto paucior, tanto potior. “Although the reasons for the mingling of the water are so manifest, that without mortal sin it may not be omitted, yet the Sacrament exists when it is not done. But priests should be attentive that, as in Holy Mass water must be taken with the wine, yet only a little must be added. For according to the opinion and judgment of ecclesiastical commentators, this water is changed into wine” (Catech. Roman. p. 2, c. 4, q. 16). — Vino consecrando miscenda est aqua naturalis tantum et modica, et per modum sacrae ceremoniae, ad altare et in calice (Sporer, Theol. sacrament. p. 2, c. 3, sect. 2, § 3). into the chalice, that the wine be not too much weakened and thus perhaps be spoiled. This mixture is so important and, therefore, so strictly prescribed, that it would never be allowed for a priest to begin the Holy Sacrifice, if he foresaw that no water could be procured. Profoundly significant are the reasons that favor the fitness of this ecclesiastical ordinance and practice.

a) The example of the Saviour. That the Lord at the institution of the Eucharist consecrated wine mixed with water, is beyond a doubt. And in favor of this is the circumstance, that the addition of water to the wine at the Paschal meal was a permanent and universally practised custom from which the Lord surely did not depart.⁴⁷⁷477As a rule, red wine mingled with water was used for the Paschal celebration: . . . τὸ ποτήριον ἐξ οἴνου καὶ ὕδατος (Const. apostol. l. 8, c. 12). The ancient liturgies and holy Fathers are unanimous in asserting that the Saviour mingled the Eucharistic chalice with water.⁴⁷⁸478The mingling of the wine with water is not de necessitate sacramenti neque praecepti divini, but only de necessitate praecepti ecclesiastici, that is, apostolici. With the Fathers, in Councils and liturgies the Eucharistic Chalice, that is, its contents (before the Consecration), has, for example, the following denominations: κρᾶσις, κρᾶμα, ποτήριον κεκραμένον, calix mixtus, temperamentum calicis, poculum aquae et vini, calix dominicus vino mixtus, calix vini et aquae plenus, vinum aqua mixtum, calix dominicus vino et aqua permixtus, mixtum, temperatum. Thus from the time of the Apostles the Church has everywhere and at all times faithfully followed after the example of her Divine Master, and has ever consecrated only wine mixed with water. She regarded it, as St. Cyprian writes in his letter to Caecilius, as proper that at the mixing and offering of the chalice of the Lord, she should observe the true tradition thereof, in order that at His glorious and triumphant return He may find us adhering strictly to that whereunto He had exhorted us, observing what He had taught and doing what He had done.

Besides this historical reason there are also mystical and symbolical reasons.⁴⁷⁹479Sicut propter imitationem magis exactam, et propter mysterium Ecclesia latina praecipit consecrationem in azymo, sic propter eamdem imitationem, et propter mysterium Ecclesia universalis praecipit consecrationem in vino non puro, sed lymphato (Lugo l. c.).

b) The wine destined to be changed into the Blood of Christ is mixed with water at the altar, that by these two elements the blood and water which flowed, on the Cross, from the wound in the side of Christ may be represented.⁴⁸⁰480It is the better established and the more general opinion, that the right side of the Saviour (together with His Sacred Heart) was opened by the lance. Dominus meus Jesus post cetera inaestimabilis suae erga me beneficia pietatis, etiam dextrum sibi propter me passus est latus fodi: quod videlicet nonnisi de dextera mihi propinare vellet, nonnisi in dextera locum parare refugii. Utinam ego talis merear esse columba, quae in foramine petrae habitet et in foramine lateris dextri (S. Bernard. In Ps. 90, serm. 7, n. 15). — The piercing and opening of the Heart of Jesus, with the stream of blood and water issuing therefrom, is a wonderful event⁴⁸¹481In this outpouring of blood and water from a heart that beat no longer, the holy Fathers behold a great miracle. Contumelia a Judaeis illata in signum prodiit, quia de corpore exstincto sanguis verus et aqua pura miraculose manavit (Ludolph. de Saxon. p. 2, c. 64, n. 13). — Cfr. Officium ss. Cordis D. N. J. Ch. — Bucceroni S. J., Commentarii in cultum ss. cordis Jesu. Parisiis 1880. and, at the same time, one full of mystical meaning, which should in a very special manner engage the attention of men; for the Evangelist, in speaking of it, mentions this passage of the Prophet: “They shall look on him whom they have pierced” (John 19, 37; Zach. 12, 10). For this occurrence proves not only the truth and reality of the sacrificial death of Christ, but it, moreover, involves a profound symbolism; for the stream of blood and water which proceeded from the wounded Heart of Jesus symbolizes all the graces and blessings that flow to us from the passion and death of Christ. The water, namely, symbolizes Baptism, which is the laver of purification and regeneration; the blood signifies the Eucharist, the fountain of reconciliation and strength unto life eternal. But since Baptism is the beginning, the Eucharist, the end and complement of the remaining sacraments, they are all included in these two principal ones. The outpouring of blood and water from the pierced side of the Redeemer, therefore, symbolically expresses that all the sacraments have their origin in His sacrificial death, that is, that they derive from it their power and plenitude of grace. — But the Church is the only lawful possessor and administrator of the sacraments, by virtue of which she in her members is ever undergoing purification and sanctification, enlivened and fructified: hence the holy Fathers behold in the pierced Heart of Jesus also the divine origin of the Church. They say that from the opened side and breast of the second Adam, while slumbering in death, the new Eve, that is, the Church, was formed and came forth.⁴⁸²482Sopor ille viri (Adam—Gen. 2, 21) mors erat Christi, cujus exanimis in cruce pendentis latus lancea perforatum est atque inde sanguis et aqua profluxit (Joan. 19, 34): quae sacramenta esse novimus, quibus aedificatur Ecclesia (S. Aug. de civit. Dei l. 22, c. 17). In the Office of the Sacred Lance and Nails it is said: “Thou, O Lance, hast opened to the world the life-giving side, whence came forth the holy Church.” Thus from the pierced Heart of Jesus, that is, from the stream of blood and water proceeding therefrom, the pure, immaculate Church was born, and thence the inexhaustible fountain of her graces originated. — The rite of the mixing of wine and water in the chalice can and should remind us of these mysteries.

c) The commingling of wine and water in the chalice refers also to that intimate, mystical relationship existing between Christ and His Church.⁴⁸³483Consulte a prioribus statutum est, ne vinum in sacrificio sine aquae admixtione offeratur, ut videlicet per hoc significetur, populos qui secundum Joannem (Apoc. 17, 15) aquae sunt, a Christo, cujus sanguis in calice est, dividi non debere (Walafr. Strabo, de exord. et increm. c. 16). Under this meaning, the noble, precious element of the wine, considered as to its qualities and effects, as well as viewed as to the approaching consecration into the Blood of Christ, is taken as a symbol of the God-Man; while the running, flowing water is a speaking figure of unstable, perishable man.⁴⁸⁴484Unda fluens, homo praeteriens (Hildeb. Turon. Vers. de myster. Missae). “The waters which thou sawest,” said the Angel to John, “are peoples and nations” (Apoc. 17, 15). Like wave on wave nations, one on the other, press upon the stream of time; like billows chasing and rolling on one another, and lost in the deep, generations of men rise, one on another, to sink again in turn into the grave of eternity. The drops of water which have been poured into the chalice no longer exist of themselves, but they are diffused in and incorporated into the wine, partaking of its qualities. Similar is the union of the faithful with Christ:⁴⁸⁵485Cum aqua in vinum convertitur, significatur, quod populus Christo incorporatur (S. Thom. 3, q. 74, a. 8 ad 2). — Aqua significat populum, qui est insipidus, et sapidus fit per conjunctionem cum Sapientia, Christo, sicut aqua, cum adjungitur vino (S. Bonav. IV, dist. 11, p. 2, a. 1, q. 3 ad 6). by virtue of this union a change takes place in them and they are made partakers of the divine nature, that is, by sanctifying grace they are made children of God, and by the bestowal of heavenly glory they become heirs of God. For from the Head, Jesus Christ, who is filled with all the treasures of the divinity, the unction of grace flows down to His members, descending even to the hem and extremity of the garment of the Church (Ps. 132, 2), so that she becomes wholly penetrated with the precious flow of heavenly gifts. — We are to understand by the commingling of wine and water before the Oblation, first of all, the sacrificial Communion between Christ and the Church, that is, this ceremony is intended to place before our eyes that Christ as the Head, in union with the Church, as His mystical body, offers sacrifice and is offered in sacrifice at the celebration of Mass. — Hereby, at the same time, is indicated that unspeakably intimate and exalted relation, which is realized and perfected between the children of the Church and our Redeemer by the Sacrifice and Sacrament of the Eucharist. This is that supernatural espousal of which the Apostle wrote to the Christians of Corinth: “I have espoused you to one husband, that I may present you a chaste virgin to Christ” (2 Cor. 11, 2). It commences here below in sanctifying grace and is consummated above in eternal glory.

d) Finally, our rite is calculated to symbolize, moreover, that mystery by which the divine and human natures are united together in one person, namely, the Incarnation of the Eternal Word. This mystery is the root and source of all and of every supernatural relation of man with God in time and eternity.

3. To the matter of the Sacrifice, already before its oblation, are due the most scrupulous care and the greatest reverence, as is evident from their more remote preparation.⁴⁸⁶486The bread selected for the Consecration was generally called oblata or hostia. The figure and size were not prescribed in the first centuries, but left to the judgment of the celebrant and people, prout erat cuique studium atque devotio in religione divina (Bernold. Constant.). Si de primis Ecclesiae saeculis agitur, quando ipsae populi oblationes immolabantur, perspicuum est, alia tum forma non fuisse, quam quae panum erat oblatorum. Integri enim ac solidi, ut oblati fuerant, consecrabantur consecratique in partes ad distribuendum comminuebantur (Sirmondus, Disquis. de azymo c. 4). In reference to the example of our Saviour, who consecrated a loaf (a cake, a slice, a round) of the unleavened Paschal bread, the round form had even at a very early period the preference, the more so as it is regarded as a symbol of perfection. Already St. Epiphanius (†403) mentions, that the Eucharistic Sacrificial bread is of a round form (στρογγυλοειδής—The Anchor c. 57). In the Middle Age it received names that allude to its circular form, for example, corona oblationum, circulus, rotula panis, panis rotularis. According to an ordinance of the Sixteenth Synod of Toledo (693), the sacrificial bread should be specially and carefully prepared, be white and of moderate size; finally, not a piece, but whole loaves were to be consecrated (panis integer et nitidus, qui ex studio fuerit praeparatus, neque grande aliquid, seu modica tantum oblata). It was already then baked in iron moulds, provided with symbolical pictures and Scriptural signs (host-irons, ferrum oblatorium, ferrum oblatarum, ferramentum characteratum). Moreover, in the eleventh century the consecrated breads were still so large, that they had to be broken and divided for the Communion of the faithful (particulae). Tenues oblatas ex simila (of the finest wheaten flour) praeparatas integras et sanas sacris altaribus superponimus et ex ipsis post consecrationem fractis cum populo communicamur (Humbert. Card. [†c. 1064], Advers. Graec. calumn. n. 33). From this time on they gradually became smaller and thinner, until they received the present (coin) form. As a rule, now only hosts that are whole may be distributed; but the name particulae, that has clung to them, still reminds us of the ancient practice of the breaking of bread. — Decet revera panem candidissimum esse et mundissimum, si facultas non defuerit, qui transferri debet in splendidissimum corpus Agni immaculati (Algerus, De sacram. corp. et sang. dom. l. 2, c. 9). — Cfr. Mabillon, Acta SS. O. S. B. tom. III, praef. n. 57–60. — Gerbert, Vetus Liturgia Alemannica, p. 1, disp. 4, c. 3. Every precaution must be taken to procure genuine and freshly made hosts, to procure genuine pure wine for the Sacrifice of the Altar. Let us recall the epoch of the Middle Age, so full of faith. Then it was that devout princes and princesses esteemed it high honor to be allowed to prepare and to provide the bread and wine for the Holy Sacrifice.⁴⁸⁷487S. Wenceslaus summa religione sacerdotes veneratus suis manibus triticum serebat et vinum exprimebat, quibus in Missae sacrificio uterentur (Brev. Rom.). In convents the preparation of the sacrificial bread was even accompanied with religious solemnity and with a kind of divine service. Thus was it prepared in the world-renowned Benedictine Abbey of Cluny.⁴⁸⁸488Cfr. Consuetud. Cluniac. l. 3, c. 13 (De hostiis qualiter fiant). — Krazer, Sect. 3, art. 2, c. 3. At prescribed hours the monks performed manual labor; but that they might also be sanctified in the midst of their occupations, they worked amid the singing of Psalms. But of all manual labor especial care was bestowed upon the preparation of the bread for the Sacrifice. It was amidst the singing of Psalms that the seed destined for it was confided to the earth and the ripe grain gathered; amid the praises of divine power and love, grain after grain was selected, carefully washed, and carried in a special sack to the mill by one of the most exemplary monks. There he first washed the two mill-stones, covered them from top to bottom with cloths, robed himself in white, and then, with veiled face so that his eyes alone were uncovered, he began to grind the wheat. With similar care the sieve was then washed and the flour sifted. To prepare the bread from the flour was the duty of the highest official of the monastic church; two monks and a recently admitted brother, with no less care shared the holy labor with him. Being well washed and clothed in white garments, they baked the hosts in a blessed vessel. — It is very proper that persons consecrated to God prepare with all devotedness and reverence the bread for the Holy Sacrifice, regarding this preparation as a work of love and of conscience.