The Rite of the Holy Sacrifice of the Mass

52. The Washing of the Hands

1. Before the priest puts on the sacred vestments, he should wash his hands in the sacristy: profound reverence for the divine mysteries, which should be celebrated with perfectly clean hands, dictates this regulation. Already at this washing, which is based mainly on propriety and decorum, the priest prays for a higher purification,⁵⁵⁹559Da, Domine, virtutem (strength of grace) manibus meis (to me at the washing of the hands) ad abstergendam omnem maculam: ut sine pollutione mentis et corporis valeam tibi servire (Missal. Roman.). — Prior Gerhoch of Reichersberg († 1169), explaining Psalm twenty-fifth, remarks that at the washing of the hands in praeparatione divinae servitutis the following prayer should be recited: Largire sensibus nostris, omnipotens Pater, ut sicut exterius abluuntur inquinamenta manuum, sic a te mundentur interius pollutiones mentium et crescat in nobis augmentum omnium sanctarum virtutum. that is, for purity of soul as well as of body, that he be found fit worthily to serve the Lord. — After the offering, or the incensing of the sacrificial gifts, there is prescribed another washing of the hands, or rather of the consecrated fingers. This washing dates from the earliest antiquity, and its origin is doubtless traceable not merely to natural reasons of necessity and propriety, but also mainly to motives of higher consideration. After receiving in his hands the offerings of the people, the celebrant found it necessary to cleanse his hands again by washing them, and especially the fingers which were to touch the Most Blessed Sacrament⁵⁶⁰560Consummata oblatione sacerdos lavat manus, et tergit cum mundissimo linteolo, quod sibi soli ad hoc est deputatum, cavens postea ne aliud quid tangat cum digitis, quibus Domini corpus tangendum est (Constit. Hirsaug. s. Gengenbac. l. 1, c. 84—of the eleventh century). — Aliqua pretiosa tractare non consuevimus nisi manibus ablutis; unde indecens videtur quod ad tantum sacramentum aliquis accedat manibus etiam corporaliter inquinatis (S. Thom. 3, q. 83, a. 5 ad 1).; nevertheless, the symbolical signification of this action has ever been and is mainly taken into consideration.⁵⁶¹561Profound reverence for the Holy Mysteries made the washing of hands a necessity at this place, so long as the people were accustomed to bring offerings. Lavat sacerdos manus suas more priorum sacerdotum, ut extersae sint a tactu communium rerum atque terreno pane. Quae lavatio manus munditiam cordis significat per lacrymas et compunctiones (Amalar. De eccles. off. l. 3, c. 19). — Quod ideo ab antiquis Patribus decretum fertur, ut pontifex, qui coelestem panem accepturus est, a terreno pane, quem jam a laicis accepit, manus lavando expurget (Ordo Rom. IV, n. 9). The mystical sense of this rite of handwashing is easy to comprehend. The hand has ever been considered as the principal instrument, as the privileged member within which the power and activity of man are concentrated and, therefore, by which, in a certain manner, the whole man is represented.⁵⁶²562Ablutio manuum sufficit ad significandam perfectam mundationem; cum enim manus sit organum organorum, omnia opera attribuuntur manibus (S. Thom. 3, q. 83, a. 5 ad 1). — Aristotle writes: ἡ χεὶρ ὄργανόν ἐστιν ὀργάνων. The outward washing of the hands, or rather of the fingertips, consequently, symbolizes the interior purification and cleansing of the whole man from all that sullies the soul and body; the circumstance of washing in reality only the tips of the consecrated fingers (both thumbs and both forefingers), is usually supposed to signify that the officiating priest should cleanse his heart and preserve it undefiled from even the slightest faults, yea, even from the shadow of sin.⁵⁶³563Cum sacerdos manus suas alias (i. e. ante Missam) laverit (ut intelligatur, quod sit a gravioribus mundus), nunc solum lavat digitorum extremitates, significans desiderium se purificandi etiam a culpis levioribus, praecipue si in aliquas esset lapsus post Missam inchoatam, et hoc spiritu lotio haec adhibetur (De Ponte, De christ. hom. perfect. IV, tr. 2, c. 12, § 1). The Apostolic Constitutions (l. VIII, c. 11) already behold in the handwashing at Mass “a symbol of the purity of souls dedicated to God.” St. Cyril of Jerusalem says, that the washing of the hands evidently “designates the purity and blamelessness of our actions.”⁵⁶⁴564Catech. mystag. V, n. 2. — But who can say: “My heart is clean, I am pure from sin”? (Prov. 20, 9.) For in the sight of God no man living shall be justified (Ps. 142, 2). And yet the priest should appear at the altar for the Holy Sacrifice holy and spotless, pure and blameless, and without blemish in soul or body. Now, the further the holy action proceeds, the nearer the most holy moment of Consecration approaches, the more powerfully does the priest feel his unworthiness, the more his desire for greater purity is increased. As an expression of this sentiment and disposition, he now washes his hands, just as at the beginning of Mass, at the foot of the altar, he cleansed and prepared his soul by a contrite acknowledgment of his guilt.

2. The verses of the Psalm that he recites in the meantime, express clearly the more profound meaning of the liturgical handwashing: the priest openly avows his purpose of celebrating the spotless Sacrifice of the Lamb with the utmost possible purity and devotion of heart (Ps. 25, 6–12).

“Among the innocent I will wash my hands”—how can the priest pray thus? Does he not live in the midst of the world, where by reason of human frailty, carelessness and attachment to earthly things, the lustre of the soul’s purity is in a greater or less degree most easily tarnished? Such is, in truth, the case, and a good priest feels convinced of it; but he is also daily intent on destroying within his heart the love of the world, sensuality and all selfishness, in order that his soul may be purified more and more in the fountain of the Precious Blood of Jesus and in the stream of tears of penance and sorrow. Hence he may well protest, that in his innocence he would wash his hands,⁵⁶⁵565Dicat devotus ac dignus Christi sacerdos: Lavabo, quando ad celebrationem accessurus sum, inter innocentes, i. e. cum sanctis ac veris sacerdotibus N. L., quorum est nulli nocere, sed verbis et exemplis cunctis prodesse, manus meas, non solum corporales, quibus Christi sacramenta tractabo, sed etiam affectus, cogitationes et opera: istas lavabo in confessione, quoniam teste Scriptura omnia in confessione lavantur (Dion. Carthus. In Ps. 25). and thus with pure hands “advance to the altar.” Yes, it behooves those hands to be clean which he is to raise in supplication and prayer to God; clean must be the hands that are to touch, to offer and to dispense the most holy, spotless Victim.⁵⁶⁶566Quodsi patena et calix non solum esse debent pretiosa, ex auro scilicet vel argento, sed etiam mundissima a quocunque pulvere et macula, eo quod sanctissimum corpus et sanguinem Salvatoris contingant, quanto erit magis rationi consentaneum, sacerdotes habere manus mundas a pravis operibus, linguam a verbis ineptis, et pectus suum a malis desideriis et cogitationibus, et sese purificare ab omni immunditia, etiam valde parva (De Ponte l. c., tr. 2, c. 6, § 1).

The priest in the midst of the Sacrifice lingers awhile at the altar, “to listen” with blissful joy to the hymns of praise and thanksgiving, that resound from the lips of the faithful—to join in the jubilant choir and “to announce” all the “wonderful ways and works” of divine power and love.

Above all he loves “the pomp and grandeur” of the house of God; his heart clings to the place where the Lord dwells in His Eucharistic glory. He is consumed with zeal for the house of the Lord; he adorns it as worthily and as splendidly as possible, since the King of Glory does not disdain to dwell so silently and so hidden near us and among us. The place where the Saviour has built His throne of grace, is in this wide, dreary world the pleasure-garden and the favorite resort of the priest; thither does he flee to find consolation for his soul, peace and refreshment amid the woes, miseries and turmoil of life. At the foot of the altar there flows for him a bright and clear stream of pure joys; he there spends the most delightful hours, he gathers there the most precious graces.

It is his care to lead a faultless and godly life; he seeks and cultivates an interior and familiar intercourse with the Lord “in the privacy of His tabernacle of grace;” he has nothing in common with a world forgetful of God, and he shuns its ways; hence, abounding in confidence in God, he may beg of the Lord to preserve his “soul” and his “life” from the perdition which befalls all the “godless”, who through deceit and violence practise all manner of wickedness, trampling upon justice and the rights of their fellow-men.

“Blameless and without stain” does he endeavor to live; hence he hopes that “deliverance and mercy” may be his share.

Confidence in God is conscious of victory. Assured of being heard, the priest, full of gratitude, exclaims: “My foot hath stood in the direct way,” that is, snatched from the abyss of danger and sufferings, I stand on a firm and safe plain,—or I dwell in the direct paths of grace and virtue, leading to God. Both are gifts of the Lord; hence he promises “to extol” His favors and goodness in union with the pious all the days of his life.⁵⁶⁷567Ecce ex psalmo isto sententioso et splendido audivimus, quid ad christianum perfectum pertineat. Si igitur aliquid horum in nobis invenimus, Deo gratias referamus et ad perfectionem feramur. Si autem praedictae perfectiones viri perfecti longe a nobis sunt, ingemiscamus, emendemus atque juxta verbum gloriosi Apostoli cum timore et tremore nostram operemur salutem (Dion. Carthus. [† 1471] Comment. in Ps. 25).

53. The Prayer Suscipe, Sancta Trinitas

After the washing of the hands, which is performed at the Epistle side,⁵⁶⁸568On this side, during the Middle Age, there was often attached to the altar the Sacrarium (piscina, lavacrum, lavatorium, perfusorium, θάλασσα), which served not only to receive the remains of holy objects become useless, for instance, ashes, and to secure them against desecration, but, at the same time, answered for the washing of the hands of the priest at the Offertory and after Holy Communion. the priest returns to the middle of the altar; full of confidence he raises his eyes to the Crucifix, presently lowering them again; he then bows with humility and reverence, places his joined hands on the altar, and recites in this suppliant posture⁵⁶⁹569Quod sacerdos manus interdum jungit et se inclinat, est suppliciter et humiliter orantis, et designat humilitatem et obedientiam Christi, ex qua passus est (S. Thom. 3, q. 83, a. 5 ad 5). the following short oblation-prayer, rich in thoughts:⁵⁷⁰570These prayers during the Middle Age were often somewhat differently expressed, and were recited neither in all the churches nor at all Masses. In the Eleventh century they were said, according to Micrologus, non ex aliquo Ordine, sed ex ecclesiastica consuetudine (De eccles. observ. c. 11).

In this prayer the previous oblation of the Host and chalice is not simply repeated or continued, but developed and perfected by the incorporation of new aspects. While the first two Oblation-prayers were directed to the Father, and the Invocation was made to the Holy Ghost, the Church now turns to the Holy Trinity and offers to it the Sacrifice prepared on the altar. Host and chalice are here jointly offered, and that under a new aspect: it contains a short allusion to the relation which the Eucharistic Sacrifice bears to the mysteries of the life of Christ, as well as to the saints of heaven.

The Mass is celebrated in memory (ob memoriam) of the entire p. 233work of the redemption, the principal parts of which are here expressly and prominently set forth, as is also done immediately after the Elevation. In His Passion⁵⁷¹571Quoties celebratio corporis et sanguinis Domini agitur, non equidem Christum iterum occidimus, sed mortem ejus in ipsa et per ipsam celebrationem memoramus, estque ipsa celebratio passionis Christi quaedam commemoratio. Commemoratio autem passionis Christi ipsam passionem significat. Celebratio igitur corporis et sanguinis Domini passionis Christi est signum (Guitmund, De corp. et sang. Dom. verit. l. 2). the immaculate Victim was immolated; in the Resurrection He was glorified, and in the Ascension He was raised to the throne of God, in order to effect our redemption and to perfect our salvation. On the altar not only the sorrowful, but also the glorious mysteries of the life of Christ are represented and renewed. There Christ, who “was dead and now lives eternally” in heaven (Apoc. 1, 18), offers Himself.

It is self-evident that the Sacrifice of the Mass can and may be offered solely to the triune God,⁵⁷²572Omne cujuslibet honorificentiae et sacrificii salutaris obsequium et Patri et Filio et Spiritui sancto, h. e. sanctae Trinitati ab Ecclesia catholica pariter exhibetur (S. Fulgent. Ad Monim. l. 2, c. 5). and not to the saints; the offering of it, however, serves not merely to render supreme adoration and glory to God, but it also serves as an honorable commemoration (in honorem)⁵⁷³573The latest edition of the Missal, approved by S. R. C., gives the following reading: in honorem. And this justly. According to the sense and form these words constitute a parallel clause to the preceding ob memoriam and are afterward paraphrased by the formula: quorum memoriam agimus. In honorem is, therefore, = memoriam venerantes, as in the Canon, and not tautological with the following: ut illis proficiat ad honorem, as is asserted by many following Lebrun, who gives the preference to the other reading in honore and would have it restored. We remark, on the contrary, that both formulas in honorem and in honore in vulgar Latin can have and often do have the same meaning. But in this prayer the reading in honorem is, therefore, to be preferred, because it harmonizes more beautifully with the parallel ob memoriam. — The sense of this expression in honorem is clearly paraphrased in the Postcommun. in Vigil. omn. Sanctor.: Sacramentis, Domine, et gaudiis optatae celebritatis expletis: quaesumus, ut eorum precibus adjuvemur, quorum recordationibus exhibentur. — By a decree since issued this controversy has been finally settled (Dub. III). In Ordine Missae post Lavabo in Oratione “Suscipe sancta Trinitas” plures recentiores Rubricistae graves dicunt loco “in honorem B. M. semper V.” esse legendum “in honore B. M.” etc. — Estne horum sententia sequenda et correctio hoc in loco Missalis facienda? — Ad III. Legendum: in honorem (S. R. C. 25. Mai. 1877). of the saints, whose memory we celebrate at the altar (memoriam agimus). — By an ecclesiastical ordinance, which, indeed, dates back to Apostolic times, frequent mention is made of the saints during the celebration of Mass: by this great honor and distinction are evidently shown them, since they are remembered at the altar, and their names honorably mentioned at the Sacrifice. This we intend to express by saying, that we offer this Sacrifice “in their honor” (in honorem). — But the contents of the prayer are not exhausted thereby; for it says further on that the Sacrifice is offered p. 234“to serve for the honor of the saints.” These words, indeed, signify the fruit accruing to the denizens of heaven through the Holy Sacrifice; the Mass being also offered to obtain for the saints the spread of their veneration on earth. We, therefore, offer the Sacrifice and pray that the saints may be ever more and more honored and glorified on earth—ut illis proficiat ad honorem.⁵⁷⁴574Sancti orationibus nostris non indigent, pro eo quod cum sint perfecte beati, omnia eis ad vota succedunt, sed nos potius eorum orationibus indigemus, quos, cum miseri simus, undique mala multa perturbant. Unde quod in plerisque orationibus continetur, prosit videl. vel proficiat huic sancto vel tali talis oblatio ad gloriam vel honorem, ita sane debet intelligi, ut ad hoc prosit, quod magis ac magis a fidelibus glorificetur in terris aut etiam honoretur, licet plerique reputent non indignum, Sanctorum gloriam (sc. accidentalem) usque ad judicium augmentari ac Ecclesiam interim sane posse augmentum glorificationis eorum optare (Innocent. III. Regest. l. 5, ep. 121). This means that we offer sacrifice and pray, not so much in behalf of the saints, as for ourselves; for it is to our own benefit and advantage, if greater honor be shown to the saints. Inasmuch as we honor and glorify the saints during and through the Holy Sacrifice of the Mass, we advance thereby our own welfare (nobis ad salutem), and that in a greater degree, since in this way we obtain for ourselves the powerful intercession of the saints (illi pro nobis intercedere dignentur in coelis). For, since we celebrate upon earth the memory of the citizens of heaven, we would thereby incline them to be more favorably disposed to interest themselves in our behalf with God. — Moreover, the blessed rejoice when we offer Holy Mass to God as a Sacrifice of praise and thanksgiving in their name, that is, when we offer it to God to praise and thank Him for all the benefits, for the grace and the glory they have received from Him.

The saints mentioned by name are the same as in the Confiteor, with the exception of the Archangel Michael, who, however, in Solemn High Mass is named immediately before the blessing of the incense. Then is said: et istorum et omnium Sanctorum—“and of these and of all the saints.” Who are to be understood by “these” (saints)? According to the present context of the prayer, the most simple and natural meaning put, is to refer the demonstrative pronoun (isti) to the previously mentioned saints, that is, to regard it as comprising them all, so that the translation should be: “of the saints just mentioned and of all the saints.” Formerly, it may have been a word of the rubrics, and may have signified that in this place still other saints may or should be mentioned, for example, those whose relics repose in the altar or are exposed upon it, or whose feast was celebrated, or who were honored as special patrons. But all, that is, the glorification of the saints on earth, by our commemoration and the Sacrifice itself, on the one hand, and our own benefit, by the same Sacrifice and by their intercession, on the other hand, we hope for and obtain “through Christ our Lord,” the one Mediator, who crowns the blessed in glory and leads us to felicity.⁵⁷⁵575Quidquid Sanctorum tuorum meritis adhibemus, ad tuam laudem recurrit et gloriam, qui in eorum semper es virtute mirabilis (Sacram. Leon.).

54. The Orate Fratres and the Secreta

1. The purer and the more perfect the disposition, recollection and fervor of the priest and of the faithful present, so much the more acceptably does the Sacrifice rise from their hands to the throne of God. In order to support and inflame each other mutually, the celebrant and the people uniting with him in the Sacrifice keep up reciprocally an active and lively intercourse with each other; hence the priest frequently salutes the people and invites them to pray with him, and the people chime in through their representative, the acolyte or choir, in the priest’s prayer. — After the Suscipe sancta Trinitas has been concluded, the priest again summons all the faithful to unite with him in common prayer, in order that their common Sacrifice may be so much the more favorably received by God. For the priest kisses the altar, rises, and turning toward the people and with downcast eyes, extending his hands and again joining them,—he says the words: Orate fratres—“Brethren pray”, in a somewhat audible voice (voce aliquantulum elata), so as to be heard by the acolyte and those standing near by; then while again turning to the altar, he continues in silence: ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem—“that my sacrifice and yours may be acceptable to God the Father Almighty.”⁵⁷⁶576Sacerdos versus ad populum orare moneat, conversusque ad altare secretam orationem dicat (Joann. Abrincens. Lib. de offic. eccles.). — Erectus presbyter populum hortatur ad orandum, et ipse post finitam Secretam, Praefationem orditur in Canonem (Microl., De eccles. observat. c. 11). — This invitation to prayer was, accordingly, in the eleventh century in general use; the oldest Ordines Romani have for it only the short formula Orate (Ordo II, n. 9) or Orate pro me (Orde VI, n. 10), while in Ordo XIV it runs thus: Orate fratres etc. — Since the words ut meum ac vestrum... form only an explanatory clause, that is, assign more minutely the purpose and object of the prayer (Orate), they were formerly (as is still the case, for example, among the Dominicans and Carthusians) not recited at all, and later on merely in silence.

The priest here addresses all the faithful as “brethren”,⁵⁷⁷577This mode of expression is genuinely Christian. Fratres, ἀδελφοί, viri fratres, brethren, fraternitas, ἀδελφότης, brotherhood—in the mouth of the Apostles and Fathers frequently designate the members of the Church, who by the same sacrament (Baptism) were regenerated and are nourished at the same table (the Eucharist) to life eternal, and are united with one another by the bond of the same faith, the same hope, the same charity (cf. Justin. Mart. Apolog. I, c. 65). — Omnes qui jam de hoc mundo recesserunt sive qui adhuc versantur in mundo sive qui futuri sunt usque ad finem saeculi credentes in Christo fratres esse veraciter constat, utpote una baptismatis regeneratione in Christo renatos, unius matris Ecclesiae uberibus educatos, unius fidei vinculo tanquam dulcissimae fraternitatis affinitate connexos, ad unam eamdemque coelestis regni haereditatem ab eodem piissimo Patre Deo pia adoptione vocatos. Debemus itaque omnia quae nobis accidunt fraterno affectu invicem communicare, i. e. in adversis pariter contristari et in prosperis communiter congratulari (Pseudo-Alcuin c. 18). without distinction of state or sex. By their regeneration in baptism all Christians are children of God and of the Church; they form one great, grand and holy family of God and they are all brethren among each other, unto whom it is granted to say: “Our Father, who art in heaven.” “All you are brethren” and “one is your Father who is in heaven” (Matt. 28, 8–9), says our Saviour. As brethren, all Christians should, above all at the Eucharistic Sacrifice and communion, have but one heart and one soul, and pray for and with one another.

In addressing the faithful the priest says: “my Sacrifice and yours.” The Eucharist is the Sacrifice of the whole Church; it is not exclusively the priest’s Sacrifice, but the property of the faithful also.⁵⁷⁸578This idea is often expressed in the Secreta, for example, Suscipe munera populorum tuorum, munera exsultantis Ecclesiae; accepta tibi sit sacratae plebis oblatio; plebis tuae dona sanctifica. The expressions munera, dona, oblationes, fidelium preces cum oblationibus hostiarum etc. in the original and actual sense referred to the material oblations of the people; they are still entirely true, although their signification has changed. They partake in a variety of ways and in different degrees in the offering of the Eucharistic Sacrifice, while the priest in their name and for their benefit alone completes the sacrificial action itself.⁵⁷⁹579Merito sacerdos ad populum dicit: meum ac vestrum sacrificium. Et laudandus esses, mi sacerdos, qui facta reflexione super ejusmodi verba, ex vera humilitate cogitares, esse complures e laicis praesentes, qui majori pietate ac puritate animi Deo offerunt hoc ss. sacrificium, quam tu, minister ordinarius et insignitus charactere sacerdotali. Sed haec in aurem (Sporer, Theolog. sacrament. p. 2, c. 5, sect. 2, § 4, n. 3). Thus priest and people are at the altar bound together in a communion of sacrifice; and they offer not only the Host and chalice, but themselves also.

In compliance with the invitation of the priest, the acolyte⁵⁸⁰580As the rubrics give no precise rule, many rubricists insist that the server should answer at once; others, on the contrary, maintain that he should not do so until the priest has turned to the altar and finished his formula. The Suscipiat is of later origin, and is not recited on Good Friday. Before the revision of the Missal, in the sixteenth century, various formulas were in use (cf. Martene, De antiq. Eccles. ritibus l. 1, c. 4, a. 7). answers in the name of the faithful:

The priest answers in a low voice: Amen—“So be it,” whereby he expresses his assent to the devout desires of the faithful.

Although the faithful unite in offering the Holy Sacrifice, still they make mention here only of the act of the celebrant, inasmuch as they pray, that the Lord would favorably receive this Sacrifice “from his hands”. This is proper, for it indicates that the priest, as the servant and organ of Christ, alone performs the sacrificial act itself; for only his hands are anointed and consecrated to offer sacrifice. Only from priestly hands, which exhale the mystical perfume of the chalice and Host, does the Sacrifice ascend agreeably before the face of God.⁵⁸¹581Ut sacerdos pro causa, pro qua celebrat, exaudiri mereatur, taliter vivere sicque Deo dignissimo familiaris et carus esse conetur, ut mediator idoneus inter Deum et populum esse possit. Est nempe sacerdos inter Deum et populum medius, quoniam ea, quae populi sunt, scil. preces, vota et dona, repraesentat et immolat Deo. Ea quoque, quae Dei sunt, ut puta gratiam et sacramenta, impetrat, dispensat seu tribuit populo. Debet ergo sacerdos populo in omnibus esse exemplaris et Deo dilectus ac familiaris (Dion. Carthus. Exposit. Miss. art. 4).

This prayer expresses the object and purpose of the Sacrifice of the Mass. On the one hand, the Sacrifice is offered for the honor and praise of God, to adore and glorify His infinite majesty; on the other, it is offered to be for us and the whole Church an inexhaustible source of all goods and gifts.⁵⁸²582Sicut gloriam divinae potentiae munera pro Sanctis oblata testantur: sic nobis effectum, Domine, tuae salvationis impendant (Secr. in festo ss. Mart. Viti, Modesti atque Cresc. 15. Jun.). — Simul Christus semel se in cruce visibiliter obtulit Deo Patri pro nostra reconciliatione, gratia et salute, ita instituit se quotidie in hoc Sacramento invisibiliter pro eisdem causis usque in finem saeculi immolandum, consecrandum, tractandum, sumendum, edendum ad maximum et excellentissimum Dei honorem, laudem et gloriam, totiusque suae ad nos dilectionis, pietatis, munificentiae commemorationem et regratiationem, ob multiplices quoque animarum nostrarum profectus, opes et gratias, ineffabiliter grandes et copiosas (Dion. Carthus. Elementat. theolog. prop. 135).

2. The Orate fratres here takes the place of the customary Oremus and introduces us to the prayer called the Secreta. As this was, in ancient times, the only oblation-prayer in the Roman rite, the Oremus at the beginning of the Offertory answered as an introductory formula.⁵⁸³583“Before the Secreta some priests say Dominus vobiscum—Oremus, others do not, after saying it before the Offertory and from this on the prayer is continued without interruption” (Tewtsch Rational Kap. 8, § 6). The prayer received the name of Secreta from the method and manner of its recitation, namely, from the circumstance that from time immemorial⁵⁸⁴584The former customary denomination (for example, in the Gregorian Sacramentary) Oratio super oblata (sc. panem et vinum) only makes its oblation feature more striking, and does not make it apparent whether this prayer was originally (up to the ninth century) recited aloud or in a low tone. In the Ambrosian Ritual it is always said aloud. Beleth writes: Secreta dicitur, quia secrete pronuntiatur, cum tamen olim alta voce diceretur (Ration. c. 44). — Composito sacrificio sacerdos orationem sub silentio recitat (Honor. August. l. c., c. 40). — “While the Offertory is sung, the priest reads the little Canon, called the silent Mass or the secret of the Mass, which is recited in a low tone until the Preface, especially the prayer Secreta, in the same Canon. The great Canon is likewise considered a low Mass, before the words of Consecration, which are said in perfect silence and with marked secrecy” (Tewtsch Rational Kap. 8, § 2). it has been said in an inaudible voice (secreto). Justly, therefore, is Secreta translated silent prayer or silent dedicatory prayer.⁵⁸⁵585Secreta ideo nominatur, quia secreto (silently) dicitur... Quod omnibus licet simul agere, i. e. gratias referre Deo, hoc acclamatur; quod ad solum sacerdotem pertinet, i. e. immolatio panis et vini, secreto agitur (Amalar. De eccles. offic. l. 3, c. 20). This signification of the name is found throughout the Middle Age liturgists. Utterly without foundation is the assertion, that the prayers in question are called Secretae—eo quod super materiam ex fidelium oblationibus separatum et secretam recitantur. The name Arcana also indicates the low tone.

In regard to their construction, number, succession and concluding form, the Secreta harmonize perfectly with the Collects which are said before the Epistle, but as to their contents the Secreta are entirely distinct from them. The Collects and Secreta equally are prayers of petition, but the object prayed for is generally different.

The Sacrifice is not referred to in the prayers of the Collects, which but ask some special grace respecting the mystery of the day celebrated; the Secreta, on the contrary, are oblation-prayers, prayers that contain almost the same thoughts as those expressed in the Offertorium. In the whole oblation rite, and hence in the Secreta also are current throughout two closely connected petitions: one the petition, that the sacrificial gifts prepared on the altar be accepted, be blessed, dedicated, be sanctified and consecrated⁵⁸⁶586Secreta dicitur, eo quod secretam orationem dat episcopus super oblationem, ut velit respicere Deus super oblationem propositam, et deputare eam futurae consecrationi. Notum est enim, ideo secretam orationem facere super oblatam, ut possit ex ea fieri corpus Domini (Amalarii Ecloga in Ord. Rom. n. 24).; then the petition that the abundant and manifold graces of the Sacrifice be bestowed.⁵⁸⁷587Sacerdos orat voce submissa, petens a Deo effectum et fructum acceptationemque oblationis exhibitae, benedictionem quoque oblatae materiae, sicut patere potest consideranti diversas Secretas (Dion. Carthus. Expos. Miss. art. 14). Both petitions at one time are united, while at another each is separately presented; frequently God is implored for reconciliation, so that the propitiatory feature holds a prominent place therein. — But this does not sufficiently characterize the contents of the Secreta. They belong to the changeable parts of the liturgy of the Mass, that is, they are in touch and in intimate connection with the day’s celebration, which has an influence on their form. The petitions contained in the Secreta are inspired not merely respectively to and by the special day’s sacrificial celebration, but they are, moreover, in various ways influenced, suggested, supported by it and based thereon. Hence in the Secreta the spirit and the sense of the mysteries of the ecclesiastical year are found incorporated and blended in the most beautiful harmony and in abundant variety with oblation petitions, which generally concern the same object. In spite of their great similarity in general the Secreta are not uniform, but present in their arrangement and contents the most attractive and agreeable variety. The fruitful and inexhaustible eloquence of the heavenly wisdom of the Church is herein clearly manifested.

The Secreta for Whitsunday is as follows:

The Secreta for the Feast of Corpus Christi:

For the Feast of St. Philip Neri:

After the priest has recited the Secreta reverently in silence, in ending the last prayer, he raises his voice, saying aloud or singing: per omnia saecula saeculorum—“world without end.” To this majestic conclusion the acolyte or choir answers in the name of the people Amen, that is, may what the priest has implored in secret of God be granted and fulfilled in every respect.⁵⁸⁸588Officium, quod nos dicimus Offerenda, ab illo loco inchoatur, ubi sacerdos dicit “Dominus vobiscum”, et finitur, ubi excelsa voce dicit “Per omnia saecula saeculorum”. Ideo excelse novissimum profertur, ut audiatur a populo et populi responsione (sc. Amen) confirmetur oratio (Amalarius, De eccles. offic. l. 3, c. 19). — Sacerdos excitat attentionem populi dicendo: “Dominus vobiscum” et exspectat assensum dicentium: “Amen”. Et ideo etiam in his quae secrete dicuntur, publice praemittit: “Dominus vobiscum” et subjungit: “Per omnia saecula saeculorum” (S. Thom. 3, q. 83, a. 4 ad 6). “When the priest sings, the faithful can assuredly do nothing better than to assent to the priest’s words, even if they do not understand them,—than to pray for what the priest prays, even if they do not exactly know what it is. This was done by the first Christians, especially at the time when the liturgy was handed down only by mere vocal tradition, and even for a long time after; they restricted themselves to answering “so be it” after the priest had prayed in silence, thus making an act of faith, really sublime in its simplicity; as if they said: we know not what is best for us, but God knows it; now the Church has prayed, for in her name and by her commission the priest has prayed; the Church has placed on his lips the prayers which he has recited,—we assent thereto, whatsoever they may contain,—we can desire nothing better than what the Church desires, we can say nothing better than what the Church utters, hence ‘be it so’—‘Amen’.” — Thus the silent Secreta glide over into the loud Preface; what now follows after the Oblation can be considered only as forming “an introduction and a soaring up to the mystery.” And is it not a lesson for us “to suffer in silence and to return thanks aloud?”

Article II—The Consecration

The Eucharistic Celebration advances: we are drawing nigh to the most important part—the sacrificial action proper. The rite thus far explained was already exceedingly grand, holy, full of mystery; yet incomparably more sublime, more glorious and more venerable are the prayers and actions that encompass the Consecration. What now follows, therefore, constitutes the golden centre of the whole of the Mass liturgy. First comes the Preface, which by its animated, elevated and grand soaring forms a worthy transition and introduction to the Canon, that is, to the innermost and mysterious sanctuary of the liturgical Sacrificial Celebration.