The Rite of the Holy Sacrifice of the Mass

55. The Preface⁵⁸⁹589Praefatio = the words spoken before a religious action, the introductory words, the proem.

Holy Scripture informs us that Jesus Christ “gave thanks” to His Heavenly Father before consecrating the bread and wine, that is, before He changed them into His Body and Blood. Who could fail to understand, even at the first glance, that the Church too herein follows the example of her Divine Lord and Master, from the fact that at the Eucharistic Celebration she places before the act of Consecration the Preface, an incomparably elevated chant of praise and thanksgiving to God? For the Preface bears the closest relation to the Consecration, with which liturgically it forms a whole.⁵⁹⁰590The Sacrament. Gelas. has, not after, but already before the Preface the inscription: Incipit Canon actionis. The pronouncing of the words of Consecration—the εὐχαριστεῖν in an eminent sense—forms the crown, the pinnacle and the conclusion of the εὐχαριστία, that is, of the liturgical thanksgiving contained in the Preface. As its position indicates and its name signifies,⁵⁹¹591Haec pars Missae vulgato nomine Praefatio dicitur, i. e. praelocutio ante praecipuam orationem, sacrorum mysteriorum consummativam et in Canone contentam. Ut enim in principio operis ipsorum auctorum praefationes ponuntur, introductoriae ad totam operis materiam intelligendam, et in orationibus oratorum prooemia sunt et exordia ante causae narrationem, quibus captetur auditorum benevolentia reddanturque attenti ad ea, quae dicturus est orator: ita, si magna licet componere parvis, in hoc divinissimo celebrando sacrificio haec oratio quasi prologus quidam est et praelocutio sequentis Canonis, captans ipsius Dei in nos benevolentiam. In ea enim praeloquitur sacerdos gratias et laudes Deo, ut praeparatus hujusmodi laudatione aptius possit ac melius ad consecrandum Christi corpus pervenire (Clichtov. Elucidator. ecclesiast. l. 3). the Preface is the prologue, that is, the introduction to the Canon, the prelude to and preparation for the accomplishment of the mystical action of Sacrifice.

To trace the origin and introduction of the Preface⁵⁹²592In the Mozarabic Missal it is called inlatio (illatio), either ob donorum illationem seu hostiae oblationem (Du Cange), or quia ex verbis fidelium infert sacerdos, vere dignum et justum esse, Deo omnipotenti gratias agere, ipsumque laudare et praedicare (Bona). In the old Gallican rite it is inscribed Contestatio or Immolatio, quia in ea sacerdos audita voce populi vel cleri sive ministri asserentis dignum et justum esse Deo gratias agere, contestatur veram esse hanc populi assertionem; tum solemni gratiarum actione se et fideles disponit ad tremenda mysteria, quibus Christi corpus immolatur (Bona, Rer. lit. l. 2, c. 10, § 1). Inlatio and Immolatio, in all probability, were originally designations (titles) of the entire central portion of the Mass, which commences with the Preface and includes the sacrificial action. in the sacrificial rite, one must go back to the days of the Apostles; this is evident from the testimony of the holy Fathers, and especially from the most ancient liturgies, not a single one of which can be found without a Preface. The oriental liturgies have had from the beginning until the present time but a single Preface. In the West, on the contrary, the number of Prefaces, even at an early date, increased to such a degree, that before the time of St. Gregory the Great almost every formula of Mass contained a separate Preface.⁵⁹³593The Sacram. Leon. contains 267 Prefaces, although those from January to April are wanting; of the Gelasian but 56 still remain. Also from the time of St. Gregory the Great until the thirteenth century, it was customary to add to the Missal—as a general thing, only in the Appendix—numerous Prefaces. — Albinus (Alcuinus) Praefationes etsi non Gregorianas, ecclesiasticae tamen celebritati idoneas, collegit (Microl. c. 60). It is probable that St. Gregory himself reduced this immense number to ten. It was under Urban II. (1088 to 1099) that the Preface of our Lady’s Masses was added.⁵⁹⁴594According to the statement of a contemporary writer, it was sung for the first time at a Solemn Pontifical Mass by Pope Urban, during a Synod held at Guastalla (1094). As its composer is named at one time Pope Urban II. himself, at another, St. Bruno, founder of the Carthusians. (Cf. P. Tappert, Der hl. Bruno in seinem Leben und Wirken S. 163–166.) Therefore, the present eleven Prefaces in the Roman Missal date back to the eleventh century.

According to their text and melody the Prefaces belong to the most solemn, sublime and touching chants of the Church; they are the purest poetry, flowing from the inspiration of the Holy Ghost. The Church is the divinely enlightened proclaimer of the Eternal, she is the Bride of Christ ever in communication with Him, and this communication is a never-ending nuptial celebration in sacrifice and prayer: therefore, speech becomes on her lips a poem, a canticle, having throughout a poetical feature. Amid the chant of angels the Lord came into the world, and He entered on His passion and death when the chant was ended (Matt. 26, 30). This shows how the Church should celebrate her representation of the life and actions of her Lord from beginning to end; her sacred poetry should also be sacred chant.⁵⁹⁵595Cf. Jakob, Die Kunst im Dienste der Kirche S. 343–346. — In explaining the Preface, we distinguish three parts: the introduction, the body and the conclusion. While the introduction always remains the same, the main part or body of the Preface changes according to the feasts and times of the ecclesiastical year.

1. The ordinary Preface (Praefatio communis) is the one for all Masses to which no special Preface is assigned.

a) The Introduction consists of three Versicles with corresponding Responses.

The usual salutation and invocation of blessing of the Dominus vobiscum etc. between priest and people also introduces the Preface. Probably nowhere is this more opportune than here, when the accomplishment of the Holy Mysteries is so near at hand. Priest⁵⁹⁶596Dominus vobiscum—tunc enim praesentia Dei et illuminatio gratiae ejus tanto amplius necessaria est, quanto ea, quae restant, magis ardua sunt (Dion. Carthus. Exposit. Missae art. 14). and faithful at this moment greatly require the help of the Lord and assistance from on high. Only when the heavenly breath of grace pervades the soul sweetly and powerfully, is the soul enabled to rid itself of earthly defilement, to raise itself above the baseness of earth and soar upward, in order to join in the chant of praise of the blessed spirits. Who will give me the wings of the dove, that I may fly and be at rest (Ps. 54, 7) in undisturbed contemplation of the sacrificial mysteries enacted on the altar? God only, from whom every good gift cometh. Recollection of mind and fervor of devotion are gifts of the Lord. — Why does not the priest now turn toward the people, when saluting them? He has after the Orate fratres, like Moses on Mount Sinai, entered into the holy cloud,⁵⁹⁷597Moses was beloved of God and men; the Lord brought him into a cloud (induxit illum in nubem) (Ecclus. 45, 1–5). and, therefore, he henceforth communes “face to face” with the Lord; henceforth he has eyes and mind directed only to the altar, and the faithful will behold his countenance again only after the marvels of Consecration and Communion have been consummated.⁵⁹⁸598Quando dicimus “Pax vobiscum” sive “Dominus vobiscum”, quod est salutatio, ad populum sumus versi. Quos salutamus, eis faciem praesentamus, excepto in uno, quod est in praeparatione hymni ante “Te igitur”. Ibi jam occupati circa altare, ita ut congruentius sit uno modo versos nos esse, quam retro adspicere, ad insinuandam intentionem devotissimam, quam habemus in offerendo sacrificio (Amalarius, De eccles. offic. l. 3, c. 9).

Upon the salutation, Dominus vobiscum, follows the reminder from the priest for the people to raise their hearts,⁵⁹⁹599In hoc sacramento et major devotio requiritur quam in aliis sacramentis propter hoc quod in hoc sacramento totus Christus continetur, et etiam communior, quia in hoc Sacramento requiritur devotio totius populi, pro quo sacrificium offertur et non solum percipientium sacramentum, sicut in aliis sacramentis (S. Thom. 3, q. 83. a. 4 ad 5). and from the faithful comes the answer and assurance to the priest that it has been done.⁶⁰⁰600Sicut sacerdos jussit eos sursum corda tenere, sic se habere profitentur (Raban. Maur. De sacr. ordin. c. 19). — Audis quotidie, homo fidelis: “Sursum cor”, et quasi contrarium audias, tu mergis in terram cor tuum (S. Aug. Serm. 311, n. 15). At the words Sursum corda⁶⁰¹601Rightly wrote St. Augustine: Quotidie per universum orbem humanum genus una paene voce respondet, sursum corda se habere ad Dominum (De vera relig. c. 3). the priest raises his hands, in order by this gesture to manifest and accentuate the inward soaring of the mind and his desire to give himself wholly to the Lord. By this movement of the hands is expressed the longing for that which is exalted above us, that is, for the heavenly and eternal. Thus the Church complies with the invitation of the Prophet: Levemus corda nostra cum manibus ad Dominum in coelos—“Let us raise our hearts together with our hands to the Lord in heaven” (Lam. 3, 41). The hymn of the Church contains a like sentiment: Mentes manusque tollimus—“Minds and hands we raise—we bear aloft—to the Lord.” To the Saviour who has preceded us to heaven and who is awaiting us on the heavenly throne, we cry out with holy enthusiasm: Sis meta nostris cordibus, that is, be Thou, O Jesus, the desire of our hearts, and the object of our longing and striving! — Sursum corda! “Lift up your hearts!”⁶⁰²602Audi: “Sursum cor”, sed ad Dominum, non contra Dominum. Omnes superbi sursum cor habent, sed contra Dominum. Si autem vis tu vere sursum cor habere, ad Dominum habe. Si enim ad Dominum habueris cor sursum, ipse tenet cor tuum, ne cadat in terram (S. Aug. Serm. 25, n. 2). — Nemo potest cogitare nisi de thesauro suo et quodam cordis itinere divitias suas sequi. Si ergo in terra obruuntur, ima petit cor; si autem in coelo reservantur, sursum erit cor. Si ergo volunt facere christiani, quod norunt se etiam profiteri (neque enim hoc omnes qui audiunt noverunt atque utinam non frustra noverint qui noverunt): qui ergo vult cor sursum habere, ibi, ibi ponat quod amat, et in terra positus carne, cum Christo habitet corde, et sicut ecclesiam praecessit caput ejus, sic christianum praecedat cor ejus. Quomodo membra itura sunt quo praecessit caput Christus, sic iterum resurgens iturus est quo nunc praecesserit cor hominis. Eamus ergo hinc ex qua parte possumus; sequetur totum nostrum, quo praecesserit aliquid nostrum. Domus terrena ruinosa est; domus coelestis aeterna est. Quo venire disponimus, ante migremus (S. Aug. Serm. 86, n. 1). The meaning of these words is most comprehensive: they signify that we should withdraw all the faculties of our soul from what is earthly, and consecrate them exclusively to intercourse with God and divine things. For this is, above all, necessary to turn mind and spirit from worldly objects and to close them to distracting thoughts, so as to be immersed with all one’s might and attention in holy meditations.⁶⁰³603Volens sacerdos populum ad divina mysteria praeparare, excitando eum ad laudem divinam, invitat eundem ad laudandum Altissimum; ideo addit. Sursum corda! Non enim laudare valemus Deum sincere ac digne, nisi contemplando divina, ad quod necesse est inferiora et sensibilia ista relinquere, mentisque oculum divinorum considerationi infigere, et hoc in praesenti officio summe requiritur, maxime in hoc loco, quoniam sacramentum istud totaliter divinum et spirituale ac abditum est (Dion. Carthus. l. c.). If the mind be penetrated with a higher light from above, then the will also will be incited to devotion. The heart becomes aglow with holy love of God, and disengages itself from the bonds of worldly inclinations and desires, that enchain it in the dust; it rouses itself from its sluggish indolence and tepidity, that it may with holy ardor soar heavenward with all its powers. “Hearts on high!”⁶⁰⁴604Quaedam corda sursum sunt, quaedam semetipsa deorsum demerserunt. Deorsum sunt illa corda, quae configurantur huic saeculo; sursum vero sunt illa, quae conversationem suam habent in coelo. Deorsum sunt, quae terrena sapiunt; sursum sunt, quae jugiter meditantur coelestia; secundum id ergo, cui per amorem conjungitur, cor hominis sursum ac deorsum esse judicatur. Et recte extra semetipsum esse dicitur, quando ad exteriora et transitoria haec expetenda dilabitur. Tunc autem ad semetipsum revertitur, quando ea quae ad suam salutem pertinent meditatur. Sunt ergo quaedam, quae amando et cogitando cor hominis deorsum premitur, scissumque per varia dissipatur,—et sunt iterum quaedam, quae amando et meditando sursum elevatur et ad semetipsum colligitur (Hugo de s. Vict. De vanitate mundi l. 2). This applies principally to the time of Mass. It, of course, requires serious effort on our part to raise mind and spirit on high, and keep them recollected and disengaged from what is earthly and perishable; human frailty and the inconstancy of man being so very great.⁶⁰⁵605Quantis conatibus corda levare necesse est, quae quidem (ut miserabiliter satis in libro propriae experientiae legimus) et corruptio corporis aggravat et terrena inhabitatio deprimit (S. Bern. in Ascens. Dom. serm. 5, n. 2). To persevere in undisturbed recollection and communion with God, is possible only to a soul that daily endeavors to divest itself of all earthly dross and bonds, and labors to attain a permanent direction upward. Hence the words of the Apostle: “Our conversation is in heaven” (Phil. 3, 20). What does this imply? That we should not grovel like worms in the dust, but like the birds in the air we ought to soar in spirit heavenward; we should not burthen and oppress our hearts with the thoughts and desires, with the cares and pleasures of this life, but we should so divest ourselves of the earthly and of the love of perishable goods, that our soul may aspire with ease to Heaven with lively hope and ardent desire. “Mind the things that are above, and seek for what is above”—this is the wisdom of Christian life. The Sursum corda, therefore, admonishes us, especially at the Sacrifice of the Mass, to have our mind occupied with heavenly things only and to be intent upon them. “No one should be present in such a manner, that, although he may say with the lips: ‘We have lifted our hearts to the Lord,’ his thoughts are directed to the cares of this life. We should indeed think of God at all times; but if this be impossible, on account of human frailty, we should take it to heart most especially at least during the Holy Sacrifice.”⁶⁰⁶606St. Cyril of Jerusalem, Mystag. Catechism n. 4. — Cf. also Denifle, Die Schriften des sel. Heinrich Seuse I. Bd., 1. Abth. S. 42–44.

St. Martin is a striking example in this respect. The Church says of him in his Office: “With eyes and hands raised toward heaven, he never let his mighty spirit slacken in prayer.”⁶⁰⁷607Oculis ac manibus in coelum semper intentus, invictum ab oratione spiritum non relaxabat (Antiph. eccl.). His life of constant prayer and attention to the presence of God reached its highest degree of perfection during the celebration of Holy Mass. In a sacristy intended especially for his use, he carefully prepared himself for the divine service: when he afterward approached the altar, he appeared as an angel of the Lord, rapt in devotion and inflamed with love. Once when raising his hands during the Holy Sacrifice, they shone with crimsoned light and appeared adorned with precious jewels. At another time his head was environed with bright rays, as though his spirit had soared heavenward.⁶⁰⁸608Cf. Sulpicius Severus, Third Dialogue, chap. 10, and Second Dialogue, chap. 2.

The more estranged the soul becomes from frivolity and the distractions of the world, the more she rises above all created things, the more clearly and profoundly also will she perceive that God is the eternal love and the fountain-source of all that is good: she thereby becomes penetrated with a lively sense of grateful praise to Him. To this sentiment the priest gives expression in the words: “Let us give thanks to the Lord God!” At the same time joining his hands before his breast, and when saying “to our God” (Deo nostro), he raises his eyes and bows his head reverently toward the Crucifix. The faithful reply in the person of the acolyte: “It is meet and just.”⁶⁰⁹609The Versicles of the introductory formula just explained date from apostolic times—proof of this is found in all the ancient liturgies and in the Fathers; for in these we meet the above introductory formula,—and with a considerable degree of agreement in the words employed. St. Cyprian was already acquainted with the name Preface. Quando stamus ad orationem, vigilare et incumbere ad preces toto corde debemus. Cogitatio omnis carnalis et saecularis abscedat nec quidquam tunc animus quam id solum cogitet quod precatur. Ideo et sacerdos ante Orationem (before the Canon) Praefatione praemissa parat fratrum mentes dicendo: “Sursum corda”, ut dum respondet plebs: “Habemus ad Dominum”, admoneatur, nihil aliud se quam Dominum cogitare debere (S. Cypr. De Orat. dom. c. 31). Countless and inestimable are the benefits wherewith the Lord has overwhelmed us, and for which we owe Him a debt of gratitude. If the heart be deeply moved with grateful love toward God, it breaks forth spontaneously into an exultant hymn of praise: the most solemn thanksgiving resounds in the jubilant strains of the Te Deum. The whole Preface is, consequently, but a magnificent rendition of the words: Gratias agamus Domino Deo nostro!

b) The Body of the Preface. The priest standing in a reverential posture, with uplifted hands and elevated heart, continues (on ordinary days) to say or sing the following hymn of praise and thanksgiving:⁶¹⁰610Postea (after the Oblation) cantatur Missa a sacerdote, qui postquam loquitur ad populum de elevatione cordis ad Deum exhortaturque eos ad gratias agendas Domino, laudibus os implet rogatque ut ipse omnipotens Deus Pater, cui deserviunt coelestes potestates, sua gratia illorum vocibus jubeat humanas associari confessiones, quam deprecationem mox subsequitur laus ex angelicis et humanis cantibus confecta (Raban. Maur. De clericor. institut. l. 1, c. 33). — Oratione secreta completa, sacerdos “Vere dignum” devota mente dulcique voce proferat (Joann. Abrinc. De offic. eccles.).

The priest resumes the words of the people,—confirms and develops them, inasmuch as he calls special attention to the great importance as well as to the whole extent of the obligation of returning thanks to God: “It is truly meet and just, right and salutary,—that we should always and in all places give thanks to God the Lord.”

Four reasons are cited, which here clearly manifest the importance and necessity of gratitude.

a) That we give thanks, is meet—(dignum)—with respect to God and ourselves, that is, the practice of giving thanks acknowledges and glorifies the dignity of God, on the one hand; and, on the other, it argues and enhances, at the same time, the dignity of man. For, inasmuch as when we return thanks to God, we acknowledge Him as the source of all good, we glorify His majesty and fatherly love, we magnify His greatness and goodness, that is, we give to God what His dignity demands of us. — This manifestation of our gratitude also contributes to our moral dignity, revealing the beauty and nobility of the soul. Gratitude is the sign of a noble heart, while ingratitude is the mark of a mean soul. Fervent thanksgiving belongs to Christian perfection. The more perfect and devout, the more humble and pure the soul, the more will it be filled with the spirit of gratitude. The saints, when upon earth, never wearied thanking God, and unceasing thanksgiving is their blessed occupation in eternity.

b) To thank God is but just (justum), that is, a claim and a duty of justice (in a wide sense). Gratitude is allied with justice: for it is the will and the endeavor to return and repay, as far as possible, the benefits received. He who possesses strict justice, will also entertain grateful sentiments, that is, he will strive to reward the benefactor. God expressly exacts gratitude from us as a tribute which we owe to Him; frequently and strongly does Holy Writ inculcate this duty of proving ourselves grateful to the Lord our God. “In all things give thanks; for this is the will of God in Christ Jesus” (1 Thess. 5, 18). “Giving thanks always for all things, in the name of our Lord Jesus Christ to God and the Father” (Eph. 5, 20).

c) To thank God is right (aequum), that is, it is becoming and proper from reasons of propriety. After considering our relations to God, gratitude appears in the highest degree an act of equity, which performs more than what is required according to strict justice and law. Reflect on the excessive goodness of God toward you and the riches of His mercy, wherewith He daily visits you: is it then requiring too much, that your heart should be inflamed with an ardent, a strong and grateful love, that your lips should overflow with the praises of the Divine goodness which accompanies you in all your ways? What is more proper and right than that, by a grateful return of love and fervent thanksgiving, you repay, as far as you are able, the favors you receive of God, who has no need of your gifts?

d) To thank God, finally, is, moreover, salutary (salutare), that is, promotes the temporal and eternal welfare, inasmuch as it enriches the soul with great blessings and precious graces.⁶¹¹611Optima ratio impetrandi a Deo donum perseverantiae et pertingendi ad salutem et beatitudinem, est jugis gratiarum actio. Haec enim est inchoatio vitae coelestis, haec est stimulus ad iter hoc in coelum usque jugiter prosequendum; haec est tacita invocatio Dei, quae novam et continuam ab eo gratiam elicit et provocat (Corn. a Lapide, Comment. in Apocal. 7, 12). Gratitude opens to us the treasures of the divine liberality. Inasmuch as we sincerely thank God for benefits received, we draw down new and more special graces upon ourselves. God takes complacency in a grateful heart; nothing shall be wanting to it. Hence gratitude is salutary, profitable and rich in blessings; while ingratitude is a scorching wind that dries up the spring of divine goodness, the dew of heavenly mercy and the streams of grace. “The gifts of grace cannot abound or flow in us, because we are ungrateful to the Giver; and because we do not return them all to the fountain-head. For grace will ever be given him who dutifully returns thanks. Be grateful then for the least, and thou shalt be worthy to receive greater things” (Imit. of Chr. II, 10).

To cultivate a spirit of gratitude toward God is, therefore, a practice “truly meet and just, right and salutary”: but how far must we go—what is the extent of this thanksgiving? This is made known by the words, that we “should always and in all places” (semper et ubique) give thanks. There is no time or place in which we should not from the fulness of our heart say: Deo gratias! — “Thanks be to God!” Even in the hour of tribulation and in the night of adversity, even when on the couch of suffering and in a home of direst poverty, gratitude towards God should never be silent on our lips or in our heart.⁶¹²612Christiani non sumus nisi propter futurum saeculum: nemo praesentia bona speret, nemo sibi promittat felicitatem mundi, quia christianus est, sed utatur felicitate praesenti, ut potest, quomodo potest, quando potest, quantum potest. Cum adest, consolationi Dei gratias agat; cum deest, justitiae Dei gratias agat: Ubique sit gratus, nunquam ingratus: et Patri consolanti et blandienti gratus sit; et Patri emendanti et flagellanti et disciplinam danti gratus sit; amat enim ille semper, sive blandiatur sive minetur (S. Aug. Enarrat. in Ps. 91, n. 1). When St. Elizabeth on a cold winter’s night wandered about an outcast and forsaken, she entered a Franciscan church and had the Te Deum sung, to thank the Lord for the tribulations wherewith He had in His mercy visited her. Hence do you also repeat with the Psalmist: “I will praise the Lord at all times; His praise shall be always in my mouth” (Ps. 33, 2).

The words “O holy Lord, Father Almighty, eternal God” refer to the first Person of the Deity: they express the majesty and glory of the Father, and should likewise incite us to fervent thanksgiving. But are we, poor, frail creatures, able appropriately and adequately to thank the holy, the almighty and the eternal God? “Through Christ our Lord”—answers the Church. Christ is our mediator: through Him do all gifts and graces descend upon us “from the Father of Lights”—and through Him must our gratitude and praise ascend to God.⁶¹³613Eodem ordine debet gratiarum actio in Deum recurrere, quo gratiae a Deo in nos deveniunt, quod quidem est per Jesum Christum (S. Thom. In Epist. ad Rom. c. 1, lect. 5). This should be done especially during the celebration of Holy Mass: we should place all our grateful sentiments and prayers in the Eucharistic Chalice, by means of which we can present to God a thanksgiving, of all the most worthy and meritorious, because it is infinitely perfect.

The Saviour enthroned at the right hand of God is as man the Head also of all the angelic choirs. They constitute a part of the eternal kingdom of God, whose glorious King is Jesus Christ. The risen Saviour is exalted above every creature and placed “above every name that is named not only in this world, but also in the one to come,—and He hath subjected all things under His feet and He hath made Him head over all the Church” (Eph. 1, 21–22). To Him “the angels and powers and virtues are made subject” (1 Peter 3, 22).

According to the common teaching (founded upon Scripture and tradition) the angels are divided into nine distinct choirs.⁶¹⁴614The gradations of the angelic world are principally based on natural perfections, but especially in the varied gifts of grace and offices of the angels. That among the angels generally there are higher and lower orders, is de fide; that there are but nine choirs of angels—no more and no less—is not so certain, still it is the teaching of tradition. Holy Scripture mentions nine choirs of angels, and since the ninth century we meet with the enumeration of them in the most ancient liturgies and in the Fathers. According to St. Gregory the Great (Hom. 34 in Evangel.) their order is: 1. Angeli (Angels); 2. Archangeli (Archangels); 3. Virtutes (Virtues); 4. Potestates (Powers); 5. Principatus (Principalities); 6. Dominationes (Dominations); 7. Throni (Thrones); 8. Cherubim (Cherubim); 9. Seraphim (Seraphim). The two lowest and the three highest are enumerated in the same order by all, while the four middle ones are differently grouped by others. In the Prefaces all the choirs—with the exception of the Principatus—are mentioned by name. In the Ordo commendat. animae likewise the eight choirs are mentioned, in which, however, the Virtutes are passed over. (Cf. Petavius, De Angelis l. 2, c. 3–5.) Revelation gives no further particulars as to the peculiar nature or the special offices of the different orders of angels. We can, therefore, entertain only more or less probable opinions or conjectures concerning them.⁶¹⁵615Quid inter se distent... dicant qui possunt, si tamen possunt probare, quod dicunt; ego me ista ignorare confiteor (S. Aug. Enchirid. c. 58). To penetrate more deeply into the wonderful mysteries of the angelic world is reserved for the beatific vision in heaven. Yet already here below—how beautiful and attractive to the eye of faith is that grand, brilliant, angelic world! Like shining stars the angels surround the throne of the Most High; they bask in the rays of the divine glory and contemplate the abyss of the divine essence. Those sublime spirits overflow with light, love and happiness; jubilation, praise and thanksgiving ascend unceasingly from their midst up to the throne of God. The Preface reveals to us but a glimpse of that jubilant kingdom of the angels, for it further on declares: “through whom the angels praise Thy majesty...” The blessed spirits also present their homages to God “through Jesus Christ”—their Head and Mediator.⁶¹⁶616Et “ipsum (Christum) dedit (Deus Pater) caput supra omnem Ecclesiam”, scilicet tam militantem, quae est hominum in praesenti viventium, quam triumphantem, quae est ex hominibus et Angelis in patria (S. Thom. In Epist. ad Ephes. c. 1, lect. 8). By angels⁶¹⁷617The generic name Angelus (ἄγγελος, nuntius) is employed in other Prefaces also to designate the lowest choir. are not here to be understood all the angelic spirits in general, as is otherwise frequently the case when angels are mentioned, but those angels only who belong to the lowest choir. As is evident from what follows, several choirs are to be mentioned by name. The Dominations in a manner annihilate themselves and adore the majesty of the Creator (adorant Dominationes), as no mortal is capable of doing. The Powers, those mighty spirits of heaven, tremble in profound humility and reverential awe (tremunt Potestates) before the grandeur of the Divine Majesty:⁶¹⁸618Tremor autem nihil poenae, sed reverentiae castique timoris plurimum significat; constat enim, timorem castum et reverentialem haerere in coelitibus et “permanere in saeculum saeculi” (Ps. 18, 10) et “tremere Potestates”, in curia angelica non postremas, dum in luce atque oculis divinae majestatis humillime prostratae et abjectae contremiscunt et pavent ad nutum ejus (Corder. Comm. in libr. Job c. 26, v. 11). — Cum igitur in coelestibus tanta sit devotio laudantium, veneratio adorantium, tremor admirantium, consideret haec homo, cui dictum est: Quid superbit terra? (Flor. Diac. De actione Missar. n. 27). — Contemplare majestatem et item justitiam Dei altissimi, quatenus timorate in cunctis te habeas. Si enim columnae coeli pavent in conspectu ejus et si angelici spiritus cum reverentiali tremore Deo assistunt, intendunt, deserviunt, cum quanta sollicitudine atque custodia cordis, timoreque mentis nos pauperes Deo adstare et sacrificare oportet? (Dion. Carthus. Expos. Miss. art. 4.) “they serve the Lord in fear and sing to Him with trembling.” It is a joyous, blissful reverence, that penetrates these glorious heavenly spirits.⁶¹⁹619Divinam majestatem non solum Angeli, Dominationes et Potestates laudant, adorant, tremunt, sed etiam coeli et coelorum Virtutes et Seraphim concelebrant, i. e. in commune celebrant, concordi devotione et commune gaudio laudant (Flor. Diacon. n. 28). — The expression coeli is often used to designate the angelic choir of the Thrones, or also = the heavenly abode, in which case by virtutes coelorum the heavenly spirits in general are understood (hoc nomine omnes coelestes spiritus nonnunquam generaliter appellari solent—Flor. Diac. n. 30). Here five, or rather, six choirs of angels are mentioned; in other Prefaces Angeli et Archangeli, Throni et Dominationes—or Angeli et Archangeli, Cherubim quoque ac Seraphim—and once (on Whitsunday) all the angels are comprised in the words supernae Virtutes atque angelicae Potestates.

Moreover “the heavens and the heavenly virtues and the blessed Seraphim exultingly celebrate in common” the majesty of God. All the choirs of the angels are not specially mentioned, but they are included in the word heaven (coeli)⁶²⁰620In the majority of Prefaces the choirs of angels not expressly mentioned are designated by the words omnis militia coelestis exercitus. — Instead of socia (= allied) exsultatione (properly = exulting, rejoicing) concelebrant (= extol, glorify) once is given una voce dicentes. — Omnes ordines majestatem Dei Patris per Christum juncta exsultatione aequaliter concelebrant (Raban. Maur. De sacr. ord. c. 19). — Concentus in coelo angelicus totus est unisonus, totus consonus, quia projectus est inde antiquus ille disturbator coelestis harmoniae (Gerhoh. Reichersp. in Ps. 25).; for this word does not here denote the visible heaven, but the blessed citizens and princes of the invisible heaven in general. Then there are yet two choirs of angels expressly mentioned: the Powers (Virtutes) and the Seraphim⁶²¹621They are called beata Seraphim, because, according to a general rule, indeclinable substantives are regarded as neuter. (Seraphim). The latter constitute the highest choir of the angelic kingdom and are emphatically called blessed, because they burn and glow with an incomparable love of God.

Thus the exceedingly blessed hosts of heavenly spirits are eternally immersed in the loving and praising vision of the glory of God; they are never weary of celebrating and blessing the glory of their Creator. Now, in the sacred hour of the Sacrifice, we rise and ascend in spirit above the lowliness of the earthly and soar to the heights of the heavenly Jerusalem, which “is constructed of living stones, which towers on high and is surrounded as a bride by thousands and tens of thousands of angels.” But how dare we join in the angels’ glorious hymn of praise? Our adoration being so very lowly, contemptible and unworthy. Penetrated with this sentiment of our total unworthiness, we, therefore, implore of God that He would suffer us to join our feeble voices with the angelic choirs⁶²²622Haec est supplicatio nostra, ut ipse coelestis Pater per Christum Filium suum, per quem nos ei gratias de omnibus agimus, dignetur admittere voces nostras et jungere vocibus ordinum Angelorum (Raban. Maur. l. c.).—and in all humility we praise the glory of the triune God and the glory of the Redeemer in the Sanctus.⁶²³623Humility, which accompanies our chant of praise (supplex confessio), is also manifested in the corporeal bearing, that is, in the moderate inclination of the body when reciting the Thrice Holy. Cf. the original concluding stanza of the Saturday Vesper Hymn (of St. Ambrose), in which we read: Te nostra supplex gloria (praising)—per cuncta laudet saecula.

c) The End of the Preface.

This exceedingly sublime hymn of praise⁶²⁴624The Second Council of Vaison (529) deemed it proper to renew the ordinance, that this hymn must be sung at all Masses. Ut in omnibus Missis sive matutinis sive quadragesimalibus vel quae in defunctorum commemorationibus fiunt, semper “Sanctus, Sanctus, Sanctus” eo ordine, quo ad Missas publicas dici debeat: quia tam dulcis et desiderabilis vox, etiamsi diu noctuque posset dici, fastidium non potest generare (Can. III). is made up of words taken from Holy Scripture,⁶²⁵625Audeo dicere: ut bene ab homine laudetur Deus, laudavit se ipse Deus, et quia dignatus est laudare se, ideo invenit homo quemadmodum laudet eum... Spiritu suo implevit servos suos, ut laudarent eum, et quoniam Spiritus ejus in servis ejus laudat eum, quid aliud quam ipse se laudat? (S. Aug. Enarr. in Ps. 144, n. 1.) and consists of two parts. The first half contains the glorification of the Holy Trinity by the angels of heaven; the second half consists of the welcoming of the Saviour by the mouth of the faithful on earth.⁶²⁶626Vox angelorum Trinitatis et unitatis in Deo commendat arcanum; vox hominum divinitatis et humanitatis in Christo personat sacramentum (Innocent. III. l. 2, c. 61). — Circa consecrationem, quae supernaturali virtute agitur, excitatur populus ad devotionem in praefatione; unde et monetur sursum habere corda ad Dominum, et ideo, finita praefatione, populus devote laudat divinitatem Christi cum angelis dicens: Sanctus, Sanctus, Sanctus, et humanitatem cum pueris dicens: Benedictus qui venit... (S. Thom. 3, q. 83, a. 4). With regard to the first part, this magnifying of the Lord God of Hosts is termed the Thrice Holy (Trisagium)⁶²⁷627Trisagium (τρισάγιον) is also the name given to the enlarged Biblical Thrice Holy: Sanctus Deus, sanctus Fortis, sanctus Immortalis, miserere nobis! “Holy God, the holy Strong, the holy Immortal, have mercy on us!” It is modeled after the psalm-verse (41, 3) Sitivit anima mea ad Deum, fortem, vivum—“My soul has thirsted after the strong, the living God” (that is, the Immortal), and it is only a paraphrase for Holy Father, Holy Son and Holy Ghost. This Trisagium is recited in the ferial-prayers of Prime and is sung in Latin and Greek in the liturgy of Good Friday. (Cf. S. Joann. Damasc. Epistola de Hymno Trisagio.) or Hymn of the Seraphim, or of the Angels (Hymnus seraphicus vel angelicus)⁶²⁸628The designation “Hymn of the Cherubim” (χερουβικός) also occurs; for they and all the other angels sing the Trisagion, although Isaias mentions only the Seraphim. (Cf. the Te Deum.); and the second part of the hymn is designated the Victorious or Triumphal Chant (Hymnus triumphalis, ἐπινίκιος). The Trisagium is found whole or in part in all the liturgies; in ancient times it was sung also by the congregation.⁶²⁹629In the Pontifical the ordinance is ascribed to Pope Sixtus I. (119–128), “that the congregation should, when the priest begins the Canon (actionem) of the Mass, sing the hymn: Holy, Holy, Holy is the Lord God of Sabaoth.” In the Mozarabic Liturgy we read, that the Thrice Holy is that aeterna laudatio, quae in coelestibus sine defectu psallitur ab Angelis et hic solemniter decantatur a populis. — Ubi expedita contestatione omnis populus “Sanctus” in Dei laudem proclamavit (S. Gregor. Turon. De mirac. S. Martini l. 2, c. 14). — With the people naturally sang also the choir, and in many places the priest likewise, who in the Frankish Capitularies of the eighth and ninth centuries was often forbidden to begin the Canon before the close of the hymn, for example, Te igitur non inchoent sacerdotes, nisi post angelicum hymnum finitum. — Ut Secreta presbyteri non inchoent antequam “Sanctus” finiatur, sed cum populo “Sanctus” cantent. (Cfr. Martene, De antiq. Eccl. ritibus l. 1, c. 4, a. 7).

The first part of the hymn, with some slight alterations, is taken from the grand description of a vision of the Prophet Isaias:⁶³⁰630Is. 6, 3: Sanctus, Sanctus, Sanctus Dominus Deus exercituum, plena est omnis terra gloria ejus. The liturgical text is an address to God; it has according to the ancient biblical translation instead of exercituum the Hebrew word Sabaoth, which has been retained only in three passages in our Vulgate, and instead of the biblical omnis terra it gives coeli et terra. — Ad ipsum Deum dicitur gratulando (Flor. Diac. n. 37). “And the Seraphim cried one to another, and said: Holy, holy, holy, the Lord God of hosts, all the earth is full of Thy glory. And the lintels of the doors (of the Temple) were moved at the voice of him that cried, and the house was filled with smoke (that is, with the cloud of the glory of light).” St. John the Apostle also heard the celestial canticle: “Holy, holy, holy, Lord God Almighty” (Apoc. 4, 8). As is evident from the universal doctrine of the Fathers and from several passages of Holy Scripture itself, the thrice repeating of the word “Holy” is intended, not merely to proclaim emphatically the holiness of God, but rather to indicate the threefold personality of God: it is a hymn of praise to the adorable Trinity.⁶³¹631Domine Deus dulcissime, sanctitas tua ineffabilis est: de qua quodammodo magis quam de aliis perfectionibus gloriaris. Seraphim ut te collaudent, ter sanctum vocant, non tantum ut personarum Trinitatem indicent, sed ut te omnino sanctum et pelagus sanctitatis insinuent (Alvar. de Paz, De studio orationis l. 3, p. 3, dec. 6, contempl. 53). Since in God’s sanctity His infinite perfection, beauty and glory shine forth most resplendently, He is in the language of revelation and of the Church very often praised as “the Holy One”. The divine holiness is uncreated, immense, unchangeable: the infinitely pure, luminous, spiritual being of God is holiness itself. God is the “only Holy One”, and from God the supernal splendor of holiness is reflected over all the world of angels and of men: His is the type and the source of all created holiness.

In the holiness of the triune God is celebrated His interior and eternal glory, which of itself is invisible to us. This uncreated glory of the Lord of Hosts is unveiled in the works of creation and redemption; for “heaven and earth” (coeli et terra), the sum of all creation, the visible and the invisible world, bear witness to the glory of God. “Heaven and earth” are full of “His glory”, that is, of proofs of the power and greatness, of the goodness and mercy of God: hence they announce and proclaim His greatness, His unspeakably great glory.⁶³²632Tria laudant: personarum trinitatem, unitatis majestatem et provisionis liberalitatem (quia usque ad ultimas creaturas, quae per terram intelliguntur, extendit diffusionem suae bonitatis)(S. Thom. In Is. c. 6, n. 1). — Non perperam hunc locum intelliget, qui per coelos spiritus angelicos et per terram homines hic acceperit... nam et coelestes spiritus et homines Dei gloria implentur: illi quidem praesenti glorificatione, hi vero in spe et praevia dispositione (Clichtov. l. 3).

To the praise of the triune God follows the jubilant salutation of the Redeemer, who will soon appear mystically on the altar “in the fulness of mercy.”⁶³³633Since the first Hosanna in excelsis is, like the thrice “Holy”, said with a moderate bow of the body, and is sung with it by the choir already before the Consecration, and not after it with the Benedictus, some wish to refer it as an acclamation of homage and glorification to the triune God in the highest heavens. At the words Benedictus qui venit the celebrant stands erect,—not merely because he exults in going to meet the Redeemer about to descend on the altar at the consecration, but also that he may make the prescribed sign of the cross more conveniently. The wording of other liturgies, moreover, undeniably excludes the aforesaid reference of the first Hosanna to the Blessed Trinity. Osanna Filio David, osanna in excelsis: benedictus qui venit in nomine Domini, osanna in excelsis (Liturg. Mozarab.). The hymn concludes with the triumphal chant with which the Saviour was welcomed by the multitudes as Prince of Peace and Conqueror of Death at His solemn entrance into Jerusalem, and with which He is now again saluted at His coming on the altar: “Hosanna in the highest! Blessed is He that cometh in the name of the Lord! Hosanna in the highest!” The original verse of the Psalm, from which this acclamation is taken, is somewhat different: “O Lord save me! O Lord, give me success! — Blessed is He that cometh in the name of the Lord!”⁶³⁴634O Domine, salvum me fac! O Domine, bene prosperare! Benedictus qui venit in nomine Domini! (Ps. 117, 25–26.) In the Hebrew me is wanting, and salvum fac there is Hoschianna, whence the Greek expression ὡσαννά and the Latin Hosanna originated = to help (σῶσον δή, salva obsecro). The designation in nomine Domini can be referred by the Psalmist to qui venit or to benedictus, but in the evangelical and liturgical text it must be combined with qui venit; for here it forms the clearer explanation and necessary supplement to the coming, upon which rests the emphasis. The Messiah is glorified as the ambassador of God. (Cf. Joan. 5, 43.) The first verse, which expresses the petition for salvation and success, was sung by the congregation at the procession on the Feast of Tabernacles; the other verse, which took up and continued the salutation or blessing of those who were entering the Temple, was said by the priests’ choir. These words, however, are prophetically-Messianic: for according to their highest purpose and meaning, they refer to Jesus Christ, who was announced by the prophets as “the One that was to come”⁶³⁵635Cf. the question of the disciples of John to Christ: Tu es qui venturus es, an alium exspectamus? (Matth. 11, 3.) Veniens, venturus, exspectatus, ὁ ἐρχόμενος were well known designations of the Messias. and who came in the fulness of time “in the name of the Lord,” that is, sent by the Heavenly Father to redeem the world. — The petition and the salutation found their application in the Messiah in the mouth of “the people who, enlightened from above,” exultingly in a loud voice saluted the Saviour entering Jerusalem as “King of Israel”, with the words: “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord!⁶³⁶636Jesus Christ, who by the commission, as well as for the glorification, of God came into the world, is in the fullest sense benedictus (blessed), because He is the source of all blessing and salvation for us and, therefore, infinitely worthy of all praise and glory. Cf. Ps. 3, 9: Domini est salus—et super populum tuum benedictio tua. Hosanna in the highest!”⁶³⁷637Hosanna filio David! Benedictus qui venit in nomine Domini! Hosanna in altissimis! (Matth. 21, 9.) — Hoc canticum consona voce resonabant, utique ex instructione et motione Spiritus sancti (Dion. Carthus. in l. c.). In this text of the New Testament, “Hosanna” is, according to its original signification, at one time, understood as a cry of supplication ( = Help and blessing to the Son of David), and again as an acclamation of reverence and of exultation (= hail to Him).⁶³⁸638Expressing more than the Vivat (May he live) the Hosanna corresponds to the Italian Evviva. Cf., v. g.: Evviva Maria e chi la creó; evviva la croce e chi l’esaltó. In comparing the passage of the Psalm with the Gospel text, we find a difference in the wording, as well as a partly different meaning, which results from the application and reference of the biblical text in the Gospel.

The liturgical text which departs somewhat from the biblical: “Hosanna in the highest! Blessed is He that cometh in the name of the Lord! Hosanna in the highest!” is not taken directly from the Psalm, but from the Gospel: hence it follows that it refers to the Saviour and to His coming on the altar.⁶³⁹639The liturgical text in the Apostolic Constitutions excludes every other signification: “Hosanna to the Son of David; blessed be He that cometh in the name of the Lord; God the Lord, He hath appeared to us. Hosanna in the highest!” (l. 8, c. 13.) — That the words Benedictus qui venit cannot be understood as a blessing for those who assist at Holy Mass, but are to be referred to the Eucharistic advent of the Saviour, is also evident from their rubrical destination, that they are to be sung by the choir only after the Consecration and Elevation (cf. Cerem. Episc. l. 2, c. 8, n. 70–71). How profoundly significant is this formula of worship, this grateful and joyful praise of the Saviour inserted here, at this part of the Mass, when He is on the point of re-appearing in our midst as a Victim, as formerly He entered into Jerusalem to accomplish on the Cross the bloody Sacrifice!⁶⁴⁰640Ex Scriptura prophetica et evangelica completur plena laudatio, cum post laudem et gloriam sanctae Trinitatis adjungitur etiam gratiarum actio de adventu Salvatoris, qui unus in ipsa et ex ipsa Trinitate pro salute nostra homo factus in mundum venit et eandem salutem moriendo et resurgendo perfecit... unde rite illi gratias agentes dicimus “Hosanna”, i. e. salus in excelsis (Florus Diacon. n. 41). What is at this moment more natural for us than exultingly to cry out: Highly praised be Christ, who, in obedience to the will of His heavenly Father, mystically descends upon the altar, daily to sacrifice Himself anew for the salvation of the whole world! — This grateful praise is introduced and concluded by the acclamation of Hosanna. What does the foreign Hebrew word Hosanna here signify? In the language of the Church its original meaning ( = help, save, redeem) was soon lost and is no longer clearly felt: for Hosanna is a joyous, jubilant acclamation = Hail, glory, praise be to Him!⁶⁴¹641In the Votive Mass de Passione Domini the Church cries out to the Saviour: Tibi gloria, hosanna: tibi triumphus et victoria: tibi summae laudis et honoris corona. Alleluja. As vox laetantis (the expression of animated, exultant sentiment) Hosanna was not translated into either Greek or Latin (cfr. S. Aug. De doctr. christ. l. 2, c. 11, n. 16). In the Middle Age even the verb hosannare = to praise was used. — This explanation could be illustrated and confirmed in various ways by the grand liturgy of Palm Sunday: some passages at least may be quoted. “When the people heard that Jesus was coming to Jerusalem, the multitude took branches of palms and went out to meet Him, crying aloud: This is He that is to come for the salvation of the people. He is our salvation and the redemption of Israel. How great is He whom thrones and powers go forth to welcome! Hail, King, Creator of the world, who comest to redeem us!” — “The multitude go out to meet the Redeemer with flowers and palms, and as to a conqueror entering on his triumph, they render worthy homage to Him. With their mouth the nations praise the Son of God, and through the clouds of heaven voices resound to the praise of Christ: Hosanna in the highest!” — “Like the angels and the children will we also sing to the Conqueror of Death: Hosanna in the highest!” — “Praise, honor and glory be to Thee, our King, Christ and Redeemer, unto whom the sweet and charming company of children poured forth their Hosanna, their devout hymn of praise (cui puerile decus prompsit Hosanna pium)! Thou art the King of Israel, Thou art the glorious Son of David! All praise be to Thee, O King, Thou that cometh in the name of the Lord! The multitude on high exalt Thee, the whole heavenly host, mortal man and all created things join in praising Thee. The Hebrew people goes forth to meet Thee with palms: behold we also appear before Thee with petitions, with our desires and with hymns of praise. For Thy passion they brought Thee sacrifices of praise: behold we sing to Thee our canticle for Thy victorious dominion. These gave Thee pleasure: may our devotions also be agreeable to Thee, O good and gentle King, to whom good works are always well-pleasing.”

The Trisagium is not sung by the priest (as is the Preface), but recited in a half audible voice (voce mediocri).⁶⁴²642In Rome at an early period this hymn was no longer sung by the people, but by subdeacons (Ordo Rom. I, n. 16; II, n. 10), and later on (as is still the case) it was sung by the choir (Ord. Rom. XI, n. 20 basilicarii). During it all were inclinati. Qui dum expleverint, surgit Pontifex solus et intrat in Canonem (Ibid. 1, n. 16). When he joins in the hymn of praise of the angelic hosts, to glorify the Most Holy Trinity, he lowers his voice and with joined hands bows with humble reverence, in sentiments of unworthiness, to take up the heavenly hymn on his mortal lips. — At the joyful praise of the speedily approaching Saviour, hailed in advance, he again stands erect and signs himself with the holy Cross, not perhaps merely to conclude the hymn in due form,⁶⁴³643The liturgists of the Middle Age often mention the rule of accompanying the recitation of the evangelical words with the sign of the Cross. In omnibus verbis evangelicis signum crucis fieri oportet (Beleth. c. 40). Hence Sicardus remarks in reference to the concluding words of the Sanctus: Hoc sumptum est de Evangelio, unde cum cantatur, nobis signaculum crucis imprimimus (l. 3, c. 6). but also to indicate that Christ came as a victorious Conqueror and Prince of Peace to establish His kingdom by means of the Cross, and that He now comes down on the altar to renew mystically the Sacrifice of the Cross.

The wonderful hymn of the Preface is grand and its sublimity beggars description. As “all the angels, the heavens and all the powers, the cherubim and seraphim incessantly cry out to God: Holy, holy, holy, is the Lord God of Hosts. Heaven and earth are full of Thy glory”: in the same manner “does the Church throughout the earth acknowledge and praise Him—the Father of boundless majesty, His adorable, true and only-begotten Son, as well as the Holy Ghost the Comforter.” — “O marvellous gifts of Christ!” (exclaims St. Chrysostom) “on high the angelic choirs sing glory to the Lord; on earth, after their example, men sing in church the same canticle in choirs. In heaven the Seraphim sing aloud their Thrice Holy; on earth the same canticle resounds from the mouth of the assembled congregation.⁶⁴⁴644The same holy Doctor of the Church says in a eulogy of the Martyrs: “Because the martyrs showed the utmost love for the Lord, He amicably extends His hand to them, now they should rejoice at the heavenly glory, and join the choirs of angels and unite in their mysterious hymns (Isa. 6, 3). Among these choirs, they were counted already during their earthly life, as often as they participated in the Holy Mysteries, in that they, with the Cherubim, sang to the praise of the Lord the Thrice Holy—you, who belong to the consecrated, know the reason of this; so much the less should it surprise you, now that they have found their companions in heaven, that with greater confidence they take part in this hymn of praise.” Thus heaven and earth unite in a festive celebration; p. 258it is a hymnal celebration of thanksgiving, of praise; it is a choir of common joy, which the unspeakable goodness of the Lord, in His great condescension to us, organized and which the Holy Ghost assembled; on its harmony the Heavenly Father dwells with complacency. Its melody is borrowed from heaven, being led by the hand of the Most Holy Trinity, to the end that those sweet and blessed notes, those chants of the angels, those canticles of praise may never cease to resound.”

2. The Proper Prefaces (Praefationes Propriae.) In addition to the ordinary Preface, the Roman Missal contains ten others which have a specific festal character, since sundry mysteries of the ecclesiastical year are therein prominently set forth as special motives of praise and thanksgiving.

In the liturgy of the Church is conspicuously set forth the love of gratitude toward God; the sentiment of fervent thanksgiving for the salvation given us by Christ, for the grace of faith, for the glory of the redemption, for the blessed hope of heaven, day after day finds its touching expression, as beautiful as it is joyful, in the Preface of Holy Mass. But when on the great feasts of the ecclesiastical year, the mysteries of sacred history, the great deeds and benefits of divine love seem to reveal themselves more livelily and brightly to the soul and to move the heart in the fulness of their beauty and glory,—then it is that the hymn of thanksgiving and praise rises to the greatest heights of enthusiasm and jubilation.

a) Praefatio in Nativitate Domini.⁶⁴⁵645By a special exemption from the general rule, during the Octave of Christmas this Preface is to be taken also in such Masses as have a Praefatio propria (for example, on the feast of the holy Apostle John, but not on his octave day, and in eventual Votive Masses). Candlemas-Day (Purificatio B. M. V.) has the Christmas Preface, inasmuch as this day in the West is also a feast of the Lord—in the Greek rite even prominently so (hence the name ὑπαντή, ὑπαπαντή, occursus, obviatio—quia venerabiles personae Simeon et Anna eo die obviaverunt Domino, dum praesentaretur in templo [Microl. c. 48] ). The feast of Corpus Christi, as well as the feast of the Holy Name of Jesus and the Transfiguration have, therefore, also the Christmas Preface.

Holy Christmastide knows no shadow of darkness nor gloom, it beams with light and joy; the Sun of Salvation has arisen to the people that walked in darkness and to them that dwelt in the regions of the shadow of death (Is. 9, 2). From the beginning the Eternal Word was the light of the world; but when He assumed human nature and lived as man in our midst, then to the eyes of faith the splendor of divine light was reflected in quite a new and wonderful manner. Christ is the image of the brightness and glory of the Father; in Him the fulness of the divinity dwells corporally. By becoming incarnate God lowered Himself to our weakness. In meditating upon the mysteries of the life, passion and glorified state of Christ, we learn to know and to love God. The Incarnation is a furnace all aglow with heavenly love: and in it our heart should be inflamed and irresistibly drawn to the love of invisible and imperishable goods. The words “saying without ceasing”⁶⁴⁹649Sine fine = sine cessatione, sine requie, sine intermissione, per quod significatur jugis et assidua illius excellentissimi hymni “Sanctus, sanctus, sanctus...” a nobis decantatio facienda. Quod cum in hac mortali vita perfecte a nobis expleri non possit, hoc verbo tacite et per subinsinuationem quandam expetitur aeternae beatitudinis consortium nobis demum concedi, in qua angelicis conjuncti choris sacra laudatione possimus hunc hymnum sine fine ac perpetuo decantare, quemadmodum et ipsae supernae virtutes atque angelicae potestates hymnum hunc gloriae Domini sine fine concinunt secundum illud verbum (ps. 83): “Beati qui habitant in domo tua, Domine: in saecula saeculorum laudabunt te” (Clichtov. Elucid. eccles. l. 3, n. 3).—signify that we should without intermission sing the Thrice Holy: but since this is impossible on earth, we thereby secretly beg admission to heaven, where it will be granted to us to praise and to magnify God with the angelic choirs without interruption throughout eternity.

b) In Epiphania Domini.

The only-begotten Son of God “was seen upon earth, and conversed with men” (Bar. 3, 38). The glory that He shared with the Father before the world was created, He concealed under the veil of His most pure and most perfect, yet passible and mortal humanity. As the sun hides itself behind clouds, thus did He veil the bright glory of God under the mean form of a slave, in order that, by His humiliation, He might raise us to the dignity of the children of God, and in the end clothe us with the radiant garment of glory.

c) In Quadragesima.

This Preface briefly and pithily, as well as beautifully and appropriately, expresses the salutary effects and spiritual blessings of a Lent dedicated to God. Religious fasting is an act of earnest penance and atonement; hence it serves principally to mortify and to crucify the unruly flesh with its lusts and desires, by which means “vices” are extirpated. The more sensuality and concupiscence are curbed and weakened, the more freely, easily and nimbly does the spirit and mind “elevate” itself into the higher, purer and brighter atmosphere of the life of grace. The mortification and the curbing of sensuality, as well as the freedom of spirit and the elevation of the heart to what is heavenly and eternal, is the source of all “virtues”. And, finally, who can doubt but what the chastising of the flesh, the elevation of the soul to God and the acquisition of virtues will procure us glorious “rewards”⁶⁵¹651Conjungitur consequio quodam ipse jejunio puritas et munditia vitae, sanctimonia et castitas, quae ceteras protinus virtutes omnes sibi comites adsciscit, quibus adornata anima coelestem demum requiem assequitur (Clichtov. l. c. n. 7).? — For he that soweth in the flesh, of the flesh also shall reap corruption; but he that soweth in the spirit, of the spirit shall reap life everlasting (Gal. 6, 8).⁶⁵²652Assumitur jejunium principaliter ad tria: 1. ad concupiscentias carnis reprimendas; 2. ad hoc quod mens liberius elevetur ad sublima contemplanda; 3. ad satisfaciendum pro peccatis (S. Thom. 2, 2, q. 147, a. 1).

d) In Missis de Passione et de S. Cruce.

Here the Church praises the wonderful decree of divine wisdom in the redemption of the world. At the tree of knowledge Satan deceived and conquered our first parents, thereby bringing death into the world; God now chose the wood of the Cross as the altar of the great atoning Sacrifice, by which the “prince of this world was cast out and his works destroyed,” and from which issued for mankind the life of grace and glory.⁶⁵⁴654In this Preface is appropriately expressed the antithetical relation between the tree (ξύλον, lignum, wood) of knowledge, by the fruit of which was perpetrated the fall of sin, and the wood (tree, again ξύλον, lignum) of the Cross, on which the redemption was accomplished. The former tree, planted in the centre of the Garden of Paradise, was intended for the blessing of humanity, and it became its curse. The latter tree, erected in the centre of the globe, the gibbet of the curse (“maledictus qui pendet in ligno”—Deuter. 21, 23), has become a blessing for all that believe in it (cf. Oswald, Die Erlösung in Christo Jesu II, 110). Already in Paradise “the Creator marked out the wood, that it might expiate the guilt of the wood. The economy of our salvation so required it, that wisdom should deceive the cunning of the wily betrayer and prepare salvation to issue from that very instrument which the enemy had used to wound us.” Since “the Salvation of the World” heretofore hung upon the ignominious wood of the Cross, the selfsame Cross has become a sweet and precious wood.⁶⁵⁵655Cf. the beautiful Preface in the Gregorian Sacramentary: Christus per passionem crucis mundum redemit et antiquae arboris amarissimum gustum crucis medicamine indulcavit, mortemque quae per lignum vetitum venerat, per ligni trophaeum devicit, ut mirabili suae pietatis dispensatione qui per ligni gustum a florigera sede discesseramus, per crucis lignum ad paradisi gaudia redeamus. — (Cfr. Petr. Blessens. Serm. 4 in festo s. Andreae.)

e) In Paschate.

In this Preface is set forth the Church’s Easter song of triumph, for in order to thank God, she sings a victorious and triumphal hymn in honor of the gloriously risen Saviour. Christ is the true Pasch (prefigured in the Old Law), who by the blood of His Sacrifice purified the world from sin. He “triumphs as conqueror and by His own tomb digs a grave for death,”⁶⁵⁷657Victor triumphat et suo mortem sepulchro funerat (Hymn. Pasch. ad Laudes). as He had already announced by the Prophet Osee: “O death, I will be thy death, O hell, I will be thy bite!” (Osee XIII, 14.) Then was fulfilled “the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?” (1 Cor. 15, 54, 55.)⁶⁵⁸658Nam mortuus ille mortis interfector fuit et magis in illo mors mortua est, quam ipse in morte (S. August. Enarr. in Ps. 51, n. 1). From the Risen Lord proceeds also that new life, through which “that which is mortal may be swallowed up” (2 Cor. 5, 4); the Resurrection of the Lord is the model and cause of both our spiritual and corporal resurrection and transformation.⁶⁵⁹659Unus idemque est mortis susceptor vitaeque largitor: unus idemque immortalis ex Patre, mortalis ex matre; propria potestate moriens, propria potestate resurgens (S. Fulgent. Sermo 4).

f) In Ascensione Domini.

After His Resurrection Jesus manifested Himself alive to His disciples by many proofs, appearing to them during forty days; He then ascended into heaven, and a cloud concealed Him from their sight. There He is exalted in eternal glory, to impart to us divine life and to lead us to the kingdom of glory.

g) In Pentecoste.

“For as yet the Spirit was not given, because Jesus was not yet glorified.” “It is expedient for you,” said the Lord to His disciples, “that I go; for if I go not, the Paraclete will not come to you; but if I go, I will send Him to you” (John 7, 39; 16, 7). After Christ “as Conqueror in noble triumph was seated at the right hand of the Father,” then “the Spirit of the Lord filled the whole world” (Wisdom 1, 7) with His gifts and benefits: wherefore the whole world overflowed with joy and jubilation. Heavenly delights fill the hearts of the redeemed and favored children of God, when the Holy Ghost visits and consoles them.⁶⁶²662Cf. the Whitsuntide Hymn: Beata (blessed and blissful) nobis gaudia—anni reduxit orbita (course)—cum Spiritus Paraclitus—effulsit in discipulos.

h) In Festo Ss. Trinitatis.

This Preface contains a majestic and sublime rendering of those words of the Athanasian Symbol: “This is Catholic faith, that we revere the one God in the Trinity and the Trinity in Unity.” The mystery of the Holy Trinity is the most profound and sublime mystery of our faith: to all created and finite minds the Trinity is absolutely unattainable and unfathomable. It was left to divine revelation alone to unveil the sublime truth which we, with childlike, simple faith must accept and adhere to. “Thee we implore, Thee we praise, Thee we adore, O infinitely blessed Trinity! Our hope, our salvation, our glory, O divine Trinity! Deliver us, enliven us, bless us, O eternal Love, O all beneficent Trinity!”⁶⁶⁴664Clement XIII. prescribed (Jan. 3, 1759) for all Sundays that have no special Preface, the Praefatio de Trinitate ad majorem splendidioremque tanti mysterii gloriam, ut fideles quoque, qui die Dominica Missae interesse debent, latius atque apertius ejusdem mysterii praeconia audientes, debitum et ipsi servitutis obsequium supremae impendant majestati.

i) In Festis et Missis Votivis B. V. M.

Unspeakable are the privileges of grace and glory wherewith the blessed Virgin Mary, Mother of God, is distinguished above all other creatures; great things hath He done in her who is powerful and whose name is holy. Among all her prerogatives this one is especially striking, being unique of its kind, that she should combine the honor of the most stainless virginity with the joys of the most sublime maternity.⁶⁶⁵665Sedulius (who lived about the middle of the fifth century) salutes and praises with enthusiasm the Mother of the Lord as the one who brought forth the eternal Ruler of the world (cfr. Intr. Salve, sancta parens), “who possesses the joys of maternity together with the honor of virginity,—previous to her there was none like unto her, and there shall not be any such after her” (gaudia matris habens cum virginitatis honore,—nec primam similem visa est nec habere sequentem—Carm. pasch. l. 2, v. 67–68). — Quae cum clarifico semper sit nomine mater,—semper virgo manet (Ibid. l. 5, v. 360–361). By the overshadowing of the Holy Ghost “the dwelling of her most chaste bosom becomes on a sudden the temple of God”—domus pectoris templum repente fit Dei. As a ray of purest light did Christ at His birth come forth from the spotless womb of the Virgin, inasmuch as He “did not wound but consecrated the inviolability of His Mother.”⁶⁶⁶666Maria divino partu sic coepit esse mater, ut virgo sacratior permaneret (S. Gaudent. Brixiae Episc. Serm. 9). — Omnipotentiam Filii Dei et hominis etiam Mater Virgo testatur, quae de Spiritu sancto concipiens ita Deum et hominem... edidit, ut apud incorruptam tanti nominis matrem post divinum partum gloriosior integritas permaneret (Ibid. Serm. 13).

k) In Festis Apostolorum.

This is the only Preface whose words are not addressed to the Father, but to Jesus Christ. The celebration of the Feast of the Apostles, therefore, leads the Church to invoke Jesus Christ, the “eternal Shepherd”, for the protection and defence of His faithful flock. Christ is the “Good Shepherd”, who gave His life for His sheep. From heaven where He is transfigured in glory, being “the great Shepherd” and “the Prince of pastors” (Heb. 13, 20; 1 Peter 5, 4), He feeds on the pastures of divine truth and grace the sheep purchased with His own blood, watches over them, protects them, guides them and has them follow after Him to the unfailing and ever-green pastures of a heavenly Paradise.

The Lord on leaving the world did not leave His flock as orphans here below, but, in His love, He cared for it, inasmuch as He appointed over it the Apostles and their successors as pastors and guides. “I will give you pastors according to My own heart, and they shall feed you with knowledge and doctrine,” said the Lord by the mouth of the Prophet (Jer. 3, 15). And so has it been done. Bishops and priests, pastors of the entire Church, are only “the representatives”⁶⁶⁷667Petit haec praefatio, quod ipse bonus Pastor gregem suum catholicum non derelinquat, aut suo destituat praesidio, sed per ipsos Apostolos tanquam cooperatores ipsius in custodia gregis et coadjutores ipsum assidua conservet protectione: ut ipse grex dominicus iisdem Apostolis rectoribus gubernetur, quos ut vicarios operis sui, utpote gregis pascendi, ipse Pastor aeternus ordinavit ac sanxit debere praeesse pastores eidem gregi (Clichtov. Elucidat. eccles. l. 3, n. 17). (vicarii) of the true and chief Pastor in heaven, in whose name and according to whose example, with unflagging pastoral love and fidelity, they are to feed and to conduct, to protect and to shelter the sheep confided to them.

“It deserves to be mentioned, that the most ancient representations of Christ in the Catacombs depict Him under the figure of the Good Shepherd, and that Christian antiquity in general had a very special preference for this picture,—a proof of how profoundly the thoughts suggested by this representation were impressed upon the souls of the earliest Christians, and what consolation, what joy, what religious and moral elevation and strength they found in looking at this picture, which represented the mutual relations of the Saviour to the Christian soul and of the soul to the Saviour, in a manner as simple as it was symbolical and touching!”⁶⁶⁸668Cf. Hundhausen, Das erste Pontificalschreiben Petri S. 290.