The Rite of the Holy Sacrifice of the Mass

57. The First Prayer of the Canon Before the Consecration

Commemoratio pro Vivis. — The Commemoration of the Living.

Infra Actionem. — Within the Canon.

The above formula of prayer consists of three parts: all three parts are united and form a whole, that is, one complete prayer, as is evident from the context and the single concluding formula (Per eundem Christum...).⁶⁹⁹699The prayers of the Canon have only the short concluding formula (three times per eundem Chr. Dom. nostr., who shortly before is mentioned in the last member of the prayer, and twice per Christ. Dom. nostr.). In ipsa quinaria conclusione non incongrue quinaria Domini vulneratio intimatur (Microlog. De eccles. observat. c. 16).

1. a) The beginning of the prayer is introduced, or accompanied by several ceremonies which, in an impressive manner, serve to emphasize its contents. Before presenting his petition to God, the priest raises his hands and eyes, to express the elevation of his soul, and to indicate that he is addressing the Father in heaven, and seeking help from God on high. But presently he lowers his eyes and hands, bowing profoundly and placing his joined hands on the altar: it is in this posture that he begins the Canon.⁷⁰⁰700The opinion of Quarti and Merati, that the words Te igitur are not to be said until after the inclination, is better founded than that of Gavanti and Cavalieri, that the Canon prayers are to be commenced at the same time as the elevation of the hands and eyes. (Cf. Bouvry, Expositio Rubric. II, p. 3, sect. 3, tit. 8.) What posture of the body could be more appropriate for the priest at this moment, when with all humility and reverence he suppliantly addresses the Lord, “who is high above all nations and looketh down on the low things in heaven and in earth?” (Ps. 112, 4–6.) — Before the words “that Thou wouldst accept and bless,” the priest kisses the altar,⁷⁰¹701Hic osculatur sacerdos altare (Sicard. [† 1215], Mitral. l. 3, c. 6). Ancient writers do not mention this kissing of the altar. However, it was formerly (and partly till about the close of the fifteenth century) the custom, before beginning the Canon to kiss the image of the Crucified in the Missal, that is, the Cross. The Ordo Rom. XIV, c. 53 (of the beginning of the fourteenth century) has the following rubric: Capellano praesentante sibi librum missalem, Pontifex osculetur imagines, quae debent esse depictae in eodem libro ante Canonem Missae. Subsequenter manibus junctis inclinatus ante incipiat submissa voce Te igitur etc. et cum dicet uti accepta habeas, erigat se et osculetur altare in parte sinistra prope hostiam. and whilst he is saying “these † gifts, these † presents, these † holy unspotted sacrifices,” he makes three times with his hand the sign of the Cross over the oblation. Likewise as at the blessing at the end of Mass, the kissing of the altar and the sign of the Cross have the closest relationship with one another: both constitute a ritual whole in themselves, the symbolical significance of which is to be inferred from the prayer that is recited at the same time. The priest implores with great ardor and fervor for the blessing of the Eucharistic elements, and as they are designated by three different names, he makes at the same time the sign of the Cross over the elements three times, that word and action may harmonize perfectly. The text, therefore, in this instance requires that the sign of the Cross be conceived as a sign of blessing.⁷⁰²702Terna crucis signa sunt verae benedictiones, quibus Dei invocatur omnipotentia, ut oblata in corpus et sanguinem Christi convertat. Ternarius autem signorum crucis numerus hocce mysterium a S. Trinitate perfici indicat (Cavalieri V, c. 16, n. 4). But a more extended meaning may, without constraint, be herewith combined, according to which this holy sign should refer to the Sacrifice of the Cross, and denote, that by the blessing of Consecration, the same divine Victim will become present on the altar, as once upon the tree of the Cross shed His Blood for our redemption. — If now the making of the sign of the Cross over the sacrificial gifts is a true blessing, then the kissing of the altar that preceded, should be conceived as an introduction thereunto. The priest indeed kisses the altar to evince likewise to the Lord his sentiments of reverence, homage and subjection; but here by this kiss he would mainly renew and represent symbolically the union of love with Christ, because he draws from his relation with Christ all the power of blessing and the whole fulness of blessing, which he then by the three signs of the Cross⁷⁰³703At least since the eleventh century in the Canon, as at present, the sign of the Cross is made over the oblations in seven places (altogether twenty-five times). (Cfr. Innocent. III. De sacr. alt. myst. l. 5, c. 14.) — With the exception of the two signs of the Cross at the words sacrosanctum Filii tui corpus et sanguinem (Supplices te rogamus), all the others are mentioned already during the ninth century. (Cfr. Ordo Rom. II, n. 10: In Canone sex ordines crucium observantur. — Amalar. [† c. 847], Eclog. in Ord. Roman. II, n. 22.) — Innocent. III. explains the symbolism of the numerus binarius, ternarius, quinarius; Micrologus, on the other hand, divides the numerus binarius into two single ones. Imparem numerum semper in dispensatione signorum super oblationem observamus, videl. unam crucem vel tres vel quinque faciendo, et hoc utique non sine certi causa mysterii. Nam in una et tribus unum et trinum Deum intimamus. In quinque autem quinquepartitam Domini passionem significamus (De ecclesiast. observat. c. 14). — Attende quod fere in quolibet ordine per imparem numerum signacula disponuntur, quia corpus Christi unum permanens non scinditur (Sicard. Mitral. l. 3, c. 6). pours out, as it were, over the elements of sacrifice.

b) The priest prays: “Thee, therefore, most merciful Father—”⁷⁰⁴704Praeinducta verba Canonis igne divini amoris redundant ac igniunt, unde cum ardentissimo mentis affectu promenda sunt. Porro oratio ardens et humilis esse debet; nam desiderium pauperum, i. e. ardentem affectum humilium exaudivit Dominus: qui enim ardenter orat, valde cavere debet, ne propriis meritis innitatur vel confidat. Rursus, qui suis meritis non confidit, sed humiliter orat, omnino vitare habet, ne in orando pusillanimis efficiatur aut segnis. Ut ergo Spiritus Sanctus, qui utique principaliter est auctor Canonis, ad talem orationem nos incitaret, idcirco in ipso exordio Canonis duo verba praemisit, quorum alterum dilectionem inflammat, videlicet “Pater”, alterum fiduciam exauditionis praestat propter bonitatem ejus, qui petitur, scilicet “clementissime”, et ad designandam atque augendam interiorem cordis humiliationem inclinat se sacerdos ante altare praedicta verba dicendo (Dion. Carthus. Exposit. Missae art. 19).; the little word igitur (= hence, accordingly) joins what follows to what precedes, and shows how intimately the Canon is connected with the Preface, and also with the Offertory: = Because we have presented to Thee, O most merciful Father, thanksgivings, praises and homages, we now again address ourselves to Thee with a petition.⁷⁰⁵705Cfr. Stephan. Augustod. De Sacram. altar. c. 13. According to the example and admonition of the Saviour, the Church addresses this prayer to the “Father”: at the same time presenting her supplication after a manner so very proper as to deserve to be answered. For she calls upon God as “the most merciful Father,” she implores Him “through Jesus Christ,” she supplicates with humility and earnestness. — God is addressed as “the most merciful Father,” because on account of His exceedingly great love and goodness He is ever inclined, not to judge and punish according to the full rigor of the law, but always to have mercy and to spare, inasmuch as He remits in part or entirely the merited punishments.⁷⁰⁶706Ad clementiam pertinet, quod sit diminutiva poenarum; in hoc, quod diminuit poenas, clementia maxime videtur accedere ad caritatem, quae est potissima virtutum, per quam bona operamur ad proximos et eorum mala impedimus (S. Thom. 2, 2, q. 157, c. 1–4). “In God’s works and just judgments,” as St. Leo remarks, “all is full of true justice and merciful sweetness.”⁷⁰⁷707In Dei operibus atque judiciis nihil vacat a veritate justitiae, nihil a miseratione clementiae (Serm. 1 de jejun. 10. mens.). It is with filial confidence, therefore, that we pray to the “Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation” (2 Cor. 1,3), whose indulgent and forgiving love here below has neither measure nor limits; He is “sweet and mild and plenteous in mercy to all that call upon Him” (Ps. 85, 5), and, consequently, ever attentive to the voice of our supplication. — This will be so much more the case, because we have offered our petitions “through Jesus Christ, His Son, our Lord.” In the Incarnation of His only-begotten Son, God revealed Himself to the world as the “Father of Jesus Christ”; in His Son Jesus Christ, God has had compassion upon us and given us the spirit of adoption, by which we call Him Father and in prayer may address Him as our Father. The Saviour glorified and elevated to the right hand of the Father is designated as “our Lord”, because He possesses the fulness of all power and authority in heaven and on earth, and because He has in a special manner acquired the Church as His possession in the bloody combat of His death. With the price of His Blood He has ransomed us; as redeemed by Him and as members of the Church, we do not belong to ourselves, but to the Saviour, whom as “our Lord” we are ever bound to serve. Through “His Son” and “our Lord Jesus Christ” the Father hears our petitions and bestows upon us all benefits. — As we draw near to the infinite majesty and holiness of God, with the consciousness of our wretchedness and sinfulness, we pray in an humble posture of body as well as with humble dispositions and sentiments of heart (supplices)⁷⁰⁸708Supplex (from sub and plico, hence, strictly, bending the knee, kneeling down, hence) = to humble one’s self, humbly imploring.; for prayer penetrates more powerfully through the clouds to the throne of God, the more profoundly the one that prays abases himself interiorly and exteriorly. — Finally, we present our petitions with fervor, with devout importunity and a holy vehemence; for the accumulated expressions rogamus ac petimus—“we pray and beseech”—proceed from the greatness and the liveliness of our desires.⁷⁰⁹709Vehemens petendi affectus geminatione verbi deprecatorii exprimitur, scil. rogamus ac petimus. Accumulantur verba petitionem explicantia ad significandam ipsius affectus nostri magnitudinem (Clichtov. Elucid. eccl. l. 3, n. 4). — Some writers endeavor to distinguish the signification of these two words. Rogatio ostendit humilitatem, petitio confidentiam; qui aliquid implorat, humilitatem debet ostendere et de impetratione confidere. Itaque supplices rogamus, confidenter petimus (B. Odo Camerac. Exposit. in Canon. dist. 1).—

We beseech so persistently and so imploringly, because the object of our ardent desire is so sublime and so holy, namely, the gracious acceptance and the blessing of the sacrificial elements of bread and wine prepared on the altar: “that Thou accept and bless⁷¹⁰710Oblationem nostram, quaesumus, Domine, misericorditer acceptare et sanctificare digneris, ut ejus sanctificatione nobis salus proveniat et defensio sempiterna (Sacram. Gregor.). — Acceptus (graciously received) = welcome, agreeable, pleasing; acceptum habere = acceptare, to receive, to be contented with. Acceptabis (εὐδοκήσεις) sacrificium, oblationes et holocausta (Ps. 50, 21). — Sacerdotum est offerre et majestatem Dei invocare; Dei est autem dignanter suscipere et ea quae offeruntur benedicere (Florus Diac. De actione Miss. n. 43). these † presents, etc.” The purpose for which God is to “accept” the material gifts, is expressed by the word “bless”. By the blessing here implored is to be understood:⁷¹¹711Petimus, ut Deus Pater benedicat haec dona, h. e. ut benedictionem suae virtutis et gratiae illis infundat, ut idonea sint tam digno sacramento (Clichtov. l. c. n. 5). — Uti... benedicas, i. e. gratia et virtute coelesti perfundas atque sanctifices convertendo ea in corpus et sanguinem Christi (Dion. Carthus. Exposit. Miss. art. 18). — Petimus, ut Deus acceptet et benedicat haec dona ad totius Ecclesiae fructum et utilitatem (Suarez disp. 83, sect. 2, n. 6). first, the preparatory dedication to God of the bread and the wine, then the real Consecration of these material gifts and, finally, the fulness of grace concealed under the consecrated elements and diffusing itself throughout the Church. As was previously the Holy Ghost, so now the Father is invoked “to bless” the elements of bread and wine, that is, to sanctify them beforehand for their exalted destiny, then to change them into the Body and Blood of Christ and thus to make them for us the source of grace. For this copious blessing we must and do pray, because it is a gift of the condescending love and a work of the almighty power of the triune God.⁷¹²712Efficacia verborum sacramentalium impediri potest per intentionem sacerdotis. Nec tamen est inconveniens quod a Deo petamus id quod certissime scimus ipsum facturum, sicut Christus (Joan. c. 17) petit suam clarificationem (S. Thom. 3, q. 83, a. 4 ad 7).

The Eucharistic elements are designated and distinguished by three names,⁷¹³713Quod subjungitur: haec dona, haec munera, haec sancta sacrificia illibata, non aliud atque aliud dicitur; sed res una pro sua magnitudine diversa appellatione laudatur et laudando commendatur. Ipsa sermonum repetitio tanti sacramenti est commendatio et piae devotionis excitatio (Flor. Diacon. n. 44). inasmuch as we pray that God may accept and bless “these presents, these gifts, these holy unspotted sacrifices.” Elsewhere, notably in the Secreta, each of these three words is often met with singly to signify the sacrificial elements. They all indeed designate one and the same thing—namely, the Host and the chalice containing the wine, but under different aspects and from different sides. The elements of bread and wine are called “presents” (dona) and “gifts” (munera), inasmuch as they are simply regarded in the light of religious offerings, which we dedicate and present to our Lord⁷¹⁴714To distinguish between the dona and munera, a secure point of support is wanting; hence these two words have undergone so great a variety of interpretations. As a rule, it is said that the oblations are called dona, because God has imparted them to us, and munera, because we return them to Him; or the word dona indicates, that we freely present the altar-gifts, while the designation munera refers to our obligation of presenting them.; “sacrifices” (sacrificia), on the contrary, the altar-gifts are termed such even before the Consecration by anticipation, inasmuch as they are prepared and destined soon to be consecrated into the true Body and Blood of Christ.⁷¹⁵715Bread and wine vocantur sacrificia per anticipationem, quia sunt materia, ex qua conficiendum est sacrificium, et dicuntur sacrificia initiative, quia praeparantur in sacrificium (Quarti, p. 2, tit. 9, sect. 2, dub. 1). In consideration of this their sublime destiny, the Eucharistic elements are not called simply “sacrifices,” but “holy unspotted sacrifices” (sancta sacrificia illibata)⁷¹⁶716The sacrificial gifts on the altar (sacrificia) are called illibata, inasmuch as in their natural state they are inviolable, uninjured, sound (that is, sine defectibus, as they are cited in the Missal); sancta, inasmuch as, by a supernatural dedication, they are consecrated to God, they belong to God, and, therefore, as the property of God, they are holy, venerable, inviolate and not to be touched. — Ex hoc verbo (sc. illibata) admonemur, ut appositus panis integer sit et nulla fractione vel laesura violatus (B. Odo Camerac. Exposit. in Canon. dist. 1).; for it is the “Holy of Holies,” the Lamb without stain or blemish, that is offered under the appearances of bread and wine. Yet the matter also of the Sacrifice can as such be called “holy”, inasmuch as it has previously been separated from profane use and dedicated to the service of God; it can likewise be designated as “unspotted,” because in its selection and preparation religious care was taken that the sacrificial bread and wine should be faultless and without any foreign admixture.⁷¹⁷717Donum est, quod a superiore datur, munus, quod ab inferiore. Unde panis et vinum sunt dona a Deo nobis donata, munera a nobis Deo oblata; solemus enim illos munerare, a quibus aliquid volumus obtinere. Eadem sunt sacrificia sancta, scil. Deo dicata et ad sacrificium sanctum praeparata. Illibata sunt nec corporali gustu nec aliqua fractione vitiata, sed integra et intacta (Stephan. Augustodun. De sacram. altar. c. 13). — Dona illibata, quia ad litteram pura et integra esse debent propter significationem et reverentiam tanti sacramenti: non enim debet panis maculosus esse vel vinum permixtum, nisi cum modica aqua (Dion. Carthus. Exposit. Missae art. 18). — Dicuntur pluralitatis numero dona, munera et sacrificia, quoniam panis et vini, antequam consecrantur, alia et alia est substantia et una ab altera reipsa discrepans, quae substantiarum diversitas numero multitudinis apte exprimitur: nam hoc loco ipsa demonstrantur ante factam consecrationem. Ea vero consummata, interdum etiam adhuc nomine consimili et multitudinem indicante explicantur, et sacramenta aut sacrificia dicuntur, non quidem ob substantiarum (quae jam conversae sunt) varietatem, sed ob specierum, sub quibus tam sancta continentur mysteria diversitatem (Clichtov. Elucid. eccl. l. 3, n. 6).

The sacrificial gifts designated are offered up to God for the welfare of the Church and her members. But since not the natural matter of bread and wine, but the Body and Blood of Christ alone are the real sacrifice of the Church and her fountains of grace, it is evident that this offering cannot exclusively have for its object the gifts of bread and wine, but must also be referred principally to that which they are soon to become, that is, the Sacrifice of the Body and Blood of Jesus Christ.⁷¹⁸718Per haec dona, ut nunc coram Deo proponuntur, nihil postulatur, sed per sacrificium, ad quod destinantur, et per Christum offerendum in eodem sacrificio. (Quarti l. c.) The full meaning of our prayer may thus be expressed: We beseech Thee, O Father, that Thou wouldst accept and bless these material gifts, which we present to Thee, in order that, by the blessing of Consecration, they may become a heavenly healing fountain for the Church.⁷¹⁹719Non offerimus panem et vinum pro Ecclesia simpliciter et absolute, vel tanquam sacrificium principaliter finaliterque intentum, sed tali respectu et intentione, ut convertantur divina virtute in corpus et sanguinem Christi, sicque offeramus Patri coelesti sacrificium perfectum et sanctum, videlicet corpus et sanguinem Filii sui carissimi (Dion. Carthus. Expos. Miss. art. 19). — Cum dicimus, nos offerre panem Deo pro Ecclesia, sensus est, nos offerre Deo panem consecrandum et ex quo per consecrationem verum sacrificium Deo immolandum est pro ecclesia. (Bellarmin. De Missa lib. 2, c. 21.) It is, therefore, the Sacrifice of the Body and Blood of Jesus Christ which we have especially in view when offering the bread and wine, and through which we implore and expect all the gifts of salvation.

“Principally” and “in the first place” (imprimis) the Eucharistic Sacrifice is offered for the “holy Catholic Church of God” (pro Ecclesia tua sancta catholica)⁷²⁰720Intende cur celebres celebrareque debeas. Nempe propter easdem causas, ob quas Christus se obtulit in cruce Deo Patri, tu quoque eum offerre debes eidem in altari: h. e. primo et principaliter pro tota Ecclesia, pro infidelium conversione, pro fidelium reformatione, pro universorum salute, pro occurrentibus causis et necessitatibus quibuscunque, pro propinquis, commissis et benefactoribus tuis fidelibusque defunctis, et pro quibus ex speciali causa vis exorare, atque pro tui ipsius condigna emendatione in omnibus. Ut ergo utcunque pro viribus tuis existas idoneus deprecari et offerre pro tantis ac talibus causis, satage et indefesse conare teipsum Deo placitum exhibere, ei familiariter adhaerere, ipsum intra te amorose complecti, sinceriter contemplari omnique die magis ferventer diligere (Dion. Carthus. De sacram. Euchar. serm. 3).; hence from every Mass there flow to her abundant fruits and blessings. The Heavenly Father is the Lord of the Church, and the Church is His property. He has purchased her with the Precious Blood of His Son; hence she belongs to Him, and she is bound to serve Him. — As the Church of the p. 285“living God” she is “holy”; and the Sacrifice of the Mass is precisely that inexhaustible fountain of holiness, in the splendor of which the Church shines always more or less brightly. — The holy Church of God is also “Catholic,” that is, universal, since she extends over the whole globe of the earth, and continues to live and work throughout all ages, until time shall merge into eternity. She is that stately, majestic tree of life which affords shelter to the whole world, and under whose branches all nations have been and are constantly gathered.

Four graces are here implored for the Church by virtue of the Eucharistic Sacrifice; we beg the Lord, namely, to grant and preserve peace to her (pacificare), to protect and to shelter her (custodire), to give her unity and confirm her therein (adunare), to guide and to direct her (regere), and this “throughout the whole earth” (toto orbe terrarum) from the rising of the sun to the setting thereof.⁷²¹721A certain Christian (Felix) begged the holy Bishop Fructuosus of Tarragona († 529), when the latter was about to suffer martyrdom, to remember him. Cui sanctus Fructuosus cunctis audientibus clara voce respondit: In mente me habere necesse est Ecclesiam catholicam ab Oriente usque in Occidente diffusam (cfr. S. Aug. Serm. 273, n. 2).

a) May the Lord grant peace to His Church—true and complete, interior and exterior peace! This peace is a great boon, rich in blessings; it facilitates the exercise of her great mission, which consists principally in imparting to mankind the treasures of divine truth and grace; it assists the Church to save souls, to consecrate and sanctify the temporal life in all its forms and relations. Peace is “the tranquillity of order” (tranquillitas ordinis—S. Aug.) and enables us to “lead a quiet and peaceable life in all piety and chastity” (1 Tim. 2, 2). Hence the Church so often and so fervently prays: “Grant, O Lord, peace in our days; for there is no other that combats for us, than Thou our Lord and God!” She ardently desires “to overcome all error and opposition in order to be enabled to serve the Lord with perfect freedom.” But how can the Church be able to live long in peace in a world filled with unbelief and immorality? Her journey throughout the ages has always been a warlike pilgrimage. She is here below at all times the Church Militant; she must strive and combat until she reaches the Heavenly Jerusalem. In her combat against a God-forsaken world, “she never gets beyond a truce, and it is seldom that she ever has so much as that. Her very alliances must needs be full of suspicions from long experience, and in reality they are rather fresh anxieties than permissions for repose. At best, she can live only as the timid deer in the forest, whose every echo is ringing with the hunter’s horn. She is less at her ease in a Concordat than in a Catacomb” (Faber). Thus the Church must at all times be ready as “an army in battle-array,” and persevere in combating the deceit and power of her numberless enemies, who are unceasingly intent on harassing and enslaving her, on perverting and destroying her.⁷²²722Ecclesia Dei, semper in procinctu posita, incessabili pugna contra inimicos dimicat (Pontif. Rom. De ordinat. diaconi). To whom then should she have recourse but to God, who is her Safeguard and her Helper?

b) Hence we implore that God may be pleased, amid all assaults and oppressions, to protect and defend His Church as the apple of His eye; that He vouchsafe to shelter her under the shadow of His wings, until the wicked shall have passed away (Ps. 16, 8). We beseech the Lord to save the shepherd and the sheepfold from the rage of ravenous wolves, from the bite of venomous serpents. He has promised His Church protection and victory over all her adversaries. If God protects His people, His kingdom, His Church, what then can the gates of hell avail against them? We may, therefore, in time of persecution and tribulation cry out confidently: “Our God is our refuge and strength, a helper in troubles which have found us exceedingly. Therefore, we will not fear, when the earth shall be troubled and the mountains shall be removed into the heart of the sea. Nations were troubled and kingdoms were bowed down; God uttered His voice,—the earth trembled. The Lord of armies is with us, the God of Jacob is our protector” (Ps. 45, 2–3; 7–8).

c) Strong and invincible is the Church in combat only through the union and harmony of her members; therefore, we pray that God may unite His Church, that is, constantly preserve her and confirm her always more in union. In this grand unity, which is wrought through the firm cement of faith and love, shines forth conspicuously the Church’s supernatural majesty and glory, her inexhaustible fulness of life and power of victory. No earthly power is able to divide and split the marvellous unity of the Church, that supernatural communion of life and love existing among and binding together the children of the divine Catholic family; for this bond of union between the shepherd and the fold, as also between Catholics of all nations, has only the more closely and indissolubly been entwined by the blood of martyrs and the sufferings of confessors. For this very union of all the faithful among themselves and with God, the Saviour prayed most especially before His passion: “Holy Father, sanctify them in truth. Thy word is truth. As Thou hast sent Me into the world, I also have sent them into the world. And for them do I sanctify Myself: that they also may be sanctified in truth. And not for them only do I pray, but for them also who through their word shall believe in Me: that they all may be one, as Thou, Father, in Me and I in Thee: that they also may be one in us: that the world may believe that Thou hast sent Me” (John 17, 17–20). He that separates himself from this living unity, is like a branch cut off and withered, that is, he will go to destruction.

d) Finally, we petition God that He would govern, guide and direct His Church.⁷²³723Ut in suis consiliis, dispositionibus, judiciis, decretis, institutis, actionibus nullo decipiatur errore et in omnibus tuo ducatur moderamine (B. Odo Camerac. l. c.). This He does through the Pope, the bishops and the priests. The increase, splendor and beauty of the Church depend principally on the worthiness, the fervor and the fidelity of her rulers and teachers. Therefore, we pray God that He would give to His Church pastors, prepared to sacrifice their ease and comfort, their liberty and their life for the sheep of Christ; shepherds who “in word, in conversation, in charity, in faith, in chastity show themselves an example to the faithful” (1 Tim. 4, 12); shepherds who with humility and meekness, with courage and fortitude, with self-devotedness and disinterestedness lead the flock confided to them in the ways of salvation and pasture them in the meadows of grace, at the fountains of the waters of life. Such shepherds are a joy to Heaven and earth. But it behooves us to beseech God to send such laborers into His vineyard.

After this manner do we, in the first place, offer our prayers and the Sacrifice for Holy Church, for she is, indeed, our greatest benefactress, our spiritual mother. For the Church the Lord shed His Heart’s blood, that He might present to Himself a glorious Church, not having spot or wrinkle or any such thing (sine macula), but that she should be holy (sancta) and without blemish, immaculate (immaculata). Should we not then, with filial devotedness, love and reverence her, be zealous and make sacrifices for her cause, pray and labor for her, combat and suffer for her, live and die for her? In these points is revealed that sincere and devoted affection which blooms from a lively faith. If I forget thee, holy Church, let my right hand be forgotten, let my tongue cleave to my jaws, if I do not remember thee, if I make thee not the beginning of my joy! (Cf. Ps. 136.) “Even to have to mourn and to suffer with the Church of God, is always, because true happiness accompanies it, incomparably better than to have, without her and outside of her, every kind and degree of earthly prosperity and pleasure, and infinitely more noble than to possess the height of temporal power.” Sacrifice and prayer, offered principally for the Church, indirectly benefit the whole world; for in proportion as the Church is exalted and propagated, the wider and the more abundantly can she pour forth the gifts of salvation, the treasures of grace and truth over all mankind.

The general fruit of the Sacrifice falls the more copiously to the share of the individual members of the mystical body of Christ in proportion as they contribute to the common welfare of the Church⁷²⁴724Saepe Praelatis aliisque publicis personis, a quibus bonum Ecclesiae multum pendet, ratione sacrificiorum dantur particulares aliquae gratiae propter bonum commune Ecclesiae, cui multum expedit ejusmodi personas singulariter a Deo dirigi (Coninck, De Sacrament. q. 83, art. 1, dub. 9, concl. 7).; hence we have now a special and an express offering and prayer for the Pope, and for the chief pastor of the diocese in which the holy Mass is celebrated.⁷²⁵725From the most ancient times it has been customary to name the Pope and the bishop of the diocese in the prayers of the Canon. Until the eleventh century the prayer for the bishop is wanting in some manuscripts. To the Pope and bishop is often added in the third place the king or emperor. Towards the end of the Middle Age the names of temporal rulers were effaced from the manuscripts. With the exception of the never omitted prayer for the Pope, the naming of the spiritual and temporal superiors was subject to constant changes during the Middle Age. In Austria, by virtue of a papal privilege, the emperor is prayed for by name. Then is added a general intercession for all those persons who not only preserve the true faith in their heart and confess it with their lips, but who, moreover, according to their ability defend and propagate it.

It is proper that, throughout the entire Church, the Pope should be prayed for and the Sacrifice be offered for him, for he is the Vicar of Jesus Christ, the infallible teacher and supreme pastor of all the faithful, the head and father of all Christendom. The rays of the sun are not more intimately united to the sun itself, nor the branch to the trunk of the tree, nor the rivulet to its source, than are the pastors of the Church with their flocks connected with the Pope. He has in his keeping all the treasures of salvation, and through him only are they accessible to us. Vitae recludit pascua et fontes sacros—the Church sings—“He gives admission to the pastures and to the sacred fountains of life.” How prejudicial and hurtful to any one, therefore, is separation from the centre of unity in the Church! “Where Peter is, there is the Church”—resounds throughout all ages.⁷²⁶726Ubi Petrus, ibi ecclesia: ubi Ecclesia, ibi nulla mors, sed vita aeterna (S. Ambr. Enarr. in Ps. 40, n. 30). The more noble the blessings for which we are indebted to the Pope, the more, as head and support of the Church, he is persecuted and oppressed by the children of darkness, the more childlike, faithful and loyal should be our devotedness and attachment to him, the more fervent and persevering should we pray for him.

As all pastors with their flocks follow the Pope, in like manner, should all the priests and the faithful of a diocese be attached to their bishop,⁷²⁷727Antistes (προεστώς) from antisto, to stand in front, to have the preference, prominent = the head, especially the first and chief priest; hence the ancient Christian designation of a bishop. Antistes dicitur a verbo antesto (= emineo, excello), eo quod universum populum dignitate et honore superemineat (Pseudo-Alcuin. c. 36). whom the Holy Ghost has appointed to feed them. Next to the Pope, therefore, it is right and proper that in all the churches of a diocese the ruling bishop should be commemorated by name,⁷²⁸728The name of the bishop of the diocese in which a priest celebrates, is, in contradistinction from the Pope, mentioned without an inclination; if his name is unknown, merely antistite nostro is said, by which the bishop in question is understood. However, in order that the name of the antistes be mentioned, he must really hold the episcopal chair, that is, he must have been named (chosen) and confirmed, as also have undertaken the government of the diocese; it is not requisite that he should be consecrated. An (episcopally consecrated) Vicar Capitular, or Vicar Apostolic must not be named. The name of the Catholic ruler of the country may be inserted only in virtue of a special indult of the Holy See (S. R. C. 20. Mart. 1862). If the Papal or Episcopal See is vacant, then the respective words (una cum famulo . . . and et antistite nostro) are omitted. (Cf. Cavalieri V, c. 16.) that he may obtain strength and wisdom to exercise his sacred and difficult office according to God’s will.

Finally, “all orthodox believers and professors of the Catholic and Apostolic faith” are prayed for (pro omnibus orthodoxis atque⁷²⁹729Atque (from ad-que) serves here (as frequently in other cases) for the intimate synonymous connection, that is, of ideas and thoughts, which of themselves are closely connected with one another, in which the more significant word stands last = for all who possess the true faith (that is, the Catholic and Apostolic faith), and cherish, support and extend it. Orthodoxi and fidei cultores are, therefore, not two different classes of persons, as many erroneously assume. catholicae et apostolicae fidei cultoribus).

According to the definition of the word, such persons are here designated who not only are “orthodox believers” (orthodoxi),⁷³⁰730Orthodoxus, ὀρθόδοξος, having true faith, qui de fide recte sentit (from ὀρθός, rectus, and δόξα, sententia). — Orthodoxi, i. e. rectae gloriae dicuntur, eo quod nullo errore depravati rectae fidei confessione Deum glorificant (Pseudo-Alcuin. c. 40). — Orthodoxi, i. e. vita et doctrina gloriosi (B. Odo Camerac. Exposit. in Canon. dist. 1). that is, who not only confess the pure, genuine, unadulterated faith (in word and deed), but who, at the same time, are called and exert themselves to plant, to nurture, to propagate and establish the true faith, which is “Catholic and Apostolic” (cultores fidei).⁷³¹731Cultor = qui colit, the worker, cultivator, nurse, worshipper. Rogamus pro his etiam, qui fidem excolunt vomere praedicationis et semine boni operis (Steph. Augustod. De sacram. altar. c. 13). — Cultores fidei dicuntur, qui sarculo correctionis et sanctis documentis eam excolunt (Rob. Paulul. De offic. eccl. l. 2, c. 29). — Fidei cultoribus—non fidem tantum habentibus. Aliud est enim fidem habere et aliud fidem colere; fidem colit, qui studet et intendit secundum fidem vivere, cum multi fidem habeant, qui hoc non faciunt (B. Odo Camerac. l. c.). “For all those who profess the Catholic and apostolic faith, that faith which the apostles taught and propagated in all the churches, for those especially whose zeal labors to spread it, and whose pious examples tend to preserve it” (Le Courtier, Manuel de la Messe chap. 4, § 1). — The expression fidei cultores is found also in St. Fulgentius (Pro fide catholica n. 2). Among them must be reckoned, first of all, the bishops and priests, because they are the pastors and teachers appointed by Christ for the edification of His mystical body, for the consummation of saints and for the administration of divine service. Moreover, it corresponds to the context that, after mentioning by name the Pope and the bishop of the diocese, the remaining hierarchical rulers and leaders of the Church of God should be remembered, in order that they may worthily exercise their pastorate for the honor of God and the salvation of souls. But since the words “orthodox promoters of the Catholic and Apostolic faith” have a general meaning, there is nothing at the same time to prevent their reference and application to all those of the faithful who, although not by the office of the apostolate and by preaching, but still in other ways contribute according to their ability to the propagation of the faith.⁷³²732Quamvis pro tota plebe Christiana sit in Missa generaliter et primo orandum, tamen pro Summo Pontifice et proprio Pastore praecipue exorare oportet, deinde pro his, qui in populo christiano excellentius clarent et pluribus prosunt fidemque per suam sapientiam defendunt atque exponunt (Dion. Carthus. Expos. Miss. art. 18). All p. 291Christians have in a wider sense a priestly and apostolic vocation; they can and should exercise the apostolate of prayer and alms, of labor and suffering, in this that they make the interests of the Sacred Heart of Jesus their own, praying, suffering, sacrificing themselves in union with this divine Heart, that the kingdom of faith in the world may be spread ever more and more, and flourish ever more firmly. Thus all the faithful should be actively employed in the extension and exaltation of the kingdom of God, and should labor for the salvation of souls, by striving to procure for others also the grace of the true and life-giving faith.

2. Memento, Domine, famulorum famularumque tuarum N. et N.⁷³³733Tot famuli famulaeque Christi (S. Aug. Epist. 36, n. 4). Elsewhere (for example, Orate fratres) mention is made of the stronger sex in the liturgy, when the feminine sex is included. Non est masculus neque femina: omnes enim vos unum estis in Christo Jesu (Galat. 3, 28). — Prius oblationes sunt commendandae (in the Offertory) et tunc eorum nomina quorum sunt (the names of those who offer) edicenda, ut inter sacra mysteria (in the Canon) nominentur (Innocent I. [† 417], Ad Decentium n. 5). — Quia in quibusdam codicibus invenitur N. littera, aliquorum fieri memoriam nominatim significatur. Unde quidam usu tenent hoc in loco memorandi quos cariores habent, subjungentes: “et omnium circumadstantium,” ut facta memoria carorum absentium, fiat et adstantium (B. Odo Camerac., dist. 2). — “Remember, O Lord, Thy servants and handmaids N. and N.” With these words begins the second link of the first Canon-Prayer; in it the special petitions at the Holy Sacrifice are continued, or taken up again. “Remember,⁷³⁴734Memento, i. e. recordare, non quod in Deum cadat oblivio, sed ut per modum recordantis se habeat, reminiscendo misericordiae suae et subveniendo in omni tribulatione et necessitate et tribuendo dona gratiarum, quae postulantur ab ipso. Sed cum in Canone debeat intellectus sacerdotis maxime esse divinis infixus atque sensibilia deserens, mirum videtur, quod in hoc fit memoria hominum in carne viventium, cum talis memoria contemplationem impedire et evagationem inducere soleat. Et respondendum, quod hic fit rationabiliter vivorum memoria, sed ne talis memoria devotionem impediat vel distractionem inducat, caute agenda est, non nimis immorando considerationi personarum vel circumstantiarum et rerum, quae eas concernunt, sed potius in principio hujus memoriae debet sacerdos oculum cordis sui contemplationi Dei vehementer infigere, cogitando de Deo ea, quae devotionem atque fervorem caritatis magis accendunt, et tunc in tali mentis fervore Deum ardenter orando, ut se exaudire dignetur pro his, quos nominabit, ipsas vero personas cursorie meditando, sed bona, quae eis petit, intente et amorose rogando (Dion. Carthus. Exposit. Missae art. 20). O Lord, Thy servants and handmaids,” that is, attend—have regard—to their necessities with loving care, grant them Thy favor and mercy, give them grace and happiness, bless them. In this sense the word remember, especially in connection with the term visit, is often said of God in Holy Scripture. “What is man that Thou art mindful of him, or the son of man that Thou visitest him?” exclaims David (Ps. 8, 5). p. 292Elsewhere he prays: “Remember us, O Lord, in the favor of Thy people, visit us with Thy salvation” (Ps. 105, 4).

The letters N. and N.⁷³⁵735Diptychum (from δίς, twice, and πτύσσειν, to fold, δίπτυχος, folded in two or placed together) = tabula duplicata vel duplex, a writing-tablet, consisting of two tablets or leaflets joined together by a hinge. By the liturgical diptychs, that were more or less large and precious, is generally understood the index of persons, whose names were publicly read at the Holy Sacrifice. There is a distinction made between the diptychs of the living (δ. ζώντων, liber viventium) and the diptychs of the dead (δ. νεκρῶν, liber mortuorum). In these diptychs were inscribed, among others, principally ecclesiastical and secular dignitaries, other persons of merit and distinction, signal benefactors of the Church, certain persons presenting Eucharistic offerings, and others. As regarded the time and place of the reading, as also the reader, the practice greatly varied in countries and epochs. In the Roman Church, from time immemorial, the names of the living were read at the above place in the beginning of the Canon, and those of the departed after the Consecration. The liturgical diptychs probably originated already in the second century, as in the third century they were already universally introduced; their use in the West continued until the twelfth century, and among the Greeks until the fifteenth. — Adverte, diptycha sacra distinguenda esse a precibus, quae pro vivis et defunctis inter sacrorum solemnia fiunt. Finis et usus praecipuus diptychorum erat, ut retineretur catholica communio tum vivorum inter se, tum vivorum et mortuorum (Lesley S. 1). admonish the priest, in this place, according to the direction of the rubrics, to mention some persons by name and especially to include them in the Sacrifice; the names themselves he can either mention in silence, or merely think of and have present to his mind. The choice is left free to the celebrant: of the living he can here mention whom and as many as he wishes.⁷³⁶736Liturgists usually say, that the priest may include in the Memento not only members of the Church, but also unbelievers, heretics, schismatics, those who are excommunicated, and they state in proof of this assertion, that it is only a private prayer of the celebrant (thus write Gavanti, Merati, Cavalieri, De Herdt and others). But such a statement is vague and partly incorrect. As the public reading of the names from the diptychs was formerly, so also the silent commemoration that now replaces it, is a liturgical prayer of the Church, which as such possesses special impetratory power: the priest says the word Memento by commission of the Church and, on his side, has only the choice of naming such or such persons whom the intercession of the Church should profit, and this, in like manner, is the case with regard to some prayers for the departed. Independently of other reasons, the public character of the Memento is evident from the full context. The words Memento, Domine, famulorum . . . contain an intercession which is offered likewise for “all present” (et omnium circumstantium), as well as for those named by the priest,—and that by the Church herself by the mouth of the celebrant. The following relative clauses also pro quibus tibi offerimus vel qui tibi offerunt may be referred not merely to the circumstantes, but moreover to the persons whom the priest commemorates by name. — In addition to this public intercession, that the priest makes as a minister of the Church, he may here, as a private person, pray for others, and that too for those who are excluded from the suffrages of the Church, or for whom the Holy Sacrifice of the Mass may not be applied, that is, for excommunicati vitandi; but these persons may not be included in the liturgical Memento. The priest may, therefore, in this place be satisfied with the public Memento or at the same time add private prayers. (Cfr. Suarez, De Censuris disp. 9, sect. 5, n. 4–5. — Coninck, De Sacram. ac Censuris disp. 14, dub. 6.) — Licet sacerdos celebret totam Missam ut publica persona ac nomine Ecclesiae, atque etiam “Memento”, adhuc tamen potest interserere privatam supplicationem. Potest concipere affectum supplicationis apud Deum concomitantem actionem illam publicam in favorem vitandorum (Pasqualigo, De sacrificio N. L. tr. 1, q. 145). Since the prayer of the Church, especially in connection with the Sacrifice, is exceedingly powerful and efficacious, the zealous priest will not omit duly to appreciate the treasure of grace, and render it profitable especially to all those to whom he is most closely bound, and to whom he is under obligations of justice, charity or gratitude. This memento should not be too hastily ended, nor too much prolonged; hence it is advisable to make the memento more in detail before Holy Mass, so that at this part of the Mass it may be again renewed in general briefly and fervently.

Then the priest proceeds in the name of the Church to beg of God to be mindful of “all here present” (omnium circumstantium), that is, of all those who are present and are hearing the Mass. For this reason also the time spent in a devout manner at the foot of the altar during the celebration of the Holy Sacrifice, is a time of grace and salvation.⁷³⁷737Hinc evidenter apparet, quam sanctum sit ac salubre Missarum interesse mysteriis, cum sacrificium Eucharistiae pro circumstantibus offeratur specialiter (Innoc. III. De sacr. altar. myster. l. 3, c. 6). The words, God “knoweth the faith and devotion” of those who are recommended to His favor and mercy, confirm the petition offered, and designate the interior disposition which all, especially those who hear Mass, should have, in order to share largely in the fruit of the Sacrifice. God knows, that is, He graciously and complacently acknowledges the faith and piety which strike deep roots in the hearts of the faithful and, at the same time, shine conspicuously in the reverent posture of the body at Holy Mass. A lively and firm faith in the mysteries hidden in the Eucharistic Sacrifice awakens the devotion of the heart. But the devotion that God demands is a certain determination and cheerful readiness of heart to give and devote ourselves and all that we have totally to His service.⁷³⁸738Devotio nihil aliud esse videtur, quam voluntas quaedam prompte tradendi se ad ea, quae pertinent ad Dei famulatum (S. Thom. 2, 2, q. 82, a. 1). A soul truly devout eagerly and most fervently embraces all that appertains to the service of God. The more perfectly the faithful present are penetrated with faith and devotion, the more susceptible will be their souls for receiving the blessings of the Holy Sacrifice, and the more bountifully will God pour into them “the good measure, pressed down and shaken together and running over” (Luke 6, 38). These sentiments of faith and devotion are awakened and nourished in proportion to the lively interest taken in the celebration at the altar by the faithful assisting at the Mass, and in proportion as they unite more closely in spirit with the celebrant, for the purpose of eliciting interiorly suitable devout acts and affections.

Those who assist at divine worship, that is, the servants and handmaids of God mentioned,⁷³⁹739Pro quibus tibi offerimus vel qui tibi offerunt: pro quibus, inquam, famulis et famulabus tuis et omnibus circumstantibus fidelibus et devotis, tibi offerimus ut ministri et immediate, vel qui famuli tui et famulae, omnesque circumstantes fideles et devoti offerunt tibi spiritualiter et mediate (Clichtov. Elucidat. eccles. l. 3, n. 14). are by the words pro quibus tibi offerimus vel⁷⁴⁰740Vel here = et, and also. qui tibi offerunt⁷⁴¹741Micrologus remarks (c. 13), that in antiquioribus et veracioribus Sacramentariis the (later) addition pro quibus tibi offerimus is wanting and only the (original) words qui tibi offerunt are found. The cessation of the ancient custom of offerings appears to have occasioned the gradual reception of the words pro quibus tibi offerimus,—which are by no means superfluous, as Micrologus holds. In a prayer of the Mozarabic Missal a distinction is made between the offerentes, that is, they who present the sacrificial gifts and have communicated, and the adstantes, that is, those who have merely assisted at the Holy Sacrifice. Deferatur in ista solemnia Spiritus Sanctus tuus, qui tam adstantis quam offerentis populi et oblata pariter et vota sanctificet (II. fer. Pasch.). represented under a twofold aspect; namely, first, as the ones “for whom we offer,” and then as the ones “who themselves (also) join in the Sacrifice.” Under both aspects the Sacrifice is more salutary and beneficial to “the assistants” than to others who are not in such intimate connection with its offering. The special application of the Sacrifice on the part of the Church cannot be useless and without result; and the devout participation in the Sacrifice by assisting at Holy Mass and by being included therein, draws on the faithful sharers abundant blessings of grace. The words: “for whom we offer to Thee and who offer to Thee”⁷⁴²742In quibus verbis patenter ostenditur, quod a cunctis fidelibus, non solum viris, sed et mulieribus sacrificium illud laudis offertur, licet ab uno specialiter offerri sacerdote videatur: quia quod ille Deo offerendo manibus tractat, hoc multitudo fidelium intenta mentium devotione commendat (S. Petr. Damian. lib. “Dominus vobiscum” c. 8). refer, therefore, to the same persons, but designate them in two different ways.

The priest and the faithful offer to the Lord the Sacrifice of praise now prepared on the altar (hoc sacrificium laudis). The Holy Mass is the infinitely perfect Sacrifice of praise and adoration, which we offer to the glory of the Most High. When the wise man exhorts us: “Glorify the Lord as much as ever you can, for He will yet far exceed, and His magnificence is wonderful. Blessing the Lord, exalt Him as much as you can; for He is above all praise” (Ecclus. 43, 32–33), we may boldly and cheerfully answer: here on the altar there is offered to God a praise worthy of His greatness, because it is infinite and divine, since it is the Sacrifice of His only-begotten Son. When the Lord laid “the foundations of the earth, the morning stars praised Him, and all the children of God (the angels) rejoiced;” but the chant of praise of the heavenly hosts is not to be compared with the adoration, homage and glorification that ascend from the altar to heaven. By the Eucharistic Sacrifice of p. 295praise the name of the Lord is magnified “from the rising of the sun unto the going down of the same, from henceforth now and forever” (Ps. 112, 2–3).

On the other hand, this Sacrifice is at the same time the source also whence flow forth all grace and mercy, salvation and blessing, peace and benefits of all kinds upon our poor earth; hence it is said, the faithful offer the Sacrifice of the altar “for themselves and all their relations” (pro se suisque omnibus).⁷⁴³743Pro = for, that is, in favor of, to the advantage and profit of. Those present may, moreover, offer the Holy Sacrifice not only for themselves, but also for others; the Church herself supports and recommends with God, as it were, the special intentions, inasmuch as she is here mindful even of those for whom the assistants on their part offer the Sacrifice. It is an exercise of charity most pleasing to God to include in this manner in the Holy Sacrifice our own family, our relatives, friends and other persons in general, in order, by its virtue, to draw down grace upon them. It is also to be expected of the goodness of God, that they who assist devoutly at Holy Mass, when they make such intentions for the interests and wants of others, thereby lose or lessen nothing of their own share in the fruit of the Sacrifice.

In union with the priest, the faithful offer the Holy Mass for themselves and for all those who are dear to them, as an atoning Sacrifice “for the redemption of their souls” (pro redemptione animarum suarum)⁷⁴⁴744Pro = for, here expresses the object of the oblation, that is, the sacrificial fruit to be obtained. This is an exegesis, i. e. expositio (Sicard.) of the preceding words pro se suisque omnibus. and as a Sacrifice of petition “for the hope of their salvation and safety” (pro spe salutis et incolumitatis suae).

The Eucharistic Sacrifice effects the redemption of souls, inasmuch as it conveys and applies to them the graces of redemption acquired by the Sacrifice of the Cross, that they may be made perfectly pure and worthy “to enter the temple of eternal glory.” The actual redemption of the individual man begins with regeneration in baptism; it is developed and completed under the influence of the grace of Christ during his whole earthly pilgrimage, and finally obtains its consummation at the glorious return of the Lord, when not only the soul, but also the body shall be delivered from all the misery of sin, snatched from temporal and eternal destruction and transformed in glory. Therefore, the last day of the world and the day of its judgment is called for the just “the day of (the full and complete) redemption” (Eph. 4, 30). The expression redemption of souls is to be understood in the same sense as that of salvation of the soul; the redemption and salvation of the body is herein not excluded, but included. This mode of speech is used to designate the soul as the essential object of redemption and as the actual subject of salvation; but through the soul and for the sake of the soul sanctification and a state of glory will be imparted to the body p. 296also.⁷⁴⁵745Licet corpus non sit immediatum subjectum gratiae, ex anima tamen redundat effectus gratiae ad corpus, dum in praesenti membra nostra exhibemus arma justitiae Deo (Rom. c. 6), et in futuro corpus nostrum sortietur incorruptionem et gloriam animae (S. Thom. 3, q. 79, a. 1 ad 3). The soul will enjoy perfect happiness only when clothed with the glorified body. Although redemption in its full sense comprises not only deliverance from all evil, but also the bestowal of all that is good, yet here only the former is meant; the faithful offer “for the redemption of their souls,” that is, to propitiate the irritated justice of God, and to be freed from every evil of guilt and punishment. — That the Eucharistic Sacrifice does also open to us the treasury of the divine goodness and liberality and procure us every good, is contained in the words, that they offer it “for the hope of salvation and safety,” that is, for the obtaining of redemption and prosperity.⁷⁴⁶746Hoc sacrosanctum sacrificium non solum liberat nos a malis, sed etiam accumulat nos bonis; non solum nos eripit a poenis, sed etiam auget gaudia salutis et incolumitatis. Salutis, inquam, aeternae animarum; incolumitatis, i. e., incorruptionis perpetuae corporum, et hoc est, pro quo offerimus tam pretiosum munus (B. Odo Camerac. Expos. in Canon. Missae dist. 2). The word “salvation” (salus) here comprises all spiritual, all supernatural gifts: grace in time and for eternity; the word “safety” (incolumitas) designates not merely health of body, but generally success and happiness in temporal things, that is, the goods (immaterial and material) belonging to the natural order. They too may be obtained by sacrifice and prayer, in as far as they serve for the attainment of eternal happiness.

The concluding clause: “and (who) pay . . . their vows to Thee” (tibique reddunt vota sua . . .) is a continuation of and a supplement to the preceding words: “who offer to Thee this Sacrifice of praise.” It contains an accord with this verse of the psalm: Immola Deo sacrificium laudis et redde Altissimo vota tua—“Offer to God the Sacrifice of praise and pay Thy vows to the Most High” (49, 14). Votum does not always in the strict sense of the word signify a vow, but it has in the liturgical language a far more comprehensive meaning. It frequently occurs therein and, at one time, denotes the oblations on the altar, at other times, petition, supplication, resolutions,—in brief, interior and exterior acts of religion.⁷⁴⁷747Cfr. the Secreta in Dedicat. Ecclesiae, in which we read: dum haec vota praesentia reddimus. — In ancient Missals is often found the expression oblationum vota as a designation of the sacrificial gifts. — Voventur omnia, quae offeruntur Deo, maxime sancti altaris oblatio, quo sacramento praedicatur nostrum aliud votum maximum, quo nos vovimus in Christo esse mansuros, utique in compage corporis Christi (S. Aug. Epist. 149, n. 16 ad Paulin.). — Already at baptism we received precious gifts and glorious promises, and in return we solemnly vowed to die to the world and to sin, to live only for God and heaven. These holy vows we pay at the Holy Sacrifice of the Mass, inasmuch as we offer not only the Eucharistic Victim, but in union with it we offer ourselves also, our body and our soul, our prayers and our homage, our labors and trials, our p. 297sufferings and our joys, as gifts due to the Lord.⁷⁴⁸748Deo dona ejus in nobis nosque ipsos vovemus et reddimus (S. Aug. De civit. Dei, l. 10, c. 3, al. 4). — Quisquis bene cogitat, quid voveat Domino et quae vota reddat, seipsum voveat, seipsum reddat: hoc exigitur, hoc debetur (Id. Enarr. in Ps. 115, n. 8). But by so doing we give “to the eternal, living and true God” that only which we have previously received from Him; we but return to God that which He bestowed on us (tibique reddunt vota sua).⁷⁴⁹749Haec vota sunt desideria et sancta proposita colendi Deum, quae implemus et Deo reddimus praecipue hac oblatione sacrificii incruenti. Dicimur autem ea potius reddere quam donare Deo, quia per divinam gratiam illa concipimus et a Deo accipimus, et postmodum Deo ipsi offerimus et reddimus, quae accipimus (Quarti p. 2, tit. 9, sect. 2, dub. 2). — In the Sacram. Gregor. we read in a Benedictio virginis: Respice super hanc famulam tuam, quae tibi devotionem suam offert, a quo et ipsa idem votum assumpsit.

3. The concluding clause of the first Canon prayer contains a record of saints and bears the heading Infra actionem⁷⁵⁰750The expression infra Actionem with the same signification is also in Ordo Rom. V, n. 9. The Ordo Rom. XIV, c. 71 has the inscription Alia infra Actionem also for the following prayer Hanc igitur oblationem, because this, too, at times receives a special addition. = during the sacrificial action or during the Canon; for actio here is a designation for sacrifice, or canon. Sacrifice in general is essentially an action,⁷⁵¹751In Greek δρᾶν, in Latin agere, facere, operari are often used in the sense of offering (sacrificare) and are thus characterized as a special religious action. Thus Pope St. Leo wrote in the year 445 to Bishop Dioscorus of Alexandria, that it would be proper to repeat the Holy Sacrifice of the Mass, as the newly collected crowd filled the Basilica in which the Sacrifice was celebrated (in qua agitur). and the Eucharistic Sacrifice in particular is the repetition of that which Christ did at the Last Supper (hoc facite) and, consequently, the greatest, the most sublime, the holiest action = the action in the highest sense of the word. Holy Mass is the unbloody representation and the mystical renewal of the Sacrifice and redeeming act of Christ on the Cross, namely, of that divine tragedy which once obscured the heavens and shook the earth. “And all the multitude of them that were come together at that sight (spectaculum), and saw the things that were done, returned striking their breasts” (Luke 23, 48). The Eucharistic Sacrifice, therefore, is likewise a holy drama (actio), and from sacrifice this same name actio (action) has been transferred to the sacrificial prayer.⁷⁵²752Actio, actio sacri mysterii, mysterium sanctissimae actionis = Canon. Infra actionem, i. e. inter verba ipsius Canonis, qui actio etiam nominatur a sacris auctoribus, quod in eo divina aguntur consecranturque et conficiuntur mysteria (Clichtov. Elucid. eccl. l. 3). The above mentioned superscription Infra actionem is, therefore, called “within the Canon.”⁷⁵³753Ancient Missals have often the words Infra Canonem. The infra is here used in the sense of intra, as we say also Infra Octavam instead of Intra Octavam. (Cf. Lebrun, Explication de la Messe part. 4, art. 4, § 1). But why is this title placed especially and solely p. 298above the Communicantes? On Holy Thursday and on five of the greatest feasts⁷⁵⁴754Christmas, Epiphany, Easter, Ascension and Pentecost. the Communicantes sounds somewhat different, because it has an addition referring to the day celebrated; in this altered form it is placed immediately after the Preface and bears the superscription Infra actionem, which there means that this formula of prayer is later on to be inserted and recited in the Canon. It appears that originally this superscription was placed merely over the specific-festal Communicantes without the Canon, and then transferred thence to the ordinary Communicantes in the Canon.⁷⁵⁵755In the Sacram. Gelasian. we find the superscription Infra Actionem not within the Canon, but only above the special Communicantes of the special Mass formulas. — In the latter place, at any rate, it is intended to refer to the special formula of prayer printed after the Preface, and to recall to our mind that on the above-named feasts this special formula is to be used instead of the general one in the Canon.

Communicantes et memoriam venerantes—thus begins the ordinary formula. These words, as a continuation of the preceding part of the Canon and its supplement, stand in the closest relation to the preceding words⁷⁵⁶756Dubitare potest de sensu illius verbi “Communicantes” et connexione ejus cum reliquis. Respondetur, totam hanc orationem esse unam unoque contextu legendam, ita ut sensus sit: tibi reddunt vota sua aeterno Deo, vivo et vero, communicantes vel inter se vel cum Sanctis tuis per societatem et conjunctionem, quam cum illis habent; quorum propterea memoriam venerantes per eorum intercessionem exaudiri petent (Suarez disp. 83, sect. 2, n. 7).: Those present offer up to Thee, O Lord, this Sacrifice of praise and pay their vows unto Thee,—and this not as persons separated from the unity of the mystical body of Christ, but as belonging to the Communion of Saints (Communicantes), and who fulfil this communion towards the inhabitants of heaven by venerating their memory (memoriam venerantes).⁷⁵⁷757Sequitur: “Communicantes et memoriam venerantes.” Ubi licet scriptores quasi capituli initium faciunt, eo quod in quibusdam solemnitatibus hic diversitas quaedam invenitur, jungitur tamen praemissis hoc modo: Offerunt pro se quisque, ipsi dico communicantes, in Ecclesiae communione per fidem manentes (Robert. Paululus, De offic. eccl. l. 2, c. 29).

The word Communicantes, therefore, denotes that we are children of the Church, subjects of the kingdom of Christ, members of the great family of God,—in a word, that we belong “to the Communion of Saints;” this membership with the mystical body of Christ is here appropriately made prominent, because we would honor the memory of the blessed with the intention of rendering ourselves worthy of their intercession at the offering of the Holy Sacrifice. This fuller and deeper meaning⁷⁵⁸758The signification of the word Communicantes is often grasped in a manner too one-sided and limited. For instance, some say, that it merely signifies the relation of the faithful on earth with the saints of heaven, as is evident from what immediately follows memoriam venerantes; others, on the contrary, are of opinion that this idea is excluded by the insertion made on certain days between communicantes and memoriam venerantes, so that communicantes is to be referred merely to the union of the faithful on earth and particularly to those assembled at the Divine service. (Cfr. Bellarmin. De Missa lib. 2, c. 21.) accommodates itself also to the p. 299context of the special formulas, in which the word communicantes is separated by an addition from the expression memoriam venerantes, for example, at Easter, when it is said: Communicantes, et diem sacratissimum celebrantes Resurrectionis Domini nostri Jesu Christi secundum carnem: sed et memoriam venerantes: that is, we offer as they who partake of the Communion of love and of the goods of the kingdom of Christ, and who, in spiritual communion with one another, celebrate the great day of the Resurrection of our Lord Jesus Christ according to the flesh, also at the same time venerate the memory of the Saints.

All the redeemed constitute together the kingdom of Jesus Christ, among all these citizens, whether they have already happily reached the term, or are still combating on earth, or making atonement in the place of purification, there is a living communication, a reciprocal interchange; good deeds and sufferings, merits and satisfactions,—in short, all the fruits of grace are common property from which each draws and to which each contributes. It is precisely at the celebration of Mass that we are reminded of the happiness and dignity of belonging to so glorious a community, that is, that we are “fellow-citizens with the saints and domestics of God” (Eph. 2, 19). For after the priest has interceded for the Church militant and her members, he endeavors to add greater weight and efficacy to his supplications by invoking the saints. His mental vision is enlarged and directed to the Heavenly Jerusalem. In happy consciousness of the relationship and intimate connection he enjoys with the glorified saints, he celebrates their memory, as though to invite them, as “kings and priests” (Apoc. 5, 10), to offer the Sacrifice along with us, and by their powerful intercession and abundant merits to support our weak prayers, so that by the strength of their mediation we may experience God’s help and protection in all situations and necessities (ut in omnibus protectionis tuae muniamur auxilio). Whilst, therefore, the Church “comes to Jesus, the Mediator of the New Testament, and to the sprinkling of blood,” that is, to the Sacrifice of the Altar, she comes also “to the Church of the first-born, who are written in the heavens, and to the spirits of the just made perfect” (Heb. 12, 22–24), that all her children may unite in this divine action and jointly with their Common Head, Jesus Christ, offer and be offered.

By name are mentioned: the blessed Virgin Mary, the twelve Apostles and twelve Martyrs⁷⁵⁹759The order of names of the saints in the Canon shows an arrangement by pairs. Already in the enumeration of the apostles, and still more clearly in that of the martyrs this division of names by two and two is easily distinguishable.; finally, all the Saints, at least in general.

a) “First of all” (imprimis), and, therefore, more than all, we honor the memory of the “glorious ever Virgin Mary, Mother of God and our Lord Jesus Christ.” As always, so also in this instance Mary is rightly named in the first place; she is Queen not merely of the Apostles and Martyrs, but of all the Saints. Her name is not mentioned simply, but with honorable qualifications, that proclaim her grandeur, power and dignity. She is called “the glorious” (gloriosa); for as Queen of heaven and of earth she is elevated above all the choirs of angels and saints in eternal bliss and glory. She was taken up to heaven in body and soul and transfigured in glory; there she wears the most beautiful crown of honor and power. As on earth she excelled all creatures by the fulness of grace, the wealth of virtues, so in the next life she surpasses all the citizens of heaven by the splendor and magnificence of her glory. Because she was on earth the most humble, the most pure, the most devout, the most loving, the most sorrowful, therefore, she is now in heaven the most glorious and the most happy. — Then she is called “always a virgin” (semper virgo). This privilege is often commented upon. Even the Church, that has ordered a special feast (Fest. Purit. B. M. V.) to celebrate the “most spotless virginity of the most pure Virgin Mary,” acknowledges her inability to praise in a worthy manner Mary’s purity of heart, inasmuch as she exclaims: “Holy and immaculate Virgin, with what praises shall I exalt thee, I know not, since thou hast carried in thy womb Him whom the heavens cannot contain!” Mary is the Virgin of all virgins; she is the most venerable, glorious and wonderful Virgin, she is the model, guide, protectress of all virginal souls. By the virginity which she vowed to God, she was prepared to become the “Mother of our God and Lord Jesus Christ;” for assuredly it behooved the Mother of God to be and ever remain a virgin. The divine maternity was only the complete consecration and sealing of her incomparable virginity. Through the greatest and sole miracle of its kind, she united “the joys of maternity with the honor of virginity.” The divine maternity in its own kind is of infinite dignity; for Mary gave birth to the Son of the Most High. This maternal dignity of hers is the intrinsic reason why Mary above all other creatures was endowed with the plenitude of grace and holiness, of glory and power. As the Mother of God she is the Queen of heaven and earth, she reigns as mistress, with maternal power and love, in favor of our salvation. Hence so frequently we cry to her: Monstra te esse matrem—“Show thyself a mother,” that is, show that thou art not merely our Mother who loves us so tenderly, but that thou art also and still more the Mother of God, ever all-powerful by thy intercession.

Let us here yet briefly notice her connection with the bloody and unbloody Sacrifice of Christ. The Victim of the Cross and of the Altar was given to us through the Virgin Mother Mary; He is “the fruit of her most noble body” by the overshadowing of the Holy Ghost. The God-Man is “born unto us and given to us from p. 301Mary, the unsullied Virgin” (nobis natus, nobis datus ex intacta Virgine). She “stood by the Cross of Jesus,” and while her maternal tears were mingled with His blood and the sword of sorrow pierced her soul, she offered her Crucified Son for the redemption and salvation of the world. Great as the sea was then her sorrow; she was nailed to the Cross with her Son and she felt all the pain of His wounds in her heart. Hence she is justly styled “the Queen of Martyrs.” Her name, therefore, is inseparable from the Sacrifice of Christ; the remembrance of Mary must always be united with that of Christ at His sacrificial celebration. Christ’s holy Flesh and Blood offered in sacrifice on the altar come to us from the heart and hands of Mary; from Mary, moreover, we should learn, with priestly disposition and self-devotedness, to offer the Lamb of God and ourselves at the foot of the altar.

b) After the Virgin Mother of God, the twelve Apostles are named in the Canon; the succession differing somewhat from the records of the Apostles in Holy Scripture.⁷⁶⁰760This enumeration probably originates from tradition—and not from the Itala version. The Apostles are those chosen messengers, to whom the Lord imparted full powers as teachers, priests and pastors, that, as His representatives, they might continue the work of the redemption. As the salt of the earth and light of the world, they were to establish in all places the kingdom of God, to extend and strengthen the Church. To prepare them for this, He vouchsafed to them more than to others His presence and intercourse, made them the immediate witnesses of His life, miracles and doctrine, of His passion and resurrection. For this He promised them His assistance and sent them the Holy Ghost from on high. In obedience to the commission of their Divine Master the Apostles went out into the whole world, to teach and baptize all nations, to bring to them the blessings of religion and together with it true earthly happiness. “Their sound has gone forth into all the earth, and their words unto the ends of the world” (Ps. 18, 5). Self-sacrifice was their office and calling, their life and their death. “For Christ’s sake we are put to death all the day long. We are accounted as sheep for the slaughter” (Rom. 8, 36); but they rejoiced to endure shame and sorrow for the name of Jesus, and, after they “had fought the good fight and finished the course,” they gave up their life by the bloody death of martyrdom, and thus planted the Church in their blood. The accounts of the fate and end of most of the Apostles are but few and obscure. In what follows we shall relate briefly a few characteristic traits from the life and death of the saints mentioned in the Canon, in order to afford some nourishment to devotion when repeating the names in question.⁷⁶¹761Ut Sanctorum horum memoria devotius recolatur, expedit scire vitam et passionem eorum: aliter non potest affectuosa et perfecta eorum haberi memoria (Dion. Carthus. Expos. Miss. art. 21).

Sts. Peter and Paul—inseparably combined in the liturgy—are named first. The birthplace of the Apostle Peter⁷⁶²762Cfr. Hundhausen, Das erste Pontificalschreiben des Apostelfürsten Petrus S. 1–44., who was previously called Simon, was Bethsaida on the western shore of the Sea of Genesareth. From his fishing-net, miraculously filled with fish, he was called to the spiritual fishing of the souls of men, and was soon afterward placed at the head of the Apostolic band. Jesus Christ made him the foundation of His Church, and invested him with the office and dignity of primate over the universal Church. As the visible representative of Christ and as chief pastor, he was with supreme power to feed and guide the lambs and sheep, the entire flock of Christ. Hence in the Gospel Peter takes preeminence over the other Apostles, and there appears already by his whole conduct as the first of the Apostles. In like manner, after the Ascension of the Lord, he everywhere acts as head of the Church. After his seven years’ episcopate at Antioch (36–42), the Prince of the Apostles transferred the field of his missionary labors to Rome, the capital of the heathen world. It is beyond all doubt, that Peter, having come to Rome, founded there the Roman Church, directed it as chief pastor and, finally, there underwent martyrdom. His episcopate at Rome lasted twenty-five years (42–67); but during this period he frequently left the city of Rome to work elsewhere for the propagation of Christianity. According to the most ancient tradition, Peter first lived in Rome beyond the Tiber, and near the house which was afterward replaced by the church of St. Cecilia. But after converting the family of the senator Pudens to Christianity, he withdrew into the senator’s house, taking up therein his permanent abode. The fidelity and firmness of faith of the Roman community was already at that date celebrated throughout the whole world; in the bloody storms of Nero’s persecution a great number of Christians suffered martyrdom at Rome. As its most noble victims fell the glorious Princes of the Apostles, Sts. Peter and Paul, at Rome on the same day, June 29, and in the same year A. D. 67,—after they had previously been imprisoned together for some months in the Mamertine prison, beneath Ara Coeli, at the foot of the Capitol. On the Ostian road is seen the chapel where, according to the legend, the Apostles when going to death took leave of each other. To the west, beyond the Tiber, on the Janiculan Hill, where now stands the Church of S. Pietro in Montorio, and in sight of the Eternal City, as a faithful imitator of his Lord and Master, St. Peter died the violent death of the Cross; the humble disciple begged the favor of shedding his blood for his Lord with his head downward to the earth. His original place of sepulture was on the Vatican Hill, where the grandest and noblest mausoleum of the world, St. Peter’s Church, has now stood for ages, lifting its lofty dome heavenward. After the tomb of Christ, that of the Prince of the Apostles is the most celebrated place of pilgrimage in the world; churches and altars that bear his name, are as numerous as the stars in the heavens. “Peter stands before us all as the man of lively faith, of unshaken hope, of the most ardent love of God and men, full of noble dignity, and, at the same time, full of the most profound humility, full of majestic zeal against injustice and untruth, against deceit and sin, and, withal, full of loving sympathy for all the spiritual and corporal sufferings of his fellow-men, full of peace and joy in his own sufferings, wholly penetrated with zeal for the glory of Jesus Christ and the salvation of souls redeemed by the Precious Blood of his Master, fully persuaded of the one great truth, that in no other name is salvation given to men, but only in the name of Jesus crucified and risen from the dead. Thus Peter stands forth in bold relief as the man of truth, the man of fact, the man full of life—in all the traits of his character and in his whole personality, transformed by grace, a monumental figure, an exalted prototype, as it were, of the Papacy and of the Church herself, as from the days of Peter till now she passes on through the world and through the centuries.”⁷⁶³763Hundhausen a. a. O. S. 43.

St. Paul, formerly called Saul, was born in the commercial city of Tarsus and enjoyed the rights of a Roman citizen. At an early age he came to Jerusalem, where he became a pupil under the instruction of the most renowned teacher of the law, Gamaliel. Saul was greatly gifted in mind and heart; being of an ardent temperament, he became a violent defender of the ancestral Jewish laws, and when the persecution against the Christians broke out in Jerusalem, his rage against the Church of God knew no bounds. By a miracle of grace he was converted and called by the Lord Himself to the apostolate. The Gospel, which he preached, he neither received nor learned from man, but he had it by revelation from Jesus Christ Himself. His whole life, abounding in labors and sufferings, presents St. Paul to us as an ideal Apostle. He made five great apostolic journeys by water and land; for the first three he started from Antioch, the fourth, as a prisoner from Jerusalem to Rome, and the last from Rome to other places. They occupied more than twenty years of his life; during that time St. Paul passed through about thirty different countries and islands, established and consolidated Christian communities in more than forty cities. All these journeys were incessant labors in the vineyards of the Lord and continual campaigns to rescue countries and peoples from the kingdom of darkness and sin, and to conquer them for the kingdom of Jesus Christ, the kingdom of truth and holiness. By word and writing, by sermons and epistles, St. Paul brought everywhere the name of Jesus, that is, truth and grace, light and life, the doctrine and salvation of Christ to the children of Israel as well as to heathen nations and rulers. The Apostle himself describes the labors, the captivities, the scourgings and the perils of death which he had to undergo. p. 304But all his many sufferings he endured with patience, fortitude and joy, because he suffered for the love of Jesus and of his brethren. The end of his apostolic career found him in Rome. Being a Roman citizen, he was put to death by the sword, in the south before the gates of the city on the road to Ostia. According to the legend, his head, after being cut off, striking the ground, leaped three times; whereat there sprang up three fountains of water, which are still flowing at the church erected over the spot, the church of S. Paolo alle tre Fontane. One half of the body of St. Paul rests in St. Peter’s Church in Rome, the other half in St. Paul’s church outside the walls, and his head is in the basilica of St. John Lateran. The Eternal City is highly favored in its possessing the grave and the relics of the two Princes of the Apostles; both apostles jointly guard and rule by their heavenly protection and assistance the Mother Church. “O happy Rome, consecrated by the glorious blood of the two Princes of the Apostles; dyed red with their blood, you shine more resplendently than all the glory of the world.”⁷⁶⁴764O Roma felix, quae duorum Principum—Es consecrata glorioso sanguine:—Horum cruore purpurata ceteras—Excellis orbis una pulchritudines (Hymn. Eccl.).

St. Andrew was the first to recognize the Messiah through St. John the Baptist, and full of joy he at once led his brother Simon Peter to the Lord. His arduous and successful missionary labors were first exercised in Scythia; he, at last, went to the city of Patrae in Achaia, where he suffered an heroic martyrdom (Nov. 30, 62). The Governor Aegeas interrogated him; the Apostle made a solemn profession of the Sacrifice of the Cross and of the Altar; whereupon he was condemned to die fastened to the Cross. St. Andrew is the Apostle of the Cross. How magnificent is the prayer in which, filled with enthusiasm, he salutes the Cross as a boon ardently loved and long desired: “Hail, precious Cross, Thou hast been consecrated by the body of my Lord, and adorned with His limbs as with rich jewels. How long have I yearned for thee! At length thou art granted to my desires! Receive the disciple of the Master who hung upon thee; take me from among men, and present me to Him, who through thee redeemed me!” He remained on the Cross two days and a night, making of it a pulpit, whence he announced Christ crucified, preaching Him not only by his sufferings and the example of his virtues, but also with earnest and moving words. Finally, a bright light encompassed him, and the Cross became for him the ladder to heaven. Maximilla, a disciple of Christ, took the body down from the Cross and interred it. This holy body is preserved in the cathedral of Amalfi, and his head is in St. Peter’s in Rome. It is the common opinion that he suffered on a cross composed of two beams diagonally crossing each other; hence this cross bears the name of St. Andrew’s cross (×).

St. James, called the Greater (Major), was a brother of St. John, both being sons of Zebedee. By reason of their fiery zeal and ardent character, they were called by the Lord “Sons of Thunder” (Boanerges). Peter, John and James were distinguished and privileged by the Lord above the other Apostles; for these three alone were permitted to remain with Him when He raised the daughter of Jairus to life, again at the Transfiguration on Mount Thabor, and, finally, during His agony in the garden. After the Ascension of Jesus, St. James preached in Judea and Samaria; then, according to an ancient tradition, he hastened to distant Spain, scattering there the first seed of Christian truth. Of all the Apostles, St. James the Greater was the first to drink the chalice of the Lord, as he was put to death by the sword in Jerusalem by Herod Agrippa only nine or ten years after the death of Christ. His holy remains were at an early date carried to Spain, and there they rest even now at Santiago de Compostella, the capital of the province of Galicia, which, besides Rome and Jerusalem, belongs to the most celebrated places of pilgrimage of all Christendom.

St. John, “the disciple whom Jesus loved,” was more favored and privileged by the Lord than all the other Apostles. The Lord honored him, on account of his innocence and virginity, with His closest friendship and intimacy. Hic est Joannes qui privilegio amoris praecipui ceteris altius a Domino meruit honorari (Resp. eccles.). In that blessed hour, when Jesus by the institution of the Eucharist gave to His own the greatest proof of His love, John was permitted to repose on the breast, on the Sacred Heart of Jesus,—thence drawing light and love in abundance.⁷⁶⁵765Because St. John at the Last Supper reposed on the bosom (in sinu) of the Lord at table, the holy Fathers call him ὁ ἐπιστήθιος. Ideo Joannes dilexit dulcius et Petrus fortius, quia Joannes accepit specialiter gratiam ad amandum Deum in se per contemplationis saporem: Petrus vero praecipue ad diligendum Deum in proximo per actionis laborem. Et hinc est quod Petrus diligebatur a Christo fortius quantum ad effectum gratiae interioris; Joannes vero familiarius quantum ad signa exterioris conversationis. Haec autem signa familiaritatis Dominus exhibebat Joanni non solum propter significationem, sed etiam propter qualitatem personae. Diligebat enim Dominus Joannem magis familiariter propter ingenitam mansuetudinem (πολλὴν πραύτητα—S. Chrysost.) et propter virginalem puritatem et etiam propter juventutem, quae etiam ceteris paribus facit hominem diligi magis tenere (S. Bonav. III, dist. 32, q. 6). Cf. S. Thom. 1, q. 20, a. 4 ad 3. “The floods of the Gospel he drank from the fountain of the sacred bosom of the Lord; blessed Apostle to whom the heavenly secrets have been revealed!” Then when dying on the Cross, the Lord bequeathed and delivered over to His favorite disciple what to Him was most dear and precious, namely, His holy Mother. “Jesus loved John so tenderly,” says the Church, “because the prerogative of chastity made him worthy of greater love; for chosen by the Lord as a virgin, he always remained a virgin. To the virginal alone has the Lord entrusted the Virgin, to the virgin disciple He has given the Virgin Mother.” — St. John first exercised his apostolate in Palestine; later on, history points him out to us at Ephesus, in which city, as the last surviving Apostle, and by reason of his exalted spirituality and sanctity, he exercised all along a powerful influence on the Church of Asia Minor, until he there died and was buried at a very advanced age. But is the glory of martyrdom wanting to St. John? By no means. Under the emperor Domitian he was dragged to Rome, and there thrown into a caldron of boiling oil; but by a miracle he came forth from it purer, fresher and more vigorous than before.⁷⁶⁶766In ferventis olei dolium missus beatus Joannes Apostolus, divina se protegente gratia, illaesus exivit (Antiphon. ecclesiast.). He was then banished by the same tyrant (81–96) to the island of Patmos. The martyrdom which he underwent in Rome, is celebrated by the Church on May 6, by a special feast under the title “St. John before the Latin Gate;” at the place of his martyrdom there is a church and chapel erected in his honor. We read in the life of St. Angela de Foligno, that it was revealed to her, that the grief of St. John at the foot of the Cross over the sufferings of Jesus and Mary was so intense, that she believed he was more than a martyr. But St. John is not only an Apostle, martyr and evangelist, he is also a prophet.⁷⁶⁷767Joannes fuit propheta; vidit enim in Patmos insula, in qua fuerat a Domitiano principe ob Domini martyrium relegatus, Apocalypsin infinita mysteria continentem (S. Hieron. C. Jovin. I, 26).

St. Thomas, called the Twin (δίδυμος), was slow to believe in the resurrection of the Lord; but he afterwards proved himself a fervent advocate and propagator of the faith among the Parthians in the East; on his way thither he is said to have baptized the three Magi. He penetrated as far as India, where, by the command of the king, he was killed by a stroke of the lance, or, according to another legend, stoned and clubbed to death. As a spiritual architect, he is regarded as the patron of architecture and is, therefore, represented as holding in his hands a hewn stone or a square.

St. James, the Less (Minor), being a relative of the Lord, is called His brother. With Sts. Peter and John he is designated by St. Paul as a “Pillar” of the Church. He is the only Apostle who did not preach the Gospel to the heathens; he was raised by St. Peter to be the first Bishop of Jerusalem. On account of his piety and austerity he was surnamed the Just and highly esteemed even by the Jews. Because of his courageous confession of the divinity of Christ, he was thrown down from the battlements of the Temple; he was still able to rise to his knees, but the rabble fell upon him with stones, and a fuller gave him the death-blow by hitting him on the head with his club, such as is used in dressing cloth (between 60–64). The fuller’s club is his distinctive mark; his feast occurs on May the first.

St. Philip was the fourth of the fishermen of Bethsaida in Galilee called by the Saviour to the Apostolate. In the Gospel he is frequently mentioned with distinction. His touching supplication is well known: “Lord, show us the Father and it sufficeth us!” and the reply of Jesus: “Philip, he that seeth Me, seeth the Father also!” He exercised his apostolate in Phrygia, and died in Hierapolis on a cross, stoned to death by the enraged populace. The bodies of the holy Apostles Philip and James repose under the high altar of the Church of the Twelve Apostles in Rome, where quite recently they were exhumed and examined. Pictures of St. James represent him with the instrument of his martyrdom, the cross, formed like a Latin T.

St. Bartholomew is probably the Nathaniel mentioned in the Gospel, who was led to the Lord by Philip. He preached in Arabia Felix, in India and in Greater Armenia, where at Albanopolis he was flayed alive and decapitated. Relics of his holy body are preserved under the high altar of the Church of St. Bartholomew, in the isle of the Tiber, at Rome. The Emperor Otto III. brought them to this church built by himself. He is often represented with a knife in his hand, as the instrument of his cruel death.

St. Matthew is both Apostle and Evangelist. He was a publican when the Lord called him. Of his apostolic labors almost nothing reliable is known. Arabia and Ethiopia are specially mentioned as the field of his zeal. According to some authors he was burned alive, according to others he was killed with a spear. Since A. D. 930 his holy body has reposed in the metropolitan church at Salerno (a magnificent structure erected by Robert Guiscard), where he is also honored as the patron of the city.

St. Simon, the Zealot (ζηλωτής), is in the veneration of the Church connected with Judas Thaddeus, who was a brother of St. James the Less. Both consumed and sacrificed their lives by their labors in Mesopotamia and Persia, where Simon was cut in two with a sword and Judas was shot to death with arrows. Their holy bodies repose in the cathedral of St. Peter in Rome.

Here the record of the Apostles closes, that the holy number⁷⁶⁸768Deus, qui proditoris apostatae ruinam, ne Apostolorum tuorum numerus sacratus perfectione careret, b. Mathiae electione supplesti, praesentia munera sanctifica et per ea nos gratiae tuae virtute confirma (Sacrament. Gregor.)., twelve, be not exceeded. For the number twelve is symbolical “of the universality of the Church of Christ, which extends to the four quarters of the world, in the unity of faith in the triune God. Hence the heavenly city Jerusalem, this figure of the Church of Christ in its completion, has four walls and in each wall three portals, that the nations at morning and noon and evening and midnight may be admitted by baptism in the name of God the Father and the Son and the Holy Ghost, the twelve entrances being built upon twelve precious stones which bear the names of the twelve Apostles of the Lamb” (Apoc. 21). The Apostles not only scattered the seed of the divine word, but they labored to bring it to maturity by watering it with the sweat of their brow and fructifying it by shedding their hearts’ blood. Built and resting upon the chief corner-stone Christ, the Apostles have thus become the foundation of the Church, which, consequently, is called and is Apostolic.

c) Martyrdom of blood is the characteristic trait of the saints of the first four centuries; therefore, twelve martyrs of these ancient times are now mentioned in the Canon. Among them are five Popes, a bishop, a deacon and five lay persons. Even at a very early period these saints were held in universal and high esteem in Rome. This explains their insertion in the Canon.

a) First, five Popes are mentioned.

St. Linus, the first successor of St. Peter in the See of Rome and, therefore, the second Pope, is assuredly the same from whom St. Paul sends a salutation to Timothy. He was converted to Christianity by St. Peter, and, as a distinguished assistant of the Prince of the Apostles, he may indeed frequently have supplied his place, when the latter was obliged to leave Rome for a time, in order to preach the Gospel elsewhere. He ruled the Church from 67 to 76 (?). He was decapitated and buried in the Vatican by the side of St. Peter. Under Pope Urban VIII. a tomb was discovered there, bearing the simple inscription: Linus. His feast occurs on the twenty-third of September.

St. Cletus (76–88?) succeeded St. Linus. It is believed that he erected a tombstone to St. Peter, who had ordained him priest. His feast falls on the twenty-sixth of April.

St. Clement is reckoned among the Apostolic Fathers; he sat in the chair of Peter from 88 to 97 (?). St. Irenaeus writes of him: “In the third place after the Apostles the Roman episcopate received Clement, who had seen the Princes of the Apostles, had associated with them, had listened to their sermons and had the Apostolic tradition before his eyes.” St. Paul in his Epistle to the Philippians mentions him among “his co-laborers, whose names are written in the Book of Life.” According to the testimony of ancient writers, St. Clement was endowed with all the qualities of mind and heart that were requisite for the highest ecclesiastical dignities. The legend relates that the Emperor Trajan banished him to the Taurian Chersoneus (Crimea), where he found two thousand Christians condemned to work in the marble quarries, who suffered greatly for want of water. Clement prayed, and on an adjacent hill appeared a lamb, from beneath whose right foot a spring of fresh water issued forth. This miracle brought about the conversion of many of the inhabitants. Then Trajan commanded St. Clement to be cast into the sea with an anchor fastened to his neck. The Christians on the shore fell upon their knees and prayed; and behold! the sea receded three thousand paces, and there appeared, built by the hands of angels, a marble temple in which the body of the saint together with the anchor was found. The mortal remains of the martyr are said to have been brought to Rome by the Greek missionaries Sts. Cyril and Methodius, during the pontificate of Pope Hadrian II., and placed in the very ancient basilica of St. Clement near the Coliseum, of which mention is already made by St. Jerome. His feast is celebrated on the twenty-third of November.

In the fourth place comes the name of Xystus (the Greek form of Sixtus). During the first three centuries there were two Popes of this name. Sixtus I. (115–125?) governed the Church during the reign of the Emperor Hadrian, when the lot of the Christians was a hard and painful one; he suffered martyrdom and was buried in the Vatican near St. Peter. His feast occurs on the sixth of April.

Far better known and more celebrated is Sixtus II., a Greek by birth. His pontificate (257–258) fell during the stormy period of the Valerian persecution of the Christians. In spite of the Emperor’s prohibition, he ventured to hold divine service in the Catacombs. Discovered by the heathen soldiers and apprehended, he was dragged into the city before the tribunal and condemned; afterward he was again led back to the Catacomb of Praetextatus, in which he had previously celebrated the Holy Sacrifice, and was beheaded on or near his episcopal throne. The crown of martyrdom was granted to him on August sixth, 258. His body now rests in the very ancient church situated on the Appian Way, S. Sisto vecchio in Rome.

Which Sixtus is it—the first or the second—that is commemorated in the Canon? Opinions are divided. To prove that Sixtus I. is intended, it is asserted that the five Popes are mentioned in chronological order; now only Sixtus I. reigned before Cornelius, hence he is mentioned in the Canon. More and stronger reasons are in favor of Sixtus II. His memory has ever been highly celebrated in the Church; the Catacombs prove this by many pictures, inscriptions and prayers.⁷⁶⁹769Cfr. the so-called Sacram. Leon. “VIII Idus Augusti: Natale s. Xysti in coemeterio Callisti,” in which several fine Prefaces in honor of St. Xystus are found. As Sixtus II. in his martyrdom preceded his glorious Deacon Lawrence, thus is he likewise mentioned before him in the Canon. St. Sixtus II., it is true, occupied the Papal chair only after St. Cornelius; but here there was a reason for departing from the chronological order and placing the name of Sixtus before that of Cornelius. For this was done that the names of the two Saints, Cornelius and Cyprian, might not be here separated, as they were otherwise always connected in the veneration of the Church. Already in the most ancient Roman liturgy both have a common Mass, as is still the case at the present day. Perhaps also the names of Sts. Cornelius and Cyprian were inserted in the Canon after that of St. Sixtus.

St. Cornelius, who had distinguished himself in all the grades of the Church service, ascended the Chair of Peter in the year 251; he accepted the supreme dignity only by constraint. St. Cyprian extols him as quiet and modest, humble and virginal. Under the tyrant Emperor Decius St. Cornelius was in constant expectation of death. Also under the Emperor Gallus, in the year 252, a violent storm arose against the Christians in Rome; but they, with the Pope at their head, maintained the faith with such unanimity, fortitude and strength as to excite universal joy and jubilation, and St. Cyprian could not sufficiently praise and admire them. St. Cornelius was banished to Centum Cellae (Civitavecchia), and there died a martyr on September 14, 252; as on the same day six years later (258) the holy Bishop Cyprian of Carthage was martyred, both names are, therefore, usually mentioned together.⁷⁷⁰770Cfr. Sacram. Leon. Their joint feast is celebrated on September sixteenth.

b) After the Popes in the Canon come a Bishop and a Deacon.

St. Cyprian was born in the beginning of the third century at Carthage. He was of distinguished rank, rich, very talented, and had received an education commensurate with his great abilities. Only in a more mature age was he won over to the Catholic faith; his baptism took place about the year 246. He distributed his great wealth among the poor, made a vow of perpetual chastity and spent his time in prayer and the study of the sacred sciences. From the very beginning of his conversion he was adorned with brilliant virtues and uncommon graces. How happy he regarded himself in the possession of Christian truth and grace, his letter to Donatus proves, wherein (Chap. 14) he among other things exclaims: “There only is rest, gentle and not deceitful; and there only imperishable and stable peace, where, rescued from the turmoil of a storm-tossed world, we have cast our anchor of salvation in the safe bottom of salvation, in order that, with our eyes turned away from earth to heaven, and being admitted to the service of the Lord, united in spirit with God, we may seek our fame in this alone, that we regard as far beneath us, that which in the esteem of other men is great and glorious. Whosoever has raised himself above the world, can wish for nothing that appertains to the world; can desire nothing more of it.’” St. Cyprian was raised to the priesthood, and, as he was so greatly renowned for his learning and exemplary manner of life, he was promoted to the episcopal see of Carthage in the year 248. The ten years’ episcopacy of the saint (248–258) fell during the time of the most violent persecution and of other exterior misfortunes besides. Powerful in word and deed, St. Cyprian fulfilled with indefatigable zeal his pastoral duties for the salvation of the faithful confided to his care, and for the welfare of the whole Church. He combated for the unity and discipline of the Church against heretics and schismatics, animated all to cheerful endurance of martyrdom, and consumed himself in the ardor of Christian charity. His life, rich in blessings, was terminated by the glorious death of a martyr. He was put to death by the sword in the public place of Carthage, on September 14, 258. His memory has always been held in benediction by the Church.

St. Lawrence is highly extolled by the Fathers and held in great veneration by all Christian nations. “As Jerusalem was glorified by Stephen, so is Rome renowned by its Lawrence from the rising to the setting of the sun,” says the holy Pope Leo in a sermon on the feast of this Saint. Spain is regarded as his native country; but he was brought up and educated in Rome. Sixtus II. ordained him deacon and made him the first of the seven deacons of the Roman Church, wherefore he is also called Archdeacon of the Pope.⁷⁷¹771Hic primus e septem viris,
Qui stant ad aram proximi,
Levita sublimis gradu,
Et ceteris praestantior. Claustris sacrorum praeerat,
Coelestis arcanum domus
Fidis gubernans clavibus
Votasque dispensans opes.
(Prudent. Peristephan. II, v. 37–45.) This was a most important office; for it included the administration of the treasures of the Church. Exceedingly glorious is the martyrdom of the young Levite. When Pope Sixtus II. was being dragged to the Catacombs for execution, Lawrence cried out to him: “Whither goest thou, Father, without thy son? Where art thou hastening, holy priest, without thy deacon? Never wert thou accustomed to offer the Holy Sacrifice without thy minister.” And how singularly consoling are the words of the highpriest to his deacon: “I am not forsaking thee, my son, greater combats await thee. Cease to weep, after three days thou wilt follow me, the Levite, his priest.” During those three days the deacon hastened through the city, distributed the goods of the Church to the needy and in so doing he wrought several miracles. To the prefect of the city who ordered him to deliver up the treasures of the Church, he presented the poor of Christ as the treasures of the Church. On this account the heathen became enraged, and subjected the young hero to all manner of torments. St. Lawrence was scourged, struck with leaden balls, stretched on the rack, burned with red hot metallic plates. The judge then threatened him with an entire night of tortures. Radiant with an unearthly brightness, the intrepid sufferer exclaimed: “For me this night has no darkness, but breaks forth into the bright light of day”—Mea nox obscurum non habet, sed omnia in luce clarescunt. Afterward he was laid on a burning gridiron, whence he addressed the tyrant: “Behold, wretch, the power of my God; your heat for me is refreshing coolness, but it will end for you in inextinguishable fire.” In the midst of the tortures the constant martyr prayed to Christ: “On the gridiron I have not denied Thee, my God, and over the fire I have confessed Thee, my Saviour. Thou hast tried and examined my heart in the night; Thou hast proved me by fire, and found no falsehood in me. My soul adhered to Thee, whilst my flesh burned for Thee.” He then prayed for the triumph of Christianity in the city of Rome, and closed his heroic combat with the words: “I thank Thee, O Lord, that Thou dost permit me to enter through the portals of heaven.” Thus his indomitable soul passed to the glory of God on August 10, p. 313258; on earth the illustrious archdeacon and martyr has ever been loaded with honor and praise. Above his grave Constantine had the magnificent basilica of St. Lawrence erected outside the walls; it is one of the five patriarchal and one of the seven principal churches of Rome. There beneath the high altar repose in a marble sarcophagus the united relics of both the deacons Sts. Lawrence and Stephen. Many other churches were built and consecrated in Rome and in other places in honor of St. Lawrence.

c) Finally, in the Canon five laymen are commemorated.

St. Chrysogonus converted many heathens in Rome to Christianity; he was also the teacher of St. Anastasia in Christian doctrine, as also her counsel and consoler, when on account of her faith she had many persecutions to suffer. He was arrested in Rome under Diocletian, and, after long imprisonment, was sent to Aquileja where he was beheaded about the year 304. A portion of his head is preserved and venerated in the ancient Church of Chrysogonus, which is situated in Rome in the Trastevere, and is in possession of the Trinitarians. The feast occurs on November twenty-fourth.

John and Paul were brothers. As distinguished Romans, they were intrusted with high positions of honor at the court of St. Constantia, a daughter of Constantine the Great. When she had retired from the world, the two brothers lived as “Men of Mercy” devoting themselves to works of charity. The apostate Emperor Julian wished to compel them to sacrifice to the idols, and to enter his service; but such an order they rejected with contempt. And for this reason Julian had them secretly decapitated in their own palace, which stood on the declivity of Mount Coelius,—June 26, 362. On this site, as early as the fourth century, the Church of Sts. John and Paul was built in honor of the martyred brothers. Their bodies rest in a magnificent sarcophagus under the high altar. In the nave of the church, surrounded by an iron railing, may be seen the marble slab which was stained with their blood and which annually on their feast (June twenty-sixth) is strewn with flowers.

Saints Cosmas and Damian were also brothers, descended from a distinguished race in Arabia. They practised medicine in Roman territory and that without remuneration (ἀναργύρως). Their learning, their skill in healing, their devout mode of life, all combined, won for them universal confidence and high esteem. Their acts of benevolence gained for the Christian religion many adherents. After enduring many torments⁷⁷²772About the middle of the fourth century the period of martyrs came to an end. The latest of the martyrs here mentioned—Sts. John and Paul († 362)—were placed in the Canon probably towards the end of the fourth century or in the beginning of the fifth century, and from that time the list of the saints mentioned has been closed. Elsewhere since the sixth century many names were added to the Communicantes—particularly of saints that are specially honored in certain dioceses and convents. Until late in the Middle Age in many dioceses there was added therein the commemoration of the saints of the day with the preamble: Necnon et illorum sanctorum, quorum sollempnitas hodie in conspectu majestatis tuae celebratur—with or without the addition: in toto orbe terrarum., they were at last—probably in 297—decapitated at Egaea, in Cilicia. Pope Felix IV. (526–529) built at Rome the Church of Sts. Cosmas and Damian, and brought to it the relics of the saintly martyred brothers. Both are honored as patrons of physicians and of the science of medicine; their feast occurs on September twenty-seventh.⁷⁷³773Aegeae natalis sanctorum martyrum Cosmae et Damiani fratrum, qui in persecutione Diocletiani post multa tormenta, vincula et carceres, post mare et ignes, cruces, lapidationem et sagittas divinitus superatas, capite plectuntur (Martyrol. Roman. 27. Sept.).

In the Roman Canon only martyrs are named before and after the Consecration: this distinction is justly due to them. They have merited it by the bloody sacrifice of their life; they appear as the ripest and most glorious fruit of the Sacrifice of Christ. They resembled the Saviour not in life merely, but also in death. For Christ they lived, for Him they died; in return for the Sacrifice of His love, they offered the sacrifice of the world and of themselves—amid untold torments and sufferings. The virtues of fortitude and patience, of faith and of love which they practised in an heroic degree shone resplendent in them.