The Rite of the Holy Sacrifice of the Mass

64. The Conclusion of the Canon

The foregoing prayer closes with the ordinary formula “through Christ our Lord,” but no Amen follows, that the intimate connection between these concluding words and the beginning of the following prayer may not be interrupted, but more clearly demonstrated.⁹⁵⁹959The concluding formulas of the preceding Canon Prayers have received the Amen only since the twelfth century; previously it was placed at the end of the whole Canon after the words per omnia saecula saeculorum, and that as a response of the people. Hic elevat Oblatam cum calice dicens: Per omnia saecula saeculorum. Responsio: Amen (Microl. c. 22). — Assensum quaerit Ecclesiae sacerdos, dicens sonora voce “Per omnia saecula saeculorum.” Supplet populus super orationem ejus locum idiotae et respondet “Amen” (1 Cor. 14), hac una participem voce se faciens omnium charismatum, quae sacerdos multiplici sacramentorum diversitate studuit impetrare. Jam ergo quasi mutato habitu, quo utebatur, dum sacra mysteria tractaret, mutat vocem (Ivon. Carnot. Serm. 5). — With regard to the conclusion of the preceding prayer said in silence, Blessed Albertus Magnus makes the judicious remark: Est conclusio, ad quam nullus respondet “Amen” (sicut in aliis Secretorum conclusionibus) nisi Angeli, qui in ministerio esse dicuntur (Tract. III, c. 9).

Thus is the sacrificial prayer of the Canon closed and crowned; for both text and rite of the above prayer are exceedingly comprehensive, beautiful and solemn. It is divided into two parts sharply differing from each other. In the first we confess that the Eucharistic Sacrificial gifts have been prepared and are given to us by God, and that through Jesus Christ; in the other part we declare that by the Sacrifice of Christ supreme honor and glory are given to the triune God. Therefore, here at the close of the Canon, the whole significance and efficacy of the Sacrifice of the Mass are again summarized in a few brief and vigorous features; for Jesus Christ, the God-man Highpriest, appears on the altar as mediator between God and men (1 Tim. 2, 5): on the one hand, to bless and enrich men with the plenitude of the gifts of salvation; on the other, most perfectly to honor and glorify the eternal majesty of God.

1. The Liturgical Text. — The words “all these good things” (haec omnia bona) designate principally the Eucharistic elements of bread and wine which were on the altar before the Consecration, and still come up as if present (haec) before the mind of the priest. And this can and does happen, since their appearances have remained after the Consecration, as a sacramental covering for the Body and Blood of Christ. The natural elements of bread and wine are the created gifts of God, and on the altar they are changed from earthly into heavenly gifts—and then after their consecration they are given to us as a possession and for our enjoyment. At the last word (praestas, bestow) we should, therefore, think on what is on the altar (haec bona), that is, on the consecrated elements,—in other words, on the sacrificial Body and Blood of Christ consecrated from bread and wine. The same thought may also be thus expressed: with regard to the manifold power of God, or Christ, here described, by “all these good things” are to be understood partly the natural goods of bread and wine, partly the supernatural goods of the Body and Blood of Christ; the former He “creates, sanctifies, vivifies,” but the latter, the Body and Blood of Christ, He bestows upon us in Communion, or as a sacrificial gift, which we may and should offer Him.

Through His Son Jesus Christ God the Father creates “always” (semper creas)—as in the beginning of the world, so now also—all the products of nature, hence the most noble nourishing plants, that is, the material goods of wheat and grapes; for year after year He causes herbs to grow for the use of man, so that He may bring p. 386forth bread out of the earth, and wine may cheer the heart of man (Ps. 103, 14–15).⁹⁶⁰960Per Christum omnipotens Deus Pater haec bona omnia, quae sacris altaribus consecrantur, non solum in exordio mundi creavit, condendo quod non erat..., sed etiam semper eadem bona creat propagando et reparando, ut per annos singulos et novae segetes et nova vina nascantur (Florus Diacon. n. 73).

These created gifts of nature, the Almighty then changes through the same Jesus Christ into the heavenly sacrificial gifts of the Eucharist—a change of substance, which is here apprehended and represented under a threefold aspect. For it is the most perfect and consummate sanctification (sanctificas), vivifying (vivificas) and blessing (benedicis) of the material substances of bread and wine.⁹⁶¹961Quoniam corpus Christi est sanctum et benedictum, idcirco per hoc quod Deus Pater convertit haec omnia (sc. panem et vinum) in corpus et sanguinem Christi, dicitur ea sanctificare, vivificare et benedicere (Dion. Carthus. Expos. Missae art. 36). — By the Consecration, the bread and wine are “sanctified” in the highest degree; for their substances vanish, and in their stead there are present the most holy Body and Blood of Christ in union with His most holy soul and infinitely holy divinity, whilst the appearances still remain, but they likewise receive in this sacramental connection a sanctified character.⁹⁶²962Panis ille quem videtis in altari, sanctificatus per verbum Dei, corpus est Christi; calix ille, imo quod habet calix, sanctificatum per verbum Dei, sanguis est Christi (S. Aug. Serm. 227 [ad Infantes de Sacramentis]). — Furthermore, by the Consecration the dead, lifeless elements of bread and wine are “vivified”,⁹⁶³963In the Mozarabic Liturgy (In 1. Dominica post Octav. Epiphan.) the substantial change of the Eucharistic elements is expressed by the following words: Coelesti benedictione creatura visibilis animatur. Again (In Ascensione Domini): Visitet et vivificet ea (sc. munera) Spiritus tuus sanctus, qui per vaporem incendii Heliae prophetae holocaustum adsumpsit. that is, changed into the living and enlivening bread (panis vivus et vitalis) of the Body of Christ and into the life-streaming beverage of the Blood of Christ; the Eucharistic Saviour is, indeed, the Eternal Living One, who, as the Son of the living God, hath life in Himself (John 5, 26) and is the source of all supernatural life for the creature (John 1, 4). — Finally, the bread and wine are in the fullest sense of the term “blessed” by the Consecration,⁹⁶⁴964In the Ordination Rite of priests the Church prays: In obsequium plebis tuae panem et vinum in corpus et sanguinem Filii tui immaculata benedictione transforment. — Verba, in quibus consistit vis consecrandi, dicuntur benedictio tum ratione benedictionis praecedentis, tum quia ad eorum prolationem Dominus benedicit, quia convertit in corpus, quod super omnia benedixit, ditando perfectis donis gratiarum animam, et sanctificatione et puritate carnem illam sanctissimam (S. Bonav. IV, dist. 10, p. 2, dub. 3). that is, not merely made a blessed out of an ordinary food, as, for example, when water and oil are blessed as materials for other sacraments, but far more are changed as to their entire substances into Christ’s blessed sacrificial Body and sacrificial Blood, which overflow from the fulness of heavenly things.⁹⁶⁵965The three words sanctificas, vivificas, benedicis are understood still in another way. By sanctificatio is meant the preparatory sanctification of the sacrificial matter through the oblation, by vivificatio its change by the Consecration, and by benedictio the fulfilment of the sacrificial gifts with all heavenly blessing. — Hac oratione Ecclesia profitetur, maximum Eucharistiae beneficium a Deo sibi esse collatum, a quo panis et vinum, elementa eucharistica consecranda, creantur; creata, cum altari admoventur, sanctificantur; sanctificata vivificantur, cum in corpus et sanguinem Christi transsubstantiantur; vivificata benedicuntur donisque Spiritus sui sancti affatim replentur, atque ita benedicta nobis indignis servis suis fruenda traduntur (Lesley S. J. [Migne 85, 553]).

The altar gifts thus sanctified, vivified and blessed, that is, consecrated, “are bestowed upon us” (praestas nobis) by God through Jesus Christ for our property as Sacrifice and Sacrament, as ransom and food of the soul, as our highest and most sacred Good.

A still richer and more profound meaning of the above words may be discovered, if we regard the bread and wine, which lie on the altar according to visible appearances, as the representatives of all the other products of nature; then God, or Jesus Christ, appears as the author and dispenser of all the collective goods of the natural and supernatural order. Such a view becomes natural considering the custom formerly much in use of performing at this point all kinds of blessing. At certain times and on special feasts there was a blessing immediately before this prayer (Per quem...)⁹⁶⁶966The Gelasian Sacramentary has here (in Ascensa Domini) the rubric: Inde vero modicum ante expletum Canonem benedices fruges novas, after which comes the following benediction formula: Benedic, Domine, et has fruges novas fabae, quas tu, Domine, rore coelesti et inundantia pluviarum ad maturitatem perducere dignatus es, ad percipiendum nobis cum gratiarum actione in nomine D. N. J. Ch. Per quem haec omnia... This blessing of the first fruits, before the concluding prayer of the Canon, was never general, but prescribed only by individual bishops. A Sacramentarium vetus of the eleventh century admits the words Per quem haec, Domine, semper bona creas, sanctificas, vivificas, benedicis et nobis servis tuis largiter praestas even into the benedictio palmae et olivae. (Cfr. Migne 151, 843.) by means of a specially inserted formula for various objects, chiefly articles of food, for example, water, milk, honey, grapes, beans, fruit. Now when such blessed objects lay near the altar, they could—but in a somewhat different sense—be also comprised among “all these good things, that God ever creates, sanctifies, vivifies, blesses and bestows upon us” through Jesus Christ. — Even now the bishop, according to a strict ordinance, has annually on Holy Thursday at this place in the Canon to bless the holy oil for the sick (oleum infirmorum). If we would seek a (mystical) reason for this ordinance, it must certainly appear highly proper and profoundly significant that in the Canon, when the sacrificial death of Christ is celebrated, and immediately after the prayer (Nobis quoque peccatoribus), which implores for sinful man from the Divine Mercy a share in the beatitude of the saints, that oil should be blessed, whose sacramental power and grace fortifies the soul for the combat of death, and tends to remove all the remains of sin, that is, the last obstacle to admittance into eternal glory. — The intimate relation of such blessings with the sacrificial celebration places before our eyes the truth, that every blessing, every grace and consecration (in a certain sense) proceeds from the Eucharistic Sacrifice.

As Jesus Christ is for the entire Church, yea, for the whole creation, the never-failing fountain of blessing and the vivifying sun of grace, thus also “through Him and with Him and in Him,” especially inasmuch as He offers Himself and is offered on the altar, there is given “to the Father Almighty, in the unity of the Holy Ghost, all honor and glory,” that is, the most perfect homage, veneration and glorification.⁹⁶⁷967Omnis honor et gloria, πᾶσα ἡ δόξα = the highest, absolutely perfect honor and glorification. The somewhat ambiguous expression “through Him, and with Him, and in Him” (per ipsum et cum ipso et in ipso) may be explained in different ways; and in this singular expression regard must ever be had to the twofold nature of Jesus Christ.

Through Jesus Christ (per ipsum) the Father and the Holy Ghost are honored and glorified in an infinitely sublime manner—at one time, inasmuch as the God-Man offers Himself on the altar; and then, in as far as the homage and adoration of all creatures through Him alone as the one Mediator that can be pleasing to God. — At the same time and jointly with Jesus Christ (cum ipso)⁹⁶⁸968Cum ipso, quia Filius a Patre separari non debet, sed simul cum eo venerari. Honor enim uni personae impensus toti Trinitati adorandae saltem implicite exhibetur (Dion. Carthus. Expos. Missae art. 36). the Father and the Holy Ghost receive all honor and praise; for Jesus Christ is true God and, therefore, “together” with the other divine persons “adored and glorified” (simul adoratur et conglorificatur). Moreover, the Eucharistic Sacrifice of praise and adoration is offered in like manner to all the Persons of the Most Holy Trinity. — Finally, in Jesus Christ (in ipso)⁹⁶⁹969In ipso, i. e. omnis honor et gloria est tibi Patri atque Spiritui sancto seu in unitate Spiritus sancti in Filio tuo, quia omnis, qui Filium Dei vere cognoscit, ex ejus cognitione Deum Patrem glorificat atque honorat (Dion. Carthus. l. c.). the Father and the Holy Ghost also are glorified, since all three Divine Persons by reason of the unity of their essence are eternally in each other, and, consequently, the veneration of one is not to be separated from the veneration of the other two.

If we consider Jesus Christ according to His human nature as our Head and our Mediator, then we render to the triune God all honor and glory “through Him” and “with Him”, in that we in union with Him in the offering of the Sacrifice, and “in Him”, in so far as we are included in His Sacrifice and are jointly offered with it.

2. The Liturgical Action. — The accompanying rite harmonizes magnificently with the text of the prayer. The threefold sign of the Cross prescribed at the three words “sanctify, vivify, bless” symbolizes not the present, but the accomplished sanctification, the vivifying and blessing of the oblation, which took place at the moment of Consecration,⁹⁷⁰970Signa tria crucis quae hic fiunt, operatione Trinitatis per virtutem crucis ostendunt facta esse quae praemissa sunt. Signa enim facta hucusque post consecrationem non consecrationem operantur, sed ejus faciunt commemorationem sive testificationem (Robert. Paulul. De offic. eccles. l. 2, c. 36). and, at the same time, also indicates the fulness of life and of blessing contained in the Eucharistic sacrificial gifts and thence flowing out over the Church.

From now on the rite of the sign of the Cross changes. The sacred sign is no longer made with the hand alone of the priest, but with the Sacred Body of the Lord.⁹⁷¹971The rite at this point was in the Middle Age differently framed. The practice of forming the Cross here cum oblatis—cum corpore dominico—cum hostia, was in all probability brought about chiefly by the circumstance, that at the Elevation, which here took place, the chalice was touched with the Host. Cum oblata tangitur calix. — Novissima crux cum oblatione celebratur (Amalar. Eclog. n. 22). Cfr. Ordo Rom. I, n. 16. — Notandum quod cum alia signa sola manu sacerdotis fiant, ista fiunt de corpore Christi. Hic enim ipsa Christi crucifixio repraesentatur, quasi Christus quem praesentem credimus sic pro nobis in ligno crucis est extensus (Robert. Paulul. l. c., c. 37). When pronouncing the words “through Him and with Him and in Him,” the sign of the Cross is made three times with the sacred Host over the chalice—and when mention is made of the Father Almighty and of the Holy Ghost, the holy sign is made twice, between the chalice and the breast of the priest. One reason for these signs of the Cross may consist principally in the circumstance, that here all three Divine Persons are mentioned separately and consecutively,—the Son three times; hence a threefold sign of the Cross accompanies the mention of the Son. At the threefold designation of Jesus Christ, the sign of the Cross is made with the Host over the chalice, because His adorable (Flesh and) Blood are contained therein; but as this no longer obtains when mention is made of the Father and the Holy Ghost, the last two signs of the Cross take place outside of the chalice. — To this may be added a still further signification. The signs of the Cross which are formed with the sacred Body of the Lord over and beside the chalice, should, in harmony with the words spoken at the same time, indicate that the highest glory and honor which is rendered to God through and with and in Christ, proceeds from the bloody Sacrifice of the Cross, again mystically represented and renewed in the unbloody Sacrifice of the Altar. — Whilst the priest pronounces the words “all honor and glory” (omnis honor et gloria), he holds the Host and the chalice in his hands, raising them slightly. This slight elevation (elevatio minor) of the sacrificial gifts is far more ancient than the greater one (elevatio major) at the elevation. Originally this minor elevation was, as it were, a more solemn invitation to all to render their homage of adoration to the Most Holy⁹⁷²972In many places, for example, in Belgium, a threefold sign is here given with the little bell; this custom, being of ancient origin, may be tolerated. (Cfr. S. R. C. 14. Maji 1856.); according to the rite of that epoch, the minor elevation can be conceived as an emphasizing of the words “all honor and glory,” that is, as symbolically indicating the glory which day after day ascends from the altar and its sacrificial gifts as a sweet odor to the eternal throne of the Most Holy Trinity. — This supreme praise is rendered to the Most High, not merely as long as this world will continue to last, but “forever and ever” (per omnia saecula saeculorum). By this majestic and overpowering conclusion, recited aloud or sung, the mystic and solemn silence of the Canon is broken, in order that the people, by answering Amen, may make known their assent to and approval of all that the priest alone with God praying and offering in the holy cloud has performed. Thus the Canon terminates in an enthusiastic Doxology, which is the gloriously developed crown of blossoms of the ancient, venerable sacrificial prayer. The entire rite of the Mass—word and action—is simple, but grand and touching: does our disposition correspond therewith? Are our mind and heart as strongly affected as they should be amid such wonderful mysteries, accomplished before our eyes and by our hands?

Article III—The Communion

65. Preliminary Remarks

The Communion is the last principal part of the Sacrifice and, therefore, it brings the celebration of Mass to its termination. The Eucharist is, indeed, according to its very nature and object, a food-offering and a sacrificial food.⁹⁷³973Quamvis sacramenti usus non sit de essentia sacramenti, est tamen ad completum esse ipsius, inquantum pertingit ad hoc, ad quod institutum est (S. Thom. IV, dist. 8, q. 2, a. 1, sol. 2 ad 1). — It is a food-offering, for the Divine Lamb is in the Consecration mystically immolated and offered on the altar, that He may be partaken of by those who offer. The essential sacrificial act must precede its reception as food by Communion, as it consists precisely in the preparing of the sacrificial repast. Christ’s Body and Blood are thereby sacrificed, that they may, under the separate appearances of bread and wine, be placed on the altar. Only by Communion does the Eucharistic Sacrifice attain its destination as a food-offering and as such is thereby rendered complete. Because of this arrangement and connection of the Sacrifice of the Altar with the Communion of the celebrant, this Communion constitutes, although not an essential, yet an integral part of the Eucharistic Sacrifice; it would be incomplete if Communion were not joined thereto. According to divine and ecclesiastical law, the celebrant at least must eat and drink of the sacrificial Body and sacrificial Blood which have been previously offered by him in sacrifice to God, that by such participation he may enter into the most intimate communion of sacrifice with Christ. “The chalice of benediction, which we bless, is it not the communion of the Blood of Christ? And the bread, which we break, is it not the partaking of the Body of the Lord?” (1 Cor. 10, 16.)

Therefore, the Eucharist is also sacrificial food and sacrificial drink; the Eucharistic repast is a sacrificial repast, because it is the precious fruit of the Sacrifice of the Altar. It is only by a sacrificial act that the sacramental food of life can be gained and prepared. To the sacrificial act is attached the sacrificial repast; the Communion is a participation in the preceding and accomplished Sacrifice. But as Christ must Himself become previously a Victim, in order to become our food of grace, thus also must we previously offer ourselves to Him in worship and life, so as to be worthy of the Eucharistic sacrificial repast.⁹⁷⁴974Ipsa participatio corporis et sanguinis Domini, cum ejus panem manducamus et calicem bibimus, hoc utique nobis insinuat, ut moriamur mundo et vitam nostram absconditam habeamus cum Christo in Deo carnemque nostram crucifigamus cum vitiis et concupiscentiis suis. Sic fit, ut omnes fideles qui Deum et proximum diligunt, etiamsi non bibant calicem corporeae passionis, bibant tamen calicem dominicae caritatis, quo inebriati membra sua, quae sunt super terram, mortificent et induti Dominum J. Chr. carnis curam non faciant in desideriis neque contemplentur quae videntur, sed quae non videntur (S. Fulgent. Contra Fabian. frag. 28).

The Eucharist is both a sacrifice and a sacrament; but as sacrifice and sacrament it acts in different ways and produces different effects of grace, so that the fruits of the Sacrifice are to be distinguished from the fruits of Communion.⁹⁷⁵975Concede nobis, omnipotens Deus, ut his muneribus, quae... deferimus, et te placemus exhibitis et nos vivificemur acceptis (Sacrament. Gregor.). As the faithful, as “a holy and royal priesthood,” unite in offering the Eucharistic Sacrifice, they should also by sacramental or at least by spiritual Communion unite themselves with and participate in the Sacrifice offered, in order thus to receive the fruits of the Sacrifice in greater abundance.

The Communion forms the centre of the following part of the liturgy of the Mass: the prayers which precede the Communion may be regarded and designated as preparation; the others, which are joined thereto, as thanksgiving. It will not be surprising, but rather readily conceived, that there should be still other things harmonizing with the accomplished Sacrifice, if we remember that the Communion is the sacrificial repast, and as such is the perfect exterior conclusion of the sacrificial action.

66. The Pater Noster and Its Appendix

1. The Lord’s Prayer has from the time of the Apostles⁹⁷⁶976St. Jerome dates the use of the Our Father at the Sacrificial Celebration to an ordinance of the Lord Himself. Sic (Christus) docuit discipulos suos, ut quotidie in corporis illius sacrificio credentes audeant loqui: Pater noster, qui es in coelis... (Adv. Pelag. l. 3, n. 15). — The same is found in all liturgies, but it was and is not recited in all in the same manner. Among the Greeks it is said in a low tone by the priest, while the entire congregation recite it aloud. In the Mozarabic Rite the people respond to the priest, who recites or sings it aloud, in the following manner: Pater noster, qui es in coelis. R. Amen. — Sanctificetur nomen tuum. R. Amen. — Adveniat regnum tuum. R. Amen. — Fiat voluntas tua sicut in coelo et in terra. R. Amen. — Panem nostrum quotidianum da nobis hodie. R. Quia Deus es. — Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. R. Amen. — Et ne nos inducas in tentationem. R. Sed libera nos a malo. — In Christian antiquity the Our Father was regarded as really and exclusively the “prayer of the faithful” (εὐχὴ τῶν πιστῶν); for the baptized alone had the right to address God as their Father. Recall the so-called traditio (delivery) and redditio (return) of the Oratio dominica (and the Symbol) in the old baptismal practice. The Our Father is also called legitima et ordinaria oratio—prex legitima. (Cfr. Tertull. De orat. c. 10.) formed a constituent part of the sacrificial celebration, in the East and in the West. It is recited aloud, or sung, and is placed at the beginning of the Communion rite,⁹⁷⁷977Previous to the time of St. Gregory the Great it was not recited (as is still the case in the Ambrosian and Mozarabic Rites) until after the breaking of the Host; this Pope gave it its present position immediately after the Canon (mox post precem). in the same manner as the Preface introduces the Canon, or Consecration. The position of the Pater Noster in the organism of the Mass is very appropriate; for according to its contents it can be referred partly to the Sacrifice, partly to the Communion, forming a beautiful transition between these two parts and connecting them with each other. In the “Our Father” we pray for the sanctification of His divine name, for the coming of the divine kingdom, and the fulfilment of the divine will—; then, the granting of our daily bread—; finally, the forgiveness of debt, the preservation from temptation and deliverance from evil. The first three petitions take flight to the heights of Heaven and are concerned with the glorifying of God; but the last three descend to the lowly things of this world, and have for object the salvation of man. The first three petitions are connected with the last three by the fourth and central petition, which refers as well to the supernatural bread of the soul, as to the earthly bread of the body. We hope for and obtain the honor of God and the salvation of the world principally through the Eucharistic Bread of heaven, not merely inasmuch as it is a sacrificial gift, but also in as far as it is a sacrificial food.⁹⁷⁸978Sequitur Oratio dominica cum appositionibus congruis. Una enim praecedens eam fiduciam praedicat, qua Dominum creatorem Patrem dicere praesumamus; altera subsequens explicat, quomodo et a quibus malis per Dominum nos liberari petamus. Quae Oratio dominica, quia prius quam cetera in consecratione sacrificiorum assumpta est, in expletione ejusdem sacratissimae actionis digne ponitur, ut per hanc purificati qui communicaturi sunt, quae sancte confecta sunt, digne ad salutem veram percipiant (Walafrid. Strabo c. 23).

In the Roman rite the “Our Father” is introduced by the Oremus⁹⁷⁹979Cur hanc solam Orationem praecedit adhortatio, cum plures in hoc Canone faciamus et ad nullam hortati sumus? Quia illae sunt inferiores et humana ratione compositae; haec perfecta et a solo Deo formata (B. Odo Camer. In Can. dist. 4). — Dignum profecto fuit, ut tota haec tam sacrosancta actio Dominica oratione concluderetur, et petitiones fidelium, quas vel propter futuram vel propter praesentem vitam nos Dominus docuit, per eandem passionis ejus commemorationem efficacius commendarentur. Admonetur ergo tota Ecclesia et dicitur a sacerdote “Oremus” et orat Ecclesia cum sacerdote, non voce, sed corde: labia clausa sunt, sed patet conscientia; silentium est, clamat pectus, sed auribus ille audit qui miseretur (Florus Diac. n. 75). and an unchangeable preamble,⁹⁸⁰980In all liturgies the Our Father is introduced by a Preface, in the Mozarabic and the ancient Gallican it continually varies according to the course of the ecclesiastical year. The Milan Liturgy has but twice (on Holy Thursday and Easter Sunday) a formula of this introduction differing somewhat from the Roman. to which St. Cyprian already alludes.⁹⁸¹981Qui (sc. Dominus) inter cetera salutaria sua monita et praecepta divina, quibus populo suo consulit ad salutem, etiam orandi ipse formam dedit, ipse quid precaremur, monuit et instruxit (De orat. Domin. c. 2). We refer to and rely therein on the wholesome precepts and divine instruction (Praeceptis salutaribus moniti et divina institutione formati), as though we would excuse ourselves that “we make bold” (audemus), as poor creatures to call the Lord of heaven and earth “Our Father” and invoke Him as “Father”, to send up to Him such familiar and bold petitions. The Lord Himself commanded and taught us to repeat this prayer with heart and lips, saying: “Thus shall you pray”—Sic orabitis (Matt. 6, 9)—then He continued:

Tertullian says (De Orat. c. 1), that the Lord’s Prayer is as brief and concise in words as it is full of thought (quantum substringitur verbis, tantum diffunditur sensibus), and then he designates it as “the abbreviated Gospel” (breviarium totius Evangelii), which “together with the especial theme of the prayer”—namely, the adoration of God and petition for man—“contains almost the whole sum of the doctrine and law of Christ.” This glorious prayer is so profound in its signification, so rich in mysteries, in its efficacy so powerful, and in its arrangement so ingenious, that no one is able to conceive or express it.⁹⁸²982De hujus orationis expositione, laude et efficacia tanta jam a sanctis atque catholicis doctoribus dicta sunt, ut paene taedio sit ea perlegere. Verumtamen nec digna nec sufficientia dicta sunt nec usquam dicentur. Tanta nempe est hujus gloriosae orationis profunditas in sensu, fecunditas in mysteriis, efficacia in effectu, artificialitas in processu seu ordine, ut nemo capere queat vel eloqui (Dion. Carthus. In c. 6. S. Matth.). There are innumerable explanations, more or less complete, of the Pater Noster; hence we content ourselves to give a mere sketch of its immeasurably rich contents,⁹⁸³983In orationis dominicae expositione multa a sanctis Patribus dicta leguntur; sed quia mens orantis tot ea hora capere non potest, nos de singulis petitionibus pauca dicere volumus, ut qui orat intellegere possit quid petat et intellegens devotior fiat (Robert. Paulul. De offic. eccles. l. 2, c. 38). and in so doing we shall adhere to the masterly interpretation of the Angelic Doctor.

The introduction of the prayer awakens confidence; but this is principally brought about by contemplating that love of God which desires our every good—hence we say: “Our Father”; then by considering His greatness and majesty, by virtue of which He can bestow on us every good—therefore do we say: “who art in heaven.”⁹⁸⁴984Quamvis oratio ista communiter dirigenda sit ad totam Trinitatem, quae est unus Deus et Pater noster ratione creationis et justificationis seu naturae et gratiae: nam naturam et gratiam a Deo trino sortimur; in Missa tamen specialiter ad Patrem dirigitur, sicut orationes in Canone praecedentes et oratio proxime sequens (Dion. Carthus. Expos. Missae art. 37).

The prayer itself contains not only all that we should ask for, but the succession one after another of the seven petitions shows the order which we should observe in imploring the various goods from God; it, therefore, regulates our affections, inclinations and desires (est informativa totius nostri affectus).

Evidently the first object of our desires is God Himself, who is the term and end of our whole being. — But our desires aspire to God in a twofold manner: on the one hand, inasmuch as we desire the glory for God Himself—and on the other, inasmuch as we desire the glory of God for ourselves, that is, we would share its enjoyment. Accordingly, the first petition reads: “hallowed be Thy name,” whereby we implore the glorification of God; the second: “Thy kingdom come,” whereby we ask that we may arrive at the participation in the glory and beatitude of His heavenly kingdom.

The two following petitions refer to what is conducive to the attainment of our last end. For this it is, above all, necessary that we should merit eternal happiness by obediently keeping the divine commandments; but since we are unable to accomplish this by our own strength, we beg the necessary assistance of grace from on high with the words: “Thy will be done on earth as it is in heaven.” — A further means for the attainment of our being and its end is our daily bread, inasmuch as thereby the bread of the soul is understood, that is, chiefly the Most Holy Sacrifice of the Altar, whose daily reception is profitable to man, and in which, as in their fountain-source, all the other Sacraments are included; moreover, on the other hand, also inasmuch as thereby the bread of the body is understood, by which all is meant that serves and suffices for the maintenance of life. This is expressed by the fourth petition: “Give us this day our daily bread.”

The last three petitions supplicate the removal of all impediments which could hinder us in the attainment of our last end. The first and greatest of these impediments is sin, which directly excludes us from the kingdom of heaven; hence we pray: “Forgive us our trespasses, as we forgive those who trespass against us.” — Here is to be reckoned temptation to sin, which incites to oppose the will of God and renders its fulfilment difficult; therefore, we implore: “And lead us not into temptation,” that is, do not permit us to be overcome by temptation, but strengthen us to gain the victory over it. — Finally, there is question in this place of evil, that is, the temporal consequences and punishments of sin, by which peace is disturbed and whence the necessaries of life cause concern; therefore, in the last petition we cry: “Deliver us from evil.”

This last petition is here made in the name of the faithful by the acolyte or choir,⁹⁸⁵985Hoc septimum chorus succinit, in quo se orasse cum sacerdote ostendit. Ad hoc enim fuerat invitatus, cum sacerdos ante orationem Dominicam diceret “Oremus”. Deinde subjungit sacerdos Amen ad petitionum omnium praemissarum confirmationem (Robert. Paulul. l. 2, c. 29). — Dicta oratione Dominica respondetur “Sed libera nos a malo”; ipse autem sacerdos tacite respondet “Amen” (Constit. Hirsaug. l. 1, c. 86). after which the priest concludes the “Our Father” by saying, in a low voice, Amen.⁹⁸⁶986In orationis dominicae particula finali populus tamquam infirmus petiit a malo liberari. Cui sacerdos compatiens dixit “Amen”, desiderans dicti populi liberationem secundum unam, aut petitionis susceptionem affirmans secundum aliam ejus expositionem (Gabr. Biel, Exposit. Canon. Missae lect. 79). This Amen from the lips of the priest, who is mediator between God and man, has in this place a peculiar significance. It expresses not as at other times consent and desire, but is, so to speak, the answer that God has received and heard the petition of the people. — The “Our Father” is recited aloud,⁹⁸⁷987Alta et distincta voce dicitur, ut et populus et postea loco ipsius chorus ultimam petitionem quasi quendam orationis Dominicae epilogum recitare et sic ‘ in ejus partem venire potuerit (Krazer sect. 4, art. 1, c. 12, § 273). — In ecclesia ad altare Dei quotidie dicitur ista Dominica oratio et audiunt illam fideles (S. Aug. Sermo 58, n. 12). or sung, in order that all present may join in the prayer with devout hearts and in childlike confidence,⁹⁸⁸988In the Gelasian and Gregorian Sacramentaries the Amen is omitted after the Our Father. Later (probably not until after the eleventh century) it was taken up in the rite, but recited only in a low tone (submissa voce) by the priest, as the people, or the acolyte, at the close of the Embolism, which really concludes the petitions of the Our Father, expresses by a loud Amen his faithful and devout assent, the confirmation and recommendation of these petitions. In the Hours of the Breviary the Amen is, on the contrary, to be added only when the entire Pater noster is recited in silence (totum secreto), for example, at Complin before the Confiteor; it is always omitted when the Our Father throughout is recited aloud (totum clara voce), for example, in the ferial prayers of Lauds and Vespers; or when it is recited in silence, but commenced and concluded aloud, for instance, in the dominical prayers of Prime and Complin. to which they are also incited by the Oremus, previously said.

This divine prayer, so full of ineffable power, inspiration, holiness and unction, should indeed at all times be recited with profound devotion,⁹⁸⁹989Hanc sacratissimam orationem ex divinae ac sempiternae Sapientiae fonte immediate manantem devotissime proferamus, et tanto devotius, quanto frequentius, ne frequentia incuriam pariat atque fastidium, sed eam saepius iterando crescamus semper in ejus effectu seu gratia, per quam ardentius solito repetatur (Dion. Carthus. In c. 6. S. Matth.).—but especially during the celebration of Mass, when before our eyes on the altar He reposes who taught and commanded us thus to pray.⁹⁹⁰990Oratio Dominica cum singulari et maxima devotione dicenda est in Missa, ubi Christus auctor ejus tam dignanter atque mirabiliter ac verissime praesens est, et qui eam taliter dicit, ineffabilem fructum reportat (Dion. Carthus. Expos. Missae art. 37).

2. The last petition of the “Our Father” is continued in silence and enlarged upon by the priest: this appendix or addition to the Lord’s Prayer is commonly called the Embolism.⁹⁹¹991Embolismus, ἐμβολισμός from ἐμβάλλω, I add = inserted; substantive = insertion, middle links, addition. The Middle Age authors usually translate: superaugmentum, excrescentia. — Sequitur in altum praefatio Dominicae orationis et oratio Dominica cum embolismo (Ordo Rom. II, n. 11). — Sequitur embolismus, i. e. superaccrescens: superaccrescitur enim ultimae petitionis repetitio et expositio (Sicard. l. 3, c. 6). On Good Friday this prayer is said aloud in tono orationis Missae ferialis; the Ambrosian Rite always prescribes that it should be recited aloud or chanted. The silent recitation of the Embolism is prescribed already in the fourth Ordo: Dicit domnus papa, interveniente nullo sono, hanc orationem: Libera nos ... — Bishop Bonizo of Piacenza († 1088) is of opinion, that St. Gregory the Great ordered the silent recitation of the Embolism. Beatus Gregorius constituit, ut sequens oratio, quae sic incipit: “Libera nos, Domine, ab omnibus malis,” quae ante eum alta voce decantabatur, secrete diceretur (Lib. de Sacramentis). The different, that is, the silent recitation serves to represent the Embolism as an ecclesiastical addition to the Lord’s Prayer. — Facta confirmatione Dominicae orationis dicendo “Amen”, totus textus qui sequitur pro venia peccatorum orat et pro pace (B. Odo Camer. In Can. dist. 4).

Why do we dwell so long at the petition for deliverance from all and every evil? Because this earth on which we, as exiled children of Eve, are still sojourning, is a land of thistles and thorns: who could possibly enumerate all the spiritual and corporal evils that sprout from the poisonous root of sin? The life of mortal man overflows with hardships and miseries, with sorrows and sicknesses, with cares and disquietudes, with dangers and temptations, with fear and anxiety, with grief and mourning. Truly, very many are the afflictions of the just; but in all their necessities the Lord hears and delivers them (Ps. 33, 20). Assuredly, “we are now the sons of God; and it hath not yet appeared what we shall be” (1 John 3, 2). The happiness, the dignity, the sublimity and glory of our adoption as children of God are not yet perfect here below, but only in a state of development and enveloped in the darkness of lowliness. Hence as long as we remain on earth, encompassed with infirmity and subject to suffering, to spiritual combat and labor, it is ever necessary for us to pray for deliverance⁹⁹²992Liberare, to loosen, to deliver us from something that, as it were, chains or binds us; here in the full sense = to deliver from evils present and to preserve (protect against) us from impending evils (inde se recte dicunt liberari, quo per liberatores suos non sunt permissi perduci—S. Aug.). In consuetudine latinae linguae liberari duobus modis dicitur et maxime in eo consuevimus audire hoc verbum, ut quicumque liberatur, intellegatur periculum evadere, molestiis carere (S. Aug. Sermo 134, n. 2). — Cfr. the petitions: ut noxia cuncta submoveat—haec hostia salutaris ab omnibus nos tueatur adversis. from all evils, past, present and to come. Of past evils, sins especially often continue to abide in their painful consequences, in their unhappy results and fruits—the latter, therefore, should be totally removed and obviated. In the present we are pressed down by evils from within and without, from all sides—and from these we wish to be delivered. The future is frequently enveloped in darkness, and in its bosom conceals a host of threatening evils—and from these we would beg to be spared.

The infinitely holy and just God oftentimes permits painful visitations, sufferings and tribulations to befall us, not merely for our trial and purification from all inordinate attachment to the world, but also as a chastisement for our sins, imperfections and infidelities; therefore, we earnestly beseech the Lord not to chastise us in His wrath and indignation (Ps. 6, 2), but to regard us with the eyes of His favor and be propitious to us (propitius), and to give us true peace in our days (pacem in diebus nostris).⁹⁹³993Exaudi nos, Deus salutaris noster, et dies nostros in tua pace dispone, ut a cunctis perturbationibus liberati, tranquilla tibi servitute famulemur (Sacram. Gregor.). — Ecclesia deprecatur pacem in diebus nostris, quod et post nos alii et post ipsos alii usque ad finem saeculi similiter orabunt (Pseudo-Alcuin. c. 40). We here pray in the first place for interior peace of soul, which consists in this, that by the powerful assistance⁹⁹⁴994Ope from the obsolete ops = every assisting means; power, vigor, strength, assistance, support. of the Divine Mercy we may ever keep ourselves free from sin and at a distance from it, whereby we shall persevere in the blessed love and friendship of God and rejoice in the sweet consolations of His grace. Afterward for exterior peace of life, which consists in this, that by God’s help and merciful protection we may be ever secure from all disturbances, disquietudes, disorders, molestations, persecutions, by which in our frailty we are easily drawn from the right path of salvation and led into evil. If the days of our life are not darkened by fears from within and combats from without (2 Cor. 7, 5), that is, by the bitterness of sin and the misery of contention, then we enjoy the blessings of interior and exterior peace,⁹⁹⁵995Populus fidelium in hujus saeculi peregrinatione, tamquam in Babylone captivus et supernae patriae suspirans, orat etiam pro pace temporali, ne impediatur a spirituali, ut, remotis per Dei pietatem omnibus adversitatibus, quietam et tranquillam vitam agat Ecclesia. Hoc autem paucissimis, sed eminentissimis Sanctis nominatis exorat (Pseudo-Alcuin. c. 40). whereby we taste already beforehand some drops from the fountain of heavenly, eternal peace. — To obtain the inestimable gift of this desirable peace the more easily and in greater abundance, we have recourse to the intercession “of the glorious Mary, ever Virgin, Mother of God, together with the blessed Apostles Peter and Paul, and Andrew,⁹⁹⁶996These three Apostles are also in the first place in the list of the Saints before the Consecration. As the brother of St. Peter, the Prince of the Apostles, St. Andrew was ever held in great veneration in Rome and his feast kept with marked solemnity. (Cfr. Ordo Rom. XI, n. 76.) In the Middle Age the celebrant could according to his pleasure mention here other saints—especially the Patrons of the Church. Aliorum Sanctorum nomina annumerare non debemus, nisi quos in Canone invenimus antiquitus descriptos, excepto post “Pater noster” in illa oratione, ubi juxta Ordinem quorumlibet Sanctorum nomina internumerare possumus (Microl. c. 13. Cfr. Ordo Rom. IV). and all the Saints.” For the sake of such intercessors, our supplications will be answered, and the superabundant riches of the divine mercy be imparted to us.

Whilst the priest prays: “Graciously give peace in our days,” he makes the sign of the Cross on himself with the paten,⁹⁹⁷997In the Middle Age the paten was kissed previous to the sign of the Cross in many places. Vide quod sacerdos cum osculata patena se in ultima clausula signat (Sicard. l. 3, c. 6. Cfr. Durand. l. 4, c. 50, n. 4). to express symbolically the desire of participating in that peace which Christ brought us by His Cross and by the Sacrifice of His Body; for soon after the (broken) Host is placed on the paten.⁹⁹⁸998In the most ancient times the breads offered were consecrated on the paten, later on the corporal, and only the fraction of the Host took place on the paten; already during the Middle Age the present rite originated of placing the Host on the paten before and after the breaking over the chalice (ut facilius tolli possit). Patenam sacerdos de manu diaconi suscipit et in altari, ut fractionem super eam faciat, deponit. Nos tamen hanc fractionem ad cautelam faciamus super calicem (Robert. Paulul. l. 2, c. 39). The kissing of the paten⁹⁹⁹999According to the (three) oldest Roman Ordines the paten was not kissed in this place by the celebrant, but only by the archdeacon; first in the Ordo Rom. V, n. 10 (of the eleventh century) appears the rubric: Patenas diaconus episcopo osculandas praebeat. The present rite is found in Ordo Rom. XIV, c. 53: Pontifex patenam accipiens cum dextra manu, quando dicit “intercedente b. Dei genitrice . . .” faciat sibi cum ipsa patena signum crucis (a complete sign of the Cross), et quando dicit “da propitius ...” osculetur ipsam patenam in superiori ejus parte (on the upper end or rim). — The present rubric: Patenam ipsam osculatur is more accurately explained by a decree: Patena in extremitate seu in ora congruentius osculanda est (S. R. C. 24. Jul. 1683). is a sign of love and reverence toward this “new sepulchre” of the holy Body of Christ.¹⁰⁰⁰1000In Spain many priests communicated immediately after the Pater noster, or after the Embolism, and only afterward gave the blessing to the congregation. To oppose these innovations the Fourth Council of Toledo (633) prescribed, ut post Orationem dominicam et conjunctionem panis et calicis benedictio in populum sequatur et tunc demum sacramentum corporis et sanguinis Domini sumatur. After the summons Humiliate vos benedictioni and the salutation (Dominus sit. . .), the formula of blessing was pronounced, to the individual petitions of which the people answered Amen. The ancient Gallican Rite had also at this place a similar imparting of the blessing. The benediction formulas were manifold. In Spain bishops and priests used the same formula, but the priest was not permitted to impart the blessing in presence of a bishop. In Gaul priests made use of a shorter formula than bishops, which was not subject to change; it was as follows: Pax, fides, caritas et communio corporis et sanguinis Christi sit semper vobiscum. It appears that in Germany likewise—at least in some places—at Pontifical Mass the episcopal blessing was solemnly imparted before the Communion. The Roman Rite, as well as the Greek and Oriental Liturgies, ignores the above benediction. Cfr. the remarks of Lesley, S. J., on the Mozarabic Missal (Migne 85, 592). — Gerbert. Vetus Liturg. Alemann. p. 1, disp. 4, c. 3, n. 39.