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By REV. CARROLL C. SMYTH





THE CEREMONIES OF THE MASS

INTRODUCTION

Vv7"HAT would we say of the man who went to prison for
™

debt with a gold mine at his door? What would we

say of the drowning man who did not raise his hand to

grasp at the saving beam floating above him? What would

we say of the man who starved to death with the Bread of

Life in sight? Unless he were totally, absolutely, blind we

would certainly call him a fool.

In the Mass, the Church offers to every man a mine of

limitless wealth, the infinite merits of our Lord Jesus Christ,

wherewith to pay his debt to Divine Justice; to the man

engulfed in a sea of trials and temptations, she extends the

saving beam of the Cross; before him who hungers unto

death with unfulfilled desire, she places the Living Bread

from heaven. Truly in the Mass, “heaven may be had for

the asking”; yet every priest is forced to admit, after but a

short exercise of his ministry, that the greater number of

Catholics neither understand nor love the Mass as they

should, and consequently fail to realize its immense treasure

of spiritual knowledge and grace.

Knowledge is the road to love and service. If Catholics

did but know the deep lessons of the various symbols and

liturgical ceremonies of the Mass, they would soon hold

faster to its graces and lead lives more practically Catholic.

They would also be a source of information and edification

to our non-Catholic friends, who are ever watchful of all

things Catholic, and eager to be informed about what they

see and hear in a Catholic church.

Convinced that our people are not guilty of the folly of

indifference, but are only blind to the benefits which would

accrue to them from a deeper knowledge of the Mass, or too

engrossed by the business of life in our over-busy century to

find time to read a bulky volume on this important subject

we have been encouraged to prepare this brief explanation



2 The Ceremonies of the Mass

of the purpose of the Holy Sacrifice, and of the meaning and

liturgical significance of all that appertains to it.

To our busy working men and women, who wish to un-

derstand and to be able to explain the great central act of

worship of our holy religion, its doctrine and liturgical

aspects, we offer this little pamphlet in the humble hope

that it may enrich Catholic hearts and lives with a greater

knowledge and love of the Adorable Sacrifice.

The Altar

On entering a Catholic church the first thing that strikes

the eye is the Altar . In every Catholic house of worship, be

it a stately cathedral or a lonely mountain chapel, the altar

stands forth prominently as the necessary emblem of the reli-

gious rite, because upon it sacrifice is offered and sacrifice is

the very essence of religion, the crown of worship, the only

adequate expression of the worship which man owes to God.

In the New Law the altar is the table upon which the

Eucharistic Sacrifice is offered. It symbolizes the long nar-

row board at which Christ and His Apostles sat on the

blessed night when Divine love emptied Itself and human

hate outdid itself in plotting the death of the God-man.

The Mass may be said outside a sacred place, but never

without an altar or an altar stone.

In most of our churches the altar is built near or against

the wall, so that the priest when saying Mass generally

faces the east with the people behind him.

The altar may be made of wood or marble. In the early

days of the Church they were of wood, similar to the table

or board used by Christ our Lord at the Last Supper, but

then Mass was often said in crypts or private houses, and

the wooden altar had the advantage of being easily carried

from place to place. As time went on and the religion of

Christ gained a stronger foothold in the world, churches

were built with more grandeur and magnificence, and the

altar was erected of costly stone.



The Ceremonies of the Mass 3

The altar is made of a single slab of stone, joined by

cement to the supports, so that the table and support make

one piece. On the table of the consecrated altar five Greek

crosses are engraved, one at each of the four corners, and one *

in the center. In the middle of the altar is cut what we

might call a “cavity,” in which is placed the relics of two

canonized martyrs, and to these is sometimes added, when

possible, a relic of the saint in whose honor the church is

dedicated. This enclosed “cavity” where the relics repose, is

the spot kissed so frequently by the priest during the celebra-

tion of the sacred mysteries. The altar may be of any size,

provided it be large enough for the celebrant to say Mass

conveniently, and to carry out all the prescribed ceremonies.

Usually over the main altar in the church, is erected a

canopy or baldachino as a protection to the tabernacle it-

self, against any dust which might perchance fall upon the

place where the Blessed Sacrament is kept. It also serves

as an ornament or as a convenient place wherein to expose

the Sacred Host during the time of Forty Hours’ Devotion

or Benediction services.

The steps leading up to the altar have no particular litur-

gical meaning. According to a pious belief they typify the

Mount of Calvary, up which our Lord walked to His death.

They may be made of wood or marble.

There are two kinds of altars, Fixed and Portable.

A fixed altar is one attached to the wall or floor, as the

name signifies, made up of a consecrated table and support

built on a solid foundation.

A portable altar is one that may be carried from place to

piace. It, also, has a consecrated altar stone, where the

Sacred Body and Blood of Christ rests during the Mass.

Consecrated Altar.—In almost every Catholic church the
main altar is consecrated, whether the church be so or not.

The discipline of the Church has always been most exact

about consecrated fixed altars in our places of worship, and

she has reserved the power of consecration to the bishop, in



4 The Ceremonies of the Mass

order to impress upon the faithful the holiness and venera-

tion of that place where the Holy Sacrifice is offered.

Privileged Altar .—A privileged altar is one on which a
priest may gain a plenary indulgence every time he cele-

brates Mass thereon. Bishops have the power to declare

“privileged” one altar in every church and oratory through-

out their diocese.

The Tabernacle

The present form of tabernacle dates only from the six-

teenth century. In the early part of the fourth century the

Sacred Host was reserved in a specified place in the church.

The receptacles were in the shape of a dove, and hung over

the altar by a chain or cord. Before that time, owing to the

persecution of the early Christians the faithful guarded the

Blessed Sacrament in their homes.

Later on, an octagon-shaped tower made of wood or

stone, and placed on the Gospel side of the altar, was used

as a tabernacle for the Sacred Species. Today the taber-

nacle is built in the center of the altar, covered over usu-

ally by a canopy, and in it the consecrated Host is reserved.

The Sacred Congregation of Rites has laid down speci-

fied rules for the adornment and maintenance of the taber-

nacle. For instance, no relics or pictures may be placed be-

fore the tabernacle for the devotion of the faithful, nor may

flowers adorn the door of the tabernacle so as to hide it from

view. The interior of the tabernacle is covered with a white

silken cloth, and the exterior with a curtain of white or of

the color of the vestments used at the Mass on that day.

This explanation of the Catholic altar, while incomplete,

may give some notion of its sanctity and veneration, so

jealously guarded by the laws of the Church. Because of

its sacred and precious use, and because it is the home of

Him Who came that we might have Life and have it more

abundantly, the faithful find within its shadow the comfort

and consolation which they seek throughout the weary pil-

grimage of life.



The Ceremonies of the Mass 5

Ornaments of the Altar

The Altar Cross .—High above the altar in a most con-
spicuous position, we behold the image of Christ nailed to

the Cross. No matter what the occasion, or how gorgeous the

decorations, the severe yet beautiful outlines of the Crucifix-

ion stand out prominently as the chief embellishment of the

altar of God, and as a constant reminder to both priest and

people, that the Sacrifice about to be offered is the same as

was offered on Calvary. It is for this reason that a crucifix

must be erected on the altar during the celebration of Mass.

The early Christians could not expose the Cross in public

for fear of enemies, and of subjecting it to pagan insults, so

we do not find it on the altar much before the sixth centuiy.

Altar Candles .—The candles that burn upon the altar
during the celebration of Mass are made of beeswax. The

wax extracted by the bee from flowers symbolizes the pure

flesh of Jesus received from His Virgin Mother. The wick

of the candle typifies the Soul of Christ and the flame of

His Divinity. These candles must be lighted during Mass.

When a priest says Mass two wax candles are lighted on

the altar. When a bishop celebrates Low Mass four candles

are lighted. On feasts the altar is usually ablaze with lights,

but this is for ornamentation and is not of obligation.

Our Catholic people should have in their homes at least

one or two candles blessed by the Church, to do honor to

our Lord when the priest comes to administer the Sacred

Host to their sick or dying.

Altar Candelabra .—The gorgeous candelabra we see to-
day upon the altar were not used in the days of the early

Church. It was forbidden then to place anything on the

altar except the relics of the saints and the book of the

Gospels. The lights used about the altar were suspended

from the ceiling or attached to the side-walls. Later on, in

the sixteenth century, candlesticks came into general use.

Altar Cards .—The altar cards are placed on the altar to
assist the memory of the priest in reciting the prayers of the



6 The Ceremonies of the Mass

Mass. These cards did not come into use until the sixteenth

century, and even today are not used by a bishop.

The Sanctuary Lamp

The sanctuary lamp burns day and night before the

tabernacle where the Blessed Sacrament is kept. It is a curi-

ous fact that in nearly all the early pictures of the Last

Supper, a lamp is seen hanging over the table. This inci-

dent makes us realize what importance the early followers

of Christ attached to the necessity of burning a light during

the Holy Sacrifice. We read, too, in the Old Testament that

God commanded the people to burn a lamp filled with the

purest oil of olives before the Tabernacle of Testimony.

The sanctuary lamp, as we have it today, was not gen-

eral in the Church much before the twelfth century. How-

ever, hundreds of years previous to this time it was a univer-

sal custom to burn lights before relics, and we can reason-

ably conclude that the custom extended to the place where

the Holy Eucharist was reserved.

The law of the Church today makes it of strict obliga-

tion to keep a light burning perpetually before the Holy

Eucharist. The responsibility of carrying out this injunc-

tion rests on the pastor of the church. The oil used in the

sanctuary lamp is vegetable oil, signifying purity, peace, and

godliness. The lamp is suspended from the ceiling by means

of a chain. It may be of any kind of material.

To Catholics the world over, the sanctuary lamp is a

beacon light, guiding them to the lonely Prisoner of the altar,

Who “bringeth them unto their desired haven” of peace and

forgiveness.
Aha, Linens

The Corporal .—The corporal is a square piece of linen
large enough to place under a chalice, and upon which a large

host and a ciborium are placed, when new particles are to be

consecrated for the people. The corporal must be made of

pure linen. The reason is obvious, since the precious Body

and Blood of our Lord rests on the corporal after the Conse-



The Ceremonies of the Mass 7

cration. The priest spreads the corporal on the altar at the

beginning of the Mass.

The Pall .—The pall is pocket-shaped, with a cardboard
inserted in order to stiffen it. It is placed over the chalice

to prevent dust from falling upon the Sacred Elements after

the Consecration.

The Purificator .—This is a piece of linen used by the
priest to cleanse the chalice after the Precious Blood has

been consumed. It is folded in three layers, and when placed

over the chalice is about three inches wide.

Finger Cloths .—They are used by the priest after he has
washed his fingers at the Lavabo of the Mass, and after giv-

ing Communion. They may be of any decent material.

Altar Cloths .—The altar upon which Mass is to be said
must be covered with three linen cloths. The practical reason

for this rubrical law is, to have the altar cloths absorb the

Precious Blood before It reaches the altar stone, if perchance

any should be spilled. These cloths must be spotlessly clean

because of the infinite purity of Him Who rests upon them.

When Benediction of the Blessed Sacrament is given,

an additional linen covering is placed over the others, lest

they should become soiled or stained. These cloths typify

the linen cloths that were wound about the Body of Christ

before His burial.

It is a praiseworthy custom, to which we would urge our

pious women, to procure linen and make corporals, palls,

purificators, and altar cloths for use at the celebration of

the Mass. If we would have deemed it a privilege and a

„ blessing to have been among those who wrapped the dead

Body of Christ in linen cloths and laid Him in the tomb,

how much greater the honor, and how consoling, to make

with our hands the sacred linens upon which His living

Body and Blood rests during the Mass.

Vestments Used at Mass

The Amice .—The first vestment put on by the priest is
called the amice. It is a short piece of linen, square in



8 The Ceremonies of the Mass

shape, and blessed before being used. The purpose of this

vestment is to cover the shoulders of the celebrant. In the

Middle Ages the amice was first laid over the head, the ends

falling upon the shoulders; then the other vestments were

put on. When the priest reached the altar he threw back

the folds of the amice, and it hung about his neck as a small

cowl. It also formed a sort of a collar, protecting the

chasuble from touching the skin. This is not the way of

wearing the amice today. The only trace we have of the

custom is the rubric which directs the priest in putting on

the amice, to rest it for a moment on his head, praying God,

to protect him with the helmet of salvation from the wiles

of the enemy . The Dominicans and Franciscans may draw

the cowl of their habit over their head in going to the altar,

and in leaving it; a relic, doubtless, of the old way of wear-

ing the amice. A small cross is sewed in the center of the

amice which the priest kisses in putting it on.

The Alb.—The alb is the second vestment put on by the
priest when vesting for Mass.

At just what time this particular garment came into use,

is not positively known. Modern liturgical writers say that

its origin is derived from the white linen tunic worn by Ro-

mans and Greeks under the empire. The fact, however,

that the white tunic was an ordinary secular attire, makes

it difficult to say just when our present alb became a dis-

tinctly liturgical garment. It seems certain that in the early

centuries some sort of white tunic was worn by priests un-

der the chasuble, and that in course of time it came to be,

looked upon as liturgical. It was always, as today, put on

after the amice. It is made of pure linen to signify the

self-denial and chastity befitting a priest; it hangs down to

the ankles, to remind the celebrant that he is bound to prac-

tice good works to the end of his life.

In putting on the alb, the priest says: Purify me, O

Lord
,
from all stain and cleanse my heart , that washed in

the Blood of the Lamb , / may enjoy eternal delights .



The Ceremonies of the Mass 9

In the early ages the alb was worn for all sacred func-

tions, even in carrying Communion to the sick, but since the

end of the twelfth century the surplice has taken the place

of the alb in administering the Sacraments outside of Mass.

The shape of the alb is very much the same today as in

the early centuries, except that it is somewhat fuller, and is

more ornamented by lace and rich brocade, but this is merely

for decoration. Like all other vestments, the alb is blessed

before being used.

The Cincture .—The cincture is the cord or girdle which
the priest wears about the alb. It is looked upon as a litur-

gical vestment. Its purpose is to draw up the loose fitting

alb, so that the priest can move conveniently about the altar

during the celebration of Holy Mass. The cincture is made

usually of flax or hemp, although silk or wool may be used,

especially on solemn feasts. The material is woven into a

cord and ornamented with a tassel. The priest says in put-

ting on the cincture: Gird me, O Lord, with the girdle of
purity, etc., suggesting that the vestment typifies the chas-

tity of the celebrant.

The Maniple .—The maniple is shaped in the form of a
band, a little over a yard long, and is worn on the left arm

of the priest during the celebration of Mass. It is used only

at that time. The color of this vestment follows the color

of the chasuble of the day.

In the first centuries of the Church its purpose was to

wipe away the perspiration from the priest’s face, and to dry

his hands, so that the vestments would not be soiled by

them. It was then a plain cloth of good quality and served

as a handkerchief. Today the maniple has three crosses

embroidered upon it, one in the middle and one at each of

its extremities. It is fastened to the left wrist by a string

or a pin.

This particular vestment symbolizes the bands which held

the hands of Christ when He was scourged at the pillar, or it

may typify the cares and sorrow of this life which should be



10 The Ceremonies of the Mass

borne with resignation, in view of our heavenly reward.

This seems to be the most common view as to its symbolical

meaning, since the priest says in putting it on: May 1 de-

serve, O Lord, to bear the maniple oj weeping and sorrow, in

order that I may joyfully reap the reward of my labors.

The Stole.—The stole is a long strip of a rich material,
about as wide as the maniple, but three times as long. It is

worn around the neck of the priest and crossed on the breast,

where it is held by the cincture. When putting on the stole,

the priest says: Restore to me, O Lord, the stole of immor-

tality which I lost through the transgression of my first

parents, and though I approach unworthily to celebrate the

Sacred Mystery, may 1 merit nevertheless eternal joy .

The stole is worn only by bishops, priests, and deacons.

For priests and deacons it is a specific mark of their deaconal

and priestly orders. Deacons wear the stole like a sash, the

vestment resting on the left shoulder, passing across the

breast and back to the right side. We described above the
manner in which priests wear the stole while saying Mass;

when vested in surplice the vestment is not crossed on the

breast, but hangs straight down on the sides. The bishop in

saying Mass wears his stole like a priest, except that it is

never crossed on his breast because the bishop wears a pec-

toral cross.

The stole is worn not only when saying Mass, but for

other sacred functions, i. e., in touching the Blessed Sacra-

ment, and in administering the Sacraments.

The stole came into general use as early as the beginning

of the ninth century, and the manner of its use then was es-

sentially the same as today.

While there are no express laws concerning the material

of the stole, usually silk or near-silk is used. For festivals it

is generally ornamented with rich embroidery. The stole

signifies innocence, justice, and the reign of Christ in the

heart of God’s priests.

The Chasuble .—The chasuble is the most conspicuous of



The Ceremonies of the Mass 11

all the Mass vestments. It covers all the others. It is the

last vestment put on by the priest when about to say Mass.

Liturgical vestments as we understand them today, were

simply an adaptation of the dress worn in the Roman em-

pire during the early Christian centuries. The priest, at

first, in performing sacred functions at the altar was dressed

as in civil life, but the custom grew of keeping for this pur-

pose garments that were new and clean, and which were

seldom, if ever, worn outside, and out of this practice de-

veloped the idea of a specified liturgical dress.

The chasuble was like the ordinary outer garment worn

by the lower orders. It was a square piece of cloth, in the

center of which a hole was made through which the head

passed. With the arms hanging down, this garment covered

the whole body. The inconvenience of this sort of chasuble

caused its disuse, and in its stead others were designed.

The sides of the chasuble were cut away, while the length

before and behind remained unaltered. In the sixteenth

century the sides were further diminished until today the

shape has been so much modified that the sides of most

chasubles scarcely fall below the shoulders and leave the

arms free. The material of the chasuble must be of silk or

some other rich cloth, and its color either white, red, violet,

green or black. No other kind of chasuble can be worn. By

the different color of the vestments, the Church teaches the

faithful the nature of the solemnity which she celebrates.

White is used on the great festivals of the Trinity, the

Saviour, the Blessed Virgin, the Angels, and of those Saints

who, without shedding their blood, gave testimony to Christ

by the purity and virtue of their lives.

Red is used on the feast of Pentecost, and on the feasts

of the Apostles and Martyrs. It signifies the love of God for

man, and also the love of the Apostles and Martyrs for God.

Green is used on days when there is no special solemnity

and is an emblem of the hope that at the last day our bodies

shall rise from the dust of the grave.



12 The Ceremonies of the Mass

Violet is the color of penance, and is used during Lent

and Advent.

Black is used on Good Friday, at funeral Masses, and

during offices for the dead.

Like all other liturgical vestments, the chasuble is blessed

by a priest before it can be used.

In putting on the chasuble the priest says: O Lord, Who

hast said: “My yoke is sweet and My burden light” grant
that I may so carry it, as to merit Thy grace.

In its figurative meaning the chasuble is the emblem of

charity, for it covers the whole body, as charity should

cover the soul of the priest.

All of the vestments worn by the priest in saying Mass

have some reference to the Passion and Death of Christ

our Lord.

The amice is the veil which covered the face of Christ.

The alb the garment in which He was clothed by Herod.

The cincture the scourge ordered by Pilate.

The maniple the rope with which He was dragged through

the city.

The stole the rope which fastened Him to a pillar.

The chasuble the purple garment worn before Pilate.

Altar Vessels

The Chalice.—The chalice is the cup which contains the
wine and water of the Eucharistic Sacrifice. It occupies the

first place among the sacred vessels. The base and stem of

the chalice may be of any metal, provided it be clean and

suitable, but the cup must be of gold or of silver lined with

gold. The legislation of the Church regarding the material

from which chalices should be made, was not as rigid in the

early days as it is now. So far as it is possible to collect any

information regarding the chalices in use among the early

Christians, the evidence seems to favor the prevalence of

glass, though cups of more precious metal were also in use.

In the seventh and subsequent centuries, the Councils of the



The Ceremonies of the Mass 13

Church laid down specific laws for the making of chalices.

Probably the most famous decree is that attributed to a cer-

tain Council of Rheims, where we read: “That the chalice

of the Lord together with the paten, if not gold, must be

entirely made of silver. Let no one presume to say Mass

with a chalice of wood or glass.”

Before the chalice and paten are used at the Holy Sacri-

fice, they must be consecrated by the bishop with holy

chrism. Strictly speaking, only priests and deacons are per-

mitted to touch the chalice and paten, but permission may

be given to sacristans and those appointed to take charge

of the vestments and sacred vessels.

Occasionally we hear some criticism passed upon the

priceless value and beauty of this particular altar vessel, as

though critics would say: “This should have been sold for

much, and the money given to the poor.” Did they but

realize and believe that the chalice is the resting place of

Christ’s Precious Blood, they would admit that gold and

precious stones are not too extravagant for so holy a use.

The Paten .—The paten is a eucharistic vessel of pre-
cious metal upon which the element of bread is offered to

God at the Mass, and upon which the consecrated Host

rests after It is broken.

The word paten comes from a Latin form patina or

patena. It seems to have been to designate a flat open

vessel like a plate or dish. Such vessels in the first centur-

ies were used in the service of the altar, probably to collect

the offerings of bread made by the people, and also to dis-

tribute the consecrated fragments. These were brought

down to the communicants, who received a portion with

their own hands from the patina .

The Ciborium .—The ciborium is the altar vessel used to
contain the Blessed Sacrament. The word ciborium prob-

ably comes from the Latin word cibus
,
meaning food, since

it is used to contain the “Food of Heaven.” The ciborium

resembles the chalice, but the cup is round instead of oblong.



14 The Ceremonies of the Mass

and has a cover surmounted by a cross. It is generally of

gold or silver, although baser metals are allowed, but the

interior of the cup must be lined with gold. The ciborium

is not consecrated, but simply blessed by a bishop or, in

this country, by a priest.

While the Sacred Hosts are in the ciborium, it is covered

with a white silk cloth. It cannot be handled except by

priests and levites in sacred orders. When purified it may

be touched by any cleric or even the sacristan when au-

thorized. Receptacles corresponding to ciboriums were in

use during the first three centuries. The Blessed Sacrament

was not kept in the church, owing to the danger of profana-

tion and persecution, but the people were allowed to keep It

in their homes to be received at time of death. It was re-

served in a silver box called “The Ciborium.” Later on

the name was retained for the receptacle in which the Sa-

cred Host was reserved in the tabernacle of the church.

Altar Wine .—Wine is one of the two elements absolutely
necessary for the Eucharistic Sacrifice. The pure juice of the

grape, naturally and properly fermented, must be used for

the valid and licit celebration of the Sacred Mysteries. The

wine can be white, or red, weak or strong, sweet or dry.

Since the validity of the Sacrifice depends on the genuine

quality of the wine, the priest must carefully investigate its

purity. To prevent any serious infraction of this law of the

Church, the altar wine is usually purchased from a reliable

manufacturer direct, who respecting the responsibility of the

clergy with regard to the licit celebration of Mass, sees to it

that the requisite quality of wine is provided. If the wine

turns to vinegar or becomes corrupted or is too much diluted

with water, it cannot be used.

Altar Breads .—Bread is the second element absolutely
necessary for the Sacrifice of the Mass. Whether Christ used

ordinary table bread or some other bread especially pre-

pared for the Last Supper, we have no means of verifying

from the sacred text.



The Ceremonies of the Mass IS

In the Western Church the altar breads are round in

form. It was formerly the custom for the pious laity to

present the flour from which these breads were made. The

altar breads are made generally by nuns. At one time these

wafers were made very large, and from them small pieces

were broken for the Communion of the laity, hence the word •

“particle” for the small host. Today both large and small

hosts are made for consecration. In order that there be a

valid consecration, the hosts must be made of wheaten flour,

mixed with natural water, and baked in an oven or between

two heated irons. They must not be corrupted. Any other

method used for making the hosts is forbidden.

In the Western Church unleavened bread is used, and in

the Eastern Church leavened bread, with but few exceptions.

It is the probable opinion that our Lord used unleavened

bread, since the Jews were not allowed to have leavened

bread in their houses on the feast day of the Azymes.

Altar Missal .—The altar Missal is the book containing
the prayers said by the priest at the altar when offering the

Holy Sacrifice. It is divided into two essential parts. One

division is made up of that portion of the liturgy which is

said in every Mass, i. e., the prefaces and the canon, and the

remainder of the book is devoted to those parts of the lit-

urgy which change from day to day, according to the festival.

Each Mass includes an Introit, Collect
,
Epistle

,
Gradual

or Tract, Gospel, Offertory, Secret, Communion, and Post-

communion, the passages of each title being printed in full.

The Missal begins with the Masses to be said from Ad-

vent to Christmas, inclusive. After the Ordo Missx, or The

Rule or Order of the Mass, and the Canon, comes the Masses

of the season from Easter to the last Sunday of Pentecost.

Then come the proper Masses of special feasts of the year.

To these Masses are added a number of what are called

Votive Masses, and Masses for the dead. The Missal con-

tains also a number of rubrics, and a calendar for the

guidance of the priest in High and Low Masses.



16 The Ceremonies of the Mass

The first printed edition of the Roman Missal was in

use at Milan about 1474. Many editions followed, but it

was left for the Council of Trent, under the guidance of the

Pope, to see to the revision of a Catechism, Breviary, and

Missal. This revision appeared in 1570, and Pope Pius V

published a Bull, or a decree, ordering the new revised

Missal to be used, and no other, in all the dioceses and Re-

ligious Orders of the Latin Rite, excepting those who could

prove a prescription of two hundred years. The older Or-

ders, like the Carthusians and Dominicans were allowed to

keep their ancient liturgical usages. The last revision of

the Missal occurred under Pope Leo XIII in 1884.

Altar Rail .—The railing which guards the sanctuary and
separates the latter from the body of the church, is called

the altar rail. It is termed also the Communion rail, because

the faithful kneel there to receive Holy Communion. It

may be made of wood, metal, or marble, and is generally

about two feet high, and the upper part from six to nine

inches wide. The Ritual orders that a linen cloth be ex-

tended before those who receive Communion in order to

catch the Sacred Particle, if by accident It should fall from

the hands of the priest. This cloth is fastened on the

sanctuary side, and drawn over the top of the rail at the

time Holy Communion is given.

In many churches today we find that the Communion

cloth has been dispensed with, and in its place a gilt paten,

with handle attached, is used. This seems to be more prac-

tical and surely more hygenic. This paten is either carried

by the server at the Mass, or passed by communicants,

one to the other. It is not consecrated like the paten used

by the priest at Mass. After Communion has been given,

the priest purifies the paten, in case any small particles of

the Host may have fallen upon it.

Altar Cruets .—The cruets are two small vessels used to
contain the wine and water used at Mass. They are made

of glass, in order to be easily cleaned, and to distinguish



The Ceremonies of the Mass 17

easily the wine from the water. They are covered to keep

dust and flies from the elements.

In the early days of the Church, the people used .to carry

the wine used at Mass in a jar-shaped vessel. It was then

received by the deacon and poured into the chalice. We

have a reminder of this custom at a Solemn High Mass,

when the deacon pours the wine into the chalice before pre-

senting it to the celebrant.

The Object of the Mass

The Mass is the highest act of religion wherein Christ,

as the Head of the human race, sacrifices His Body and

Blood to acknowledge God’s sovereignty over Him and over

all mankind. Jesus Christ is the chief celebrant in every

Mass, and at the altar renews His profession of perpetual

service.

We realize our inability to pay God adequate honor and
glory. Our endeavors, even the best of them, are futile,

when we consider our sinfulness, clad as we are in infirmity

from head to foot. Our unworthiness to give God the hom-

age He deserves is supplied for in the Mass by the perfec-

tion of the God-man, Who gives infinite honor and glory for

us to God’s Majesty. One Holy Mass gives more glory to

God than the adoration of all the angels and saints in heav-

en, more even than could be given by Mary herself.

Our reason tells us that God has a right to our gratitude

because of the many spiritual and temporal favors He has

showered upon us. God has done more for man than for

the angels. Yet man is the neediest and most ungrateful

of all creatures.

Christ in the Mass renders infinite thanksgiving to God,

and we by uniting our gratitude to His, return to the Eternal

Father the thanksgiving He deserves from us. We are all

sinners, we need someone to appease God’s anger and to act

as mediator for us. Christ in the Mass takes upon Himself

this duty by sacrificing His Body and Blood upon the



18 The Ceremonies of the Mass

altar renewing the Sacrifice of Calvary, and thereby aton-

ing for man's iniquity and ingratitude.

You have received many temporal and spiritual bless-

ings in your lifetime. Have the Mass offered in thanksgiv-

ing and assist at the Holy Sacrifice for the same intention.

You are anxious about your friends and relatives who are

leading bad lives. Through the Mass you may infallibly

appease the anger of God which you and they have incurred,

and may secure them graces which, if accepted, will lead

them back to God.

For a soul in the state of grace, the Mass satisfies a part

of the punishment due forgiven sin, wards off the chastise-

ments of God. For the soul in purgatory, the Mass is the

surest and quickest way of paying his debt and releasing

the prisoner from its purging fire.

Devotions may come and go in the Church, some are

more popular than others, but the Mass is, or should be, the

devotion of every age and of every people. The Mass can

never leave us, and the last Mass on earth will be the signal

for the angel's trumpet to call the dead to judgment. St.

Alphonsus says: “God Himself cannot cause any action to

be performed which is holier and grander than the Mass."

Prayers Said in the Mass

The prayers said in the Mass are the prayers of the

Church. The Church herself is responsible for these prayers.

She watches over every word with anxious care and is

jealous of any alteration oir addition.

The many prayers we read in spiritual books, even those

written by saints, cannot all claim to be prayers of the

Church. Many good people are ignorant of this. By

“prayers of the Church" we mean pre-eminently the Scrip-

tures, and such prayers as are prescribed in the Mass and in

all public services, which the Church has approved. In

these she teaches her doctrine and preserves her creed.

The prayers said at Mass are the warmest outpourings



The Ceremonies of the Mass 19

of the Church’s heart, in the most sublime act of worship

which earth offers to heaven. No words can exaggerate their

beauty, nor the reverent tenderness they display for God’s

Majesty. Every feeling of the heart finds adequate expres-

sion in her supplications, as she mourns, and rejoices,

thanks, beseeches and invokes her God. These prayers are

preserved from error; they are consecrated by age; they

teach us how to pray as no other prayers can.

The prayers of the Canon of the Mass (that portion of

the Holy Sacrifice which begins with the prayers said by

the celebrant immediately after the Sanctus

)

are almost

the same today as they were in the beginning of the seventh

century, when St. Gregory the Great died. For thirteen

hundred years, virgins, martyrs and confessors, the needy

and the weary, the innocent child and the penitent, the

monarch in his palace, the prisoner in his cell, have satisfied

their hearts’ longings in the very same prayers which we

hear said in the Mass today.

Why are those prayers so little used by our Catholic

people? Why are the ofttimes uninteresting and dry for-

mulas found in some of our prayer books, preferred to the

Missal? Why are the prayers of a man held dearer than

the prayers of the Church? The only answer is that the

Mass is not known, not studied, and therefore not appre-

ciated, nor loved as it deserves.

Why Go to Mass?

There are Catholics who frequently remain away from

Mass, and say they cannot see how it can be a great sin:

yet for a Catholic to miss Mass on Sundays and Holydays

of Obligation is a serious breach of God’s law, and every-

one should know the reason why it is so grievous a sin.

The answer to the question: Why go to Mass? should be

obvious from the foregoing remarks on the Holy Sacrifice.

In order, however, to impress this obligation more clearly,

to show more fully the reasonableness of the Church’s law,

we will give a more detailed reply to this important query.



20 The Ceremonies of the Mass

In the regulation of human conduct, persuasion produces

more enduring results than authority. Certain it is that we

render instinctive and unquestioning obedience only to an

authority which we recognize as legitimate, nor is this un-

reasonable. Approval of the source demands acquiescence.

Moreover, it requires no argument to manifest the accentu-

ated willingness with which we discharge an obligation, whose

necessity and utility we realize apart from the authority

that imposes it. Following this uncontended proposition, we

intend to' give a brief resume of the reasons that dictated the

first command of the Church: To hear Mass on Sundays and

Holydays of Obligation, which binds under pain of mortal sin.

We know the Church to be the oracle of God, and hence do

not require her to supply us with the reason for each special

commandment. Faith in her authority commands our ready

obedience. However, there is no reason why the dogmas and

commandments of the Church should not be examined by the

human mind. She invites such scrutiny, always, of course,

under her supervision. We must perforce be brief, but we

shall endeavor to be plain and simple in this explanation.

Law of Adoration .—We all readily admit that there is a
God. I believe in God . By that I mean that I know there

is a Being from Whom I have come, and upon Whom I am

absolutely and unqualifiedly dependent. From the recogni-

tion of the existence of such a Being there follows a fourfold

obligation, and that from merely natural reason. If I believe

in God, I must adore Him, I must propitiate Him, I must

petition Him, I must thank Him. Adoration , Reparation ,

Petition

,

and Thanksgiving; these constitute the fourfold

duty which every man must discharge towards his Creator.

Render to God the things that are God’s. We are not

free in this; we are bound. The first duty is Adoration.

“The earth is the Lord’s and the fullness thereof. The world

and all they who dwell therein. In Him I live and move

and have my being.” Certainly such a powerful Being is to

be adored by the work of His hands.



The Ceremonies of the Mass 21

Law of Propitiation .—Nay, more, I know I have offended
this Person. I know this from the testimony of that voice

which is in me, but seems so strangely apart from me. “Have

mercy on me, 0 God, according to Thy great mercy, for I

have done evil in Thy sight. Behold I was conceived in

iniquity, and in sin did my mother conceive me.” Surely this

is the voice of sin-conscious humanity. ’Tis the record of

human experience, hence the second duty of Reparation

.

Law of Petition .—Besides I know my weakness. Times
without number have I discovered it. I know my instabil-

ity, “I know that there dwelleth not in me, that is in my

flesh, that which is good, for to will is present with me, but

to accomplish that which is good, I find not, for the good

which I will, that I do not, and the evil that I will not, that

I do.” These are the words of St. Paul, but they are the

natural cry of the human heart at the sight of its manifold

weakness. Who shall deliver me? The grace of God. Hence

this third duty, Petition.

Law of Thanksgiving.—Finally, we owe the duty of
Thanksgiving. “What shall I render to the Lord for the

things He hath rendered to me?” All that I have comes

from Him. My life, my health, my friends, my material
and spiritual well-being. Surely the natural impulse is one

of gratitude. Thus have we man’s fourfold obligation.

Adoration, Reparation, Petition, and Thanksgiving, all flow-

ing as a necessary consequence from man’s recognition of

the existence of God.

It requires but a superficial view of the history of the

human race to see how the human heart has everywhere

recognized these obligations, how men have ever striven to

fulfill them whether at Jerusalem in the worship of the One

only God, or among the nations wandering in the darkness

of ignorance and superstition. Their acknowledgment of

these four duties of religious worship may not have been

explicit, but implicitly they ever strove to discharge them.

Another fact that stands out in the worship of all na-



22 The Ceremonies of the Mass

tions, whether of the true God, or of idols, is this, that

sacrifice was ever the form that was considered the appro-

priate worship for the Deity, or for what men in their igno-

rance believed to be such. It is simply impossible to

explain this prevalence of the idea of sacrifice on merely

natural grounds. It seems most probable that this was a

primitive revelation never lost by man, even in his wildest

wanderings from the truth.

Space forbids us to enter into a history of the idea of

sacrifice, suffice to say that it may be defined as an offering

of an object by a priest to God alone, and the consuming of

it, to acknowledge that He is the Creator and Lord of all.

In its purest form it was found among the Jews, whom God

preserved intact from the corruption infesting the rest of the

world. The Jewish laws laid down elaborate directions and

a gorgeous ceremonial for the offering of sacrifice, and this

sacrifice was ever regarded as the supreme act of worship

by which man discharged one or all of the duties he owed

to God.

Another thing equally potent with regard to this sacrifice

was its figurative, representative character; it was but a

shadow of the Sacrifice which was to come. “Sacrifice and

oblation of holocausts and burnt offerings Thou didst not

desire, but a body Thou hast prepared for Me” In Christ

was fulfilled the perfect sacrifice—the oblation made on the
gloomy heights of Golgotha by the great High Priest of

humanity. There was offered to God an act of perfect

worship such as had not been offered from the foundation

of the world. There Christ our Brother, clothed in the

vestments of our common humanity, discharged amply and

completely our fourfold obligation of Adoration, Propitia-

tion, Petition and Thanksgiving .

Never was Adoration of God so perfect. The humiliat-

ing conditions of His death, joined to death itself, was a

most profound acknowledgment of God’s supreme domin-

ion over life and death.



The Ceremonies of the Mass 23

The Reparation there offered was also most complete.

That mangled figure, the bleeding gaping wounds were so

many mouths pleading for man’s forgiveness. The infinite

value attached to every act He performed, erased the hand-

writing that was against us.

What more eloquent Petition could we offer to secure

for us the helps we need than that same Sacrifice! With

what a means are we therein furnished to discharge in a

most perfect manner the duty of Thanksgiving which we

owe to God! The tragedy of Calvary is then the central

fact of all history, the greatest and most important event

that ever happened.

Now we must remember that this Sacrifice is eternal.

It is not an isolated happening, for the Priest Who offered

it “ever lives to make intercession for us.” Christ, and

Christ alone, is our Priest. By the Sacrifice of Mount

Calvary, and by that alone, we are saved. This is our condi-

tion. We are obliged to discharge a fourfold obligation to

God; we can only do so fully and completely through the

Sacrifice of Mount Calvary. The question is, how are we

to do it? Christ has left us the means. The night before

He died, He took bread and blessed it, and said: “This is

My Body,” and He took wine and blessed it and said:
“This is My Blood.” Then said He to His Apostles, “Do
this for a commemoration of Me.” There and then He

established the channel by which we were to be put in com-

munion with Him on Mount Calvary, and that channel we

call the Mass.

The priest we behold, the vestments, the candles, the

elements, the prayers, are but the machinery through which

this tremendous effect is accomplished. So that when you

assist at Mass you are actually brought into immediate

contact with Christ on Calvary, you have applied to your

soul the merits of His Passion, and He discharges for you

the necessary duties which you owe to God. Is it any

wonder then, that Saints have found it impossible to speak



24 The Ceremonies of the Mass

adequately of the dignity and sublimity of the Mass? It is

beyond words. As well try to describe the unseen and

unutterable Majesty of God. As well try to do the im-

possible, as try to describe the glory of this august act. By

it God is more perfectly adored than by all the choirs of the

heavenly host. It is more satisfying to His offended

Majesty than the blood of all the martyrs. It obtains more

for us than the prayers and sufferings of the army of the

Saints, with the Blessed Virgin Mary at its head, and it is

an act of Thanksgiving more complete than the praises of

the court of heaven through all eternity.

With this knowledge before our mind, should we need

a command to compel us to hear Mass? On the contrary,

should we not prize it as a precious privilege to kneel in the

glorious light that, once shining from Calvary, has never

failed. If we are weak, how grand to come and rest beneath

the Cross, to gather strength for the conflict against sin and

temptation, to revive our courage, to refresh our drooping

spirits by the contemplation of the Crucified. If we are

bowed with grief and the iron has entered our soul, how

helpful to come and gaze at our lives in the light of the

Cross, and learn there that God’s ways are best!

If, heretofore, we have been remiss in our attendance

at Mass, let us never again be guilty of such a violation of

duty. Keeping ever before us the beauty and worth of the

Mass, let us assist at it whenever practicable, thus follow-

ing steadily after the Light that never fails, growing accus-

tomed to Its radiance here, that one day we may be ad-

mitted among the throng gathered about the throne, crying,

Holy, Holy, Holy, Lord, God of hosts.

The Prayers and Parts of the Mass

For the sake of clearness, we will divide the Mass into

four parts.

The First Part is from the beginning of the Mass until

the Creed, inclusive. It is the preparation of the priest



The Ceremonies of the Mass 25

and the people for the Sacrifice, expressing and instilling

the idea of praise, confidence, humility and petition, the

knowledge of God’s will and the profession of faith.

The Second Part
,
from the Offertory to the end of the

Preface, is the preparation of the oblations, which are the

material of the Sacrifice, and the suggestion of more pious

sentiments in priest and people. These prayers ask God to

bless and accept what we offer, and bid us raise our minds

and hearts to contemplate and praise His Majesty.

The Third Part is the Sacrifice proper. It extends from

after the Sanctus to the Communion.

The Fourth Part comprises what follows the Com-

munion till the end of the Mass, and is principally a

thanksgiving.

Th*e Prayers at the Foot of the Altar

The priest having vested in the sacristy, proceeds to the

altar and places upon it the chalice which he carries in his

left hand. He prepares the Missal, descends to the foot

of the altar, and there genuflects. Convinced of his own

unworthiness, he dreads the august Sacrifice, and, there-

fore, in union with his servers, who represent the people,

he asks the divine mercy in his own behalf, before he ven-

tures to perform the work of the ministry.

First he blesses himself with the sign of the cross, to

show that all his hopes are based upon the merits of Him

Who died for us upon the Cross, then with the servers he

recites “An Antiphon,” 1 taken from the Forty-second Psalm,

Judica me, Deus (Judge me, O God, etc.).

This Psalm recited by the priest at the foot of the altar,

was written by David when he had fled the country to avoid

the wrath of Saul. It expresses the exiled longing to wor-

ship at the altar of his God, in union with his people.

It is, therefore, a most fitting expression of the sentiments

of the priest about to offer the Eucharistic Sacrifice. The

l In the early Church it was customary to divide the attendants into two

parts, and have them sing alternately the verses of a psalm or hymn—selections
so rendered were called “Antiphons,” a word meaning opposed voices.



26 The Ceremonies of the Mass

words are as follows: Judge me, O Godl And distinguish my
cause from the nation that is not holy; deliver me from the

unjust and deceitful man . For Thou art God, my strength

;

why hast Thou cast me off? And why do 1 go sorrowful,

whilst the enemy aflicteth me? Send forth Thy light and

Thy truth, they have conducted me and brought me unto

Thy holy hill, and into Thy tabernacle

.

The Psalm con-

cludes with the doxology Glory be to the Father, etc.

Now the priest bows still lower, confessing himself a sin-

ner, in the words of the Confiteor. As a sign of his deep

sorrow he strikes his breast, as did so many penitents in the

Scriptures, he then asks the intercession of the Church tri-

umphant in heaven, and the Church militant on earth; the

servers also ask God to have mercy on him. He then stands

erect, while the servers, bowing in the posture of humility,

confess their sinfulness and implore intercession in their be-

half. The priest beseeches God’s mercy for them, as they

did for him, and further prays for the pardon and remission

of their sins and his. In the ensuing prayers he expresses

the joy and consolation which is expected from the promised

mercy of the Lord. Thou wilt turn, 0 Lord, he says, and

bring us to life, and Thy people shall rejoice in Thee . Show

us, O Lord, Thy mercy and grant us Thy salvation. O Lord,

hear my prayer, and let my cry come unto Thee. The Lord

be with you and with thy spirit.

After these prayers he goes up to the altar, praying as he

ascends the steps that God may take away from him and

from the people their sins, that they may go up with pure

minds to the holy place. Arrived at the altar, the priest

kisses the spot where the relics are placed, as a mark of

reverence for Christ, Whom the altar represents, as well as

for the saints whose relics are there preserved. At the same

time he asks God by the merits of those saints whose relics

are there, as also of the other saints in heaven, to deign in

His mercy, to lessen the temporal punishment still due to

the sins of him who ventures to approach.



The Ceremonies of the Mass 27

How appropriate also are these sentiments for the faith-

ful, and how better can they assist at the Holy Sacrifice

than by using a prayer book, which gives in English the

exact words recited by the priest in Latin while saying Mass!

The Introit

To the Epistle side of the altar, where the Missal is open

the priest now goes to read the Introit

,

which consists gener-

ally of parts of a Psalm appropriate to the liturgical season.

The name Introit

,

or Entrance, refers to the original custom

of singing an entire Psalm at the entrance of the clergy and

people, to give all time to reach their places.

Before beginning the Introit, the priest makes the sign

of the cross upon himself, but in Masses for the dead he

makes it over the book, to express his desire to have the

merits of Him Who was crucified applied to those in whose

behalf he intends to offer the Mass.

The Introit ends with the doxology, in homage to the In-

finite Majesty. Then before the middle of the altar the

priest recites alternately with the servers Kyrie Eleison

three times in honor of the Eternal Father; Christe Eleison

three times in honor of the Eternal Son, and Kyrie Eleison

three times in honor of the Eternal Holy Ghost. This is a

Greek petition for mercy meaning, Lord have mercy on us,

Christ have mercy on us. The Western Church has always

used certain Greek and Hebrew phrases in her liturgy as a

sign of her perfect communion in faith and government

with the Eastern Church. Among the Hebrew words used

are Amen
,
Alleluia, Hosanna, etc .

The Gloria

The priest then intones the Gloria, which is continued

by the choir at a High Mass.

The opening words of this sublime song were first

chanted by the angels at the birth of Christ in Bethlehem.

It is not known who composed the remainder of the prayer,

but it was in use, as we have it today, before the Council of



28 The Ceremonies of the Mass

Nice in the third century. At first only the bishops recited

this anthem on the important feasts, but Pope Symmachus,

in the fifth century, extended its use to Sundays and feasts

of martyrs, although priests were permitted to say it on

Easter Sunday only. After the tenth century this restric-

tion was lifted, and the privilege of saying it was allowed to

priests and bishops in every Mass that admits of it.

The Gloria, since it is a hymn of joy, is omitted on Sun-

days and ferial days during Advent and Lent and in Masses

for the dead. After the Gloria, the priest kisses the altar and

turns to the people and says: Dominus Vobiscum (The Lord

be with you). The servers answer in Latin: And with thy

spirit . He kisses the altar to receive the salute of affection

from Christ, represented by the altar, then turns to the peo-

ple to communicate the blessing to them. He then returns

to the book and calls to the people to pray by saying: Ore-

mus (Let us pray). With hands extended, in the manner of

a supplicant, he reads or sings the prayers appropriate to

the occasion. These prayers are called Collecta or Collects .

They are so called because they are prayers for the collected

assembly. It is as if the priest had gone out among the

people, and inquired of each what particular relief or favor

he should ask for him at the hands of God. At the end

of the Collecta, Amen is said. This Hebrew word, Amen,

means “so be it.” It indicates that the people present desire

God to grant what the priest has asked in their name.

The Epistle

The priest then reads the Epistle . This word signifies a

letter, but in the Mass it is understood as an extract or por-

tion of the Scriptures. The Jews in their meetings read the

writings of Moses and the Prophets, so the Christians imi-

tated their example, and likewise read portions of the Old

Testament. As soon as the Epistles were written, readings

from the Old Testament were supplanted by these Epistles of

the Apostles. In some Masses, however, extracts from the Old



The Ceremonies of the Mass 29

Testament are still used. The reading of the Scriptures

served to instruct the faithful, and to encourage them to a

pious life. At the end of the Epistle

,

the server says: Deo

Gratias (Thanks be to God), in gratitude to God for having

led us to the knowledge of divine truth, by the teachings of

the Prophets and Apostles. While reading the Epistle the

priest rests his hands on the Missal, to remind him of the

obligation resting on him, not only to read the law, but also

to do what it prescribes, the hands being indicative of labor.

After the Epistle the priest reads a few verses taken from

the Psalms, followed by an Alleluia

,

repeated twice, to which

is added another verse with one Alleluia . These verses are

called the Gradual, because they were once read from the

steps of the pulpit, the Latin word for step being gradus.

The book is then removed to the side of the altar to the

right of the crucifix. It is called the Gospel side, because

from there the Gospel is read or chanted.

The Gospel

The Gospel has always been regarded as one of the

principal parts in the preparation of the Mass proper, there-

fore the priest calls upon God to cleanse his heart and his

lips, before he ventures to read it.

Bowing down before the middle of the altar, he says:

Cleanse my heart and my lips, 0 Almighty God! Who didst

cleanse the lips of the prophet Isaias with a burning coal,

and vouchsafe through Thy gracious mercy, so to purify me

that 1 may worthily proclaim Thy holy Gospel, through

Christ our Lord . Amen . He then makes the sign of the

cross upon his forehead, his lips, and his breast, to show that

he will openly profess the faith of his crucified Redeemer.

He previously marks the same sign upon the book, where

the Gospel begins, to show the source whence that faith is

derived. The changing of the book from the Epistle side to

the Gospel side was originally done for practical reasons,

but it has also a symbolical significance showing the trans-



30 The Ceremonies of the Mass

fer of the law and authority from the priesthood of Aaron to

that of the Apostles. At the conclusion of the Gospel the

servers say: Lans tibi Christi (Praise be to Thee, 0 Christ),

to express our gratitude to the Redeemer for the blessing of

His heavenly teaching, and the priest kisses the book in

token of his love for the word of God. In early times when

the Gospel ended, if there was to be no sermon, the cate-

chumens were immediately dismissed, and the Mass of the

faithful began behind closed doors. Jews and pagans were

also forced to retire with the catechumens. The Creed was

not sung till all these had left the church.

The Credo

The Credo is intoned at a High Mass 2 by the celebrant

alone, to show that the doctrine of the true Church is de-

livered to the faithful by those only who have received the

commission from Christ. The Credo might be termed a

transition from the Mass of the catechumens to the Mass of

the faithful, and cannot properly be called a part of the

Mass, as this, correctly speaking, begins with the Offertory.

For this reason, it is not said every day, only on Sundays,

the feasts of our Lord, the Blessed Virgin, the Angels, and

the feasts of the Apostles and Doctors of the Church, who

by word or writing helped to spread the faith.

This Creed recited at the Mass is an amplification of the

Apostles’ Creed.

The Offertory

The word Offertory has a twofold meaning. In one

sense it is a verse introducing the act of oblation. In a

larger sense the whole office from this to the Preface is an

offertory. After saying to the people, Dominus Vobiscum

(The Lord be with you), and inviting them to pray with

2 High Mass is always offered by the celebrant, assisted by deacon and sub-

deacon. Low Mass is offered by but one priest with a server. The Missa Cantata

is really a Low Mass, oftentimes, but erroneously called High Mass.



The Ceremonies of the Mass 31

him, Oremus (Let us pray), the priest says the Offertory

referred to, and then offers the bread and wine.

In ancient times it was customary for the people at this

part of the Mass to bring to the altar offerings of bread and

wine. They also offered other provisions, which after the

needs of the altar were supplied, were sent to the bishop’s

house, and used for the support of the clergy or the wants

of the poor. Later on donations in kind were discontinued

and donations of money substituted, and instead of being

brought to the altar, they were collected from the people

throughout the church.

Whilst offering the bread, the priest says: Accept, 0

Holy Father, Almighty eternal God, this immaculate host,

which I, Thy unworthy servant offer unto Thee, my living

and true God, for my innumerable sins, offenses and negli-

gences, and for all here present, as also for all faithful Chris-

tians, both living and dead, that it may be profitable for my

own and for their salvation, unto life everlasting . Amen .

After the offering of the bread, the priest puts wine and

water into the chalice. The wine is poured in without prayer

or blessing, but in pouring the water he makes the sign of

the cross over it and recites the following prayer: 0 God,

Who didst wonderfully form the substance of human nature,

and more wonderfully still, regenerate it, grant us by the

mystery of this water and wine, to be united with the divin-

ity of Him Who deigned to become partaker of our hu-

manity, Thy Son, Jesus Christ, our Lord, Who liveth and

reigneth with Thee, in the unity of the Holy Ghost, God,

world without end. Amen .

These few drops of water are mixed with the wine in

imitation of Christ, Who probably did the same thing at the

Last Supper; since that was an Eastern custom. There is

also a mystical reason, viz., to signify the union of the

humanity with the divinity of Christ our Lord.

Then the priest offers up the chalice containing the wine

and water saying: We offer unto Thee , O Lord! the chalice



32 The Ceremonies of the Mass

of salvation, beseeching Thy clemency , that in the sight of

Thy Divine Majesty, it may ascend with the odor of sweet-

ness for our salvation
,
and that of the whole world . Bowing,

he says: In the spirit of humility and with a contrite hearty

let us be received by Thee, O Lord, and grant that the Sacri-

fice we offer in Thy sight may be pleasing to Thee, 0 Lord

,

God! Then raising himself and looking up to heaven, he

implores the descent of the Holy Spirit: Come, 0 Sanctifier

Omnipotent, Eternal God, and bless this Sacrifice prepared

in Thy holy name. He then walks to the Epistle side of the

altar, and washes his fingers. This is a relic of the early days

of the Church, when the bishop or priest received the gifts

of the people personally, and could not avoid soiling his

hands. The washing of the fingers also signifies the purity

which should adorn the soul of him who offers the Holy

Sacrifice. While washing his fingers, the celebrant recites

the Twenty-fifth Psalm, I will wash my hands among the

innocent, etc .

Returning to the middle of the altar, he bows down with

hands joined, and prays to the Holy Trinity to accept the

Sacrifice about to be offered. He kisses the altar in token

of gratitude to God; turns to the people and extends his arms

as one in earnest supplication, saying: Pray, brethren, that

my sacrifice and yours may be acceptable to God, the Al-

mighty Father .

The prayers which follow are called Secretae, i . e., secret,

because in ancient times the priest said them secretly so as

not to disturb the singers who stood near the altar. With

these prayers the Offertory ends.

The Preface

The Preface is a prayer of preparation for the Canon of

the Mass, or an invitation to praise God. In High Masses

the Preface is sung by the celebrant. There are many

Prefaces, varying according to the season or feast celebrated.



The Ceremonies of the Mass 33

The celebrant sings or recites the Preface commencing with

the declaration, that it is truly meet and just, becoming and

useful, always and in all places, to give thanks to God for

His blessings . He then mentions the nature of the festival

and the disposition appropriate, and calls upon the people

to render their praises through Jesus Christ our Lord, unit-

ing their voices with the angels singing, Holy, Holy, Holy,

Lord God of hosts, etc . The celebrant here ceases the chant,

and it is taken up by the choir.

The Canon

The word Canon means a rule, and is applied to these

prayers, because, although the other prayers of the Mass

have changed, those of the Canon have varied little since

the earliest times. The Canon is the fundamental part of

the Mass that comes after the Offertory and before the

Communion. It is the consecration prayer, the great eucha-

ristic prayer in the Mass of the faithful.

The Canon is not the work of one man, nor was it com-

posed all at one time. These prayers represent the last stage

of a development that had been going on gradually from the

first days, when Roman Christians met together to obey the

command of Christ and celebrate the Eucharist in memory

of Him. Since the time of Pope St. Gregory I the Canon

of the Mass has remained fixed in its present order.

The celebrant reads the Canon of the Mass in an in-

audible voice. This is a very ancient custom, and is in-

tended to make us realize that the change effected in the

bread and wine, is the effect of the invisible and imper-

ceptible operation of the Holy Ghost. At the opening words

of the Canon, which follow immediately after the Sanctus,

the priest bows down profoundly with his hands joined and

resting on the altar. When he reads the words, these giftsy
these presents, these holy and unspotted sacrifices, he kisses

the altar, and then standing erect makes the sign of the

cross three times over the bread and wine.



34 The Ceremonies of the Mass

Memento of the Living

In this part of the Canon

,

the priest begs God to bless

in a special manner those living persons of whom he makes

particular mention. In ancient times the custom was to

read aloud the names of all who were to be especially re-

membered. This custom was abandoned in the fourteenth

century.

Communicantes

The prayer that follows is call the Communicantes be-

cause of its opening words: Communicating with
,
and hav-

ing the memory in the first place of the ever glorious Virgin

Mary, Mother of God , our Lord Jesus Christ , as also the

blessed Apostles and martyrs, Peter and Paul, Andrew,

James, John, Thomas, James, Philip, etc .

In the early days of the Church it was the custom in

the Canon, to mention the names of all the martyrs, but

as the number increased only the martyrs of the earliest

period of the Church’s history were retained, and even of

these not all are mentioned here. Some are found in the

Canon after the Consecration.

Up to this time the priest has prayed with extended

hands; he now extends them over the offerings in the an-

cient form of blessing. In the Old Testament the Jews were

required to lay their hands upon the head of the victim be-

fore it was slain. The spreading of the hands of the priest

over the oblations, is to testify that all human atonement is

insufficient to appease God’s justice, and to express the de-

sire that the Almighty would accept the Sacred Flesh and

Blood of His Son as a sacrifice and ransom for the sins of

the world.

The altar bell is rung when the priest spreads his hands

over the bread and wine, just as it was each time the priest

pronounced the words, Sanctus, Sanctus, Sanctus. This is

to give notice to the people that the awful and mysterious

moment of the Consecration is at hand, and it is rung again



The Ceremonies of the Mass 35

during the Elevation to call us to an act of adoration, and

finally, before the Communion of the priest, it is rung to

notify those who wish to receive Holy Communion to ap-

proach the altar rail.

After removing his hands from the offerings, the priest

joins them, and while saying the prayers designated, he

makes five crosses over the oblations. This is a further

blessing of the bread and wine about to be consecrated.

The Consecration

After blessing the elements, the priest takes the Host

in his hands and, lifting his eyes to heaven, blesses it again,

and says: Who (namely Jesus Christ) the day before He

suffered, took bread into His venerable hands, and with eyes

uplifted to heaven, to Thee, O God, His Father Almighty,

giving thanks to Thee
,
He blessed, broke, and gave to His

disciples saying: Take and eat ye all of this, for this is My
Body . After the consecration of the bread he takes the

chalice in his hands, and consecrates the wine contained

therein by these words of the Canon: This is the chalice of

My Blood, etc . The Catholic Church has always believed
and taught that the words of our Lord at the institution

of the Sacrament are those that consecrate, and, therefore,

immediately after the Consecration, follows the Elevation .

The Elevation

The priest holding the Blessed Sacrament in his conse-

crated hands, genuflects on one knee, rises, lifts the Host

up above his head to show It to the people, replaces It on

the corporal and genuflects again. The custom of elevating

the Sacred Host and chalice immediately after the Conse-

cration, was not introduced until after the heresy of Beren-

garius of France, who, in the eleventh century, began to

raise doubt about the Real Presence. This adoration of

the consecrated Host and chalice began as a protest against

his errors and apostasy. Originally the Elevation took place



36 The Ceremonies of the Mass

at the conclusion of the Canon

,

when the priest still lifts

the chalice and Sacred Host from the altar, though he does

not show it to the people. This is called the Minor Elevation.

Memento of the Dead

Shortly after the Consecration the priest says: Be mind-

ful
,
0 Lord

, of Thy servants and handmaids who are gone

before us with the sign of faith, and repose in the sleep of

peace, etc. In the early centuries at this part of the Mass,

it was customary to publish the names of the dead who were

to be prayed for. This reading of the names also indicated

that the persons whose names were called had died within

the fold of the Church. The names of heretics and ex-

communicated persons were not called.

The Canon of the Mass ends shortly after this Memento,

when the priest elevates the Host and Chalice together in the

so-called Minor Elevation.

Communion

Before receiving the Sacred Host, the celebrant breaks

It into three parts. This custom dates from the Divine in-

stitution of the Mass, and hence the Sacrifice itself was

known among the early Christians as the “Breaking of the

Bread” (Luke xxiv. 35; Acts ii. 46; and xx. 7, etc.).

This breaking of the bread had a practical purpose, be-

cause the Hosts were much larger then than now, resembling

somewhat the unleavened bread used by the Jews at the

feast of the Passover. Such a Host the priest divided in

order to receive a part himself in Holy Communion, and to

distribute the rest in small particles to the people. Today

the Host is broken into three parts, one of which is put into

the chalice, and the other two parts are consumed by the

priest in Communion.

Spiritual writers tell us that the breaking of the Host

shows forth the death of Christ on the Cross, when bowing

down His head, after saying: “All is consummated,” He gave



The Ceremonies of the Mass 37

up the ghost. As the separate consecration of bread and

wine manifests the Lamb slain, so the reunion of the species

of bread with the species of wine, shows the reunion of

Christ’s soul with His body after death. Unleavened bread

is used at the Mass, because it was used by Christ Himself

at the Last Supper.

Agnus Dei

The Agnus Dei is a prayer which the priest addresses

three times to our Lord. Translated into English it means:

Lamb of God, Who takest away the sins of the world, have

mercy on us. The third time instead of have mercy on us,

he says: grant us peace. Then follow three beautiful prayers

which the priest says devoutly before he consumes the pre-

cious Body and Blood of Jesus Christ. The first prayer is

for peace, the second is for perseverance, and the last for a

worthy Communion.

Communion of Priest and People

After reciting the prayers for peace, perseverance, and

a good Communion, the priest genuflects and takes in his

hands the Sacred Host, saying: I will receive this heavenly

bread, and I will call upon the name of the Lord. Then re-

calling his unworthiness, he strikes his breast thrice, saying

each time: Lord, I am not worthy that Thou shouldst enter

under my roof, but only say the word and my soul shall be

healed. After receiving the Sacred Host, the priest remains

for a few moments in silent prayer. Then adoring the

Precious Blood in the chalice he says: What shall I give to

the Lord for all that He hath given to me.

He gathers up any particles that may be upon the cor-

poral, and places them in the chalice containing the Precious

Blood, saying: I will take the chalice of salvation and I will

call upon the name of the Lord. Praising the Lord, I will

call upon Him, and I shall be saved from my enemies. He

then makes the sign of the cross with the chalice, and before

drinking the Precious Blood says: May the Blood of our



38 The Ceremonies of the Mass

Lord Jesus Christ preserve my soul to eternal life. Amen.

While purifying the chalice afterwards he recites a prayer of

thanksgiving for the gifts received at Mass, and asks God

to preserve them in his soul.

After the priest has consumed the Body and Blood of

our Lord, those who are to receive Communion, approach

the altar rail. The priest removes from the tabernacle the

ciborium containing the Sacred Hosts, and after giving an

absolution to the people he administers the Blessed Sacra-

ment to those at the altar, saying: May the Body of our

Lord Jesus Christ preserve your soul to everlasting life.

Amen.

It was almost a universal practice in the early days,

for the entire congregation to receive Communion at the

Mass. Later, when the people’s fervor began to wane, the

priest used to bless ordinary bread to be distributed to the

people who did not go to Holy Communion. It served as a

reminder to those who were neglecting the holy custom of

daily Communion. The encyclical of Pope Pius X, of blessed

memory, urging daily Communion, is but the revival of the

ancient practice of the Church.

The Postcommunion

Having received Holy Communion himself, and having

communicated the people, the priest purifies the chalice,

first with wine, and then with wine and water, pouring forth

in prayer his gratitude for the gifts received in the Sacrifice,

and asking at the same time that he may preserve these

gifts in his soul. He cleanses the cup of the chalice with

the purificator, places upon it the paten and pall, and covers

it with the silken cloth. He then proceeds to the Epistle

side of the altar, to read a verse from one of the Psalms

or a short selection from the Scriptures. This prayer is

called the Communion
,
because in the early centuries it was

usually much longer than it is at the present time, and was



The Ceremonies of the Mass 39

chanted while the people came to the altar to receive Holy

Communion.

The celebrant then kisses the altar, turns to the people

and says: Dominus Vobiscum (The Lord be with you). Re-

turning to the Missal he recites or chants the Postcom-

munion, which is a prayer of thanksgiving for the grace of

having received Holy Communion at the Holy Sacrifice.

Closing the book he again salutes the people with the words:

Dominus Vobiscum, and then dismisses them with the words:

Ite Missa est (Go; the Mass is ended).

In the Masses of Advent and Lent instead of Ite Missa

est, the priest says: Benedicamus Domino (Let us praise

the Lord). In olden times this was an invitation for the

people to remain for the prayers after Mass, which were said

on the Sundays of Advent and Lent, and so it happens that

on these days the law still requires these words to be used

(Let us praise the Lord).

In Masses for the dead, when black vestments are worn,

the priest at this part of the Sacrifice says: Requiescant in

pace (May they rest in peace).

After the Ite Missa est, the celebrant says a prayer in

his own behalf, in which he begs God to make the Sacrifice

he has offered useful for him and for those for whom it was

presented. He then kisses the altar, lifts his hands and eyes

to the cross, turns to the people, and making the sign of the

cross over them says: May Almighty God, the Father and

the Son and the Holy Ghost, bless you . Amen . This bless-

ing was introduced in the tenth century. The older custom

of not blessing at all is still retained in Requiem Masses, be-

cause, in these Masses, the blessing is principally intended

to be applied to the dead.

After giving the blessing the priest goes to the Gospel

side of the altar, and reads the Gospel of St. John, if no

other be assigned by the rubrics, for that day. The Gospel

of St. John was particularly chosen to be read because it

contains appropriate references to the celebration just ended.



40 The Ceremonies of the Mass

Why Mass Is Said in Latin

It is true that much edification might be derived from

prayers said in which all could follow and understand, but

in using the Latin tongue the Church has good and sufficient

reasons. The Church began at a time when Latin was the

best known language in the civilized world. The doctrines

of our religion were practiced and recorded in this tongue.

Although it is now a dead language, we can be certain that

our belief corresponds with the early preachers of the Gos-

pel, since by retaining their language we retain their exact

ideas and thoughts.

Again, by the use of Latin in the Mass, the Church ex-

presses the unity and harmony of all Catholics in matters of

religion. Scattered though they be, all over the world,

Catholics are as one family before God. They have the

same faith, the same Sacraments, the same government,

the same Sacrifice, and it seems fitting that they should

have a common language. We may travel in many dis-

tant lands, but we are always at home in a Catholic church,

since the sameness of language and ceremony makes us

feel that we are not strangers, but members of the same

household. Finally Latin has been adopted as the lan-

guage of the Church, because by this tongue bishops and

clergy can easily communicate with Rome. Without a com-

mon tongue, the Pope would be forced to employ many

secretaries speaking the many languages of Christendom.

Conclusion

It is sincerely hoped that these notes on the Mass will

prove of genuine benefit to many in understanding and ap-

preciating this most important act of our holy religion, for

no Catholic can love his faith or practice it as he ought who

fails to realize what the Mass means in the Divine plan of

man’s redemption.



The Ceremonies of the Mass 41

This little pamphlet makes no pretensions to any de-

tailed and learned explanation of the Holy Sacrifice. It is

a mere outline of the doctrine and rubrical signification of

the various ceremonies connected with the Mass. May it

serve, nevertheless, to stimulate and substantiate a more

ardent Catholic faith in the Holy Sacrifice; and may it lead

at least a few to study more deeply, in the writings of holy

and learned men, this fathomless treasure of the Church

—

the Sacrifice of the Mass.

THE MASS

Outline or a Unit Course for Study Clubs

LESSONS
I. The Altar.

II. Altar Linens and Vestments Used at Mass.

III. The Sacred Vessels, Etc.
IV. The Sacrifice of the Mass.

V. The Sacrifice of the Mass (Continued).
VI. (A) Prayers at the Foot of the Altar.

(B) The Introit, Kyrie, Gloria, and Dominus Vobiscum.
VII. From the Orations to the Canon.
VIII. From the Canon of the Mass to the End.

STUDY CLUB OUTLINE ON THE MASS 1

Lesson l

The Altar
I. The Altar

(a) What is the purpose of the altar?
(b) What does it symbolize?

(c) What may it be made of?
(d) What should it be made of if possible?
(e) What is the altar stone?

(f) If a priest says a Mass elsewhere than in a church, such
as in a house, an Army building, on board ship, etc.,
does he use an altar stone?

(g) What is a consecrated altar?

(h) What is a privileged altar?
(i) Why is the altar so important in the Catholic Church?

1 The Outline was prepared by the National Catholic Welfare Conference

1312 Massachusetts Avenue N.W., Washington, D. C.



42 The Ceremonies of the Mass

11. The Tabernacle

(a) What is its purpose?

(b) Why so prominent a part of the altar?
(c) Is this reason the same as for the preservation of the

Blessed Sacrament formerly in a hanging receptacle in

the shape of a dove over the altar?

(d) How is the interior of the tabernacle adorned?
(e) What is the exact meaning of ‘‘tabernacle”?

III. Crucifix

(a) Why is a crucifix placed over the altar?
(b) Must the figure of Christ be attached to the cross over

the altar?

IV. Altar Candles

(a) What is their purpose?

(b) What do they symbolize?

(c) What are they made of? Why?

(d) How many candles on the altar for a priest’s Low Mass?
A bishop’s?

(e) How many usually as a minimum for High Mass?

(f) What was used before candles?

V. Altar Cards

(a) Why are parts of the Mass printed on altar cards?

VI. Sanctuary Lamp

(a) What does it symbolize?

(b) What is its immediate purpose? By day? By night?

(c) What kind of oil is burned in it?

References

Dunney: The Mass (Macmillan, New York City).

Consult also the article on Altars in Liturgy, Vol. I, p. 346, of Cath-

olic Encyclopedia for Lessons I and II, and the article on Vest-

ments
,
Vol. XV, p. 388, Catholic Encyclopedia.

Lesson II

Altar Linens and Vestments Used at Mass

I. Altar Linens

(a) Corporal: What is the corporal? What does “corporal”

mean and why is the name used?

(b) Pall: What is the pall? Why is it called “pall”?

(c) Purificator: Wfaat is it? Its purpose? Why called

“purificator” ?

(d) Finger Cloths: What are they? When used? Are

different ones used after the Offertory and after giving

Holy Communion? Why?

(e) Altar Cloths: How many altar cloths are used on the

altar? Why? What are they made of? W7hat do

they symbolize?

(f) Why should the altar cloths, etc., be well cared for?



The Ceremonies of the Mass 43

II. Name the vestments in the order the priest puts them on.
III. Answer the following questions for each of the priest's vestments

(a) What is it?

(b) What is its purpose?

(c) What is its origin?

(d) What does it symbolize?

IV. Colors of the vestments

(a) What various colors are the vestments?
(b) What is the purpose of having various colored vestments ;
(c) What does each of the colors symbolize?

References

Dunney: The Mass (Macmillan, New York City).
Consult also the article on Altars in Liturgy

,
Vol. I, p. 346, of Cath

olic Encyclopedia for Lessons I and II, and the article on Vest
ments

,
Vol. XV, p. 388, Catholic Encyclopedia.

Lesson III

The Sacred Vessels, Etc.

I. The Chalice

(a) What is the chalice?
f (b) What is its purpose?

(c) What may it be made of?
(d) Why is it made of precious metals and ornamented?

II. The Paten

(a) What is it?
(b) What is its purpose?
(c) What may it be made of? Why such a regulation?

III. The Ciborium

(a) What is its purpose?
(b) Why is it usually covered with a cloth?

IV. Altar Wine

(a) Why is wine used for the Mass?
(b) What safeguards are thrown around the purchase of

wine for the Mass to be sure that it is pure?
V. Altar Breads

(a) What are altar breads made of?
(b) Are the altar breads of the Mass and the altar bre.vls

for the Communion of the laity made of the sa ,>e
substance?

(c) Who usually makes them?
VI. Altar Railing

(a) What is the reason for separating the sanctuary from the
body of the church by a railing?

VII. Altar Cruets

(a) What are they?



44 The Ceremonies of the Mass

Reference

Dunney: The Mass (Macmillan, New York City).

Lesson IV

The Object of the Mass

1. What is the highest act of religion? Why?
2. Why is man unable to pay God adequate honor?
3. Why has God a right to man’s gratitude?
4. Tell why we should unite our gratitude to Christ’s at Mass.

5. Why should we have the Holy Sacrifice of the Mass offered
for ourselves, relatives and friends?

6. Why should we attend Mass in the state of Grace?
7. Why is the Mass the devotion of every age and people?
8. What does St. Alphonsus say of the Mass?

Prayers Said in the Mass

1. Why does the Church so carefully guard the prayers of the

Mass?

2. What is meant by “prayers of the Church”?

3. Describe the beauty of the prayers of the Mass.

4. What is the Canon of the Mass?

5. What is said of the Canon?

6. Why are the prayers of the Mass so little understood?

Why Go to Mass?

1. What is the Church’s law regarding attendance?

2. Show the need of Church authority.

3. What is the first command of the Church?

4. What commands our obedience to Church authority? (Discuss.)

Law of Adoration

1. What do we mean by “I believe in God”?

2. What four obligations to God follow from merely natural

reasons ?

3. Why must we “render to God the things that are God’s'?

Lesson V

Review Lesson IV.

Law of Propitiation

(Offering, Action, or Sacrifice That Makes the Governing

Power Kindly Disposed Toward the Offender)

1. What does our conscience prompt us to say to God?

2. Why have we a duty to make reparation to God?

Law of Petition

1. Show our dependence on God.

2. Discuss what St. Paul says about our instability. ,



The Ceremonies of the Mass 45

Law of Thanksgiving

1. Why should we offer thanksgiving to God? Show th$it man
has always recognized his obligations to God.

2. Why has sacrifice been offered by all nations? Explain.

3. What is sacrifice? Tell of sacrifice among the Jews.

4. What were the Jewish laws of sacrifice? How was the Jewish
sacrifice a shadow of the Sacrifice of the Mass? Discuss the

quotation: “Sacrifice and oblation,” etc.

5. How did Christ discharge an obligation to God? How was
Christ’s adoration perfect?

6. How did Christ “erase the handwriting that was against us”?
7. Why is Calvary the central fact of all history?
8. Why must we remember that the Sacrifice of Calvary is eternal?
9. Show that Christ left us the means to discharge our obligations

to God.

10. How should we assist at Mass? Why is the Mass a complete
Thanksgiving ?

11. Why should we hear Mass without a command? Show that
attendance at Mass is a privilege.

Lesson VI

The Mass

The remaining outlines follow the Mass as translated in English

Missals or Mass Books. Any such may be used. If none is available,
use a prayer book that has a direct translation of most of the Mass.

The following parts of the Mass vary nearly every day: Introit,

Orations, Epistle, Gradual (and Tract), Gospel, Prayer at the begin-

ning of the Offertory, Secret Prayers, Communion, and the Postcom-

munion Prayers. These parts are called the Proper of the Mass. The

Preface of the Mass, which comes after the Secret, varies occasionally.

The rest of the Mass is the same. It is called the Common or Ordi-
nary of the Mass.

A. Prayers at the Foot of the Altar

1. Why does the Mass start with the sign of the cross?
2. Whom does the server represent when he says the prayers with

the priest?

3. What is there in the spirit of the Psalm that it is chosen as an

introduction to the Mass?

4. Why the Confiteor of the priest?
5. Why the Confiteor of the server?

6. Why the note of joy in the prayers immediately following the
Confiteor?

7. Note the spirit of hesitancy before the Holiness of the Mass in the

prayers of the priest as he ascends and kisses the altar.



46 The Ceremonies of the Mass

B. The Introit, Kyrie, Gloria
,
and Dominus Vobiscum

1. Find the Introit of next Sunday in the Missal. Why called Introit?
2. Note from what it is quoted. Every Introit is taken from the

Bible and usually contains the “Glory be to the Father.”

3. What do “Kyrie Eleison” and “Christe Eleison” mean?

4. Why are Greek words used?
5. The “Gloria” is said in all Masses except Requiem Masses, most

low Votive Masses, and Masses during which purple vestments

are worn.

6. Read carefully the “Gloria,” noting the grandeur of the praise of

God in the first part, and the supplications and the reasons for
the supplications in the last part.

7. The first Dominus Vobiscum. Whom does the priest ask God to
help and be with in the “Dominus Vobiscum”?

Reference

Dunney: The Mass (Macmillan, New York City).

Lesson VII

From the Orations to the Canon

1. Turn to the Orations of the following Sunday. Probably three are

designated, the first being the Oration proper to the Mass of the

day and the other two being selected from a group of prayers

chosen by the Church. Corresponding prayers to these Orations

are also said at the Secret of the Mass and the Postcommunion.

2. Read at least the Oration proper to the Mass carefully and note

the request made and how it refers to us.

3. The Epistle. From what is it taken?

4. The Gradual (and Tract when it is said) . Read carefully to note

the meaning.

5. What do Gradual and Tract mean?

6. Note the prayers before the Gospel.

7. From what are the Gospels always taken?

8. Why is the Nicene Creed so called?
9. What are the two reasons for the name “Offertory”?

10. Note the distinction between the prayer “the offertory” and the

whole Offertory section of the Mass.

11. Read carefully the prayers said: (1) at the offering of the bread;

(2) at the pouring of the water into the chalice; (3) at the

offering of the wine; (4) the prayer said bowing down over

the bread and wine; (5) the blessing of both; (6) at the

washing of the hands; (7) the prayer asking the Holy Trinity

to accept the offering; (8) the request made of the people;

and (9) their response to the request. (N. B.—Note how the
people join with the priest in these offerings and how most

of the prayers are said in the name of priest and people.)



The Ceremonies of the Mass 47

12. The Preface. The usual Sunday Preface is that in honor of the

Trinity. There are special prefaces for Easter, Christmas,

Feasts of the Blessed Virgin, etc. The beginning and end of

each Preface is the same. Read the following Sunday’s Pref-

ace as indicated in the Missal.

13. Why is it called the Preface? What is it a preface to?
14. What are the outstanding points in the Preface ?

Reference

Dunney: The Mass (Macmillan, New York City).

Lesson VIII

From the Canon of the Mass to the End

1. From here to the prayers named Communion
,
and the Postcom-

munion, the Mass prayers are the same every Sunday except

parts of the third and fourth of the prayers on certain Sundays.

The Consecration of the bread and wine, which changes them

into Christ’s Body and Blood, and the Communion are both

included in the Canon.

2. The best procedure to follow here seems to be to have one of the

members read the Canon aloud, prayer by prayer, and then have

a priest explain each prayer. If this cannot be done, in reading

prayers of the Canon, note especially the following points:

(a) The first prayer offers the sacrifice for the welfare of

the Church and all Catholics.

(b) The second offers the sacrifice for all living, and espe-

cially for all those present.

(c) The third honors the saints and their intercession.

(d) The fourth asks God to bless us and save us.

(e) The fifth asks God to accept the offering that it may be
changed into the Body and Blood of Christ.

Consecration

(f) Then comes the Consecration, first of the bread and

second of the wine, in the words of the account in the Gospels

of the Last Supper, closing with the words of Christ that gave

to the Apostles and their successors the power to say Mass.

(g) The next three prayers remind us of the grandeur of the

Sacrifice of the New Law, and the sacrifices of the Old Law
and ask God to bless especially all who receive Communion.

(h) Then comes the prayer for the dead.

(i) Follows after this, an humble recognition of our sinful-

ness and a prayer that we attain Heaven in union with the saints.

(j) Then a declaration of our dependence upon Christ and

the honor and glory that come through Him to the other
Persons of the Blessed Trinity.

(k) The Our Father said in response to Christ’s Precept and

example.



48 The Ceremonies of the Mass

(l) The prayer “deliver us from evil,” is amplified. Peace
and freedom from sin are sought through Christ our Lord and
the Blessed Trinity.

(m) Dropping a small particle of the Host into the chalice,

the priest asks the life everlasting to all who receive Holy
Communion. What is the meaning of this act?

(n) The priest asks that the peace of the Lord descend
upon the people and the people respond with the same prayer

for the priest.

(o) “Agnus Dei” asks mercy and peace from the Lamb of
God.

(p) Follow three prayers, the first for the peace and unity of

the Church, the second for remission of sins, the keeping of the

commandments, and union with God, and the third that the

Holy Communion be not unworthy and filled with merit.

(q) The priest takes up the bread of Heaven and calls upon

the name of the Lord and in his own name and the name of
all humble declares our unworthiness to receive God.

(r) The priest consumes the Sacred Host, asking for eternal

salvation.

(s) In joy, he takes up the chalice of salvation and, receiving

It, asks again for the salvation of his soul.

(t) Here the laity receive, The Confiteor is said, the priest

pronounces over them and all the people the words of the abso-

lution, and holding up the Sacred Host so all may see It and

asking them to behold the Lamb of God Who takes away the
sins of the world, continues with a confession of our unworthi-

ness to receive God. In giving Communion, he prays that the

Communion will save the soul of the Communicant.

(u) Then follow two short prayers during the purification

of the Chalice that the Holy Communion be “an eternal rem-

edy” and that no sin remain in the priest.

3. The Communion and the Postcommunion prayers of the Sunday

following should be read. The two are separated by the

priest’s asking again that the Lord be with the people and are

followed by the same prayer and the announcement that the

Mass is ended, varied in the penitential season with “Let us

bless the Lord.”

4. The Mass closes with a prayer to the Trinity that the Mass be an

acceptable sacrifice, the Blessing of the people, and the Last

Gospel. The last words of the Mass are the words of the

people spoken by the server, “Thanks be to God.”

Reference

The Mass
,
Its Doctrine

,
Its History—the story of the Mass in pen

and picture, by Abbot Cabrol, O.S.B. (P. J. Kenedy & Sons.

New York City.)

PRINTED AND COPYRIGHTED IN THE UNITED STATES OF AMERICA

BY THE PAULIST PRESS. NEW YORK, N. Y.

SI