Chapter the Fifth on Hearing Mass During Passiontide and Holt Week

If there be any time in the year, when the holy Saorifiee of the Mass should exoite the heart of the Christian to devotion, it is Passiontide. During these days set apart for the celebration of the death of our Redeemer, the faithful soul can soaroely turn her thoughts from her Jesus expiring on the cross ; she envies those who were witnesses of the sublime mystery on Calvary ; she wishes that she oould have stood at the foot of the cross, have compassionated the sufferings of her Saviour, have heard His last words, and reverently have taken up each drop of the precious Blood and applied it to her own wounds.

These holy desires have not been given to the Christian that they might be nothing but desires;

MASS

God lias given him the means of carrying them into effeot, for the sacrifice of the Mass is no other than the sacrifice of Calvary. Jesus offered Himself but once on the oross for our sins ; but He renews the offering, by an unbloody, yet real and complete, immolation on our altars. He comes down on the altar as soon as the sacred words of consecration are pronounced by the priest, and He comes as the Victim of the world's salvation. His Body is really present there, under the appearance of bread ; the chalice contains His Blood under the species of wine ; and why this mystio separation of the Body and Blood of the Man-God, who can die now no more, if it be not to represent before the divine Majesty the real death whioh was once suffered in a bloody manner on Calvary, and to renew, in man's favour, the merits and fruits of that death P

This is the sacrifice of the new Law, as far above all the sacrifices of the old, both in holiness and efficacy, as the Creator is above all His creatures. Our Jesus in the omnipotence of His love, has invented a means for uniting His dignity, as immortal King of ages, with His office of our Victim. He can die now no more ; but His death is truly represented on the altar: it is the same Body, bearing on it its five precious Wounds ; it is the same Blood, which redeemed us. H it were possible for Him to die again, the power of the mysterious words, whioh produce the presence of His Blood in the chalioe, would be the sword of His immolation.

Let, then, the Christian approach with confidence ; on the holy altar, he will find his Saviour dying for him, and offering Himself as the great High Priest. Yes, He is there, with the same love He had for us on Calvary ; He is there making intercession for all men,

PAS8IONTIDB AND HOLT WEEK at the Mass and unite themselves with Him. Let us see, in the aotion of the holy sacrifioe, that same immolation of which we have read the history in the Gospel. Let us hope for everything from that adorable goodness which thus makes use of omnipotence in order to facilitate, by suoh stupendous means, the salvation and sanctification of man.

We will now endeavour to embody these sentiments in our explanation of the mysteries of the holy Mass, and initiate the faithful into these divine secrets ; not, indeed, by indiscreetly presuming to translate the sacred formulae, but by suggesting suoh acts as will enable those who hear Mass to enter into the ceremonies and the spirit of the Church and of the priest.

The purple vestments, and the other rites of whioh we have already treated, give to the holy sacrifioe an appearance of mournfulness, so well suited to the season. Nevertheless, if the feast of a saint occurs between Passion and Palm Sunday, the Church lays aside her purple, and celebrates the Mass in honour of the saint. The crucifix and the holy images, however, continue to be veiled, beginning from the first Vespers of Passion Sunday.

On the Sundays, if the Mass at which the faithful assist be the parochial, or, as it is often called, the publio Mass, two solemn rites precede it, and they are full of instruction and blessing: the Asperges, or sprinkling of the holy water, and the prooession.

During the Asperges, let us ask with David, whose words are used by the Church in this ceremony, that our souls may be purified by the hyssop of humility, and beoome whiter than snow.

ANTIPHON OF THE ASPERGES

Asperges me, Domine, Thou shalt sprinkle me with hyssopo, et mundabor; la- hyssop, 0 Lord, and I shall be

HA88 vabis me, ei super nivem dealbabor.

Ps. Miserere mei, Dens, secundum magnum misericordiam tuam.

Ant. Asperges me, &c.

'f. Ostende nobis, Domine, misericordiam tuam. fy. Et salutare tuum da nobis. f. Domine, exaudi orationem meam.

Up Et clamor mens ad te veniat. f. Dominus vobiscum. fy. Et cum spiritu tuo.

OREMUS

Exaudi nos, Domine sancte, Pater omnipotens, aeterneDeus: et mittere digneris sanctum angelum tuum de coelis, qui custodiat, foveat, protegat, visitet atque defendat omnes habitantes in hoc habitaculo. Per Christum Dominum nostrum.

IJ?. Amen. 1$?. Amen.

The prooession, which immediately precedes the Mass, shows us the ardour wherewith the Church advances towards her God. Let us imitate her fervour, for it is written: The Lord is good to them that hope in Him, to the soul that seeketh Him.

But see, Christians! the saorifice begins! The priest is at the foot of the altar ; God is attentive, the angels are in adoration, the whole Church is united

1 Lam. iii. 25. cleansed ; thou shalt wash me and I shall be made whiter than snow.

P*. Have mercy on me, 0 God, according to thy great mercy.

Ant. Thou shalt sprinkle me. &c.

It. Show us, 0 Lord, thy mercy,

1$?. And grant us thy salvation. f. 0 Lord, hear my prayer. ty. And let my cry come unto thee.

"f. TheLord be with you. And with thy spirit.

LET US PRAY

Graciously hear us, 0 holy Lord, Father almighty, eternal God: and vouchsafe to send thy holy angel from heaven, who may keep, cherish, protect, visit, and defend all who are assembled in this place. Through Christ our Lord. with the priest, whose priesthood and aotion are those of the great High Priest, Jesus Christ. Let us make the sign of the cross with him.

THE OEDINAET OF THE MASS

~f. Adjutorium nostrum in nomine Domini. ty. Qui fecit coelum et terrain.

In nomine Patris, et Filii, In the name of the Father, et Spiritus sancti. Amen. and of the Son, and of the f. Introibo ad altare Dei. I 15?. Ad Deum qui laetificat juventutem meam.

Holy Ghost. Amen. unite myself, 0 my God, with thy Church, whose heart is filled with the hope of soon seeing, and in all the splendour of his Resurrection, Jesus Christ thy Son, who is the true altar.

This my hope comes not from any merits of my own, but from the all-powerful help of my Creator.

The thought of being about to appear before his God, excites in the soul of the priest a lively sentiment of compunotion. He cannot go further in the holy sacrifice without confessing, and publicly, that he is a sinner, and deserves not the grace he is about to receive. Listen, with respect, to this oonfession of God's minister, and earnestly ask our Lord to show mercy to him ; for the priest is your father ; he is answerable for your salvation, for which he every day risks his own. When he has finished, unite with the servers, or the saored ministers, in this prayer:

Misereatur tui omnipo- May almighty God have tens Deus, et dimissis pec- mercy on thee, and, forgiving catis tuis, perducat te ad thy sins, bring thee to ever- vitam aeternam. lasting life.

The priest having answered Amen, make your oonfession, saying with a contrite spirit:

MASS

Confiteor Deo omnipotenti, beat® Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptist®, Sanctis apostolis Petro et Paulo, omnibus Sanctis, et tibi, pater, quia peccavi nimis cogitatione, verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, . beatum Michaelem Archangelum, beatum Joannem Baptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, et te, pater, orare pro me ad Dominum Deum nostrum.

I confess to almighty iGod, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, father, that I have sinned exceedingly in thought, word, and deed; through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, and thee, father, to pray to the Lord our God for me.

Beoeive with gratitude the paternal wish of the priest, who says to you:

Misereatur vestri omnipotens Deus, et dimissis peccatis vestris, perducat vos ad vitam seternam. Amen.

Indulgentiam, absolutionem, et remissionem peccatorum nostrorum tribuat nobis omnipotens et misericors Dominus.

I£. Amen.

May almighty God be merciful to you, and, forgiving your sins, bring you to everlasting life. ty. Amen.

May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins.

I£. Amen.

Invoke the divine assistance, that you may approaoh to Jesus Christ. f\ Deus, tu conversus vivificabis nos.

I$r. Et plebs tua laetabitur in te. f. Ostende nobis Domine? misericordiam tuam, f. 0 God, it needs but one look of thine to give us life.

I£. And thy people shall rejoice in thee. t . Show us, 0 Lord, thy mercy.

PASSIONTIDB AND HOLT WEEK ty. Et salutare tuum da fy. And give us to know nobis. and love the Saviour whom thou hast sent unto us. f. Domine, exaudi ora- f. 0 Lord, hear my prayer, tionem meam. ty. Et clamor meus ad te I£. And let my cry come veniat. unto thee.

The priest here leaves you to ascend to the altar ; but first he salutes you: f. Dominus vobiscum. t. The Lord be with you.

Answer him with reverence: Et cum spiritu tuo. ty. And with thy spirit.

OREMUS LET US PRAY

He ascends the steps, and comes to the Holy of holies. Ask, both for him and yourself, the deliver* ance from sin:

Auf er a nobis, quaesumus Take from our hearts, 0

Domine, iniquitates nostras; Lord, all those sins, which ut ad Sancta sanctorum pu- make us unworthy to appear ris mereamur mentibus in- in thy presence. We ask this troire. Per Christum Do- of thee by thy divine Son, minum nostrum. Amen. our Lord.

When the priest kisses the altar, out of reverence for the relics of the martyrs which are there, say:

Oramus te, Domine, per Generous soldiers of Jesus merita sanctorum tuorum, Christ, who have mingled your quorum reliquiro hie sunt, own blood with his, intercede et omnium sanctorum: ut for us that our sins may be indulgere digneris omnia forgiven: that so we may, like peccata mea. Amen. you, approach unto God.

• If it be a High Mass at whioh you are assisting, the priest here blesses the incense, saying:

Ab illo benedicaris, in Mayst thou be blessed by cujus honore cremaberis. him, in whose honour thou art Amen, to be burned. Amen,

MASS

He then oenses the altar in a most solemn manner. This white cloud, whioh you see asoending from every part of the altar, signifies the prayer of the Church, who addresses herself to Jesus Christ; while the divine mediator causes that prayer to ascend, united with His own, to the throne of the majesty of His Father.

The priest then says the Introit. It is a solemn opening-anthem, in which the Church, at the very oommenoement of the holy sacrifice, gives expression to the sentiments whioh fill her heart.

It is followed by nine exclamations, which are even more earnest, for they ask for mercy. In addressing them to God, the Church unites herself with the nine choirs of angels, who are standing round the altar of heaven, one and the same as this before whioh you are kneeling.

To the Father :

Lord, have mercy on us! Lord, have mercy on us! Lord, have mercy on us!

To the Son :

Christe eleison. Christ, have mercy on us!

Christe eleison. Christ, have mercy on us!

Christe eleison. Christ, have mercy on us!

To the Holy Ghost :

Kyrie eleison. Lord, have mercy on us!

Kyrie eleison. Lord, have mercy on us!

Kyrie eleison. Lord, have mercy on us!

As we have already mentioned, the Church abstains, during this season, from the heavenly hymn whioh the angels sang over the orib of the divine Babe. But, u she be keeping the feast of a saint, she recites this beautiful oantiole on that day. The beginning of the Angelic Hymn seems more suitable

Kyrie eleison. Kyrie eleison. Kyrie eleison. for heavenly than for earthly voices ; but tho second part is in no way out of keeping with the sinner's wants and fears, for we there remind the Son of the eternal Father that He is the Lamb who came down from heaven that He might take away the sins of the world. We beseech Him to have mercy on my and receive our humble prayer. Let us foster these sentiments within us, for they are so appropriate to the present season.

THE ANGELIC HYMN

Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis.

Laudamus te : benedicimus te: adoramus te: glorificamu te: gratias agimus tibi propter magnam gloriam tuam.

Domine Deus, Eex coelestis, Deus Pater omnipotens.

Domine, Fili unigenite, Jesu Christe.

Domine Dens, Agnus Dei, Filius Patris.

Qui tollis peccata mundi, miserere nobis.

Qui tollis peccata mundi, suscipe deprecationem nostram.

Qui sedes ad dexteram Patris, miserere nobis.

Quoniam tu solus sanctus, tu solus Dominus, tu solus altissimus, Jesu Christe, cum sancto Spiritu, in gloria Dei Patris. Amen.

Glory be to God on high, and on earth peace to men of good will.

We praise thee: we bless thee: we adore thee: we glorify thee: we give thee thanks for thy great glory.

0 Lord God, heavenly King, God the Father almighty.

0 Lord Jesus Christ, the only- begotten Son.

0 Lord God, Lamb of God, Son of the Father.

Who takest away the sins of the world, have mercy on us.

Who takest away the sins of the world, receive our humble prayer.

Who sittest at the right hand of the Father, have mercy on us.

For thou alone art holy, thou alone art Lord, thou alone, O Jesus Christ, together with the Holy Ghost, art most high, in the glory of God the Father. Amen.

The priest then turns towards the people, and

MASS again salutes them, as it were to make sure of their pious attention to the sublime aot, for whioh all this is but the preparation.

Then follows the Collect or Prayer, in which the Church formally expresses to the divine Majesty the speoial intentions she has in the Mass which is being celebrated. Tou may unite in this prayer, by reciting with the priest the Colleots which you will find in their proper places: but on no account omit to join with the server of the Mass in answering Amen.

After this oomes the Epistle, which is generally a portion of one or other of the Epistles of the apostles, or a passage from some Book of the old Testament. While it is being read, ask of God that you may profit by the instructions it conveys.

The Gradual is a formula of prayer intermediate between the Epistle and Gospel. It again brings to us the sentiments already expressed in the Introit. Bead it with devotion, that so you may enter more and more into the spirit of the mystery proposed to you by the Church.

During every other portion of her year, the Church here repeats her joyous Alleluia ; but now she denies herself this demonstration of gladness, until such time as her divine Spouse has passed through that sea of bitterness into which our sins have plunged Him. Instead of the Alleluia, then, she sings in a plaintive tone some verses from the Psalms, appro-

Sriate to the rest of that day's Offioe. This is the Vaot, of whioh we have already spoken. If it be a High Mass the deacon, meanwhile, prepares to fulfil his noble offioe — that of announcing the 'good tidings' of salvation. He prays God to cleanse his heart and lips. Then kneeling before the priest, he asks a blessing ; and, having received it, at once goes to the plaoe where he is to sing the Gospel.

PASSIONTIDB AND HOLT WBEfc

As a preparation for hearing it worthily, you may thus pray, together with both priest and deacon:

Munda cor meum, ac la- Alas! these ears of mine bia mea, omnipotens Deus, are but too often defiled with qui labia Isaiae prophetaa the world's vain words: cleanse calculo mundasti ignito; ita them, 0 Lord, that so I may me tua grata miseratione hear the words of eternal dignare mundare, ut sanctum life, and treasure them in my

Evangelium tuum digne heart. Through our Lord valeam nuntiare. Per Chri- Jesus Christ. Amen, stum Dominum nostrum. Amen.

Dominus sit in corde meo, Grant to thy ministers thy et in labiis meis: ut digne grace, that they may faithfully et compe tenter annuntiem explain thy law; that so all,

Evangelium suum. In no- both pastors and flock, may mine Patris, et Filii, et be united to thee for ever.

Spiritus sancti. Amen. Amen.

You will stand during the Gospel, as though you were awaiting the orders of your Lord ; and at the commencement, make the sign of the cross on your forehead, lips, and breast ; and then listen to every word of the priest or deacon. Let your heart oe ready and obedient. ' While my Beloved was speaking/ say 8 the bride in the Cantiole, ' my soul melted within me.' 1 If you have not suoh love as this, have at least the humble submission of Samuel, and say: * Speak, Lord ! Thy servant heareth/*

After the Gospel, if the priest says the symbol of faith, the Credo, you will say it with him. Faith ia that gift of God, without whioh we cannot please Him. It is faith that makes us see the light whioh shineth in darkness, and which the darkness of unbelief did not comprehend. It is faith alone that teaches us what we are, whenoe we oome, and the end for whioh we are made. It alone can point out

1 Cant. v. 6. 1 1 Kings iii 10.

MASS to us the path whereby we may return to our God, when once we have separated ourselves from Him. Let us love this admirable faith, whioh, if we but make it fruitful by good works, will save us. Let us then say with the Catholio Church, our mother:

THE NICENE CREED

Credo in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium.

Et in unum Dominum Jesnm Christum, Filium Dei unigenitum. Et ex Patre natum ante omnia ssecula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum non factum, consubstantialem Patri, per quern omnia facta sunt. Qui propter nos homines, et propter nostram salutem, descendit de coelis. Et incarnatus est de Spiritu sancto, ex Maria Virgine; et

HOMO FACT US EST. Cruci- fixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est. Et resurrexit tertia die, secundum Scriptures. Et ascendit in ccelum; sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos et mortuos; cujus regni non erit finis.

Et in Spiritum sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. .Qui cum Pafcre et

I believe in one God, the Father almighty, maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God. And born of the Father before all ages; God of God, light of light; true God of true God. Begotten, not made; consubstantial with the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven. And became incarnate by the Holy Ghost of the Virgin Mary;

AND WAS MADE MAN. He Was crucified also for us, under Pontius Pilate, suffered, and was buried. And the third day he rose again, according to the Scriptures. And ascended into heaven, sitteth at the right hand of the Father. And he is to come again with glory, to judge the living and the dead; of whose kingdom there shall be no end.

And in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son. Who together

Filio simul adoratur, et con- with the Father and the Son, glorificatur; qui locutus est is adored and glorified; who per prophetas. Et unam spoke by the prophets. And sanctam Catholicam et apo- one holy Catholic and apos- stolicam Ecclesiam. Confi- tolic Church. I confess one teor unum Baptisma in re- Baptism for the remission of missionem peccatorum. Et sins. And I expect the resur- exspecto resurrectionem rection of the dead, and the mortuorum, et vitam ven- life of the world to come, turi sseculi. Amen. Amen.

The priest and the people should, by this time, have their hearts ready: it is time to prepare the offering itself. And here we oome to the second part of the holy Mass, which is called the Oblation, and Mass of catechumens, on account of its being formerly the only part at whioh the candidates for Baptism had a right to be present.

See, men, dear Christians! bread and wine are about to be offered to God, as being the noblest of inanimate creatures, since they are made for the nourishment of man ; and even that is only a poor material image of what they are destined to become in our Christian sacrifice. Their substance will soon give place to God Himself, and of themselves nothing will remain but the appearanoes. Happy creatures, thus to yield up their own being, that God may take its place ! We, too, are to undergo a like transformation, when, as the apostle expresses it, that which is mortal shall put on immortality. Until that happy change shall be realized, let us offer ourselves to God, as often as we see the bread and wine presented to Him in the holy sacrifice ; and let us glorify Him, who, by assuming our human nature, has made us partakers of the divine nature.

The priest again turns to the people with the usual salutation, as though he would warn them to

» 1 Cor. xt. 53. * 2 St. Peter i. 4.

MASS redouble their attention. Let us read the Offertory •with him, and when he offers the Host to Q-od, let us unite with him in saying:

Suscipe, sancte Pater, omnipotens aeterne Deus, hanc immaculatam hostiam, quam ego indignus famulus tuus offero tibi Deo meo vivo et vero, pro innumerabilibus peccatia et offensionibus et negligentiis meis, et pro omnibus circumstantibus, sed et pro omnibus fidelibus christianis vivis atque defunctis; ut mihi et illis proficiat ad salutem in vitam aeternam. Amen.

All that we have, 0 Lord, comes from thee, and belongs to thee; it is just, therefore, that we return it unto thee. But how wonderful art thou in the inventions of thy immense love ! This bread which we are offering to thee, is to give place, in a few moments, to the sacred Body of Jesus. We beseech thee, receive, together with this oblation, our hearts which long to live by thee, and to cease to live their own life of self.

"When the priest puts the wine into the ohalice, and then mingles with it a drop of water, let your thoughts turn to the divine mystery of the Incarnation, which is the source of our hope and our salvation ; and say:

Deus qui humanae substantias dignitatem mirabiliter condidisti, et mirabilius reformasti: da nobis per hujus aquaB et vini mysterium, ejus divinitatis esse consortes, qui humanitatis nostras fieri dignatus est particeps, Jesus Christus Filius tuus Dominus noster: qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Amen.

The priest then offers the mixture of wine and water, beseeching Q-od graciously to accept this

0 Lord Jesus, who art the true Vine, and whose Blood like a generous wine, has been poured forth under the pressure of the cross ! thou hast deigned to unite thy divine nature to our weak humanity, which is signified by this drop of water. Oh ! come and make us partakers of thy divinity, by showing thyself to us in thy sweet and wondrous visit.

BSt PASSlONTtDB AM) HOLY WEttt

Offerimus tibi, Domine, calicem salutaris, tuam deprecantes clementiam: ut in conspectu divinae Majestatis tu», pro nostra et totius mundi salute, cum odore suavitatis ascendat. Amen. oblation, whioh is bo soon to be changed into the reality, of which it is now but the figure. Meanwhile, say, in union with the priest:

Graciously accept these gifts, 0 sovereign Creator of all things. Let them be fitted for the divine transformation, which will make them, from being mere offerings of created things, the instrument of the world's salvation.

After having thus held up the sacred gifts towards heaven, the priest bows down: let us, also, humble ourselves, and say:

In spiritu humilitatis, et in animo contrito suscipiamur a te, Domine: et sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi, Domine Deus.

Though daring, as we do, to approach thy altar, 0 Lord, we cannot forget that we are sinners. Have mercy on us, and delay not to send us thy Son, who is our saving Host.

Let us next invoke the Holy Ghost, whose operation is about to produoe on the altar the presence of the Son of God, as it did in the womb of the blessed Virgin Mary, in the divine mystery of the Incarnation:

Veni, Sanctificator omnipotens aeterne Deus, et benedic hoc sacrificium tuo sancto nomini praeparatum.

Come, 0 divine Spirit, make fruitful the offering which is upon the altar, and produce in our hearts him whom they desire.

If it be a High Mass, the priest, before proceeding further with the sacrifice, takes the thurible a second time, after blessing the incense in these words:

Per intercessionem beati Michaelis archangeli, stantis a dextris altaris incensi, et omnium electorum suorum, incensum istud dignetur Do-

Through the intercession of blessed Michael the archangel, standing at the right hand of the altar of incense, and of all his elect, may our Lord deign minus benedicere, et in odo- to bless this incense, and to rem suavitatis accipere. Per receive it for an odour of '

Christum Dominum no- sweetness. Through Christ strum. Amen. our Lord. Amen.

He then oenses first the bread and wine, which have just been offered, and then the altar itself; hereby inviting the faithful to make their prayer, which is signified by the fragrant incense, more and more fervent, the nearer the solemn moment approaches. St. John tells us that the incense he beheld burning on the altar in heaven is made up of the 'prayers of the saints'; let us take a share in those prayers, and with all the ardour of holy desires, let us say with the priest:

Incensum istud, a te benedictum, ascendat ad te, Domine, et descendat super nos misericordia tua.

Dirigatur, Domine, oratio mea sicut incensum in conspectu tuo: elevatio manuum mearum sacrificmm vespertinum. Pone, Domine, custodiam ori meo, et ostium circumstantire labiis meis; ut non declinet cor meum in verba maliti»,ad excusandas excusationes in peccatis.

Giving back the thurible to the deaoon, the priest says:

Aocendat in nobis Dominns ignem sui amoris, et flammam astern® charitatis.

May the Lord enkindle in us the fire of his love and the flame of eternal charity. Amen. Amen.

But the thought of his own unworthiness becomes more intense than ever in the heart of the priest. The public confession, which he made at the foot of

May this incense, blessed by thee, ascend to thee, 0 Lord, and may thy mercy descend upon us.

Let my prayer, 0 Lord, be directed like incense in thy sight: the lifting up of my hands as an evening sacrifice. Set a watch, 0 Lord, before my mouth, and a door round about my lips; that my heart may not incline to evil words, to make excuses in sins. the altar, is not enough ; he would now, at the altar itself, express to the people, in the language of a solemn rite, how far he knows himself to be from that spotless sanctity wherewith he should approach to God. He washes his hands. Our hands signify our works ; and the priest, though by his priesthood he bear the office of Jesus Christ, is, by his works, but man. Seeing your father thus humble himself, do you also make an act of humility, and say with him these verses of the psalm.

Psalm 25

Lavabo inter innocentes manus meas: et circumdabo altare tuum, Domine.

Ut audiam vocem laudis; et enarrem universa mirabilia tua.

Domine, dilexi decorem domus tuae, et locum habitations gloriae tuaB.

Ne perdas cum impiis, Deus, animam meam, et cum viris sanguinum vitam meam.

In quorum manibus iniquitates sunt: dextera eorum repleta est muneribus.

Ego autem in innocentia mea ingressus sum: redime me, et miserere mei.

Pes meus stetit in directo: in ecclesiis benedicam te Domine.

I, too, would wash my hands, O Lord, and become like unto those who are innocent, that so I may be worthy to come near thy altar, and hear thy sacred canticles, and then go and proclaim to the world the wonders of thy goodness. I love the beauty of thy house, which thou art about to make the dwelling-place of thy glory. Leave me not, O God, in the midst of them that are enemies both to thee and me. Thy mercy having separated me from them, I entered on the path of innocence, and was restored to thy grace; but have pity on my weakness still; redeem me yet more, thou who hast so mercifully brought me back to the right path. In the midst of these thy faithful people, I give thee thanks.

The priest, taking encouragement from the act of humility he has just made, returns to the middle of

MASS the altar, and bows down full of respectful awe, begging of God to receive graoiously the sacrifice which is about to be offered to Him, and expresses the intentions for which it is offered. Let us do the same.

Suscipe, sancta Trinitas, hanc oblationem, quam tibi offerimus ob memoriam Passionis, Resurrectionis, et Ascensionis Jesu Christi Domini nostri: et in honorem beat» MariaB semper Virginia, et beati Joannis Baptistae, et sanctorum apostolorum Petri et Pauli, et istorum, et omnium sanctorum: ut illis proficiat ad honorem, nobis autem ad salutem: et illi pro nobis intercedere dignentur in coelis, quorum memoriam agimus in terris. Per eumdem Christum Dominum nostrum. Amen.

0 holy Trinity, graciously accept the sacrifice, we have begun. We offer it in remembrance of the Passion, Resurrection, and Ascension of our Lord Jesus Christ. Permit thy Church to join with this intention that of honouring the ever glorious Virgin Mary, the blessed Baptist John, the holy apostles Peter and Paul, the martyrs whose relics lie here under our altar awaiting their resurrection, and the saints whose memory we this day celebrate. Increase the glory they are enjoying, and receive the prayers they address to thee for us.

The priest again turns to the people ; it is for the last time before the sacred mysteries are accomplished. He feels anxious to exoite the fervour of the people. Neither does the thought of his own unworthiness leave him ; and before entering the cloud with the Lord, he seeks support in the prayers of his brethren who are present. He says to them:

Orate, fratres: ut meum Brethren, pray that my ac vestrum sacrificium ac- sacrifice, which is yours also, ceptabile fiat apud Deum may be acceptable to Grod,

Patrem omnipotentem. our almighty Father.

This request made, he turns again to the altar, and you will see his face no more, until our Lord Himself eball have come dowi* from heaven upon that same altar. Assure the priest that he has your prayers, and say to him:

Suscipiat Dominus sacri- May our Lord accept this ficium de manibus tuis, ad sacrifice at thy hands, to the laudem et gloriam nominis praise and glory of his name, sui, ad utilitatem quoque and for our benefit and that nostram totiusque EcclesiaB of his holy Church throughout sure sanctae. the world.

Here the priest recites the prayers called the seorets, in which he presents the petition of the whole Church for God's acceptance of the sacrifice, and then immediately begins to fulfil that great duty of religion, thanksgiving. So far he has adored God, and has sued for meroy ; he has still to give thanks for the blessings bestowed on us by the bounty of our heavenly Father, the chief of which, during this season, is His giving us His only-begotten Son, to be our Mediator by His Blood. The priest, in the name of the Church, is about to give expression to the gratitude of all mankind. In order to excite the f aithf ul to that intensity of gratitude which is due to God for all His gifts, he interrupts his own and their silent prayer by terminating it aloud, saying:

Per omnia saecula srecu- For ever and ever, lor urn!

In the same feeling, answer your Amen ! Then he continues: f. Dominus vobiscum. f. The Lord be with you.

I£. Et cum spiritu tuo. B?. And with thy spirit. Sursum corda! y. Lift up your hearts.

Let your response be sincere:

Ipf. Habemus ad Domi- ty. We have them fixed on num. God.

And when he adds:

"f . Gratias agamus Do- It. Let us give thanks to mino Deo nostro. the I^ord our God,

MASS

Answey him with all the earnestness of your soul:

Ijjf. pignumet justumest. I£. It is meet and just. Then the priest:

THE PREFACE

Vere dignum et justum est, requum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti, ut unde mors oriebatur, inde vita resurgeret; et qui in ligno vincebat, in ligno quoque vinceretur; per Christum Dominum nostrum. Per quern majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates; Coeli coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas deprecamur, supplici confessione dicentes:

It is truly jmeet and just, right and available to salvatipn, that we should always, and in all places, give thanks to thee, O holy Lord, Father almighty, eternal God, who hast appointed that the salvation of mankind should be wrought on the wood of the cross ; that from whence death came, thence life might arise ; and that he who overcame by the tree, might also by the tree be overcome ; through Christ our Lord. By whom the Angels praise thy majesty, the Dominations adore it, the Powers tremble before it ; the Heavens and the heavenly Virtues, and the blessed Seraphim, with common jubilee, glorify it. Together with whom, we beseech thee that we may be admitted to join our humble voices, saying:

Here unite with the priest, who, on his part, unites himself with the blessed spirits, in giving thanks to God for the unspeakable gift: bow down and say:

Sanctus, sanctus, sanctus, Holy, holy, holy, Lord God Dominus Deus sabaoth! of hosts!

Pleni sunt coeli et terra gloria tua.

Hosanna in excelsis!

Benedictus qui venit in nomine Domini.

Hosanna in excelsis!

Heaven and earth are full of thy glory.

Hosanna in the highest!

Blessed be the Saviour who is coming to us in the name of the Lord who sends him. Hosanna be to him in the highest!

After these words commences the Canon, that mysterious prayer, in the midst of which heaven bows down to earth, and God descends unto us. The voioe of the priest is no longer heard ; yea, even at the altar all is silence. Let a profound respect stay all distraotions, and keep our senses in submission to the soul. Let us respectfully fix our eyes on what the priest does in the holy place.

THE CANON OF THE MASS

In this mysterious colloquy with the great God of heaven and earth, the first prayer of the sacrificing priest is for the Catholic Church, his and our mother.

Te igitur, clementissime 0 Pater, per Jesum Christum Filium tuum Dominum strum supplices rogamus ac petimus, uti accepta habeas, et benedicas haec dona, haec munera, haec sancta sacrificia illibata ; in primis quae tibi offerimus pro Ecclesia tua sancta Catholica; quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum, una cum famulo tuo Papa nostro N. et Antistite nostro N., et omnibus orthodoxis, atque catholicae et apostolicae fidei cultoribus.

God, who manif estest thyself unto us by means of the no- mysteries which thou hast entrusted to thy holy Church, our mother; we beseech thee, by the merits of this sacrifice, that thou wouldst remove all those hindrances which oppose her during her pilgrimage in this world. Give her peace and unity. Do thou thyself guide our holy father the Pope, thy vicar on earth. Direct thou our Bishop, who is our sacred link of unity; and watch over all the orthodox children of the Catholic, apostolic, Roman

Church.

Here pray, together with the priest, for those whose interests should be dearest to you.

Memento, Domine, famu- Permit me, 0 God, to inter- lorum, famularumque tua- cede with thee for special rum N. et N., et omnium blessings upon those for whom circumstantium, quorum tibi thou knowest that I have a fides cognita est, et nota special obligation to pray: ° ° ° devotio: pro quibus tibi offe- Apply to them, the fruits of

MASS rimus, vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus, pro redemptione animarum suarum, pro spe salutis et incolumitatis suae ; tibique reddunt vota sua aeterno Deo vivo et vero.

Here let us commemorate the saints: they are that portion of the body of our Lord Jesus Christ, which is called the Church triumphant. this divine sacrifice, which is offered unto thee in the name of all mankind. Visit them by thy grace, pardon them their sins, grant them the blessings of this present life and of that which is eternal.

But the offering of this sacrifice, 0 my God, does not unite us with those only of our brethren who are still in this transient life of trial: it brings us closer to those also, who are already in possession of heaven. Therefore it is that we wish to honour by it the memory of the glorious and ever Virgin Mary, of whom Jesus was born to us ; of the apostles, confessors, virgins, and of all the saints ; that they may assist us, by their powerful intercession, to be worthy of this thy visit, and of contemplating thee, as they themselves now do, in the mansion of thy glory.

Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Jesu Christi: sed et beatorum apostolorum ac martyrum tuorum, Petri et Pauli, Andreae, Jacobi, Joannis, Thomas, Jacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Joannis et Pauli, Cosmae et Damiani, et omnium sanctorum tuorum: quorum mentis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per eumdem ChristumDominum nostrum. Amen,

The priest, who up to this time has heen praying with his hands extended, now joins them, and holds them over the bread and wine, as the high priest of the old Law was wont to do over the figurative victim: he thus expresses his intention of bringing these $ifts more closely under the notice of the divine

Majesty, and of marking them as the material offering whereby we express our dependence, and which, in a few instants, is to yield its plaoe to the living Host, upon whom are laid all our iniquities.

Hanc igitur oblationem servitutis nostras, sed et cunctae famili® tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen.

Quam oblationem tu,Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus et Sanguis fiat dilectissimi Filii tui Domini nostri Jesu Christi.

Vouchsafe, O God, to accept the offering, which this thine assembled family presents to thee as the homage of its most happy servitude. In return, give us peace, save us from thy wrath, and number us among thine elect, through him who is coming to us — thy Son, our Saviour !

Yea, Lord, this is the moment when this bread is to become his sacred Body, which is our food ; and this wine is to be changed into his Blood, which is our drink. Ah ! delay no longer, but bring us into the presence of this divine Son, our Saviour !

And here the priest ceases to act as man ; he now becomes more than a mere minister of the Church. His word becomes that of Jesus Christ, with its power and efficacy. Prostrate yourself in profound adoration ; for God Himself is about to descend upon our altar, coming down from heaven.

Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas: et elevatis oculis in coelum, ad te Deum Patrem suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis

What, O God of heaven and earth, my Jesus, the long expected Messias ! what else can I do, at this solemn moment, but adore thee in silence, as my sovereign Master, and open to thee my whole heart, as to its dearest King ? Come

MASS suis, dicens: Accipite, et then, 0 Lord Jesus, come ! * manducate ex hoc omnes

HOC EST ENIM CORPUS MEUM.

The divine Lamb is now lying on our altar! Glory and love be to Him for ever ! But He has come that He may be immolated. Hence the priest, who is the minister of the designs of the Most High, immediately pronounces over the chalioe the sacred words which follow, whioh will produce the great mystical immolation, by the separation of the Victim's Body and Blood. After those words, the substances of both bread and wine have ceased to exist; the species alone are left, veiling, as it were, the Body and Blood of our Redeemer, lest fear should keep us from a mystery, which God gives us for the very purpose of inspiring confidence into our hearts. While the priest is pronouncing those words, let us associate ourselves to the angels, who tremblingly gaze upon this deepest wonder.

Simili modo postquam O Precious Blood! thou price coenatum est, accipiens et of my salvation ! I adore thee !

hunc prseclarum calicem in Wash away my sins, and make sanctas ac venerabiles ma- me whiter than snow. 0 Lamb nus suas: item tibi gratias ever slain, yet ever living, thou agens, benedixit, deditque comest to take away the sins discipulis suis dicens: Acci- of the world! Come, also, and pite et bibite ex eo omnes. reign in me by thy power, and

Hie est enim Calix San- by thy love.

GUINIS MEI, NOVI ET iETER- NITESTAMENTi: MYSTERIUM PIDEi: QUI PRO VOBIS ET PRO MTJLTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.

Hfflc quotiescumque feceritis, in mei memoriam f acietis.

The priest is now face to faoe with God. He again raises his hands towards heaven, and tells our heavenly Father that the oblation now on the altar is no longer an earthly material offering, but the Body and Blood, the whole Person, of His divine Son.

Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem Christi filii tui Domini nostri tarn beatse Passionis, nec non et ab inferisResurrectionis, sed et in coelos gloriosae Ascensionis: 'offerimus praeclareB Majestati tuae de tuis donis ac datis, Hostiam puram, Hostiam sanctam, Hostiam immaculatam: Panem sanctum vitae aeternae, et Calicem salutis perpetuae.

Supra qu propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.

Father of infinite holiness! the Host so long expected is here before thee. Behold this thine eternal Son, who suffered a bitter Passion, rose again with glory from the grave, and ascended triumphantly into heaven. He is thy Son; but he is also our Host, Host pure and spotless, our meat and drink of everlasting life.

Heretofore thou acceptedst the sacrifice of the innocent lambs offered unto thee by Abel; and the sacrifice which Abraham made thee of his son Isaac, who, though immolated, yet lived; and, lastly, the sacrifice which Melchisedech presented to thee of bread and wine. Receive our sacrifice, which surpasses all those others: it is the Lamb, of whom all others could be but figures; it is the undying Victim; it is the Body of thy Son, who is the Bread of life, and his Blood, which, whilst a drink of immortality for us, is a tribute adequate to thy glory.

The priest bows down to the altar, and kisses it as the throne of love, on which is seated the Saviour of men.

Supplices te rogamus, But, 0 iGk>d of infinite omnipotens Deus, jube haec power! these sacred gifts are

MASS perferri per manus sancti angeli tui in sublime altare tuum, in conspectu divinae Majestatis turn: ut quotquot ex hac altaris participatione, sacrosanctum Filii tui Corpus et Sanguinem sumpserimus, omni benedictione ccelesti et gratia repleamur. Per eumdem Christum Dominum nostrum. Amen. not only on this altar here below: they are, also, on that sublime altar in heaven, which is before the throne of thy divine Majesty. These two altars are one and the same, on which is accomplished the great mystery of thy glory and our salvation. Vouchsafe to make us partakers of the Body and Blood of the august Victim, from whom flows every grace and blessing.

Nor is the moment less favourable for making supplication for the Church suffering. Let us, therefore, ask the divine Liberator, who has come down among us, that He mercifully visit, by a ray of His consoling light, the dark abode of Purgatory ; and permit His Blood to flow, as a stream of mercy's dew, from this our altar, and refresh the panting captives there. Let us pray expressly for those among them, who have a claim upon our suffrages.

Dear Jesus! let the happiness of this thy visit extend to every portion of thy Church. Thy face gladdens the elect, in the holy city; even our mortal eyes can see thee beneath the veil of our delighted faith; ah! hide not thyself from those brethren of ours, who are imprisoned in the abode of expiation. Be thou refreshment to them in their flames, light in their darkness, and peace in their agonies of torment .

This duty of oharity fulfilled, let us pray for ourselves, sinners, alas! who profit so little by the visit

Memento, etiam, Domine, famulorum famularumque tuarum N. et N. qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per eumdem Christum Dominum nostrum. Amen. which our Saviour pays ub. Let us , together with the priest, strike our breast, saying:

Alas I we are poor sinners, 0 God of all sanctity ! yet da we hope that thine infinite mercy will grant us to share thy kingdom ; not indeed, by reason of onr works, which deserve little else than punishment, but because of the merits of this sacrifice, which we are offering unto thee. Remember, too, the merits of thy holy apostles, of thy holy martyrs, of thy holy virgins, and of all thy saints. Grant us, by their intercession, grace in this world, and glory eternal in the next ; which we ask of thee, in the name of our Lord Jesus Christ, thy Son. It is by him thou bestowest upon us thy blessings of life and sanctification; and, by him also, with him, and in him, in the unity of the Holy Ghost, may honour and glory be to thee!

Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris cum tuis Sanctis apostolis et martyribus ; cum Joanne, Stephano, Mathia, Barnaba, Ignatio, Alexandra, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis ; intra quorum nos consortium, non sestimator meriti, sed venire, quassumus, largitor admitte: per Christum Dominum nostrum. Per quern hsec omnia, Domine, semper bona creas, sanctificas,vivificas, benedicis, et praestas nobis ; per ipsum, et cum ipso, et in ipso, est tibi Deo Patri omnipotent, in unitate Spiritus sancti, omnis honor et gloria.

While saying the last of these words, the priest has taken up the sacred Host, which was upon the altar ; he has held it over the chalice, thus reuniting the Body and Blood of the divine Viotim, in order to show that He is now immortal. Then raising up both chalice and Host, he offers to God the noblest and most perfect homage which the divine Majesty could receive.

This sublime and mysterious rite ends the Canon. The silence of the mysteries is interrupted. The priest concludes his long prayers, by saying aloud,

MASS and go giving the faithful the opportunity of expressing their desire, that his supplioations be granted:

Per omnia saecula saecu- For ever and ever! lorom.

Answer him with faith, and in a sentiment of union with your holy mother the Church:

Amen. Amen! I believe the mys- tery which has just been accomplished. I unite myself to the offering which has been made, and to the petitions of the Church.

It is now time to reoite the prayer taught us by our Saviour Himself. Let it ascend to heaven to- f ether with the sacrifice of the Body and Blood of esus Christ. How oould it be otherwise than heard, when He Himself who made it for us, is in our very hands now while we say it P As this prayer belongs in common to all God's children, the priest recites it aloud, and begins by inviting us all to join in it ; he says:

OREMUS LET US PRAY

PraBceptis salutaribus mo- Having been taught by a niti, et divina institutione saving precept, and following formati, audemus dicere: the form given us by divine instruction, we thus presume to speak:

THE LORD^ PRAYBR

Pater noster, qui es in Our Father, who art in coelis, sanctificetur nomen heaven, hallowed be thy name: tuum: adveniat regnum tu- thy kingdom come: thy will urn: fiat voluntas tua sicut be done on earth as it is in in coelo, et in terra. Panem heaven. Give us this day our nostrum quotidianum da daily bread; and forgive us our nobis bodie: et dimitte nobis trespasses^ as we forgive them debita nostra, sicut et nos that trespass against us, and ft dimittimus debitoribus no- lead us not into temptation. stris: et ne nos inducas in tentationem.

Let us answer with a deep feeling of our misery:

Sed libera nos a malo.

But deliver us from evil.

The priest falls once more into the silenoe of the holy mysteries. His first word is an affectionate Amen to your last petition — deliver us from evil— on which he forms his own next prayer: and oould he pray for anything more needed P Evil surrounds us everywhere; and the Lamh on our altar has been sent to expiate it, and to deliver us from it.

Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus et futuris: et intercedente beata et gloriosa semper Virgine Dei Genitrice Maria, cum beatis apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris: ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Per eumdem Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus.

How many, O Lord, are the evils which beset us! Evils past, which are the wounds left on the soul by her sins, and which strengthen her wicked propensities. Evils present, that is, the sins now, at this very time, upon our soul; the weakness of this poor soul; and the temptations which molest her. There are, also, future evils, that is, the chastisement which our sins deserve from the hand of thy justice. In presence of this Host of our salvation, we beseech thee, 0 Lord, to deliver us from all these evils, and to accept in our favour, the intercession of Mary the Mother of Jesus, of the holy apostles, Peter and Paul and Andrew. Liberate us, break our chains, give us peace: through Jesus Christ, thy Son, who with thee, liveth and reigneth God.

The priest is anxious to announce the peace, which

MASS he has asked and obtained ; he therefore finishes his prayer aloud, saying:

Per omnia saecula saecu- World without end. lorum.

I£. Amen. Ajnen.

Then he says:

Pax Domini sit semper May the peace of our Lord vobiscum. be ever with you.

To this paternal wish reply:

1$. Et cum spiritu tuo. I$r. And with thy spirit.

The mystery is drawing to a olose ; God is about to be united with man, and man with God, by means of Communion. But first an imposing and sublime rite takes place at the altar. So far, the priest has announoed the Death of Jesus ; it is time to proclaim His Resurrection. To this end, he reverently breaks the saored Host; and having divided it into three parts, he puts one into the chalice, thus reuniting the Body and Blood of the immortal Viotim. Do you adore, and say:

Hffic commixtio et consecratio Corporis et Sanguinis Domini nostri Jesu Christi, fiat accipientibus nobis in cious vitam aeternam. Amen.

Glory be to thee, 0 Saviour of the world! who didst, in thy Passion, permit thy pre- Blood to be separated from thy sacred Body, afterwards uniting them again together by thy divine power.

Offer now your prayer to the ever-living Lamb, whom St. John saw on the altar of heaven, standing though slain: say to this your Lord and King, who has taken upon Himself all our iniquities, in order to wash them away by His Blood :

Agnus Dei, qui tollis Lamb of God, who takest peccata mundi, miserere away the sins of the world, nobis. have mercy on us!

lApoc. y. 6.

6S *ASStONTtt)E AND HOLY WEEK

Agnus Dei, qui tollis Lamb of God, who takest peccata mundi, miserere away the sins of the world, nobis. have mercy on us!

Agnus Dei, qui tollis Lamb of God, who takest peccata mundi, dona nobis away the sins of the world, pacem. give us peace!

Peaoe is the grand objeot of our Saviour's coming into the world: He is the Prinoe of peaoe. The divine Saorament of the Euoharist ought therefore to be the mystery of peaoe, and the bond of Catholio unity ; for, as the apostle says, all we who partake of one Bread, are all one bread and one body. It is on this aoeount that the priest, now that he ia on the point of receiving, in Communion, the sacred Host, prays that fraternal peace may be preserved in the Church, and more especially in this portion of it which is assembled around the altar. Pray with him, and for the same blessing.

Domine Jesu Christe, qui Lord Jesus Christ, who dixisti apostolis tuis: Pa- saidst to thine apostles, 4 my cem relinquo vobis: pacem peace I leave with you, my meam do vobis: ne respi- peace I give unto you:' re- cias peccata mea, sed Mem gard not my sins, but the faith

EcclesiaB tuae: eamque se- of thy Church, and grant her cundum voluntatem tnam that peace and unity which is pacificare et coadunare di- according to thy will. Who gneris. Qui vivis et regnas livest and reignest God for

Deus, per omnia saecula sae- ever and ever. Amen, culorum. Amen.

If it be a High Mass, the priest here gives the kiss of peace to the deacon, who gives it to the subdeaoon, and he to the ohoir. During this ceremony, you should excite within yourself feelings of Christian charity, and pardon your enemies, if you have any. Then oontinue to pray with the priest :

Domine Jesu Christe, Fili Lord Jesus Christ, Son of Dei vivi, qui ex voluntate the living God, who according i Is. ix. 6. * 1 Cor. x. 17.

MASS

Patris, oooperante Spiritu HLooto, per mortem tuam mundum vivificasti: libera me per hoe sacrosanctum Corpus et Sanguinem tuum, ab omnibus iniquitatibus meis, et universis malis, et fac me tuis semper inhsBrere mandatis, et a te nunquam separari permittas. Qui cum eodem Deo Patre et Spiritu sancto vivis et regnas, Dens, in ssBCula saeculorum. Amen. to the will of the Father, through the co-operation of the Holy Ghost, hast, by thy death, given life to the world; deliver me, by this thy most sacred Body and Blood, from all mine iniquities, and from all evils; and make me always adhere to thy commandments, and never suffer me to be separated from thee, who with the same God the Father and the Holy Ghost, livest and reignest God for ever and ever. Amen.

If you are going to Communion at this Mass, say the following prayer ; otherwise, prepare yourself for a spiritual Communion :

Perceptio Corporis tui, Domine Jesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in judicium et condemnationem: sed pro tua pietate prosit mihi ad tutamentum mentis et corporis, et ad medelam percipiendam. Qui vivis et regnas cum Deo Patre, in unitate Spiritus sancti, Deus, per omnia ssbcula ssBCulorum. Amen.

Let not the participation of thy Body, 0 Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but, through thy mercy, may it be a safeguard and remedy both to my soul and body. Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, for ever and ever. Amen.

When the priest takes the Host into his hands, in order to reoeive it in Communion, say:

Panem coalestem acci- Come, my dear Jesus, come! piam, et nomen Domini in- vocabo. < When he strikes his breast, confessing his unworthiness, say thrioe with him these words, and in the same dispositions as the centurion of the Gospel, who first used them;

PASSTONTTDE AND HOLT WEEK

Domine, non sum dignus tit intres sub tectum meum: sed tantum die verbo, et sanabitur anima mea.

Lord! I am not worthy that thou enter under my roof: say it, only with one word of thine, and my soul shall be healed.

While the priest is receiving the sacred Host, if you also are to communioate, profoundly adore your God, who is ready to take up His abode within you ; and again say to Him with the bride: ' Come, Lord Jesus, come ! '

But should you not intend to receive saoramentally, make here a spiritual Communion. Adore Jesus Christ, who thus visits your soul by His graoe, and say to Him :

Corpus Domini nostri I Jesu Christi custodiat animam meam in vitam aeternam. Amen. give thee, 0 Jesus, this heart of mine, that thou mayst dwell in it, and do with me what thou wilt.

Then the priest takes the ohalioe in thanksgiving, and says :

Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. Laudans invocabo Dominum, et ab inimicis meis salvus ero.

What return shall I make to the Lord for all he hath given to me? I will take the chalice of salvation, and will call upon the name of the Lord. Praising, I will call upon the Lord, and I shall be saved from mine enemies.

But if you are to make a saoramental Communion, you should, at this moment of the priest's receiving the preoious Blood, again adore the God who is coming to you, and keep to your prayer: Come, ♦ Lord Jesus, come !

If you are going to communicate only spiritually, again adore your divine Master, and say to Him:

Sanguis Domini nostri I unite myself to thee, my Jesu Christi custodiat ani- beloved Jesus) do thou unite

MASS mam meam in vitam aster- thyself to me and never let nam. Amen. us be separated.

It is here that you must approaoh to the altar, if you are going to Communion.

The Communion being finished, while the priest is purifying the chalice the first time, say:

Quod ore sumpsimus, Do- Thou hast visited me, 0 mine, pura mente capia- God, in these days of my pil- mus; et de munere tempo- grimage: give me grace to trea- rali fiat nobis remedium sure up the fruits of this visit, sempiternum. and to make it tell upon my eternity.

While the priest is purifying the ohalice the second time, say:

Corpus tuum Domine, quod sumpsi, et Sanguis 0 adquem potavi, adhsereat vi- mitted me sceribu meis: et praesta ut tery in me non remaneat scelelum macula, quern pura et sancta refecerunt Sacramenta. Qui vivis et regnas in saecula sseculorum. dered

Be thou for ever blessed, my Saviour, for having to the sacred mysof thy Body and Blood, May my heart and senses preserve, by thy grace, the purity which thou hast imparted to them; and may I thus be renless unworthy of thy Amen. divine visit.

The priest, having read the antiphon called the Communion, whioh is the first part of his thanksgiving for the favour just reoeived from God, whereby He has renewed His divine presenoe among us, turns to the people with the usual salutation ; after whioh he reoites the prayers, called the Postoommunion, whioh are the completion of the thanksgiving. Tou will join him here also, thanking God for the unspeakable gift He has just lavished on you, and asking Him, with most earnest entreaty, that He will bestow upon you a lasting spirit of compunotion.

These prayers having been recited, the priest again turns to the people, and full of joy for the immense favour be and they have beqn receiving, he says ;

PA88T0NTTDB AND HOLT WEEK

Dominus vobiscum. The Lord be with yon.

Answer him: Et cum spiritu tuo. Ip. And with thy spirit.

Ite, Missa est. f. Go, the Mass is finished.

I}?. Deo gratias. I£. Thanks be to God.

The priest makes a last prayer before giving you his blessing; pray with him:

Placeat tibi, sancta Trinitas, obsequium servitutis me8e,etprffistautsacrificium, cy quod oculis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli sit, te miserante, propiticonabile. Per Christum Domiminum nostrum. Amen. nister

Eternal thanks be to thee, O adorable Trinity, for the merthou hast shown to me, in permitting me to assist at this divine Sacrifice. Pardon me the negligence and coldness wherewith I have received so great a favour, and deign to firm the blessing which thy is about to give me in thy name.

The priest raises his hand, and thus blesses you :

Benedicat vos omnipotens May the almighty God,

Deus, Pater, et Filius, et Father, Son, and Holy Ghost,

Spiritus sanctus. bless you!

I$r. Amen. ty. Amen.

He then oonoludes the Mass, by reading the first fourteen verses of the Gospel aooording to St. John, which tell us of the eternity of the Word, and of the meroy whioh led Him to take upon Himself our flesh and to dwell among us. Pray that you may be of the number of those, who, now that He has come unto Sis own, receive Him, and are made the sons of Qod. f . Dominus vobiscum. f. The Lord be with you.

Ij?. Et cum spiritu tuo. And with thy spirit.

THE LAST GOSPEL Initium sancti Evangelii The beginning of the holy secundum Joannem. Gospel according to John.

Cap. i. Ch. i.

In principio erat Verbum, In the beginning was the et Verbum erat apud Deum, Word, and the Word was with

MASS et Deus erat Yerbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt; et sine ipso factum est nihil. Quod factum est, in ipso vita erat, et vita erat lux hominum: et lux in tenebris lucet, et tenebr® earn non comprehenderunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hie venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per ilium. Non erat ille lux, sed ut testimonium perhiberet de lumine. Erat lux vera, qu» illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his, qui credunt in nomine ejus; qui non ex sanguineus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Et Verbum caro factum est, et habitavit in nobis: et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratise et veritatis.

Ij?. Deo gratias.

God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was made nothing that was made. In him was life, and the life was the light of men; and the light shineth in the darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them he gave power to be made the sons of God; to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us; and we saw his glory, as it were the glory of the Only-Begotten of the Father, full of grace and truth.

Ipr. Thanks be to God,

CHAPTER THE SIXTH

ON HOLY COMMUNION DURING PA88IONTIDE AND HOLY WEEK

The holy Mass is the true sacrifioe, of whioh the sacrifices of the old Law were but figures. This sacrifioe was expeoted by mankind for four thousand years. It was during the present season that it was first offered up. It is now mysteriously renewed, eaoh day, upon our Christian altars.

No greater glory can be given to God than the celebration of this sacrifice, wherein God Himself is the Yiotim ; at the same time, nothing can be more advantageous to man than to partake of this divine Victim, to become himself this Viotim, by incorporating it with himself by holy Communion, whereby is realized that wonderful promise of our Redeemer: He that eateth My Flesh and drinketh My Blood, abideth in Me, and I in him.

Now, it is by the immolation of our Redeemer on the cross that the Flesh of this Lamb of God has beoome truly our food, and His Blood truly our drink. By the mysteries of His Incarnation and birth, we had Him as our Brother ; His Passion and death have made Him both our Saviour and our Food. Thus was realized that figurative sacrifioe whioh God prescribed to His people through Moses, and in which the viotim, after being immolated, was to be eaten by the priest who offered it, and by the person in whose name it was offered.

1 St. Jolm vi. 57. » Jbid. 56t

BEFORE COMMUNION

St. Paul, writing to the Corinthians, speaks thns: ( As often as you shall eat this bread, and drink the ohalioe, you shall show the death of the Lord, until He come.' 1 Therefore, there is a close relation between holy Communion and our Saviour's Passion ; and it is on this account that we are going to celebrate, during this present season, the institution of the holy Eucharist and the sacrifice of the Lamb, our Redeemer. The two anniversaries come olose to each other. If Jesus has desired with so ardent a desire to eat this last Pasoh with His disciples, it is beoause He had something infinitely grander to give them than He had given them the two preceding years: then He gave them to eat of the flesh of the figurative lamb ; but now, in this the last Pasch, He is going to give them a pledge of pardon and immortality, by making them partake of the very substance of the true Lamb, whose Blood imparts remission of sin, and opens the gate of heaven. He immolates Himself on the table of the last Supper before men immolate Him on Calvary ; and this wondrous anticipation of His sacrifioe, in which He gives such a rich proof of His love and His power, is founded on the real sacrifice of the morrow, which is to cost Him every drop of His Blood.

In approaching, therefore, the holy Table, during this season of the Passion, the faithful must be absorbed in the remembrance of the Lamb that was sacrificed for us ; they must keep this great truth uppermost in their hearts: that the divine Food which nourishes their souls was prepared on Calvary ; and that, although this Lamb is now living and impassible, yet it was by His death on the cross that He became our Food. The sinner, reconciled to his offended God, must receive the Body of Jesus with

1 X Cort-xi. 26, » St. Luke xxii. 16, sentiments of hearty contrition, and reproach himself, in all the bitterness of his soul, for having shed that preoious Blood by his multiplied sins. The just man must make his Communion, and humble himself with the thought that he, too, has had too great a share in oausing suffering to the innocent Lamb ; and that if he now have reason to believe himself to be in the state of grace, he owes it to the Blood of the Viotim who is about to be given to him for the inorease of his spiritual life.

We will here give, as in our other volumes, acts which may serve as a preparation for holy Communion during these two weeks. There are souls that feel the want of some such assistance as this ; and, for the same reason, we will add a form of thanksgiving for after Communion.

BEFORE COMMUNION

ACT OF FAITH

The signal grace which thou, 0 my God, hast granted to me, that I should know the wounds of my soul, has revealed to me the greatness of my misery. I have been taught how deep was the darkness that covered me, and how much I needed thy divine light. But, whilst the torch of faith has thus shown me the abyss of my own poor nature, it has also taught me how wonderful are the works, which thy love of thy ungrateful creature has made thee undertake, in order that thou mightest raise him up and save him. It is for me thou didst assume my human nature, and wast born at Bethlehem; it is for me that thou fastest forty days in the desert; it is for me that thou art soon to shed thy Blood on the cross. Thou commandest me to believe these miracles of thy love. I do believe them, 0 my God, humbly and gratefully. I also believe, and with an equally lively faith, that in a few moments thou art to give thyself to me in this ineffable mystery of holy Communion. Thou sayest to me: 'This is my Body, this is my Blood'; thy word is enough; in spite of my unworthiness seeming to forbid the possibility of such Communion, I believe, I consent, I bow me down.

BEFORE COMMTTNION before thine infinite truth. Oh! can there be Communion between the God of all holiness and a sinner such as I ? And yet thou assurest me that thou art verily coming to me! I tremble, 0 eternal Truth, but I believe. I confess that thy love of me is infinite, and that having resolved to give thyself to thy poor and sinful creature, thou wilt suffer no obstacle to stand in thy way!

ACT OP HUMILITY

During the season just past, I have of ten contemplated,

0 my J esus, thy coming from thy high throne into the bosom of Mary, thy uniting thy divine Person to our weak mortal nature, and thy being born in the crib of a poor stable. And when I thought on these humiliations of my God, they taught me not only to love thee tenderly, but to know also my own nothingness, for I saw more clearly what an infinite distance there is between the creature and his Creator; and, seeing these prodigies of thy immense love, I gladly confessed my own vileness. But now, dearest Saviour, I am led to consider something far more humiliating than the lowliness of my nature. That nothingness should be but nothingness, is not a sin. No; it is my sins that appal me. Sin has so long tyrannized over me; its consequences are still upon me; it has given me such dangerous tendencies; and I am so weak in resisting its bidding. When my first parent sinned, he hid himself, lest he should meet thee; and thou biddest me come unto thee, not to sentence me to the punishment I deserve, but to give me, oh! such a mark of love — union with thyself! Can this be? Art thou not the infinitely holy God? I must needs yield, and come, for thou art my sovereign Master; and who is there that dares resist thy will?

1 come, then, humbling myself, even to my very nothingness, before thee, and beseeching thee to pardon my coming, for I come because thou wilt have it so.

ACT OF CONTRITION

And shall I, O my Jesus, confess thus the grievousness and multitude of my sins, without promising thee to sin no more? * Thou wishest this sinner to be reconciled with thee, thou desirest to press him to thy sacred Heart: and could he, whilst thanking thee for this thy wonderful condescension, still love the accursed cause which made him thine enemy? No, my infinitely merciful God, no! I will not, like my first parent, seek to escape thy justice, but, like the prodigal son, I will arise and go to my Father; like Magdalene, I will take courage and enter the banquet-hall; and, though trembling at the sight of my sins, I will comply with thy loving invitation. My heart has no further attachment to sin, which I hate and detest as the enemy of thy honour and of my own happiness. I am resolved to shun it from this time forward, and to spare no pains to free myself from its tyranny. There shall be no more of that easy life which chilled my love, nor of that studied indifference which dulled my conscience, nor of those dangerous habits which led me to stray from my loyalty to thee. Despise not, 0 God, this my humble and contrite heart.

ACT OP LOVE

Such is thy love for us in this world, 0 my Jesus, that, as thou thyself sayest, thou art come not to judge, but to save. I should not satisfy thee, in this happy Communion hour, were I to offer thee but this salutary fear, which has led me to thy sacred feet, and this shame-stricken conscience, which makes me tremble in thy holy presence. The visit thou art about to pay me, is a visit of love. The Sacrament, which is going to unite me to thee, is the Sacrament of thy love. Thou, my good Shepherd, hast said, that he loves most, who has been forgiven most. My heart then must dare to love thee; it must love thee with all its warmth; the very recollection of its past disloyalty must make its loving thee doubly needed and doubly fervent. Ah! sweet Lord! See this poor heart of mine; strengthen it, console it, drive away its fears, make it feel that thou art its Jesus! It has come back to thee, because it feared thee; if it love thee, it will never again leave thee.

And thou, 0 Mary, refuge of sinners, help me to love him, who is thy Son, and our Brother. Holy angels! ye who live eternally on that love, which has never ceased to glow in your mighty spirits, remember, I reverently pray you, that this God created me, as he did you, that I might love him. All ye holy saints of God! I beseech you, by the love wherewith ye are inebriated in heaven, graciously give me a thought, and prepare now my heart to be united with him. Amen.

AFTER COMMUNION

AFTER COMMUNION

ACT OP ADORATION

Thou art here within me, great God of heaven! Thou art, at this moment, residing in a sinner's heart! I, yea, I, am thy temple, thy throne, thy resting-place! How shall I worthily adore thee, who hast deigned to come down into this abyss of my lowliness and misery? The angels veil their faces in thy presence; thy saints lay their crowns at thy feet; and I, that am but a sinful mortal, how shall I sufficiently honour thee, 0 infinite Power, infinite Wisdom, infinite Goodness ? This soul, wherein thou art now dwelling, has presumed so many times to set thee at defiance, and boldly disobey and break thy commands. And thou canst come to me after all this, and bring all thy beauty and greatness with thee ! What else can I do, but give thee the homage of a heart, that knows not how to bear the immensity of the honour thou art now lavishing on me ? Yes, my own wonderful and loving God, I adore thee ; I acknowledge thee to be the sovereign Being, the Creator and preserver of all creatures, and the undisputed Master of everything that belongs to me. I delightedly confess my dependence on thee, and offer thee, with all my heart, my humble service.

ACT OF THANKSGIVING

Thy greatness, 0 my God, is infinite; but thy goodness to me is incomprehensible. Thy being now present within this breast of mine, is, I know, a proof of that immense power, which shows itself when and where it wills; but it is also a mark of thy love for me. Thou art come to my soul that thou mayst be closely united with her, comfort her, give her a new life, and bring her all good things. Oh! who will teach me how to value this grace, and thank thee for it in a becoming way? But how shall I hope to value it as I ought, when I am not able to understand either the love that brings thee thus within me, or my own need of having thee? And when I think of my inability to make thee a suitable return of thanks, I feel as though I can give thee nothing but my speechless gratitude. Yet thou wiliest that this my heart, poor as it is, should give thee its thanks; thou takest delight in receiving its worthless homage. Take it, then, my loving Jesus! I give it thee with all possible joy, and beseech thee to reveal unto me the immensity of thy gift, and to enrich me more that I may give thee more.

ACT OF LOVE

But nothing will satisfy thee, 0 my infinite Treasure, unless I give thee my love. Thou hast ever loved me, and thou art still loving me; I must love thee in return! Thou hast borne with me, thou hast forgiven me, thou art, at this moment, overpowering me with honour and riches; and all this out of love for me! The return thou askest of me, is my love. Gratitude will not content thee, thou wilt have my love! But Jesus, my dear Jesus! — my past life — the long years I have spent in offending thee — rise up before me, and tell me to hide myself from thee! And yet, whither could I go without carrying thee within me, for thou hast taken up thine abode in my inmost soul? No, I will not run from thee! I will summon all the energies of my heart to tell thee that I love thee; that thy love for me has emboldened me; that I belong to thee; that I love thee above all else that I love; and that henceforth all my joy and happiness shall be in pleasing thee, and doing whatsoever thou askest of me.

ACT OF OBLATION

I know, dear Jesus, that what thou askest of me is not the passing sentiment of a heart excited by the thought of thy goodness towards it. Thou hast loved me from eternity; thou lovedst me, even when I was doing nothing for thee; thou hast given me light to know my miseries; thou hast shielded me against thine own angry justice; thou hast mercifully pardoned me a countless number of times; thou art even now embracing me with tenderest love: and all these works of thy almighty hand have been but for one end — to make me give myself to thee, and live, at last, for thee. It is this thou wouldst obtain of me, by granting me this precious earnest of thy love, which I have just received. Thou hast said, speaking of this ineffable gift: ' As I live by the Father, so he that eateth me, the same also shall live by me.' 1 Henceforth, 0 Bread which came down from heaven!* thou art the source of my life. Now, more than ever, my life belongs to thee, I give it unto thee. I dedicate unto thee my soul, my

1 St. John vi. 58. * Ibid, 51.

In aooordance with the recent decrees of our most holy Father Pope Pius X. the antiphons at Vespers are as follows:

1. Dixit Dominus Domino meo: Sede a dextris meis.

2. Magna opera Domini: exquisita in omnes voluntates ejus.

3. Qui timet Dominum, in mandatis ejus cupit nimis.

4. Sit nomen Domini benedictum in ssecula.

5. Deus autem noster in coelo : omnia quaecumque voluit, fecit.

6. The Lord said to my Lord: Sit thou at my right hand.

7. Great are the works of the Lord: sought out according to all his wills.

8. He that feareth the Lord delighteth exceedingly in his commandments.

9. May the name of the Lord be for ever blessed.

10. But our God is in heaven: he hath done all things whatsoever he would.

At Compline, the second psalm, consisting of a portion of Psalm xxx, is omitted. by Google

VESPERS body, my faculties, my whole being. Do thou direct and govern me. I resign myself entirely into thy hands. I am blind, but thy light will guide me; I am weak, but thy power will uphold me; I am inconstant, but thy unchangeableness will give me stability. I trust unreservedly in thy mercy, which never abandons them that hope in thee.

0 Mary! pray for me, that I lose not the fruit of this visit. Holy angels! watch over this dwelling-place of your Lord, which he has so mercifully chosen: let nothing defile it. 0 all ye saints of God! pray for the sinner, unto whom he has given this pledge of his divine pardon.