'STAND FAST IN THE FAIT'

New Zealand Tablet, 1 May 1913, Page 3

'STAND FAST IN THE FAIT'

(A Weekly Instruction specially written for the ■,'#. Z. Tablet by ' Ghimel.')

THE SACRIFICE OF THE MASS EXPLAINED % IV GENERAL REMARKS ON 115 CEREMONIES

The ceremonies, symbols, and actions which express in appropriate outward form our innermost feelings during the Mass have been drawn up by the Church in order that 'the majesty of so great a sacrifice may be enhanced, and that the minds of the faithful by these visible signs of devotion may be stirred up to tne contemplation of the deep mysteries which lie hid in this sacrifice' (Council of Trent, xxii., c. 5). Some of the ceremonies thus prescribed are the natural accompaniment, the faithful expression of what is being said; thus, for example, it is natural to strike the breast when making a confession of sins, and to raise the eyes when giving thanks. Other ceremonies are symbolical ; thus, tne hands are washed to signify the purity of heart required in the priest who offers this august sacrifice. A word of explanation, then, of the ceremonies that occur more frequently. In the meantime we do well to remember that ' there is not a ceremony of the Mass, not a prayer, not a genuflexion, not a vestment worn which has not been prescribed by ancient saints, if not by the Apostles themselves, and which has not upon it the stamp and sanctity of a hoary and venerable tradition. There is not a symbol of office in the country, not a crown or flag, a chain or robe, which is not of yesterday, compared with the stole and chasuble of the priest at the altar' (Bishop Hedley). Standing erect. We stand winle the Gospel, the message of the Lord, is being said, to show our reverence for, and subjection to, Him Who is clothed with supreme authority. All we who pray are but beggars: in the presence of God, and stand before the throne of the Almighty Father of the Christian family' (St. Augustine). Inclinations are used to express our humble sorrow for sin, our sense of the justice of punishment inflicted by God or ourselves. Very fittingly, therefore, the priest at the beginning of Mass accompanies his confession of sins before God and man with a profound inclination and a triple striking of the breast. Bowing the head is another sign of respect shown when the names of Jesus, Mary, and the saint of the day occur, at the ' Glory be to the Father,' and on passing before the cross. Genuflexions are evident marks of the highest respect, acts of adoration offered to our Lord, really" present on the altar. This is why we genuflect when entering and leaving the church if the Blessed Sacrament is present, or when reference is made in the Gospel of St. John to the Incarnation; and again, why the priest goes on one knee at .that part of the Credo which describes the Incarnation, at the moment of Consecration, and afterwards when uncovering or covering the chalice.

liaising the eyes expresses our trust in, and our love for, God our Father and Christ our Saviour.

The hands are joined in order to signify that the priest and those on whose behalf he speaks and acts are of themselves helpless in the presence of the All Holy, because they are bound by the chains of siii and imperfection. Similarly, the breast is struck at the Confiteor, the Agnus Dei, and the 'Domine, non sum dignus,' in acknowledgment of sin and willing acceptance of punishment.

The arms are extended during the recital of the Collects, the Preface, and the greater part of the Canon, at the Dominus Vobiscum, and the Or emus. This symbolical action at once denotes the earnest character of our cries for God's help, and is a figure of our Saviour praying with arms outstretched on the Cross for the salvation of men. 'We Christians pray with eyes raised to heaven and uplifted arms because they are pure. We are not satisfied with raising our hands, we even extend our arms in memory of the Lord's Passion ' (Tertullian, 3rd century).

'"■"'■' The Sign of the Cross occurs very frequently during the Mass, and with many shades of meaning over and above its ordinary significations. Ever and always it is a. : profession of our belief in: the mysteries 1 ; of the Blessed Trinity,ithe Incarnation; the redeeming Death of Christ; an expression of our desire to be saved from our spiritual enemies - through the sign in which' our Saviour conquered sin an act of consecration of ourselves to the service, even unto death, of our Lord. In the Mass, more particularly, the Sign of the Cross typifies the mysteries of faith. It is used to bless the assembled worshippers, and the unconsecrated elements of bread, wine, and water. After the Consecration it is made over the Body and Blood of Christ, not,' of course, by way of blessing, but as a profession of faith in the reality of His. present sacrifice and it is made two, v three, and five times in succession to symbolise the two natures of the God-made-Man, the three persons in God, and the five wounds of our Lord. When the priest makes the Sign of the Cross with the consecrated Host, he begs in all humility the blessing of Christ Crucified. The Sign of the Cross made before the reading of the Gospel on forehead, lips, and breast, 'denotes that we bear the Gospel in our mind, confess it with our lips, and love it with our hearts.' The ceremony of washing the hands symbolises the purity of mind and heart which priest and worshippers must possess when they approach the altar of sacrifice.

Incense is offered to the Blessed Sacrament as an act of adoration, to the Book of the Gospels and to the relics as a mark of respect, to the celebrant and the elements of bread and wine as the. bearer of our prayers, and to the assistant ministers and the worshippers in order to remind them to pray fervently. In general, the burning of incense symbolises the spirit of sacrifice that should accompany our prayers in order to make them acceptable to God.