by St Alphonsus
The Second Part - From the Introit to the Credo.
It is usually in the Introit that the Church proposes the subject of the feast that is celebrated. Mention is therein made of some divine mystery, of the Blessed Virgin, or of some other saint whom the Church honors on that day, so that we simply render this honor to the saint, since the sacrifice, as we have said, is offered only to God. It is asserted that the author of the Introit is St. Gregory the Great, as may be seen in the works of Benedict XIV.
The Second Part - From the Introit to the Credo.
It is usually in the Introit that the Church proposes the subject of the feast that is celebrated. Mention is therein made of some divine mystery, of the Blessed Virgin, or of some other saint whom the Church honors on that day, so that we simply render this honor to the saint, since the sacrifice, as we have said, is offered only to God. It is asserted that the author of the Introit is St. Gregory the Great, as may be seen in the works of Benedict XIV.
Kyrie, eleison; Christe, eleison. These are Greek words that mean “Lord, or Christ, have mercy.” This prayer is addressed three times to the Father, three times to the Son, and three times to the Holy Ghost. Durand says that Mass was begun to be said in Greek in the Oriental Church at the time of the Emperor Adrian I, about the year 140. Pope St. Sylvester ordered that,after the example of the Greeks, the Kyrie eleison should be said in the Latin Church. According to Cardinal Bellarmine this custom was introduced into Italy about a hundred and fifty years before St. Gregory. Thereby is shown the union that exists between the Greek and the Latin Church.
Gloria in excelsis Deo, etc. (“Glory be to God on high, etc.”). This prayer canticle or is formed of the words that the celestial choirs used when the Angel came to announce to the shepherds the birth of the Saviour; “Glory to God in the highest : and on earth peace to men of good will.” The remaining words were added by the Church. In it God is thanked for his glory, because God has used our salvation for his glory by saving us through Jesus Christ, who, in offering himself as a sacrifice to his Father, has procured salvation for men, and has given, at the same time, infinite Glory to God. Then the Church, addressing herself to Jesus Christ, asks him by the merits of his sacrifice to have pity on us; and she concludes by proclaiming him: Quoniam tu solus Sanctus, tu solus Dominus, tu solus Altissimus, Jesu Christe, cum Sancto Spiritu in gloria Dei Patris. Amen (“For Thou only art holy; Thou only art Lord;Thou only, O Jesus Christ, art Most High in the glory of God the Father. Amen”). For our Saviour, who sacrifices himself as a victim, is at the same time God,equal to Him to whom the sacrifice is offered.
Gloria in excelsis Deo, etc. (“Glory be to God on high, etc.”). This prayer canticle or is formed of the words that the celestial choirs used when the Angel came to announce to the shepherds the birth of the Saviour; “Glory to God in the highest : and on earth peace to men of good will.” The remaining words were added by the Church. In it God is thanked for his glory, because God has used our salvation for his glory by saving us through Jesus Christ, who, in offering himself as a sacrifice to his Father, has procured salvation for men, and has given, at the same time, infinite Glory to God. Then the Church, addressing herself to Jesus Christ, asks him by the merits of his sacrifice to have pity on us; and she concludes by proclaiming him: Quoniam tu solus Sanctus, tu solus Dominus, tu solus Altissimus, Jesu Christe, cum Sancto Spiritu in gloria Dei Patris. Amen (“For Thou only art holy; Thou only art Lord;Thou only, O Jesus Christ, art Most High in the glory of God the Father. Amen”). For our Saviour, who sacrifices himself as a victim, is at the same time God,equal to Him to whom the sacrifice is offered.
Then follows the prayer or Collect, thus called because the priest, performing the office of mediator between God and men, collects all the prayers of the people, and presents them to God. The Collect is said in a suppliant manner, with outstretched and raised hands. In these prayers are asked of God the graces that have reference to the mystery of the day: for example, at Easter, the grace to rise with Jesus Christ, and at the Ascension to dwell with him in spirit in heaven; or we ask for those graces that we wish to obtain through the intercession of the saint whose feast we are celebrating. But all these prayers are concluded with the name of Jesus Christ: Per Dominum nostrum Jesum Christum (“Through our Lord Jesus Christ"). Because all the graces that we obtain are given to us chiefly in view of the merits of Jesus Christ. It is not true, as the innovators say, that we offer the Sacrifice of the Altar to the saints. It is altogether false; for we know very well that the sacrifice, being a cult or worship that is due to the sovereign Lord of the universe, can be offered only to God; and if at the Mass we make mention of the saints, we do so only because of the favors that they have received from God, to whom they acknowledge they are indebted for all the happiness that they possess.
Here follow the Epistle and the Gospel. While listening to the reading of the Epistle, we must hear it as if it is God himself who speaks by the mouth of his prophets and apostles.
The Epistle is followed by the Gradual, which, according to Bellarmin, was sung in former times while the deacon ascended the steps of the ambo an elevated pulpit to read the Gospel. The Gradual was followed by the Alleluia, a Hebrew word that signifies Praise the Lord. But in Lent the Alleluia, which expresses joy, is replaced by the Tract, which Abbot Rupert calls the lamentation of penitents (Poenitentium lamentum).
The Epistle is followed by the Gradual, which, according to Bellarmin, was sung in former times while the deacon ascended the steps of the ambo an elevated pulpit to read the Gospel. The Gradual was followed by the Alleluia, a Hebrew word that signifies Praise the Lord. But in Lent the Alleluia, which expresses joy, is replaced by the Tract, which Abbot Rupert calls the lamentation of penitents (Poenitentium lamentum).
The priest then leaving the left side of the altar, which represents the Jewish people, passes to the right side, which represents the Gentiles, who accepted the Gospel that was rejected by the Jews. We should listen to the Gospel as if we heard the words of our divine Saviour instructing us and we should at the same time himself, ask him for the necessary help to put in practice what he teaches. It is an ancient custom to stand during the reading of the Gospel, to show that we are ready to follow the precepts and counsels that our Lord points out to us.
Credo (“I believe”). While the priest is reciting the symbol we should renew our faith in all the mysteries and all the dogmas that the Church teaches. By the symbol was formerly understood a military sign, a mark by which many recognize one another, and are distinguished from one another: this at present distinguishes believers from unbelievers. Benedict XIV. tells us that at Rome the recitation of the symbol during Mass was begun only in the eleventh century.
Part 3 Part 1
Part 3 Part 1
