Mary, Help of Christians Part 56

THE Catholic Church in the celebration of Ma.s.s and in the administration of the sacraments employs certain forms and rites. These are called ceremonies. By these ceremonies the Church wishes to appeal to the heart as well as to the intellect, and to impress the faithful with sentiments of faith and piety.

What is more capable of raising the heart and mind of man to G.o.d than a priest celebrating Ma.s.s? What more inspiring than some of our sacred music?

How beneficial and how lasting the impression formed by the ceremonies of the Church, the following incident will show:

One of our missionaries once went to visit a tribe of Indians who had been deprived of a priest for nearly half a century. After traveling through the forest for some days he came near their village.

'Twas Sunday morning. Suddenly the silence was broken by a number of voices singing in unison. He stopped to listen. To his great astonishment he distinguished the music of a Ma.s.s, and of Catholic hymns well known to him.

What could be more touching than this simple, savage people endeavoring to celebrate the Lord's Day as they had been taught by the priest fifty years before? What more elevating than those sacred songs--the _Stabat Mater_, the _O Salutaris_, or the _Te Deum_--uttered by pious lips and resounding through the forest primeval? What better evidence could we have of the beneficial effects of our ceremonies in raising the heart to G.o.d?

And yet few things connected with our holy religion have been more frequently subjected to ridicule than her ceremonies. People scoff at them, laugh at them, call them foolish and unreasonable. Those people do not stop to consider that by doing so they, themselves, are acting most unreasonably. For no reasonable person, no judge, will condemn another without hearing both sides of the question.

These wiseacres, however, flatter themselves that they know all about the Catholic Church and her ceremonies without hearing her side of the case. Hence the misunderstandings and misrepresentations regarding her that exist among well-meaning people.

If people would but learn to speak about that which they knew and understood; if they would accord to the Catholic Church the same treatment as to other inst.i.tutions; if they would examine both sides of the question before criticising and ridiculing her teachings and her ceremonies; if they would but treat her with that openness, that fairness, that candor, that honesty characteristic of the American citizen when dealing with other questions--what a vast amount of ignorance, of prejudice, of sin would be avoided!

We claim that ceremonies used in the wors.h.i.+p of G.o.d are reasonable, because they were sanctioned by G.o.d in the Old Testament and by Jesus Christ and His apostles in the New Law.

I. Ceremonies Necessary to Divine Wors.h.i.+p

THE angels are pure spirits. They have no body. Consequently the wors.h.i.+p they render G.o.d is spiritual, interior.

The heavenly bodies are not spiritual, but entirely material substances.

They render G.o.d a sort of external wors.h.i.+p according to the words of the prophet Daniel, "Sun and moon bless the Lord, . . . stars of heaven bless the Lord. Praise and exalt Him forever." Man has a soul, a spiritual substance similar to the heavenly bodies. He should, therefore, honor G.o.d by the twofold form of wors.h.i.+p, interior and exterior.

"G.o.d is a spirit; and they that adore Him must adore Him in spirit and in truth" (_John_ iv. 24).

From these words of the beloved disciple we are not to conclude that interior wors.h.i.+p is prescribed as the only essential, and exterior wors.h.i.+p condemned. True piety must manifest itself externally. Man naturally manifests his feelings by outward signs and ceremonies.

The Catholic Church recognizes that man has a heart to be moved as well as an intellect to be enlightened. She enlightens the intellect by her good books, sermons, etc.; and she moves the heart by the grandeur of her ceremonies.

If any one doubts that G.o.d considers ceremonies necessary to divine wors.h.i.+p, let him read the books of Leviticus and Exodus. Almost the whole of these books treats of the rites and ceremonies used by the then chosen people of G.o.d in their public wors.h.i.+p.

The 26th, 27th, and 28th chapters of Exodus prescribe the form of the tabernacle and its appurtenances, the size of the altar and the oil for the lamps, and the holy vestments which Aaron and his sons were to wear during the performance of the public ceremonies.

The book of Leviticus treats more particularly of the sacrifices, rites, and ceremonies of the priests and Levites.

"And the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying: Speak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep, if his offering be a holocaust and of the herd, he shall offer a male, without blemish, at the door of the tabernacle of the testimony, to make the Lord favorable to him. And he shall put his hand upon the head of the victim, and it shall be acceptable and help to his expiation" (_Lev._ i. 1_ et seq._).

After enumerating all the sacrifices and ceremonies, the sacred writer closes the book of Leviticus with the words, "These are the precepts which the Lord commanded Moses for the children of Israel in Mount Sinai," thus showing that He considers ceremonies necessary to divine wors.h.i.+p.

The religion inst.i.tuted by Our Lord and Saviour Jesus Christ is more spiritual than that of the Old Law. Nevertheless He did not discard ceremonies. In the Garden of Gethsemani He fell upon His knees in humble supplication. He went in procession to Jerusalem preceded by a great mult.i.tude strewing palm-branches on the road and singing, "Hosanna to the Son of David." Before He cured the deaf and dumb man, He put His fingers into his ears and touched his tongue with spittle, and looking up to heaven He groaned and said, "Ephpheta," which is, "Be thou opened."

At the Last Supper He invoked a blessing on the bread and wine, and after the supper He chanted a hymn with His disciples--ceremonies similar to those used in the Ma.s.s. When He imparted the Holy Ghost to His apostles, He breathed upon them. In a similar way they and their successors communicated the Holy Ghost upon others by breathing upon them, laying their hands upon them and praying over them, when conferring the sacrament of Holy Orders.

St. James directs that if any man is sick he shall call in a priest of the Church, who shall anoint him with oil, as is done in the sacrament of Extreme Unction.

We must, therefore, admit that ceremonies used in the wors.h.i.+p of G.o.d are reasonable, since they are sanctioned by G.o.d in the Old Law and by Jesus Christ and His apostles in the New Testament.

All these acts of Our Saviour--the prostration in the Garden, the procession to Jerusalem, the touching of the deaf man's ears, the chanting of the hymn, the laying on of hands, the anointing of the sick--are but so many ceremonies serving as models of the ceremonies used by the Catholic Church in her public wors.h.i.+p and in the administration of her sacraments.

II. Vestments Used by the Priest at Ma.s.s

BEFORE entering upon an explanation of the ceremonies of the Ma.s.s, which is our princ.i.p.al act of public wors.h.i.+p, let us examine the meaning of the vestments worn by the priest during the celebration of that august sacrifice. First, it is well to remember that these vestments come down to us from the time of the apostles, and have the weight of antiquity hanging upon them. Hence, if they did not demand our respect as memorials of Christ, they are at least deserving of attention on account of their antiquity.

The 28th chapter of Exodus tells us the sacred vestments G.o.d wished the priests of the Old Law to wear during the public wors.h.i.+p. "And these shall be the vestments which they shall make: a rational and an ephod, a tunic and a straight linen garment, a mitre and a girdle. They shall make the holy vestments for thy brother Aaron and his sons, that they may do the office of priesthood unto Me." As G.o.d in the Old Law prescribed vestments for the priests, so the Church, guided by G.o.d, prescribes sacred vestments to be worn by the priest of the New Law while engaged in the sacred mysteries.

The long black garment which the priest wears around the church in all the sacred functions is called a _ca.s.sock_. Kings and officers of the army wear a special uniform when performing their public duties; priests wear _ca.s.socks_ and other special garments when performing their public duties. These vestments are used to excite the minds of the faithful to the contemplation of heavenly things.

Who, for example, can behold the cross on the chasuble the priest wears without thinking of all Christ suffered for us on the cross? As the priest in celebrating Ma.s.s represents the person of Christ, and the Ma.s.s represents His pa.s.sion, the vestments he wears represent those with which Christ was clothed at the time of the pa.s.sion.

The first vestment the priest puts on over the _ca.s.sock_ is called an _amice_. It is made of linen, and reminds us of the veil that covered the face of Jesus when His persecutors struck Him. (_Luke_ xxii. 64.)

When the priest puts on the _amice_ he first places it on his head, thus recalling to mind the crown of thorns that pierced the head of Jesus.

The _alb_ (from _albus_, white) represents the white garment with which Christ was vested by Herod when sent back to Pilate dressed as a fool.

(_Luke_ xxii. 11.)

White is emblematic of purity. Hence the wearer is reminded of that purity of mind and body which he should have who serves the altar of the Most High.

The _cincture_, or girdle, as well as the _maniple_ and _stole_, represent the cords and bands with which Christ was bound in the different stages of His pa.s.sion. St. Matthew says in the 22d verse of the 27th chapter, "They brought Him _bound_ and delivered Him to Pontius Pilate, the governor."

The _chasuble_, or outer vestment the priest wears, represents the purple garment with which Christ was clothed as a mock king. "And they clothed Him with purple" (_Mark_ xv. 17). Upon the back of the _chasuble_ you see a cross. This represents the cross Christ bore on His sacred shoulders to Calvary, and upon which He was crucified.

In these vestments, that is, in the _chasuble_, _stole_, and _maniple_, the Church uses five colors--white, red, purple, green, and black.

White, which is symbolic of purity and innocence, is used on the feasts of Our Lord, of the Blessed Virgin, of the angels, and of the saints that were not martyrs.

Red, the symbol of fort.i.tude, is used on the feast of Pentecost, of the Exaltation of the Cross, of the apostles and martyrs.

Purple, or violet (the color of penance), is used in Advent and Lent.

Green (the color of hope) is used on all Sundays when no special feast is celebrated, except the Sundays of Lent and Advent.

Black (the color of mourning) is used on Good Friday and during the celebration of Ma.s.s for the dead.

Thus we see that each vestment and color used has a special significance.

All are calculated to attract our attention, elevate our minds to G.o.d, and fill us with a desire to do something for Him Who has done so much for us--to at least keep His commandments.

One word about the use of Latin in the celebration of Ma.s.s will perhaps be appropriate here. History tells us that when Christianity was established the Roman Empire had control of nearly all of Europe, Asia, and Africa. Wherever the Roman flag floated to the breeze the Latin language was spoken, just as English is spoken where the sovereign of Great Britain or the President of the United States holds sway. The Church naturally adopted in her liturgy the language spoken by the people.

In the beginning of the fifth century vast hordes of barbarians began to come from the north of Europe and spread desolation over the fairest portions of the Roman Empire. Soon the Empire was broken up. New kingdoms began to be formed, new languages to be developed. The Latin finally ceased to be a living language. The Church retained it in her liturgy, 1st, because, as her doctrine and liturgy are unchangeable, she wishes the language of her doctrine and liturgy to be unchangeable; 2d, because, as the Church is spread over the whole world, embracing in her fold children of all climes, nations, and languages--as she is universal--she must have a universal language; 3d, because the Catholic clergy are in constant communication with the Holy See, and this requires a uniform language.