Baltimore Catechism Volume Iv Part 21

250 Q. How do the priests exercise this power of changing bread and wine into the body and blood of Christ?

A. The priests exercise this power of changing bread and wine into the body and blood of Christ through the words of consecration in the Ma.s.s, which are the words of Christ: "This is My body; this is My blood."

"Consecration." At what part of the Ma.s.s are the words of consecration p.r.o.nounced? Just before the Elevation; that is, just before the priest holds up the Host and the chalice, while the altar boy rings the bell.

When the priest is going to say Ma.s.s he prepares everything necessary in the sacristy--the place or room near the altar where the sacred vessels and vestments are kept, and where the priest vests. He takes the chalice--that is, the long silver or gold goblet--out of its case; then he covers it with a long, narrow, white linen cloth called a purificator. Over this he places a small silver or gold plate called the paten, on which he places a host--that is, a thin piece of white bread prepared for Ma.s.s, perfectly round, and about the size of the bottom of a small drinking gla.s.s. He then covers this host with a white card, called a pall, after which he covers the chalice and all with a square cloth or veil that matches the vestments. Then he puts on his own vestments as follows: Over his shoulders the amice, a square, white cloth. Next the alb, a long white garment reaching down to his feet. He draws it about his waist with the cincture, or white cord. He places on his left arm the maniple, a short, narrow vestment. Around his neck he places the stole, a long, narrow vestment with a cross on each end. Over all he places the chasuble, or large vestment with the cross on the back. Lastly, he puts on his cap or biretta. Before going further I must say something about the color and signification of the vestments. There are five colors used, namely, white, red, green, violet, and black.

White signifies innocence, and is used on the feasts of Our Lord, of the Blessed Virgin, and of some saints. Red signifies love, and is used on the feasts of the Holy Ghost and of the martyrs. Green signifies hope, and is used on Sundays from the Epiphany to Pentecost, unless some feast requiring another color falls on Sunday. Violet signifies penance, and is used in Advent and Lent. Black signifies sorrow, and is used on Good Friday and in Ma.s.ses for the dead. As regards the vestments themselves: the amice signifies preparation to resist the attacks of the devil; the alb is the symbol of innocence; the cincture of charity; the maniple of penance; the stole of immortality; and the chasuble of love, by which we are enabled to bear the light burden Our Lord is pleased to lay upon us.

Vested as described, when the candles have been lighted on the altar, the priest takes the covered chalice in his hand and goes to the altar, where, after arranging everything, he begins Ma.s.s. After saying many prayers, he uncovers the chalice, and the acolyte or altar boy brings up wine and water, and the priest puts some into the chalice. Then he says a prayer, and offers to G.o.d the bread and wine to be consecrated. This is called the offertory of the Ma.s.s, and takes place after the boy presents the wine and water. Immediately after the Sanctus the priest begins what is called the Canon of the Ma.s.s, and soon after comes to the time of consecration, and has before him on the paten the white bread, or host, and in the chalice wine. Remember, it is only bread and wine as yet. After saying some prayers the priest bends down over the altar and p.r.o.nounces the words of consecration, namely, "This is My body," over the bread; and "This is My blood," over the wine. Then there is no longer the bread the priest brought out and the wine the boy gave, upon the altar, but instead of both the body and blood of Our Lord. After the words of consecration, the priest genuflects or kneels before the altar to adore Our Lord, who just came there at the words of consecration; he next holds up the body of Our Lord--the Host--for the people also to see and adore it; he then replaces it on the altar and again genuflects. He does just the same with the chalice. This is called the Elevation. The altar boy then rings the bell to call the people's attention to it, for it is the most solemn part of the Ma.s.s. After more prayers the priest takes and consumes, that is, swallows, the sacred Host and drinks the precious blood from the chalice. Then the people come up to the altar to receive Holy Communion. But where does the priest get Holy Communion for them if he himself took all he consecrated? He opens the tabernacle, and there, in a large, beautiful vessel he has small Hosts. He consecrates a large number of these small hosts sometimes while he is consecrating the larger one for himself. When they are consecrated, he places them in the tabernacle, where they are kept with the sanctuary lamp burning before them, till at the different Ma.s.ses they have all been given out to the people. Then he consecrates others at the next Ma.s.s, and does as before.

The size of the Host does not make the slightest difference, as Our Lord is present whole and entire in the smallest particle of the Host. A little piece that you could scarcely see would be the body of Our Lord.

However, the particle that is given to the people is about the size of a twenty-five-cent piece, so that they can swallow it before it melts. In receiving Holy Communion you must never let it entirely dissolve in your mouth, for if you do not swallow it you will not receive Holy Communion at all.

Here I might tell you what Benediction of the Blessed Sacrament is. The priest sometimes consecrates at the Ma.s.s two large hosts, one he consumes himself, as I have told you, and the other he places in the tabernacle in a little gold case. When it is time for Benediction, he places this little case--made of gla.s.s and gold, about the size of a watch--in the gold or silver monstrance which you see on the altar at Benediction. It is made to represent rays of light coming from the Blessed Sacrament. After the choir sings, the priest says the prayer and goes up and blesses the people with the Blessed Sacrament; that is, when he holds up the monstrance over the people Our Lord Himself blesses them. Should we not be very anxious, therefore, to go to Benediction? If the bishop came to the church, we would all be anxious to receive his blessing; and if our Holy Father the Pope came, everybody would rush to the church. But what are they compared to Our Lord Himself? And yet when He comes to give His blessing, many seem to care little about it.

Because Our Lord in His goodness is pleased to give us His blessing often, we are indifferent about it. The holy teachers and fathers of the Church tell us that if we could see the sanctuary at Ma.s.s and Benediction as it really is, we would see it filled with angels all bowed down, adoring Our Lord. These good angels must be very much displeased at those who are so indifferent at Ma.s.s or Benediction as not to pay any attention; and above all, at those who stay away. The large silk cloak the priest wears at Benediction is called the cope, and the long scarf that is placed over his shoulders the humeral, or Benediction veil. At the words of consecration, you must know, the priest does not say "This is Christ's body," but "This is My body"; for at the altar the priest is there in the place of Our Lord Himself. It is Our Lord who offers up the sacrifice, and the priest is His instrument. That is why the priest wears vestments while saying Ma.s.s or performing his sacred duties, to remind him that he is, as it were, another person; that he is not acting in his own name or right, but in the name and place of our Blessed Lord.

I have given you in a general way a description of the Ma.s.s: let me now mention its particular parts by their proper names, and tell you what they are. At the foot of the altar the priest says the Confiteor, a psalm, and other prayers as a preparation. Then he ascends the altar steps--praying as he goes--and says the Introit, which is some portion of the Holy Scripture suitable to the feast of the day. He next says the Kyrie Eleison, which means: Lord, have mercy on us. He then says the Gloria, or hymn of praise, though not in all Ma.s.ses. After the Gloria he says the Collect, which is a collection of prayers in which the priest prays for the needs of the Church and of its children. This is followed by the Epistle, which is a part of the Holy Scripture. Then the Ma.s.s-book is removed to the other side of the altar, and the priest reads the Gospel--that is, some portion of the Gospel written by the evangelists. After the Gospel the priest, except in some Ma.s.ses, says the Creed, which is a profession of his faith in the mysteries of our religion. After this the priest uncovers the chalice, and offers up the bread and wine which is to be consecrated. This is called the Offertory of the Ma.s.s. The offertory is followed by the Lavabo, or was.h.i.+ng of the priest's hands: first, that the priest's hands may be purified to touch the Sacred Host; and, second, to signify the purity of soul he must have to offer the Holy Sacrifice. After saying some prayers in secret he says the Preface, which is a solemn hymn of praise and thanksgiving. The Preface ends with the Sanctus. The Sanctus is followed by the Canon of the Ma.s.s. Canon means a rule; so this part of the Ma.s.s is called the Canon, because it never changes. The Epistle, Gospel, prayers, etc., are different on the different feasts, but the Canon of the Ma.s.s is always the same. The Canon is the part of the Ma.s.s from the Sanctus down to the time the priest again covers the chalice. After the Canon the priest says the Post-Communion, or prayer after Communion; then he gives the blessing and goes to the other side of the altar, and ends Ma.s.s by saying the last Gospel.

During the Ma.s.s the priest frequently makes the Sign of the Cross, genuflects or bends the knee before the altar, strikes his breast, etc.

What do all these ceremonies mean? By the cross the priest is reminded of the death of Our Lord; he genuflects as an act of humility, and he strikes his breast to show his own unworthiness. You will understand all the ceremonies of the altar if you remember that Our Lord--the King of kings--is present on it, and the priest acts in His presence as the servants in a king's palace would act when approaching their king or in his presence, showing their respect by bowing, kneeling, etc. You will see this more clearly if you watch the movements of the priest at the altar while the Blessed Sacrament is exposed.

Lesson 23 ON THE END FOR WHICH THE HOLY EUCHARIST WAS INSt.i.tUTED

251 Q. Why did Christ inst.i.tute the Holy Eucharist?

A. Christ inst.i.tuted the Holy Eucharist:

(1) To unite us to Himself and to nourish our souls with His divine life.

(2) To increase sanctifying grace and all the virtues in our souls.

(3) To lessen our evil inclinations.

(4) To be a pledge of everlasting life.

(5) To fit our bodies for a glorious resurrection.

(6) To continue the sacrifice of the Cross in His Church.

"To nourish." The Holy Eucharist does to our souls what natural food does to our bodies. It strengthens them and makes up for the losses we have sustained by sin, etc. "A pledge," because it does not seem probable that a person who all during life had been fed and nourished with the sacred body of Our Lord should after death be buried in h.e.l.l.

"To fit our bodies," because Our Lord has promised that if we eat His flesh and drink His blood, that is, receive the Holy Eucharist, He will raise us up on the last day, or Day of Judgment. (John 6:55).

*252 Q. How are we united to Jesus Christ in the Holy Eucharist?

A. We are united to Jesus Christ in the Holy Eucharist by means of Holy Communion.

253 Q. What is Holy Communion?

A. Holy Communion is the receiving of the body and blood of Christ.

Holy Communion is therefore the receiving of the Sacrament of Holy Eucharist.

254 Q. What is necessary to make a good Communion?

A. To make a good Communion it is necessary to be in a state of sanctifying grace, to be fasting for one hour, and to have a right intention.

"Fasting"--that is, not having taken any food or drink for one hour before the time of Communion. (Water and true medicine do not break the fast and may be taken at any time.) What, then, are you to do, if, without thinking, you break your fast? Do not go to Communion at that Ma.s.s; you can remain in church and receive Communion at the following Ma.s.s. Never, never, on any account, go to Holy Communion when you have broken your fast. Never let fear or shame or anything else make you do such a thing. It is no shame to break your fast by mistake; but it is a great sin to knowingly go to Communion after breaking your fast.

"A right intention"--holy and spiritual motive, such as, to obey Our Lord's command, to receive strength to resist temptation, or to be united with Our Lord.

255 Q. Does he who receives Communion in mortal sin receive the body and blood of Christ?

A. He who receives Communion in mortal sin receives the body and blood of Christ, but does not receive His grace, and he commits a great sacrilege.

"The body and blood," because the appearance of bread and wine is there after consecration, and he receives it. He who receives the Holy Eucharist in mortal sin receives Our Lord into a filthy soul. If a great and highly-esteemed friend was coming to visit your house, would you not take care to have everything clean and neat, and pleasing to him? And the greater the dignity of the person coming, the more careful you would be. But what are all the persons of dignity in the world--kings or popes--compared with Our Lord, who leaves the beauties of Heaven to come to visit our soul? and the purest we can make it is not pure enough for Him. But He is kind to us, and is satisfied with our poor preparation if He sees we are doing our very best. But oh, what a shame to receive Him into our soul without any preparation! and more horrible still, to fill it with vile sins, that we know are most disgusting to Him! No wonder, therefore, that receiving Holy Communion unworthily is so great a crime, and so deserving of G.o.d's punishment. Why should not the heavenly Father punish us for treating His beloved Son with such shameful disrespect and contempt?

*256 Q. Is it enough to be free from mortal sin, to receive plentifully the graces of Holy Communion?

A. To receive plentifully the graces of Holy Communion it is not enough to be free from mortal sin, but we should be free from all affection to venial sin, and should make acts of lively faith, of firm hope and ardent love.

*257 Q. What is the fast necessary for Holy Communion?

A. The fast necessary for Holy Communion is the abstaining for one hour from everything which is taken as food or drink.

{T.N.: The reprint book, upon which this e-text is based, contains the statement, "published . . . with minor revisions to conform with the new regulations on fasting and indulgences, etc."}

"Food or drink." If you swallowed a b.u.t.ton, for example, it would not break your fast, because it is not food or drink.

*258 Q. Is anyone ever allowed to receive Holy Communion when not fasting?

A. Anyone in danger of death is allowed to receive Communion when not fasting.

"Not fasting." But then the Holy Communion is called by another name; it is called the Viatic.u.m, and the priest uses a different prayer in giving it to the sick person. When a person dies, he goes, as it were, on a journey from this world to the next. Now, when persons are going on a journey they must have food to strengthen them. Our Lord wished, therefore, that all His children who had to go on this most important of all journeys--from this world to the next--should be first strengthened by this sacred food, His own body and blood. The Latin word for road or way is via, and Viatic.u.m therefore means food for the way. Not only are persons in danger of death allowed to receive when not fasting, but they are obliged to receive; and the priest is obliged under pain of sin to bring Holy Communion to the dying at any hour of the day or night.

When I speak of a great journey from this world to the next, from earth to Heaven, you must not understand me to mean that it is a great many miles from earth to Heaven, or that it takes a long time to go to the next world. No. We cannot measure the distance, nor does it take time to get there. The instant we die, no matter where that happens, our soul is in the next world, and judged by G.o.d.

*259 Q. When are we bound to receive Holy Communion?

A. We are bound to receive Holy Communion, under pain of mortal sin, during the Easter time and when in danger of death.

*260 Q. Is it well to receive Holy Communion often?

A. It is well to receive Holy Communion often, as nothing is a greater aid to a holy life than often to receive the Author of all graces and the Source of all good.

*261 Q. What should we do after Holy Communion?

A. After Holy Communion we should spend some time in adoring Our Lord, in thanking Him for the graces we have received and in asking Him for the blessings we need.

Lesson 24 ON THE SACRIFICE OF THE Ma.s.s

262 Q. When and where are the bread and wine changed into the body and blood of Christ?

A. The bread and wine are changed into the body and blood of Christ at the consecration in the Ma.s.s.

263 Q. What is the Ma.s.s?

A. The Ma.s.s is the unb.l.o.o.d.y sacrifice of the body and blood of Christ.

The Holy Sacrifice is called Ma.s.s probably from the words the priest says at the end when he turns to the people and says, "Ite Missa est"; that is, when he tells them the Holy Sacrifice is over.

*264 Q. What is a sacrifice?

A. A sacrifice is the offering of an object by a priest to G.o.d alone, and the consuming of it to acknowledge that He is the Creator and Lord of all things.