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LIBRARY OF CONGRESS. 
 
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 UNITED STATES OF AMERICA. 
 
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 £<&, 
 
 THE MASS. 
 
 WHAT IT IS NOT, 
 WHAT IT IS. 
 
 BY THE CATHOLIC EDUCATIONAL SOCIETY. 
 
 PRICE 35 CENTS. /^o^con 
 
 OFFICE OF SCHOOL JOl 
 
 URNAL, NEWTON, KS.ii *i J / «>7 
 
M 
 
 Cs? 
 
 The jUmrary 
 of congre3s 
 
 washington 
 
 1 
 
 Entered according to act of Congress, in the year 1893, by 
 Kev. M. J. Casey, in the office of the Librarian of Congress, 
 at Washington. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 What the Mass is Not.— Non-Catholics do not hate the 
 Mass, but a "Romish Mummery" which ignorance or preju- 
 dice presents to them instead. The principal objections 
 against the Mass answered. Why those outside the Church 
 know what the Mass is uot, rather than what it is. 
 
 CHAPTER II. 
 
 Sacrifice in General. -Every nation and people have had 
 their sacrifices from the beginning. What the Mass is— a 
 true Sacrifice according to Sacred Scripture tradition and 
 the concurring testimony of every age from the beginning 
 of Christianity. 
 
 CHAPTER III. 
 
 The Derivation of the word Mass.— The different kinds of 
 
 Masses. 
 
 CHAPTER IV. 
 
 Language of the Mass.— Why said in an unknown tongue 
 and why in Latin? 
 
 CHAPTER V. 
 
 Why are Vestments used at Mass? The different Vest 
 ments worn at the altar, with their history, significance 
 and color. 
 
 CHAPTER VI. 
 
 Church Furniture, especially that of the Altar. Complete 
 history and significancy of everything used at and around 
 the Altar. 
 
 CHAPTER VII. 
 Posture to be Assumed by the Faithful during Mass. 
 
 CHAPTER VIII. 
 The Manner of Hearing Mass. Complete explanations. 
 
 CHAPTER IX. 
 The Manner of Serving Mass with interesting notes and 
 remarks. 
 
NOTICE. 
 
 In this little pamphlet it has not been 
 attempted to give a complete treatise on 
 the Holy Sacrifice of the Mass, neither 
 on those things that have immediate re- 
 lation to it; nor, indeed, has it been 
 deemed necessary in a publication of 
 such slight pretensions, to enter into de- 
 tail at all. All the writer has endeavored 
 to do is to present the reader with a 
 cheap and an inelaborate sketch, which 
 has no claim, even, to originality — as the 
 subject would not admit of it — in hopes 
 of creating a thirst for something volumi- 
 nous and learned, on a subject so impor- 
 tant, by facile pens and master minds. 
 
 Author. 
 
THE MtfSS. 
 
 aphv I. 
 
 TX)Z 3$ta#0, Too often non- 
 
 i$X)C& it X& $ttft* Catholics judge 
 and condemn the doctrines of the church 
 on account of What they are not^ rather 
 than what they are. This follows as a mat- 
 ter of course from hearing and reading 
 Catholic doctrines explained by a non- 
 Catholic pulpit and press. They get their 
 knowledge of the Catholic church as they 
 get their knowledge of their religion, from 
 texts, verses, half sentences, "chips" and 
 "fragments" designedly torn from the 
 context, and carefully prepared, improved 
 and polished off by successive artistic 
 "divines" to serve their purpose, rather 
 than convey the truth. These so-called 
 divines are not without a purpose. It is 
 -done, evidently, to bias the judgment of 
 
2 THE MASS. 
 
 their hearers and readers, the better to 
 create prejudice and perpetuate the same 
 against the Catholic Church. It is a pity 
 that they have been so successful with a 
 class that permits them to do their 
 thinking. 
 
 We have said that it is a pity, for there 
 is no people on the face of God's earth 
 who love justice and truth as the Ameri- 
 can. Convince the average American 
 and he will soon be pursuaded. Con- 
 vince him, and there is no power on earth 
 can prevent his acting. Convince him 
 and there is no consideration that can 
 dissuade him from following what he 
 knows to be right. In business, he is 
 shrewd; in the professions, learned, and 
 in legislative halls, wise. As an American 
 citizen we are proud of the rapid strides 
 made upward and onward by our young 
 giant republic; proud of her world-famed 
 institutions; but prouder still of her sons, 
 successful beyond all others; yes, in the 
 forefront in every walk of life. To pur- 
 chase freedom, she has sacrificed on liber- 
 ty's altar her bravest and her best; to 
 
THE MASS. 3 
 
 miintain it peaceably, she has gained the 
 proud name of exemplar of the nations; 
 to develop her vast and rich domains, as 
 well as the concomitant vaster — we were 
 about to say — but will content ourselves 
 with saying richer, intellects of her sons 
 and daughters, she knows not stint cf 
 time or money. It is not hard to con- 
 jecture why a nation so young has shroud- 
 ed herself in glory, and is today the ad- 
 miration of every country on the face of 
 the globe. A fitting of each individual 
 for the part he is to take as a citizen, 
 with due respect to his fellow citizens, 
 and, the common weal of the whole Union, 
 is the secret. When, however, there is 
 question of knowledge of Catholic doc- 
 trine, the average non- Catholic American 
 is less successful, for, he does not use the 
 means to the end, the very thing which 
 makes him so successful in all things else, 
 and consequently the Church is not un- 
 frequently judged and condemned for 
 what she is not. 
 
 Now, let us see why a great people, 
 with so high sense of honor in all things^ 
 
4 THE MASS. 
 
 can do this. The very opening sentences- 
 give cogent reasons. Knowledge of Cath- 
 olic doctrine is sought and obtained from 
 doubtful, yea corrupting sources; a prac- 
 tice which is as un-American as it is un- 
 reasonable. Obvious reasons suggest 
 that the merchant is successful, because 
 he goes and studies and becomes practi- 
 cally acquainted with the details of the 
 business in which he is about to embark. 
 The banker does not go to learn finance 
 in the lawyer's or the doctor's office; 
 neither will the lawyer or doctor go to 
 the banker to study law or medicine. 
 The journalist wants information on a 
 certain subject, he goes and sees with his 
 own; eyes, and speaks with those who are 
 most conversant, reliable and veracious. 
 The business man will not trust market 
 reports or letters, but goes perhaps hun- 
 dreds of miles away and meets the seller 
 face to face in the public mart. The sick 
 man will not be satisfied when told one 
 school of medicine (the Allopathic), holds 
 opposites cure; another (the Homeopath- 
 ic), that like cures like; another (the Ec- 
 
THE MASS. 5 
 
 lectic), vegetable, and not mineral, cures; 
 and yet another (the Regular), anything 
 that effects a cure may be used. No, he 
 wants no hearsay; he wants the medicine 
 that will cure, and not the cant of the 
 disciple of the Allopathic against the 
 Homeopathic, or that of the Homeopath- 
 ic against the Eclectic, or that of the Ec- 
 lectic against the Regular school of med- 
 icine. As he is thoroughly in earnest^ 
 he makes his selection between school 
 and school, sends for the representative 
 of the one of his choice, learns the diag- 
 nosis of his case, accepts it as true and 
 takes his medicine. The man who is in- 
 terested in knowing a foreign country is 
 not satisfied with a description by its en- 
 emies, not even with the best letters of 
 travel and the histories; he goes there and 
 resides among its people. Even after a 
 time, he considers how unreal his first im- 
 pressions had been regarding their man- 
 ners and customs. He is now convinced 
 that the best writers about a people are 
 mere sketchers from impressions, perhaps, 
 imperfectly fixed on the mind. If you 
 
6 THE MASS. 
 
 would have the real thing, if you wish to 
 know a people, then, take steam, go live 
 in their country, study the ir custom >, min- 
 gle in their society, frequent their legisla- 
 tive halls, visit their churches, read their 
 awn doctrinal books, wr.tten by their own 
 doctors and theologians. This is the best 
 way to secure a painting from real life — 
 one that will be your own individual pro- 
 perty — ard one, too, that cannot be du- 
 plicated for you. This is the way to know 
 a people socially, politically and religious- 
 ly. This is the way to <*void the mistake 
 cf judging and condemning a people or 
 nation, for what they are not. The student 
 wishing to become conversant with the 
 tenets of the Episcopal church will not 
 go to the Methodist or Baptist to learn. 
 No, he will betake himself to a well-in- 
 formed Episcopalian for information; 
 study Episcopalian doctrinal books writ- 
 ten by Episcopalians. Now this is a rea- 
 sonable course, and precisely the one that 
 should be adopted by all earnest truth- 
 seekers. Nothing can compensate in lieu 
 of a journey to the fountain head; no sub- 
 
THE MASS. 7 
 
 stitute can take the place of the reality; 
 no one can give the \iews of another as 
 well as himself. Now, in view of what 
 has been said, it is clear that the Catholic 
 Church is the best exponent of Catholic 
 doctrine. Our non Catholic fellow-citi- 
 zens, successful in every walk of life, for 
 they act reasonably and in a business- like 
 way, as we have seen, are unsuccessful in 
 learning what the Church really teaches,, 
 because they pursue a different course. 
 From texts, sentences and ''chips," de- 
 tached from contexts and artfully arrang- 
 ed by unscrupulous so-called preachers of 
 the gospel, they condemn us for believing 
 something, of which we have not even 
 dreamt. 
 
 It is on this very account, that the Holy 
 Sacrifice of the Mass is condemned and 
 termed ''Romish mummery" and other 
 name?, no less opprobrious. With a view 
 of disproving this doctrine ;and, making the 
 Mass zvhat it is not, thus holding it up to 
 the ridicule of their hearers and readers, 
 those non-Catholic "divines" follow their 
 usual course — using "texts, scraps," etc. 
 
S THE MASS. 
 
 Let us see how these serve their pur- 
 pose. They say that there is nothing in 
 the words of Institution, "This is my 
 body", to indicate a sacrifice. This is so 
 if the adjuncts and context be not taken 
 into consideration; for otherwise it would 
 be like proving suicide justifiable before 
 God; yea, commanded by Him. And the 
 mode of quoting Scripture would prove it 
 conclusively. For example, it is written 
 * 'Judas went out and hanged himself, " 
 -"go thou and do likewise." But to return 
 to the subject, Christ being really present 
 under both Species, there is a representa- 
 tion of immolation. In a relative sacri- 
 fice, it is not necessary, says Basquez, to 
 have a real immolation, because that is al- 
 ready done on the Cross. If, however, 
 this be doubted, or rejected as false, and 
 -consequently untenable, then, we hold 
 there is a real immolation in the sacrifice 
 of the Mass, in- as-much as Christ is put 
 in a perishable state. If we have not the 
 word itself "offered," we have the equiva- 
 lent "given for ycu," which could not be 
 <used rightly were there no question of sac- 
 

 THE MASS. 9 
 
 rifice. Again, "And taking the Chalice 
 he gave thanks, and gave to them saying: 
 'Drink ye all of this. For this is my blood 
 of the New Testament, which shall be 
 shed for many unto remission of sins." 
 [St. Matt. XXVI, 27, 28.] This is sacri- 
 ficial language, for the effusion of blood 
 perfects the sacrifice. If there were not a 
 sacrifice in the Blessed Eucharist; these 
 words would be false. From the usage 
 of Sacred Scripture we know that they 
 indicate a sacrifice. Besides everything 
 necessary for one is here. In short, if it 
 be insisted on, there is no (Mactatio,) im- 
 molation, we answer that it is either ne- 
 cessary, or it is not. If it be not, the re- 
 presentation of the death of the victim is 
 enough, which we have. If it be necessary, 
 we have it because Christ is put in a per- 
 ishable state. The history, of sacrifice in 
 the Old Law, will throw much light on 
 the subject, as well as illustrate what we 
 have just said. For example, the wine was 
 poured out. [Numb. XXVIII, 14,] This 
 was not immolation, neither was the Emis- 
 sary Goat killed, but driven to the wilder- 
 
10 THE MASS. 
 
 ness. [Lev. XVI, 7 — 10. 
 
 Again it is said, that, if in the Mass there 
 is a sacrifice this would indicate that the 
 Sacrifice of the Cross was imperfect. When 
 we claim that the Sacrifice of the Mass is 
 a true Sacrifice, and has its end and object, 
 it does not follow, by any means, that the 
 Sacrifice of the Cross was imperfect. It 
 is only when a thing fails in its own prop- 
 er end, that it can be said to be imper- 
 fect. But the Sacrifice of the Cross did 
 not fail in its own proper end, and, hence 
 it cannot be said to be imperfect. What 
 was the end of the Sacrifice of the Cross? 
 It was, as we know from Holy Scripture, 
 to atone for sin. It did not, however, ap- 
 ply this atonement to each individual, for,, 
 if it did, we would ml be saved, which is 
 untenable. 
 
 To disprove that in the Mass there is a 
 true sacrifice, it is alleged that Melchise- 
 dech never offered a sacrifice. This is 
 argued from St. Paul's silence about his 
 (Melchisedech's) sacrifice in his epistle to 
 the Hebrews. St. Paul tells the Hebrews 
 a few facts about Melchisedech, and says 
 
THE MASS. 11 
 
 there were many other sublime things 
 which they were not fit to hear then. 
 First, he says, he had neither beginnings 
 nor end of days. Second, that he was like 
 to the Son of God. Third, that he was a 
 priest forever. Now, because St. Paul 
 mentions these few facts and is silent about 
 his Sacrifice, it does not, therefore, follow 
 that Melchisedech never offered a sacrifice. 
 Evidently, if this did .not eater into the 
 scope of the apostle, it is no argument 
 against his (Melchisedech's) sacrifice. 
 Now, the question arises, did it appertain 
 to his scope? What was St. Pual going to 
 prove in his epistle to the Hebrews? That 
 Christ was superior to Aaron. He was 
 addressing the Jewish converts who had a 
 high notion of the Jewish religion, and an 
 erroneous one of the Christian. They be- 
 lieved Christ was a priest, but inferior to 
 Aaron. This is what St. Paul had to com- 
 bat. Melchisedech was superior to Aaron, 
 (i) Because Abraham paid tithes to him, 
 which was a sign of superiority. (2) Mel- 
 chisedech blessed Abraham, and the lesser 
 is blessed by the greater. But Abraham 
 
12 THE MASS. 
 
 was superior to Aaron according to your- 
 selves (the Jewish converts;) therefore, 
 Melchisedech was superior to Aaron. The 
 mention of sacrifice would not go to prove 
 this proposition; on the contrary, it would 
 disprove it; hence St. Paul does not men- 
 tion it for Aaron's sacrifice was superior 
 to bread and wine. 
 
 To convey the idea of what the Mass is 
 not, it is alleged that St. Paul says to the 
 Hebrews, if Christ were on earth He 
 would not continue to be a priest under 
 the New Dispensation, so much say those 
 who handle "chips" and* "scraps," the 
 New Law excludes the idea of sacrifice. 
 Now, if the idea of Christ's priesthood be 
 so repugnant to the New Dispensation, 
 for a greater reason, there can be no oth- 
 er. There are, no doubt, priests, but, they 
 are not to sacrifice, but to administer 
 Sacraments, preach, etc, Now, to sup- 
 port this, they say, not only would Christ 
 cease to be a priest, but this term is not 
 given once in the New Dispensation to 
 any person, and, for a good reason, be- 
 cause there is no sacrifice in the New 
 Law; hence there is no need of a sacrific- 
 ing priest. Let us find out the train of 
 reasoning the apostle proposed to him- 
 
THE MASS. 13 
 
 self. It is the same thesis he proposes 
 here, as he did about Melchisedech. The 
 Hebrews were very ignorant of the truths 
 of the Christian religion. Their errors 
 followed from the opimon they had of 
 the Old Law. They thought there could 
 be no prophet greater than Moses. St. 
 Paul jefutes this. Then, they thought 
 Aaron's priesthood was higher than 
 Christ's. The apostle uses this to refute 
 their error. In fact, he says, if the priest- 
 hood of Christ were inferior or equal to 
 Aaron's, an absurdity would follow; Christ 
 would not be a priest at all, but you be- 
 lieve that he was a priest. There was a 
 priesthood a'ready establ^hed to perform 
 sacrifices in connection with it. Now, 
 would it be prudent for God to abolish 
 that; and, establish the same order in its 
 plact? For example, what reasonable 
 man would take dow r n a house to build it 
 up in the same manner? If Christ were 
 inferior to Aaron, why would God abolish 
 Aaron's priesthood, to establish an inferi- 
 or? Therefore, you are forced to conclude 
 that Christ's priesthood is superior to 
 that of Aaron's. Thus he refuses their 
 contention and establishes his own thesis. 
 Aaron's priesthood, de facto> is abolished 
 on the second grounds given, therefore it 
 was to make room for a greater. Hence 
 
14 THE MASS. 
 
 the meaning of the text is, that if Christ 
 were on earth now, in the false position 
 you placed him, inferior or equal to 
 Aaron, he would not be a priest. Unless 
 both St. Paul and the Hebrews admitted- 
 Christ was a priest this would be a mean- 
 ingless dispute. Hence, so far, from sup- 
 porting the position taken, in the begin- 
 ning, the text, with the scdpe,oi the apos- 
 tle, prove a priesthood and consequently- 
 a sacrifice in the New Law. 
 
 Finally, it is contended, that, as the 
 sacrifice of the Cross is infinite, there is 
 no place for the sacrifice of the Mass. It 
 is true the sacrifice of the Cross is infin- 
 ite, by reason of satisfying for sin, but by 
 reason of applying the fruits of this satis- 
 faction, we deny, and, hence, there is suffi- 
 cient place for the sacrifice of the Mass, 
 to apply the fruit of the sacrifice of the 
 Cross. Were it otherwise, that is, were 
 it so, that the sacrifice of the Cross not 
 only satisfied for sin, but also, this satis- 
 faction is applied to each and every one,, 
 then, there would be nothing to be done 
 on our part: We would be all saved 
 without belief in God, the keeping of the 
 Commandments or any other duty pre- 
 scribed in the New Dispensation; in a. 
 word, without any effort on our part. 
 What an absurdity! Who will endorse- 
 

 THE MASS. 15 
 
 the conclusion and still call himself a 
 christian? The dilemma is here without 
 doubt; now, which horn is it more rea- 
 sonable to cling to? 
 
 It is alleged, too, that as the Mass is 
 said in an unknown tongue, and paid for 
 by the hearers, it is merely a scheme to 
 keep the people in ignorance and dupe 
 them out of their money. In answer to 
 the first allegation, we say, that it is a 
 cmistake to assert, that the people are kept 
 in ignorance of the Mass, as a glance, at 
 their prayer books where it is usually ex- 
 plained and the prayers translated in the 
 vulgar tongue, will prove conclusively; 
 and moreover, every child is taught be- 
 fore First Communion, the meaning and 
 import of every thing pertaining to the 
 altar. Nor, is this without precedent, in 
 ancient and modern times. The services 
 of the Jews were, and are now, in the 
 ancient Hebrew tongue. Now, this was 
 not known to the common and syna- 
 gogue-going people in the time of our 
 Lord, nor is it known to this day by the 
 -ordinary Jewish worshipper. Millions 
 of people, in Asia and Africa, even now, 
 follow the same custom of praying in an 
 unknown tongue. [Encyclop. of Geog. 
 Vol. II.] In another chapter, this object- 
 ion is, we think, disposed of to the satis- 
 
16 THE MASS. 
 
 faction of every honest truth-seeker. It 
 has never entered the mind of any well 
 informed Catholic, to offer money, for 
 the Mass, neither has it ever occurred to 
 any priest, to receive money for the Sac- 
 rifice, as it is unpurchasable. It is true, 
 money is often given when the priest is 
 requested to say Mass, but it is made 
 merely the occasion — from time immemo- 
 rial — to contribute to the support of the 
 priest, just, as is the case whtn the sacra- 
 ments of Baptism and Matrimony are ad- 
 ministered. In fact, the custom of giving 
 donatians on such occasion dates back to 
 the time of ChrL^t himself, for we read 
 that the Blessed Virgin, on presenting the 
 child, Jesus, in the Temple, offered what 
 the Levitical law prescribed for the poor. 
 The Catholic priest never enters the * 
 ministry for money, never contracts for 
 a certain salary, never says Mass or ad- 
 ministers the Sacramen K s for price. True 
 to the commission of Christ, he goes to 
 preach the gospel with ''neither scrip nor 
 purse", depending on the charity of the 
 people, who are not unmindful of the 
 words addressed to them by the Lord of 
 All, ki He, who preaches the gospel, should 
 live by the gospel." There never has 
 been a nation so barbarous, nor a people 
 so uncivilized, that had not their men to 
 
THE MASS. 17 
 
 attend to things spiritual, however crude 
 their notion of things spiritual might have 
 been. Today, every people and nation 
 have their preachers and divines charged 
 with the proper conduct of their respect- 
 ive religious functions. The Queen of 
 England has her chaplain, the Emperor 
 of Germany has his preacher, the Czar of 
 Russia has his spiritual adviser and every 
 congregation has its pastor. All these 
 are paid a certain stipend. Now, do the 
 Queen, the Emperor, the Czar or the 
 congregation pay their "men of prayer," 
 for such they are supposed to be, for the 
 value and w T oith of their prayers, or, for 
 their time, attention and labor? Those 
 who talk the loudest, in support of the 
 objection, will admit, that these preachers 
 and pastors are paid not ior the length, 
 eloquence or worth of their prayers, but 
 for the time and labor spent amongst 
 their respective charges. But, are the 
 time, attention and labor of a Catholic 
 priest worth nothing? Now, if a Catho- 
 lic engage the priest to say a Mass for his 
 intention and pay for .the time and atten- 
 tion in carrying out his wishes, surely 
 there cannot be anything wrong 
 in this. He pays nothing for the Holy 
 Sacrifice, which cannot be purchased by 
 silver or gold, but for that which all the 
 
18 THE MASS. 
 
 world, not excepting the so-called "di- 
 vines, "themselves must admit, to be worth 
 a consideration. 
 
 Within the compass of a larger volume 
 than this, it would not be possible, to re- 
 view all the objections urged against 
 Catholic doctrine in general; and, the Holy- 
 Sacrifice of the Mass in particular. What 
 has been said, is sufficient to illustrate the 
 mode of argument employed to make the 
 Mass what it is not, and thus, deceive 
 those who are foolish enough to take an 
 -exposition of the church's doctrine, from 
 the lips and pens of her enemies. Every 
 honest truth-seeker can see at a glance, 
 how and where, he can be informed regard- 
 ing the Sacrifice of the Mass, and all oth- 
 er doctrines of the church, as well. Were 
 every citizen to act reasonably and Amer- 
 ican-like, in relation to the church's doc- 
 trine, an unapostolical horde of "divines," 
 ex-Romish priests and escaped nuns 
 would soon be compelled to observe the 
 Eighth Commandment — earn their bread 
 honestly, like the other sons of Adam, or 
 •quit the country. Then, would we hear no 
 more vile slander respecting the laity's 
 being blindfolded; "superstitious mum- 
 mery to deceive and dupe the unwary," 
 young ladies imprisoned in nunneries, 
 without hope of escape, or heart in their 
 
THE MASS. 19 
 
 profession; convents, being arsenals, and 
 churches, magazines; and every Catholic 
 trained in the manual of arms, and in the 
 use of the midnight torch, for the destruc- 
 tion of non- Catholics at, a given signal 
 from the Pope. The spectres of fraud, 
 mistrust, tyranny, and hypocracy would 
 vanish like the mist before the rising sun. 
 The dread of dungeons, racks, quick-lime, 
 burning alive, of the gutters running 
 brimful with Protestant blood, shed at 
 the hands of Papists, would no longer de- 
 prive Morpheus of his votaries. Those 
 anti- Catholic nursery stories, school sto- 
 ries, club-house stories, drawing-room 
 stories, platform and pulpit stories, would 
 be replaced by others having foundation 
 in fact, and better calculated to improve 
 society, generally. Newspapers, maga- 
 zines, reviews, pamphlets, novels, ro- 
 mances and the so-called literature of 
 the day, whose mission, it seems, is to 
 disseminate "Popish frauds and intrigues," 
 would meet a warm reception. The same 
 fate would await those "choice" selec- 
 tions of poetry, of history, of books of 
 travels, of prophecies, of polemic dis- 
 courses and of tracts, which only serve 
 to sow the seeds of discord between 
 neighbors; and rob the christian world of 
 charity. It is the duty of us all, to love 
 
20 THE MASS. 
 
 our neighbors much, our country more, 
 and the things, which fit us for heaven, 
 most. Knowledge; and. not calumny, is 
 necessary to enkindle charity's flame in 
 the human heart, for we cannot love a 
 thing without first knowing it. This be- 
 ing tne case, and in view of the end and 
 object of our being, it is our duty, to know 
 the ways and means God has ordained to 
 apply the saving Blood of Jesus Christ to 
 us, to create virtue in the soul, and, to en- 
 kindle therein charity, which is the dis- 
 tinctive virtue of the faithful on earth, 
 and, the saints aud angels in heaven. To 
 bring about these happy results, there is 
 no means belter, more sublime and God- 
 like, than the Holy Sacrifice of the Mass. 
 The more we know it the more we appre- 
 ciate the goodness and mercy of the Sav- 
 iour; the more we know it, the more we 
 love that Sacred Heart, that amiable 
 tongue and that merciful hand which con- 
 ceived, instituted and offered the first 
 Mass. Instead, then, of dwelling further 
 on misrepresentations of the Mass — on 
 What it is not — let us see What it is, as 
 well as, review those things that have re- 
 lation to it. 
 
THE MASS. 21 
 
 <2§<tjfer 2. 
 
 SCt£T}ftC-C* As it would be foreign 
 to our design, in issuing 
 this little pamphlet, to ent erinto any dis- 
 sertation regarding the definition of Sac- 
 rifice, the following will be found short, 
 •exact, theological and well suited to the 
 scope of the present chapter: sacrifice 
 is an external oblation of a sensible thing, 
 made to God alone, by a legitimate min- 
 ister, to acknowledge His supreme domin- 
 ion, the oblation being accompanied with 
 the destruction or, at least, the change 
 of the thing offered. To be acceptable 
 to God, then, the thing, itself, must be apt; 
 there must be an act by, which the thing 
 offered is destroyed or changed, called 
 immolation; there must be a legitimate 
 end to the Sacrifice offered God; there 
 must be the legitimate man to perform the 
 act. Associated, then, with the idea of 
 Sacrifice, are an altar, a victim, an immola- 
 tion, an object or end and a priest. There 
 is no historical fact more clearly establish- 
 
22 THE MASS. 
 
 ed than, that, men offered God sacrifice 
 from the very twilight of ages. We learn 
 that the sons of Adam, Cain and Abel, 
 offered, in sacrifice to God, the fruits of 
 the earth and the firstlings of the flock.. 
 [Gen. IV, 3 et seqj. Noah, in thanksgiv- 
 ing for his safe delivery and that of his 
 family from the destroying waters of the 
 deluge, built an altar and offered thereon 
 holocausts. [Gen. VIII, 20]. Melchisedech,. 
 as priest of the Most High God, offered 
 bread and wine in sacrifice. [Gen. XIV, 
 18]. Abraham, the Father of the Faith- 
 ful, raises his hand to sacrifice his own 
 son Isaac and God accepts his obedience; 
 and, substitutes another victim. Nations 
 and peoples, that had long lost sight of 
 the one true God and were wont to wor- 
 ship idols, offered sacrifice. The altar is 
 found among things that remain of the 
 Druid priesthood of Northern Europe. In 
 many parts of Europe, there are to be 
 found fragments of the altars whereon 
 the Frank and the Saxon immolated their 
 victims. The Egyptian altars were laden 
 with victims of Isis and Osiris. The altars 
 
THE MASS. 2 
 
 Q 
 
 of Greece and Rome smoked with sacrifice 
 offered to a Jupiter, a Mars, a Venus, an 
 Appolo, a Zeus and to hundreds of other 
 divinities. On the banks of the far-off 
 Euphrates and the fertile plains of the 
 Tigris, in populous Babylon and wealthy 
 Assyria, among tribes without a written 
 language and people without culture or 
 civilization, beautiful altars and magnifi- 
 cent temples arose where sacrifices were 
 offered and where devotees assembled to 
 pray to their deities. 
 
 All the tribes and peoples ^nd nations 
 had their altars, their priests and their 
 sacrifices. Plato, Aristotle, Cicero, Seneca, 
 Herodotus, Hesiod us, in fact all writers of 
 antiquity testify to this. Plutarch says: "If 
 you traveled the earth you may find cities 
 without walls, books, laws, houses, coin, 
 schools and churches; but a city without 
 temples and gods which they address with 
 prayers and vows, to which they offer sac- 
 rifice for benefits received or evils turned 
 away, and by rites and ceremonies, no 
 one ever saw." From one end of the earth 
 to the other, all nations, civilized as well 
 

 21 THE MASS. 
 
 as barbarous, had retained the idea of 
 sacrifice to the Divinity, corrupted to be 
 sure, yet still containing a trace of that 
 germ of truth which it pleased God to 
 communicate in the Garden of Paradise. 
 For, were it otherwise, how account for 
 the existence of sacrifice at all times and 
 among all people? The Creator, no doubt, 
 implanted in every human breast a con- 
 viction of the necessity of sacrifice, which 
 time or place or circumstance, has never 
 been able to eradicate. It was, however, 
 after the deliverance of his people from 
 the bondage of Egypt; and, setting them 
 up as his chosen nation, that God posi- 
 tively prescribed sacrifice. A particular 
 tribe is selected, that of Levi, and a cer- 
 tain family is chosen, that of Aaron, to 
 minister at the altar. The different sac- 
 rifices, the holocaust, the peace offering, 
 the sin offering and the impetratory offer- 
 ing are all ordained and described min- 
 utely; as also the ritual, the liturgy, the 
 altar, the victims and the priests. [Levi- 
 ticus.] 
 
 The biblical student cannot fail to note 
 
THE MASS. 25 
 
 that even in the Mosaical dispensation, 
 everything pertaining to the Tabernacle 
 and Temple was but the type and figure 
 of something more perfect which was 
 then to come. Who can read of little 
 Isaac, faint and weary, bending under the 
 wood which was to comsume the victim, 
 without a serious thought on the Heavenly 
 Victim, of a future age? Who can listen 
 to the conversation between Isaac and 
 his father Abraham, as they ascend Mount 
 Moriah, without thinking of Calvary? The 
 father has the fire and the sword and pre- 
 pares the altar, but Isaac in wonder, asks, 
 "Where is the victim for the holocaust?" 
 [Gen. XXII, 7.] Every altar,every stone of 
 the temple, every victim, every offering, 
 every priest and everyone that assem- 
 bled for sacrifice, Jew as well as Gentile, 
 from Abel to Zachary and from the twi- 
 light of ages until the eating of the Pasch 
 for the last time, in the Cenicle, cried out, 
 "Where is the victim for the holocaust?" 
 From the very cradle of the human fam- 
 ily, the Lord answered those, who hark- 
 ened to his voice, as Abraham answered 
 
26 THE MASS. 
 
 Isaac, on the hill top of Moriah, "God will 
 provide Himself a victim for a holocaust, 
 my son." When that Star of Bethlehem 
 arose, on a Judean morn, and lit up the 
 earth with a heavenly resplendant light, 
 and attracted by its effulgence the shep- 
 herds: in response, to the Infintile voice 
 of the Incarnate Word, "Sacrifice and 
 oblation Thou wouldest not, but a body 
 hast Thou fitted to me. Holocaust for sin 
 did not please Thee; then said I, Behold, 
 I come." [Heb.X, 5], the angels of Heav- 
 en burst forth in that beautiful canticle, 
 "Glory to God in the highest and on earth 
 peace to men of good will," resounded 
 through the blue vault of heaven, piercing 
 the azure sky, chanted again and again 
 by myriads of celestial voices, in the hear 
 ing of every son of Adam disposed to 
 listen. Now the mystery is unravelled, 
 the prophesies are fulfilled, the oblation 
 prefigured in the sacrifices of the Jewish 
 Law and so plainly pre-announced by the 
 prophet Malachias, is no other but the 
 Unbloody Sacrifice of the New Law, 
 wherein Christ Himself is really present 
 
THE MASS. 27 
 
 and offered for the living and the dead. 
 Yet, against the doctrine of the Mass, so 
 plainly foretold by the prophet, so strik- 
 ingly prefigured by the sacrifices of old 
 and so clearly taught by Christ and his 
 Apostles; yes, against, even the concurring 
 testimony of all ages and nations from the 
 beginning of Christianity, we hear the 
 loud and boastful voice of so-called Chris- 
 tians declaring that the Sacrifice of the 
 New Law is not a true and proper sacri- 
 fice offered to God. 
 
 MASS — A glance, however, at the fol- 
 lowing canons of Trent will show what 
 the Church, the Pillar and Ground of 
 truth, believes and teaches and what is 
 well-founded on revelation and tradition, 
 as we shall see in the sequel: 
 
 CANON I. — "If any one saith that in 
 the Mass a true and proper sacrifice is not 
 offered to God; or that to be offered is 
 nothing else but that Christ is given us to 
 eat; let him be anathema." 
 
 CANON II. — "If any one saith, that by 
 those words, Do this for the commemora- 
 tion of me, [Luke XXII, 19.] Christ 
 
28 THE MASS. 
 
 did not institute the Apostles priests; or, 
 did not ordain that they, and other priests, 
 should offer His own body and blood; let 
 him be anathema." 
 
 Canon III. — "If any one saith, that the 
 sacrifice of the Mass is only a sacrifice of 
 praise and of thanksgiving, or, that it is 
 a bare commemoration of the sacrifice 
 consummated on the cross, but not a pro- 
 pitiatory sacrifice, or that it profits him 
 only who receives; and that it ought not 
 to be offered for the living and the dead 
 for sins, pains, satisfactions, and other ne- 
 cessities; let him be anathema." 
 
 CANON IV. — "If any one saith that, by 
 the sacrifice of the Mass, a blasphemy is. 
 cast on the most holy sacrifice of Christ 
 consummated on the cross; or that it is 
 thereby derogated from; let him be anath- 
 ema." [Council of Trent, Ses. XXIII.] 
 
 Malachias 5 whose name signifies the An- 
 gel of the Lord, and who was the last of 
 the prophets, flourishing about four hun- 
 dred years before Christ, foretells the rep- 
 robation of the Jews and their sacrifices, 
 and the calling of the Gentiles who shall 
 

 THE MASS. 2£ 
 
 offer up to God in every place an accept- 
 able sacrifice, in these words: "I have no 
 pleasure in you, saith the Lord of Hosts, 
 and I will not receive a gift of your hand. 
 For from the rising of the sun even to the 
 going down, my name is great amongthe 
 Gentiles, and in everyplace there is a sac- 
 rifice and there is offered to my name a 
 clean oblation; for my name is great 
 among the Gentiles; saith the Lord of 
 Hosts." [Mai. I, 10 et seq.] According 
 to the above prophecy, of the coming of 
 the Messias, a new and true sacrifice must 
 be instituted, instead of the sacrifices of 
 the Old Law, but the Massias has already 
 come; therefore in the New Law there is 
 a new and true sacrifice. Now, this sac- 
 rifice must be either the sacrifice of the- 
 Cross, or of good works, or of the Mass; 
 but it cannot be the first or the sec- 
 ond, therefore it is the third, the Mass. 
 It cannot be the first, for this new sacri- 
 fice was to be offered in every place from 
 "the rising of the sun even to the going 
 down;" whereas the sacrifice of the cross 
 was offered only in one place in the land 
 
30 THE MASS. 
 
 of Judea. It cannot be the second, for the 
 sacrifice foretold was to be a new sacri- 
 fice. But the sacrifice of good works was 
 from the very beginning. Hence, it must 
 Ibe the Mass, and consequently in the 
 !Mass is offered to God a true sacrifice. 
 
 "In that day there shall be an altar of 
 the Lord in the midst of the land of 
 Egypt," [Isias XIX, 19.], and speaking of 
 the nations, the same Evangelical prophet 
 ■.■says: "I will take of them to be priests and 
 Levites, saith the Lord." [Isias LXVI,2i.J 
 This prophecy must regard the Christian 
 altar and the Christian priesthood; and 
 consequently, the Christian sacrifice for 
 the altar could not mean the altar of the 
 temple, since the Israelites had no altar till 
 they came into the desert on their jour- 
 ney from Egypt, years before the prophet 
 flourished; nor could it relate to the altar 
 or sacrifice of the Jews, because they were 
 commanded to sacrifice only in the Taber- 
 nacle and Temple. The selection of the 
 priests could mean neither the Jewish nor 
 the Gentile priests, for the Jewish were 
 to be of the tribe of Levi and of the house 
 
THE MASS. . 31 
 
 of Aaron; while the priests of the Gentiles 
 could not be chosen, as their offerings 
 v/ere not, "clean," nor, for obvious reas- 
 ons acceptable to the Lord. Finally, re- 
 ference could not be made to sacrifices 
 of prayer, aspiration or suffering, for all 
 these existed from the beginning and 
 were always acceptable to God, as we 
 have seen. It follows, then, that reference 
 is made to the altar, to the priest and to 
 the sacrifice of the Christian Dispensation. 
 Yes, looking through the mists of ages 
 the prophetic eye saw the sacrifice of the 
 Mass, offered on every hill and in every 
 valley, from one end of the earth to the 
 other. 
 
 St. Paul writes: "Thou (Christ) art a 
 priest forever, according to the order of 
 Melchisedech." [Heb. VII, 17.] Melchis- 
 edech offered a true sacrifice in bread 
 and wine, for the Hebrew word "Proferns" 
 is the same, by reason of the subject mat- 
 ter, and, the biblical use as the Latin "Of- 
 ferns", which implies a sacrificial action, 
 and consequently, clearly conveys that 
 Melchisedech offered bread and wine be- 
 
32 
 
 THE MASS. 
 
 cause he was a priest, and hence his duty, 
 as such, was to offer sacrifice. But Christ is 
 a priest, according to the rite of Melchis- 
 edech: "Thou art a priest forever, accord- 
 ing to the order of Melchisedech," the 
 order meaning the rite or mode of offer- 
 ing sacrifice. Therefore Christ offered a 
 true sacrifice in bread and wine, at the 
 last supper. 
 
 "And taking bread, he gave thanks, 
 and brake, and gave to them, saying: This 
 is my body which is given for you. Do 
 this for a commemoration of me." [Luke 
 XXII, 19.] Here Christ, instituting the 
 Eucharist, offers God the Father, a true 
 sacrifice, under the species of bread and 
 wine, for there is no other reason why he 
 is a priest according to the order of 
 Melchisedech; but the Mass is the same 
 sacrificial act as Christ did at the Last 
 Supper, as is plain, from his own words to 
 the apostles, "Do this for a commemora- 
 tion of me." Therefore in the Mass, is of- 
 fered a true sacrifice to God. 
 
 To give his converts a due apprecia- 
 tion of the Sacrifice of the New Law and 
 
THE MAS 3. 33 
 
 to estrange them from idolatry, St. Paul 
 says: "Are not they that eat of the sacri- 
 fices partakers of the altar? "* * *■ But the 
 things which the heathens sacrifice, they 
 sacrifice to devils and not to God. And 
 I would not that you should be made 
 partakers with devils. You cannot drink 
 the chalice of the Lord and the chal- 
 ice of devils. You cannot be partakers 
 -of the table of the Lord and the table 
 of devils." And again, "We have an altar 
 whereof they have no power to eat who 
 serve the Tabernacle." [I Cor. X, 18 
 et seq. — Heb. XIII, 10.] Here St. Paul 
 compares the sacrifice offered to God and 
 those offered to the devils; but this he 
 could not do for a very good reason, had 
 not the early Christians a sacrifice. The 
 early Christians had an altar, according to 
 the apostle of the Gentiles, but where 
 there is an altar there- is a sacrifice; in fact 
 it is an altar because sacrifice is offered 
 on it. Therefore the apostle very plain- 
 ly teaches what existed in the apostolic 
 •age, a sacrifice, an altar; and, consequent- 
 ly, a priesthood. 
 
34 THE MASS. 
 
 From the foregoing, it is hard to see, 
 how any one, who believes in Revelation, 
 can deny that in the New Dispensation 
 there was instituted a true sacrifice; but 
 this is the sacrifice of the Mass, conse- 
 quently in the Mass, is offered a true sac- 
 rifice. As the Paschal Lamb was a true 
 sacrifice, so also the Last Supper must be a 
 true sacrifice; for at that time, Christ made 
 a new alliance, a New Testament, like 
 the Old, and, like it, it should be sanction- 
 ed by sacrifice and by blood. As Moses, 
 when sprinklng the people with the blood 
 of the calves, said: "This is the blood of 
 the covenant which the Lord hath made 
 with you" [Exod.J, so Christ alludes to 
 the words and uses nearly the same in 
 establishing the New Covenant, his New 
 Testament: "This is my blood of the New 
 Testament." [St. Mat. XXVI, 28.] To 
 sanction his mission, Moses spoke of blood, 
 offered in sacrifice; Christ, in whom all 
 was to be fulfilled that had been written, 
 mentions blood off jred in sacrifice of Him- 
 self at the last supper. Moreover, we have 
 seen, that a new sacrifice was to take the 
 place of oblations and sacrifices of old. 
 Now, there can only be question of either 
 the sacrifice of the Old Law, or of the 
 
THE MAS?. 35 
 
 sacrifices of the pagans, or of praise 
 or, finally, of the Mass; but there can be 
 no question of the first, for these were 
 abrogated, nor of the second, for they 
 were "unclean," nor of the third, for they 
 were not new, existing as they did from 
 the beginning. Besides they are not sac- 
 rifices strictly and properly speaking; 
 therefore there is question only of the 
 Ma^, and, hence the Mass is the true sac- 
 rifice of the Christian Dispensation. 
 
 Faithful to the trust reposed in them, 
 and true to their vocation, the apostles 
 and disciples were "ministering to the 
 Lord and fasting" [Acts XIII, 2.], at An-- 
 tioch, when the Holy Ghost spoke to them. 
 Ministering, in Greek, signifies offering 
 sacrifice, according to the most learned 
 writers. [Cor. a Lap. Erasmus, et al.] 
 St. Justin says: "In every place sacrifice 
 is offered; the bread of the Eucharist and 
 the cup of the Eucharist as Malachias 
 foretold." [In Dialog, cum. Tryphon 
 Judeo.J St. Ireneus speaks as follows: 
 "He who among creatures is bread, took 
 it * * * saying: This is my body, and 
 the Chalice in the same way His Blood." 
 [Adv. Haer. XIV.] St Augustine, speak- 
 ing of his mother, then, deceased, writes: 
 "She desired to be remembered at the 
 altar, no day passing without it, where 
 
36 THE MASS. 
 
 the Holy Victim is dispensed, because 
 the Chirograph which was against us was 
 taken away." [St. Augustine's Confes- 
 sions.] Why multiply authorities? Since 
 the monuments and histories of the past, 
 the rituals and liturgies of ancient church- 
 es, the prayer books and traditions of all 
 nations and languages, even those who 
 have separated from the Church, from the 
 Apostolic age, down to the present time, 
 speak of the Unbloody Sacrifice o'^the 
 New Law, the Mass. Those who deny 
 that the Mass is a true sacrifice, while 
 calling themselves Christians, should note, 
 that there never has been a religion with- 
 out a sacrifice, either in the law of na- 
 ture or in the written law; even among 
 the pagans, sacrifice was offered; that the 
 idea of God, associates with it the idea of 
 sacrifice, and, finally, that in case of de- 
 nial, it is but fair to ask who instituted 
 Mass, if not Christ Himself? The inno- 
 vator should be known, as well as, the day 
 and date of the innovation. Where does 
 history record the one or the other? 
 Could such a new doctrine be taught and 
 believed in the church were it not heaven- 
 sent? Could any power on earth force 
 people to believe, that in the Mass, there 
 is a divinely instituted sacrifice, had not 
 Christ and his apostles taught it? 
 
THE MASS. 37 
 
 MCt£r#* The most learned writers 
 do not agree as to the origin 
 of the word Mass. Some deem it a deriva" 
 tive from the Hebrew word Massah which 
 means a debt; others claim it orignated 
 from the Greek word Myesis, initiation, 
 while others again derive it from Mes or 
 Messe which in Northern Europe meant a 
 banquet and sometimes, a sacrifice. It ap- 
 pears, however, more consonant to come 
 from the Latin Missa or Missio referring to 
 a custom in vogue during the first five cen- 
 turies of sending away those under instruc- 
 tion before the most solemn part of the 
 Mass, the Consecration. From this dis- 
 missal (in Latin, Missa) and a second that 
 followed after the Divine Sacrifice, the 
 Latin word Missa or the English Mass 
 lias its origin, according to the most num- 
 erous and most learned liturgical writers. 
 According to circumstances, ceremo- 
 nies, the place and the particular object 
 ior which it is offered, different names have 
 
38 THE MASS. 
 
 been used to qualify it, viz: Low Mass, 
 High Mass, Pontifical High Mass, Conven- 
 tual Mass, Nuptial Mass, Golden Mass, Pri- 
 vate Mass, Solitary Mass, Votive Mass,. 
 Midnight Mass, Mass of the Presancitified 
 and Mass of Requiem. 
 
 Low MASS — Is so called on account of 
 its being said by a single priest in a low 
 tone of voice. 
 
 Solemn High Mass — When the Mass 
 is chanted with deacon, sub-deacon and 
 other ministers it is called Solemn High 
 Mass. When, however, there is neither 
 deacon or sub-deacon in attendance a Mass 
 of this kind is called Missa Cantata or 
 Sung Mass. 
 
 Pontifical High Mass — Is sung by a 
 bishop with his ministers in attendance. 
 If, however, the bishop merely occupies 
 his throne this Mass is called Solemn 
 High Mass, coram Pontifice. 
 
 Conventual Mass — Is that Mass 
 which rectors and canons of Cathedrals 
 are obliged to say daily. This Mass 
 is of obligation in Convents, and rural 
 Churches too, where the blessed Sacra- 
 
THE MASS. 39 
 
 merit is kept, according to some authori- 
 ties. [De Herdt, I, 14. 
 
 Nuptial Mass — Is that Mass prescrib- 
 ed to be said, on the occasion of solemni- 
 zation of matrimony, in behalf of a newly 
 manied couple. 
 
 Golden Mass — Was formerly celebra- 
 ted on Wednesdays of Advent in honor of 
 the Blessed Virgin with all the pomp and 
 splendor of the Church's Ceremonial; the 
 bishop, his canons and all the religious or- 
 ders of the place assisting. 
 
 Private Mass — Is celebrated in some 
 private chapel or oratory to which few 
 have access and at which the priest only 
 communicates. 
 
 Solitary Mass — When Mass is said 
 without the attendance of people or the 
 assistance of a server it is called Solitary 
 Mass. 
 
 Votive Mass— When, instead of the 
 Mass of the day, a Mass, to satisfy the pi- 
 ous intentions of the priest or a member 
 of his congregation, is celebrated, it is 
 called Votive Mass. 
 
 Midnight Mass — And Nocturnal 
 
40 THE MASS. 
 
 Mass, were frequent in the days of perse- 
 cution;and later on Midnight Masses were 
 prescribed on certain festivals, the only 
 one remaining is attached to Christmas. 
 
 Mass of the Presanctified — So call- 
 ed because it is celebrated with a Host 
 consecrated on a previous occasion as on 
 Good Friday — the only day it is permitted 
 in the Latin Church. 
 
 Mass of Requiem — Is offered for the 
 dead and may be said any day on which 
 the rubrics permit. It is a pious custom 
 to say such Masses; first, when the person 
 dies; secondly, on the third day in memory 
 of our Lord's Resurrection after three 
 days; thirdly, on the seventh day in mem- 
 ory of the mourning of the Israelites sev- 
 en days for Joseph, [Gen. I, i o]; fourthly, 
 on the thirtieth day in memory of Moses 
 and Aaron, for whom the Israelites la- 
 mented for thirty days, [Numb, xxj, and 
 finally at the end of a year, the anniver- 
 sary Mass. 
 
THE MASS. 41 
 
 ۤ<i}3f<r 4. 
 
 T atXQtxagz Of The fact that the 
 I 6) tl|e Jf$tct00* Mass is celebrated in 
 a language unknown: to the people is a 
 subject of astonishment to many non- 
 Catholics, who do not know the reasons,, 
 and who imagine it is without precedent 
 in ancient or modern times. At the time 
 of our Lord the Roman soldiers had car- 
 ried the Eagle in triumph from Gibraltar 
 to India and from the Great Desert to the 
 fastnesses of the bleak North. Every- 
 where a conquered people were obliged 
 to adopt the language of the conquerers, 
 until the whole civilized world became so- 
 Latinized that they admired the beautiful 
 verses of a Virgil and a Horace, the past 
 mirrored in purest language by a Tacitus 
 and a Caesar, the inimitable orations and 
 works of a Cicero and a Quintillian. The 
 most gifted poets, the most learned phi- 
 losophers, the most profound scholars, the 
 most wise statesmen and the most bril- 
 liant orators of the civilized world had 
 
42 THE MASS. 
 
 worked to make the Latin tongue the 
 sweetest and the most beautiful of the lan- 
 guages of men. Now, as God demands the 
 first and the best, is it any wonder that the 
 Church adopts the Latin language in His 
 praises? The very fact of retaining this 
 language in our liturgy is a reminder to all 
 men of the Church's antiquity. Yes, the 
 soldiers that apprehended Christ spoke 
 the Latin tongue; the language in which 
 He was tried and condemned in Pilate's 
 Hall was Latin; the inscription on the 
 cross was Latin; the guards that watched 
 around the dying Christ spoke Latin; the 
 soldiers who guarded the tomb spoke the 
 same language; the apostles wrote it; the 
 martyrs received their death sentence in 
 it; the disciples preached in Latin and ev- 
 ery civilized nation understood it. The 
 Church, then, retains the Latin, if for no 
 other purpose, to tell the people of the 
 earth, that she alone, of all the so-called 
 churches, came down from Christ and his 
 apostles. 
 
 It is a well known fact that every living 
 or spoken language changes. In the lapse 
 
THE MASS. 43. 
 
 of time words lose their meaning, in some 
 cases conveying even the very opposite. 
 The language of a Virgil, a Cicero and a 
 Caesar has become the Italian; that of the 
 Patriarchs and Prophets, at the time of our 
 Lord, had become Syro-Chaldaic, and the 
 English of the fifteenth century, as can be 
 seen by translations of the Bible of that 
 time, is no longer the English of to-day. 
 Words are like so many vessels, says a 
 certain writer, which hold the ideas, the 
 thoughts and the doctrines. This being* 
 so, while the words remain the same, the 
 ideas and doctrines will not change. 
 When the words change the doctrines 
 change and will soon be lost. But the 
 truths and doctrines left by Christ and his 
 apostles cannot change, and hence, the ne- 
 cessity on the part of the Church of se- 
 lecting a language that does not or cannot 
 change; for the Latin is a dead language, 
 consequently the writings and orations of 
 Virgil, Horace, Tacitus, Caesar, Cicero 
 and Quintillian are the same to-day as 
 they were when written by those great 
 geniuses of ancient Rome; and, for pre- 
 
44 THE MASS. 
 
 cisely the same reason, the truths taught 
 by our Lord and his apostles are the 
 same to-day as when preached in Judea's 
 favored land. 
 
 The mission of the Church is to teach 
 all peoples and nations. To fulfill this 
 mission, it is but meet that she adopt one 
 language. Were it otherwise, she would 
 be divided into as many religions as there 
 •would be nations, each having a national 
 church, instead of the Church of the Liv- 
 ing God, as is the case in Russia and Eng- 
 land. The Church by adopting one lan- 
 guage was to repair, in a measure, that di- 
 vision of tongues and separation of na- 
 tions wrought at Babel, by bringing back 
 and uniting the peoples of the earth from 
 the rising to the setting of the sun, in one 
 tongue and one religion, so that there 
 might be but one fold and one Shepherd, 
 as there is but one race (that of Adam) on 
 earth and one God in heaven. 
 
 The Church is composed of people 
 speaking a diversity of tongues, nearly 
 three thousand languages and dialects, and 
 yet there is one tongue in which we can 
 
THE MASS. 45 
 
 address the Father of the faithful. The 
 language of the people may differ, and they 
 may not understand each other, but there 
 is one language which unites all together, 
 and to Rome itself, and this is the Latin, 
 The clergy may differ in character, lan- 
 guage and custom, one may be brought up 
 in far-off China or distant India, another 
 may claim as his native land vine-clad 
 France, or sunny Spain, yet, come from 
 whatever land on the face of the earth 
 they may, can understand each other and 
 can discuss intelligently in the same 
 tongue, as all received their education in 
 Latin. The child of the Church may go 
 to whatever land he may, the language of 
 the Church is the same, as are also the ser- 
 vices — the self same as he saw at home 
 in his childhood days. Latin has enrich- 
 ed many languages. It is said that half 
 the English, two-thirds of the French, 
 three-fourths of the Spanish and nearly all 
 of the Italian words are of Latin origin. 
 Latin is the most widely spread and best 
 known language in the world. The stu- 
 dents of all universities, the world over, 
 
46 THE MASS. 
 
 know it; the professors of colleges kxiow 
 it; the learned in every land know it; Sir 
 Isaac Newton, John Milton, Leibnitz, Des- 
 cartes, Mallebranche, Kent, Bacon, Locke, 
 spoke, wrote and sung in Latin. His- 
 tories, as well as law books, and philoso- 
 phies, as well as medical books, contain 
 quotations in it. The doctor, the scien- 
 tist, the botanist, the inventor, in fact, the 
 learned of every age and country are not 
 unacquainted with it. Latin is the lan- 
 guage of the learned the world over, and 1 * 
 is it to be wondered at, that the Church,, 
 the mother of learning, the teacher of the- 
 arts and sciences and the civilizer and 1 
 christianizer of every nation should adopt,, 
 cultivate and preserve it> As French is> 
 the language of diplomacy, English the- 
 language of commerce, so Latin is the* 
 language of learning and religion. There 1 
 was a time when the Goths, the Visigoths,, 
 the Huns, the Vandals and other bar- 
 barian tribes, without a written language,, 
 without civilization and without religion,, 
 swept down from the fastnesses of the* 
 North to destroy every vestige ol boasted! 
 

 THE MASS. 47 
 
 Rome. Nothing could resist them; on- 
 ward they marched in their countless 
 thousands leaving destruction and devas- 
 tation in their wake. The fairest prov- 
 inces of the Roman Empire became theirs, 
 as also the wealth accrued for centuries. 
 No power on earth, save one, could resist 
 their savage attacks, and this one met, re- 
 sisted and in process of time civilized and 
 christianized them. 
 
 From destruction the church preserved 
 all that was admirable in literature and 
 art of the glorious past, and by means of 
 the Latin she brings us face to face with 
 her work of nineteen hundred years, with 
 her martyrs, with her confessors a* d with 
 her doctors, yes! with the very apost es 
 themselves. No wonder, then, that she re- 
 tains a language that unites the past to 
 the present; a tongue that speaks to every 
 people under the sun, and a means that 
 brings together and unites to Rome over 
 250,000,000 souls. At a general council 
 the utility of one language, the Latin, is 
 apparent. Here the bishops, the pasters of 
 the Church, assembled from all parts of 
 
48 THE MASS. 
 
 the world, men of every language, of dif- 
 ferent customs, of different training, ot 
 different education, of different manners: 
 Tiow could they deliberate without one 
 language? It is true, that the Holy Sac- 
 rifice of the Mass is offered in nine differ- 
 ent languages. In Latin, in all parts of the 
 Western Church; in Greek, by the Uniat 
 or Melchites of the East; in Syriac, by 
 the Maronites and Melchites; in Chaldaic, 
 by the countries comprising ancient Chal- 
 dea; in Sclavonic, by the Catholics of Is- 
 tria, Leburnia and Dalmatia; in Wallach- 
 ian, by the Wallachians; in Armenian, by 
 the Catholics of Armenia, also Armen- 
 ians scattered over Asia Minor, Syria, Pal- 
 estine, Turkey, Georgia, Greece, Africa, 
 Italy and Russia; in Coptic, by Copts of 
 Egypt, Numidia and Arabia; Ethiopic, by 
 by the Abyssinians. [O'Brian's History 
 of the Mass, page 21]. These languages 
 are, however, all dead and unknown to the 
 common worshippers. It must be borne 
 in mind that Latin is the language of the 
 Church and these above mentioned are, 
 with one exception, tolerated by the tacj|- 
 
THE MASS. 49 
 
 consent of the Sovereign Pontiff. 
 
 We could not conclude this chapter bet- 
 ter than in the words of a learned writer 
 on the subject, [O'Brian's History of the 
 Mass, Page 33]. 
 
 "The Catholic Church celebrates in Lat- 
 in for a variety of reasons: First, because 
 she did so in the beginning, and as she 
 never changes her faith, she has never 
 deemed it advisable to change her lan- 
 guage. If her sacred language changed 
 with those that are changing around her, 
 there would be no end to the confusion 
 that would result and much disedification 
 would unavoidably be given by using 
 words and phrases in the hearing of the 
 people to which the grossest meanings are 
 sometimes attached. Secondly, as order is 
 heaven's first law, uniformity seems to be 
 the first law of the Church, for which rea- 
 son she makes it her endeaver to have her 
 greatest charge, the due and respectful 
 celebration of the adorable Sacrifice of 
 the Altar, conducted with the same cere- 
 monies and said in the same language 
 everywhere. This she could not do un- 
 
50 THE MASS. 
 
 less she had fixed on a common language;. 
 Thirdly, unity in respect to language goes^ 
 a very great way in preserving unity of be- 
 lief. A writer of high repute [Porubszky 
 Jure Suo Ecclesiast, P. 854,] declares as 
 his firm conviction that the various 
 churches of the East which have severed 1 
 their connections with the centre of unity, 
 Rome, would hardly ever have done 
 so had they been required from the begin- 
 ning to make Latin their liturgical lan- 
 guage. National languages always pave 
 the way for national churches Fourth- 
 ly, by preserving the Latin in her liturgy 
 and requiring her ministers to cultivate it r 
 the Catholic Church has secured for her- 
 self the accumulated literary treasures of 
 eighteen centuries of Christianity. By 
 this she has free access to the writings of 
 some of the most illustrious doctors of 
 the Church, to common and civil law, to 
 the decrees of ancient councils, and to 
 many other documents of value, which 
 would have otherwise been totally out of" 
 reach. For which reason alone our Holy 
 Church should receive the praise of Christ- 
 
THE MASS. 51 
 
 ^endom. Hallam, in his " Middle Ages", 
 could not hide the fact that the sole hope 
 of literature in these times depended prin- 
 cipally on the Catholic Church, for wher- 
 ever it existed the Latin language was 
 ^preserved. 
 
 
52 THE MASS. 
 
 €fjapto 5. 
 
 V$&tnX2ttt&+ We are spiritual and 
 corporal and hence our 
 religion must be spiritual and corporal. 
 By means of the five senses we are moved 
 and therefore the wisdom of prescribing 
 sacred Vestments which speak to the soul 
 of a Man God's love, a Man God's suffer- 
 ing and a Man God's death for every child 
 of Adam. It is but natural that the 
 Church clothe her ministers in certain dis- 
 tinctive vestments to show their state and 
 dignity. The world acknowledges the 
 propriety of clothing the soldier on the 
 field, the servant in the employment of his 
 master, the solicitor at the bar, the judge 
 on the bench and the king on his throne, 
 in certain robes indicative of their state 
 and authority. Of old, God himself com- 
 manded Moses to clothe Aaron and his 
 sons in vestments in order that the peo- 
 ple seeing their robes might be reminded 
 ofGod's Covenant and thus keep them 
 from idolatry and in the true faith of Je- 
 
THE MASS. 53 
 
 Hovah. Some, little conversant with Holy 
 Writ, deny that vestments have apostolic 
 origin, notwithstanding the words of the 
 beloved Apostle. [John XIII, 4 and 12.] 
 Not having altar, priest or sacrifice them- 
 selves, our Protestant friends who occa- 
 sionlly attend Catholic Churches, are lost 
 in astonishment at the unique vestments 
 used at the altar. This is not to be won- 
 dered at, however, as they know little and 
 care less, perhaps, of their history and 
 significance. Were all the children of the 
 Church conversant with the significance 
 of the robes with which the priest is cloth- 
 ed at the altar, no little benefit would ac- 
 crue to themselves and much might be 
 done in dispelling the ignorance of non- 
 Catholics who may be otherwise well dis- 
 posed. The Vestments prescribed to be 
 worn during the celebration of the Mass 
 are six: the Amice, Alb, Cincture, Maniple, 
 Stole and Chasuble. The Amice, derived 
 from a Latin word which means to clothe 
 or cover, is a rectangular peice of linen 
 resembling a handkerchief or white veil, 
 with which the neck and throat are cov- 
 
54 THE MASS. 
 
 cred. The Amice was used to cover the 
 head as well as the neck until about the 
 tenth century. [BouvryExp. Rubr. Volil, 
 216.] The Amice has a variety of mean- 
 ings; First, it denotes the veil with which 
 the executioners covered the sacred face of 
 Jesus while they mocked him; Second, it 
 teaches the importance of hope and con- 
 fidence in God which are the shields of 
 salvation; [1 Thess. V. 8]; Third, it re- 
 minds us of the necessity of custody of the 
 tongue. [Pontifical and Missal]. The sec- 
 ond vestment with which the priest is 
 clothed is called the Alb, so called from 
 its white color. It is a garment made of 
 linen, fastened at the neck by means of 
 strings and reaches the feet of the wearer. 
 The use of a vestment of this kind has not 
 been unknown to the religious world from 
 the very beginning. It is not unlike the 
 linen garment worn by the priests of the 
 Old Law, [Exod. XXVIII; Levit. VIII], 
 nor that used by King David when re- 
 moving the Ark from the house of Obe- 
 dedom to Jerusalem. [1 Paral. XV]. First, 
 the Alb signifies the white robe with 
 
THE MASS. 55 
 
 which Christ was clothed; Second, the in- 
 nocence of the Immaculate Lamb of God 
 who takes away the sins of the world; 
 the great purity of soul which is acquired 
 by the reception of the Lamb of God at the 
 Banouet of his love. The third in the cat- 
 alogue is called the Cincture. It is a linen 
 cord of such a length when doubled that 
 it encircles the body, thus binding the Alb 
 properly. 
 
 The Cincture is of as high an- 
 tiquity as the Alb which it always accom- 
 panies; its chief, in fact its only office, being 
 to keep that garment in its proper place on 
 the person of the wearer. [O'Brien's His- 
 tory of the Mass.] The prophet says, ''Just- 
 ice shall be the girdle of his loins, and faith 
 the girdle of his reins.' 1 ' [IsaiasXI, 5]. And 
 St. John says "In the midst of the seven- 
 golden candlesticks one like unto the Son 
 of Man clothed with a garment down to 
 the feet and girt about the paps with a 
 golden girdle." [Apoc. 1,1 3.] The Cincture 
 signifies, First, the cords with which the 
 sacred body of our Lord w-as bound; Sec- 
 ond, it denotes the mortification of the 
 
56 THE MASS. 
 
 flesh and its vices; Third, it suggests the 
 necessity of the virtue of chastity. 
 
 The Maniple is a strip of cloth of the 
 same material and color as the Chasuble 
 aad about two feet long by four inches in 
 breadth, worn on the left wrist. From 
 the beginning until the twelfth century the 
 Maniple served as a handkerchief ; after- 
 wards it became a liturgical ornament. 
 [History of the Mass.] The Maniple signi- 
 fies the chains with which they bound the 
 arms of Christ; Second, it brings to mind 
 that penitential tears will be wiped away 
 in Heaven; Third, it signifies that the la- 
 bors perfomed in the service of God are 
 productive of fruit. 
 
 The Stole is of the same material and 
 color and width as the Maniple, is about 
 six feet long and is worn around the neck, 
 and crossed on the breast and kept in po- 
 sition by the Cincture. Cardinal Bona, 
 Durand and other liturgical writers claim 
 for the Stole the same high antiquity as 
 the other vestments. [Dur. Rationale Div. 
 i, III, C. 5 N 6]. First, the Stole recalls to 
 our minds the cords with which the neck 
 
THE MASS. 57 
 
 of our Lord was bound ; Second, it signifies 
 the yoke of the Lord laid on the ministers 
 of the altar; Third, it denotes the nuptial 
 garb of grace and the clothing of immor- 
 tality and glory in the Heavenly Jerusalem. 
 The Chasuble, the last in the catalogue 
 of Sacred Vestments, is open at both sides 
 and, as it rests on the celebrant, reaches 
 down in front to about the knees, and a few 
 inches further behind; its material is of 
 precious cloth and its color one of the five 
 prescribed by the rubrics. In the begin- 
 ning, and in fact to this day, in many east- 
 ern churches, the Chasuble was, as the 
 name implies (Casu/a, a little house,) a gar- 
 ment covering the whole person. Cardinal 
 Bona mentions that St. Peter's Chasuble 
 was conveyed from Antioch to the church 
 of St. Genevieve at Paris where it was 
 carefully preserved. [Rer. Liturg; P. 206.] 
 First, the Chasuble denotes the purple 
 garment with which Christ was clothed in 
 the court of Pilate; Second, it signifies the 
 sweet yoke of Christ, the cross, the patience 
 and the law ; Third, it is worn over all 
 the other vestments to denote that charity, 
 
53 THE MASS. 
 
 which it represents, is above all virtues, and 
 it hangs down behind and before, for char- 
 ity is of two kinds; "Thou shalt love the 
 Lord thy God * * * Thou shalt love thy 
 neighbor as thy self * * * On these two 
 commandments dependeth the whole Law 
 and the Prophets." [St. Matt. XXII 37, 
 
 Concerning the reference of each of the 
 Sacred Vestments to Jesus Christ, the re- 
 marks of Garantus may not be out of 
 place: (1) The Amice is the veil which 
 covered the face of our Lord; (2) the Alb, 
 the vesture he was clothed in by Herod; 
 (3)the Cincture, the scourge ordered by Pi- 
 late; (4) the Maniple, the rope by which he 
 was led; (5) the Stole, the rope which fast- 
 ened him to the pillar; (6) the Chasuble,, 
 the purple garment worn before Pilate. 
 [Thesaur. Sacr. Rit., p. 137. 
 
 In conclusion, a word on the color of the 
 Vestments may be opportune. 
 
 The Vestments worn by the priest are 
 of five colors: white, black, red, green and 
 violet. These are of ancient origin, in fact 
 they were the colors of the vestments of 
 
THE MASS. 59 
 
 the tabernacle for they had white linen, 
 purple, scarlet, violet and goat's hair. 
 [Exod. XXV, 4, 5.] It has been well said 
 by some writer whose name has escaped 
 our memorv, as the earth is clothed withlil- 
 ies, roses, green herbs, dead branches and 
 earth, so the Church clothes her ministers 
 with these colors according to the truths 
 she washes to teach her children. White 
 signifies joy, holiness, innocence and puri- 
 ty. For this reason it is used, as a rule, on 
 feasts of our Lord, the Blessed Virgin, the 
 virgins and confessors. Black is the col- 
 or of death, and hence black Vestments are 
 used on Gocd Friday and at Masses for 
 the dead, except at funerals of children who 
 die before the a<ie of committing sin, when 
 
 white is used. It may be observed, how- 
 
 «/ 7 
 
 ever, that the color is not an essential part 
 of the Mass, the Sacrifice being the same 
 in whatever color it is celebrated. Red, 
 symbolic of fortitude, is the color proper to 
 Penticost and for obvious reasons on the 
 feasts of the apostles, martyrs and those 
 of our Lord's Passion. Green, the symbol 
 of hope, is used as the color of the time from 
 
60 THE MASS. 
 
 the Octave of the Epiphany to Septuages- 
 ima Sunday and from the Octave of Pen- 
 ticost to Advent. Violet, being the peni- 
 tential color, is used in times of fasting, pen- 
 ance, public affliction and sorrow. N. B, 
 Vestments of gold cloth may be used 
 either as white or red. 
 
THE MASS. 61 
 
 <£§<tpfrr 6. 
 
 G^XXVClj Altar.— The Al- 
 
 £xtVXXXtnV2+ tar is the Sacred 
 Table of stone (or at least that part of it on 
 which the Oblation rests) sufficiently rais- 
 ed above the steps and covered with three 
 linen cloths, the outer -of which should 
 touch the floor on either side. N. B. (i) 
 The altar denotes Christ through whom 
 every oblation finds acceptance with God. 
 (2)As the altar is the support of the Sac- 
 rifice, so Christ is the support of every sac- 
 rifice that has ever been or will ever be of- 
 fered acceptably to God. (3)It is of stone 
 to denote Christ who is called the founda- 
 tion stone or rock, [i Cor, x*, 4]. (4)The al- 
 tar is in the form of a tomb to remind us of 
 the martyrs whose relics are there and who 
 laid down their lives for the sake of Christ. 
 (5)It is raised high above the floor of the 
 Church to remind the faithful of Mount 
 Calvary and that their thoughts should be 
 elevated above earth to that Mediation 
 which is performed between heaven and 
 
62 THE MASS. 
 
 earth. (6)The altar is covered with three 
 white linen cloths symbolical of the purity 
 which we should bring to the celebration 
 of the Divine Mysteries, purity of intellect, 
 heart and hand or purity of thought, word 
 and deed. (7)The outer one which touches 
 the floor on either side indicates the per- 
 fect purity with which the whole man 
 should be clothed from head to foot. 
 
 The Crucifix — Indicates that the al- 
 tar is another Calvary on which the Christ 
 is immolated, though in an unbloody 
 manner. N. B. (i)It is placed in a con- 
 spicuous position to remind the people 
 assembled that their attention and hearts 
 should be attracted to it; "I, if I be lifted 
 up from the earth, will draw all things to 
 myself." [St. 'john XII, 32.] (2)The 
 Crucifix reminds us of the triumph of 
 Jesus Christ over sin and death. The 
 lighted candles are placed on either side 
 of the Crucifix as a sign of honor, joy 
 and exultation. (i)They represent Christ 
 who came to enkindle the earth with 
 divine love. 4 T came to send fire upon 
 the earth and what will I but that it be 
 
THE MASS. 63 
 
 enkindled" [St. Luke XII, 49-] (2) 
 They remind us of the light of faith which 
 should ever burn in the hearts of the faith- 
 ful. (?) The lighted candles remind the 
 faithful worshipper of that light ineffable 
 which emenates from the great white 
 Throne of the heavenly Jerusalem, which 
 w r ill be revealed to him if he persevere 
 to the end. 
 
 The Missal — Is a large book contain- 
 ing all the Masses that are to be said 
 throughout the year. N. B. (i)The Mis- 
 sal denotes. the Saviour Jesus Christ who 
 speaks to us through the Church. (^)It 
 is not unlrequently highly embellished, 
 sometimes even with gold, silver and 
 pearl, symbolical of the gold and gems of 
 heavenly wisdom contained in the Word 
 of God. 
 
 The Chalice and Pa^en — Are made 
 of gold or silver and consecrated by a 
 bishop, for they are to contain the Sacred 
 Species. The Chalice is the large euchar- 
 istic cup into which the wine, to be conse- 
 crated, is poured. The Paten is the small 
 dish which covers the mouth of the Chal- 
 

 64 THE MASS. 
 
 ice and upon which the large bread,for con- 
 secration^ placed. N. B. (i)The Chalice 
 and Paten represent the hearts of the faith- 
 ful, which are living vessels containing 
 heavenly treasures. (2)On account of re- 
 spect manifested for all that have immedi- 
 ate relations to our Lord these vessels are 
 of costly material, consecrated and pious- 
 ly preserved to remind the people of the 
 great value of the soul redeemed by the 
 blood of Jesus Christ, and destined to be 
 the abiding place of the Holy Spirit. (3) 
 The Chalice is a symbol of the alliance be- 
 tween God and man, (4)The Chalice with 
 the Paten stand in the center of the al- 
 tar covered with a veil, reminding us of the 
 veil of faith, the Eucharistic veil, the veil 
 which envelopes the Jewish people, the 
 incredulous and the sinful man. (5) The- 
 Chalice stands on a white linen napkin 
 called the Corporal which symbolizes the 
 winding sheet which Joseph of Arimathea 
 shrouded the Sacred Body of our Lord. 
 (6)The Corporal, signifies the purity of 
 soul which each one should have to receive 
 the Body of the Lord worthily. 
 
THE MASS. 65 
 
 The Bread and Wine — The bread 
 used at the altar must be of purest wheat 
 unleavened and in form circular. The 
 wine must be the pure juice ot the grape. 
 N. B. (i)The use of bread and wine is 
 appropriate for the Mass, for as bread 
 and wine nourish and support the body- 
 so the Eucharistic bread and wine, the Di- 
 vine Victim, nourishes and supports the 
 soul. (2)They typify the union of the 
 faithful amongst themselves and with their 
 head, Jesus Christ, for as the bread is made 
 from many grains of wheat and the wine 
 from many grapes so the mystic body of 
 Christ is formed from multitudes. (3) 
 They signify the mortiiication which every 
 one must indure to be united with Christ, 
 for just as wheat, in order to be made bread, 
 must be ground in a mill and treated with 
 water and heat, in like manner, a faithiul 
 soul, to be intimately united with Christ 
 and live with His Spirit, must die to him- 
 self. (4)This bread is known as the az- 
 ymes or the bread made without ferment, 
 such as the Lord used at his last supper. 
 It indicates the purity of soul which all 
 
66 THE MASS. 
 
 should acquire and which is obtained only 
 through Christ. Leavened bread is not 
 used, for leaven denotes vice, concupis- 
 cence and the principle of all corruption. 
 "Know ye not that a little leaven corrupt- 
 eth the whole lump? Purge out the old 
 leaven that ye may be a new paste, as 
 you are unleavened." [i Cor. V, 6, 7. 
 
 The Host — Is of a circular form be- 
 cause the circle is the most perfect of fig- 
 ures, and is symbolic of eternity or infinity. 
 On this account it is the most appropriate 
 figure to represent the presence cf Him 
 who is infinite in duration, infinite in im- 
 mensity, infinite in love and infinite also 
 in the merits of his sacrifice. When the 
 wine is poured into the Chalice it is mix- 
 ed with a few drops of water. Our Lord 
 Himself is believed to have made this mix- 
 ture. The mixture of wine and water re- 
 minds us in the first place of the open side 
 of Christ, whence blood and water issued 
 profusely; in the second place it denotes 
 the admirable union of the divine and hu- 
 man nature which our Lord cemented in 
 His Incarnation, and through which we 
 
THE MASS. 67 
 
 are made partakers of the divinity, a union 
 specially effected through the Holy Eu- 
 charist, by sanctifying grace and the glory 
 of the next life; and in the third place, it 
 represents the union of the faithful with 
 Christ in one mystical body. [Schouppe, 
 
 Fs. 31-32. 
 
 The Ciborium — Is a vessel much like 
 the Chalice but wider in the cup. It is 
 kept in the Tabernacle as long as it con- 
 tains the Blessed Sacrament and from it 
 is administered Holy Communion to the 
 faithful. 
 
 The Monstrance — Known by several 
 names as the Ostensorium, Portable Tab- 
 ernacle and Remonstrance, is a large ves- 
 sel highly ornamented and surmounted by 
 a cross and surrounded by rays, in the cen- 
 ter of which, is placed the Blessed Sacra- 
 ment during benediction, exposition and 
 processions. In the center is encased the 
 Lunette which is the vessel proper for the 
 blessed Sacraments, on these occasions, 
 above named. N. B. (i)The Monstrance 
 reminds us of those little towers of ancient 
 times in which the Blessed Sacrament 
 
68 THE MASS. 
 
 was kept. (2) Its shape, imitating the ra- 
 diant sun, recalls our Lord's Transfigura- 
 tion on Thabor and the words of the 
 Royal Prophet: "He has placed his tab- 
 ernacle in the Sun." [Ps. XVIII, 6. 
 
 The Tabernacle — In which Christ 
 in the Blessed Sacrament vouchsafes to 
 dwell amongst men is that small structure 
 in the center of the altar like a church in 
 appearance. N. B. (i)The Tabernacle of 
 old was a type and figure of the christian 
 tabernacle, as it is itself a type and figure 
 of the Heavenly Tabernacle. (2)As the 
 tabernacle of old was richly ornamented 
 and decorated and kept with scrupulous 
 exactness so is the tabernacle on our altars 
 out of respect for our Lord in the Euchar- 
 ist. [3] One light, at least, is constantly 
 kept burning before it, in fact, there is 
 nothing left undone either within or with- 
 out to show respect. 
 
 The Thurable — Is a vessel in which 
 incense is burned and offered to God as a 
 mark of the greatest respect. N. B. [1] 
 Its use dates back to the days of Aaron. 
 [2]It is a type or sign of the humanity of 
 
THE MASS. 09 
 
 our Lord wKerin is hidden the Divinity as 
 a consuming fire. [3] The Thurable is a 
 symbol of the soul inflamed with divine 
 charity. [4] As the smoke ascends heav- 
 enward, so ought our thoughts, affec- 
 tions and prayers. 
 
 The Pyx — Is a small vessel in which 
 the Holy Viaticum is carried privately to 
 the sick. N. B. (1) All the Sacred vessels 
 containing the Blessed Eucharist are gilt 
 inside whenever they are net of gold. (2) 
 It is forbidden to everyone except a 
 cleric" :< " to touch the Sacred vessels w T hich 
 have immediate relation to the Blessed 
 Sacrament. 
 
 *The sacred things which come in contact with ^j&e Bless- 
 ed Eucharist cannot be touched by anyone below a sub- 
 deacon, without committing a sin, even when they are 
 empty. No one but a deacon, or one above him in orders, 
 can touch the Chalice while containing the Consecrated 
 Blood. 
 
THE MASS. 
 
 ۤ<t{ito 7. 
 
 Tlj£ %fO*tnve tO b$ As man is 
 &&&ttmz& bVL composed of 
 tJ?£ faithful ^XXViXig body and soul, 
 l$ta##* it is but meet 
 
 that the corporal as well as the spiritual 
 nature should unite to do honor to the 
 Creator. In fact this is a law written 
 deep in the hearts of men. Hence the 
 Israelites in their peregrinations, the Jews 
 in the Promised Land and the Christians 
 from the very earliest period, employed 
 certain external signs and ceremonies to 
 add to the dignity of worship as well as 
 to indicate the import of the mysteries 
 of religion. An exact observance of and 
 a strict conformity to prescribed cere- 
 monies contribute no little to the digni- 
 ty of divine worship and to the edifica- 
 tion of the faithful. Of all the acts of 
 worship the Mass is the most august at 
 which man can assist and hence the ne- 
 cessity of knowing and faithfully perform- 
 ing those external ceremonies which the 
 
THE MASS. 71 
 
 Church prescribes and which may be 
 epitomized as follow: 
 
 Low Mass. — From the coming of the 
 priest to the altar until the beginning of 
 Mass, that is until the priest commences 
 the psalm Judica, and during the two 
 gospel?, all stand. At all other times a 
 kneeling posture should be observed. 
 
 High Mass. — From the coming of the 
 celebrant to the altar, and during the 
 sprinkling of the holy water, all stand. 
 From the psalm Judica to the intonation 
 of the Gloria, kneeling is the posture. 
 At the beginning of the Gloria the peo- 
 ple rise and remain standing until the 
 priest sits, when all do likewise. When 
 the priest kissts the altar before the 
 Dominus vobiscum, all stand and remain 
 so during the singing of the collects or 
 prayers. From the beginning of the Epis- 
 tle until the Lominus v obi sewn before 
 the Gospel, the people sit. All stand 
 during the singing of the Gospel and re- 
 main so while the priest recites the 
 Credo. They genuflect with the cele- 
 brant at the words Et incarnatus est. 
 
f- 
 
 2 THE MASS. 
 
 When the priest sits down the faithful 
 sit also. When the choir sings Et incar- 
 natus est * * * et Jiomo f actus est, 
 all kneel. Afterwards they sit until the 
 celebrant returns to the altar and kisses it. 
 Then all rise and stand during the Domi- 
 nies vobiscum and Oremus. Then the 
 faithful sit until the priest sings Per om- 
 nia saecula saccule rum before the Pre- 
 face, when they stand till the Sanctus. 
 
 At the Sanctus all kneel and remain so 
 until the Per omnia saecula saeculorum 
 before the Pater Noster when the faith- 
 ful stand and remain so during the Pater 
 Noster. From the end of the Pater Nos- 
 ter until the second ablution all kneel. At 
 the second ablution the faithful sit down 
 until the priest kisses the altar before 
 singing" Dominus vobiscum. During the 
 Post-Communion prayers all stand and re- 
 main so until the priest has sung lie Mis- 
 sa est or Be?iedicamus Domino. They 
 then kneel to receive the blessing. Dur- 
 ing the last Gospel all stand. 
 
 Solemn High Mass — During Solemn 
 High Mass the faithful observe the same 
 
THE MASS. 73 
 
 posture as at High Mass except that all 
 should remain sitting while the celebrant 
 reads the Gospel and standing during the 
 incensation. N. B. (i) Should the cele- 
 brant sit down during the Introit or Kyrie 
 Eleison the people do the same. During 
 the hymn Veni Creator all should kneel, 
 and stand at the reading of the Gospel, and 
 sit during the sermon except when the 
 sermon is delivered by a bishop, in which 
 case the faithful are accustomed to stand 
 out of respect for the preacher. (2)On 
 entering or leaving a church where the 
 Blessed Sacrament is kept all should gen- 
 uflect. If, however, the Blessed Sacra- 
 ment be exposed, a genuflection on both 
 knees and a profound inclination should 
 be made. If the Blessed Sacrament be 
 not kept in the tabernacle a low bow to 
 to the cross is sufficient. 
 
74 THE MASS. 
 
 <$$«pfer 8. 
 
 T\)Z iptcttttter Of Is "to offer it 
 
 ||jmritt0 Pla00> to God with the 
 Priest, for the same purposes for which 
 it is said." That you may offer the Mass 
 in union with the Priest, read attentively 
 the "Prayers for Mass," either in a Mis- 
 sal, or in some other prayer-book. If you 
 use a Missal, you have then the very 
 same prayers which the Priest says. If 
 you use a prayer-book you have usually 
 in it prayers which are fully expressive 
 of the sentiments proper for each part of 
 the Mass. Follow the Priest by reading 
 the prayer corresponding to what he is 
 reciting and to the ceremonies which he 
 is performing, and thus offer the Mass 
 "for the same purposes for which it is 
 said." 
 
 The ceremonies of the Mass are divid- 
 ed into six parts. The first part is the 
 preparation which the Priest makes at 
 the foot of the Altar. The second con- 
 tains the instructions and prayers which 
 
THE MASS. 75 
 
 are made at the Altar before the Priest 
 recites the ''Credo". The third is the 
 oblation. The fourth is the "Canon" pre- 
 ceding and following the Consecration. 
 The fifth, commencing at the "Pater Nos- 
 ter" includes that part of the Mass to 
 the Communion. The sixth is thanks- 
 giving after the Sacrifice. 
 
 At the commencement of Mass, the 
 Priest bows down his head and makes an 
 humble confession of his sins to Almighty- 
 God and to all the Saints, and then, strik- 
 ing his breast in testimony of a contrite 
 heart, implores the Divine mercy for him- 
 self and those assisting. The people 
 should do the same; presenting them- 
 selves at the altar on bended knees; and 
 with eyes cast down, as if unworthy to 
 look up to Heaven, strike their breasts, 
 as a sign of their sorrow for sin, and cry 
 out with the humble Publican, ''God, be 
 merciful to me a sinner." At the Kyrie 
 Eleison — a prayer which the Priest re- 
 peats nine times, in imitation of the nine 
 choirs of Angels who are unceasingly 
 adoring and praising the great power 
 
76 THE MASS. 
 
 and mercy of God — pray to God for mer- 
 cy; and, looking on your sad and sinful 
 state, entreat of Jesus Christ to cast down 
 on you one look of pity. 
 
 At the "Gloria in Excelsis Deo," the 
 Priest unites his voice to that of the An- 
 gels, and recites that delightful hymnr 
 the first words of which were sung by 
 those Heavenly spirits at our Saviour's 
 birth: "Glory be to God in the highest, 
 and on earth peace to men of good will;" 
 and during its recitation you should en- 
 deavour to make your hearts and minds 
 correspond to the noble words you utter, 
 and repeat the hymn with, if possible, all 
 the devotion the Angels felt when they 
 first sung it. At the u Dominus vobis- 
 cum" the Priest invites the congregation 
 to pray with him; and lifting up his voice, 
 his hands, and his heart to God, salutes 
 the people in these words: "The Lord be 
 with you." He prays that the Lord may 
 be with you, that He may accompany 
 you wherever you go, may be present 
 with you in every place, and may protect 
 you from every danger. The faithful 
 
THE MASS. 77 
 
 should, in answer to this prayer of the 
 Priest, unite their sentiments with his, 
 and whilst he is reciting the ''Collects,"* 
 beg fervently of Jesus Christ those graces 
 which are necessary for their salvation. 
 
 The Priest has now come to the ^Epis- 
 tle." The "Epistle," so called because it 
 is generally taken from the letters, or 
 "Epistles," which the Apostles wrote to 
 the faithful, contains some particular 
 fact in Scripture, or some particular in- 
 struction transmitted in their writings to 
 posterity by those to whom Jesus said; 
 "Go, teach all nations." Whilst the Priest 
 reads it you should listen to it with at- 
 tention, and pray that the Divine word 
 may fructify in your soul. At the. "Gos- 
 pel" some circumstance in the life of Je- 
 sus Christ is read aloud; and when the 
 Priest commences, you should stand up 
 and declare by that posture, your readi- 
 ness to go and do whatever shall be com- 
 manded by your Saviour in His Gospel. 
 At the ''Creed," the Church makes a pub- 
 lic profession of her faith, by reciting the. 
 "Nicene Creed," which contains the prin- 
 
73 THE MASS. 
 
 cipal mysteries of our religion; and dur- 
 ing the reading of it, let you accompany 
 the Priest, not only in words, but also in 
 spirit and heart, adoring and giving 
 thanks to God for each of these mysteries 
 by which Jesus Christ has redeemed and 
 saved us. 
 
 At the "Offertory," the Sacrifice begins 
 by the offering which the Priest makes of 
 the bread and wine, which at the "Con- 
 secration" are to be changed into the 
 body and blood of Christ. At this part 
 of the Mass unite yourselves with the 
 Priest in offering to the Lord this spot- 
 less Host, that it may be immolated 
 anew on the Altar for all your sins and 
 frailties — for your spiritual welfare and 
 for that of all the faithful, living and 
 dead. At the "Preface" the Priest gives 
 thanks to God for the innumerable bene- 
 fits which we receive every day from His 
 paternal goodness. Let you also return 
 Him thanks for the many graces He has 
 bestowed on you, and implore of Him a 
 continuation of His favours. 
 
 At the "Canon" — a word signifying a 
 
THE MASS. 79 
 
 rule, because those particular prayers, at 
 that part of the Mass, have always been 
 fixed, regulated, and more determined by 
 rule, than those which have preceded the 
 Canon — the Priest prays for the entire 
 Church, and by name for the Pope an$ 
 the Bishop of the diocese. To this gen- 
 eral prayer for the entire Church there 
 are added particular ones for our friends 
 and for all who are present. And it is 
 here that we should, too, pray for our 
 relatives, friends, and benefactors, and all 
 those for whom we are bound to pray, 
 that God may grant them all graces nec- 
 essary to salvation. 
 
 At the "Consecration" the bread and 
 wine are changed into the body and 
 blood of Christ by the Priest, but ''in vir- 
 tue of the words of Christ, whose Person 
 the Priest represents," at that awful mo- 
 ment. The "Consecration" is certainly 
 the most sacred and mysterious part of 
 the Mass; and it is here that the powers 
 of the body and soul should be absorbed 
 and lost in contemplation of the God 
 who descends on our Altars, At the 
 
.80 THE MASS. 
 
 •'Memento for the Dead," the Priest prays 
 for the souls in Purgatory; and let you, 
 in union with him, offer up your prayers 
 for the speedy release of those suffering 
 souls, and beg of the Father of mercies 
 to look down on them with an eye of 
 pity, to relieve them in their pains, and 
 grant them eternal rest. At the "Pater 
 Noster" the Priest addresses to God the 
 very prayer which Jesus Christ has taught 
 us, and he recites it aloud, that we may 
 unite in saying it with him, and ask of 
 God everything necessary for our souls 
 and bodies. 
 
 At the " Agnus Dei," the Priest, inclin- 
 ed towards the Host, strikes his breast, 
 and three times prays to God for mercy 
 and peace. We should also at that time 
 beg of our Redeemer pardon of cur sins, 
 and peace and rest to our souls. At the 
 "Domine non sum dignus," the Priest 
 striking his breast three times, declares 
 himself unworthy to receive the body of 
 our Lord. We should also repeat with 
 liim the same words, and humble our- 
 selves before our God. At the "Com- 
 
THE MASS. 81 
 
 tnunion," the Priest receives the body 
 and blood of Christ, and then he takes 
 the Host, and afterwards the Chalice; 
 and let you make an act of faith in the 
 Heal Presence of Jesus Christ, and excite 
 in yourself an ardent desire to be united 
 to your Saviour in the Eucharist. 
 
 At the ''Post Communion" the Priest 
 addresses his prayers to God, to thank 
 Him for His ineffable goodness in allow- 
 ing him to participate in the Divine mys- 
 teries, and to demand of Him the grace 
 of reaping the fruits of them. You too 
 should unite with the Priest in making a 
 return of gratitude to God, and praying 
 that He may never suffer you to be sepa- 
 rated from Him by sin. The Priest then 
 gives the ''Benediction" to the people, 
 and while doing so let you bow down 
 your head and receive it with devotion, 
 as the blessing of the Church, and as the 
 benediction of God Himself. At the 
 conclusion of the Mass the "Last Gosper 
 is read, which generally is the first part 
 of St. John's Gospel, and in saying "and 
 the Word was made flesh? the Priest 
 
82 THE MASS. 
 
 genuflects. We, too, should adore the 
 Word of God, who, on account of His 
 great love for us, became Man, and 
 dwelt amongst us. 
 
 We have now gone through the prin- 
 cipal parts of the Mass, in order that you 
 may be able to "offer it to God with the 
 Priest for the purposes for which it is 
 said," which are, to adore God, to thank 
 Him for His benefits, to obtain remission! 
 of our sins, and to obtain of Him everjr 
 grace we stand in need of. — Power. 
 
 H$d6g>» 
 
THE MASS. 83 
 
 «r 9. 
 
 Manner ofgfSVV- The office of 
 itt0 a %}VX2&t Ctt Mass server i# 
 gOW PtCt*#* one of honor, 
 
 and hence those who are permitted to' 
 serve at the altar should duly appreciate 
 and faithfully discharge it. The highest 
 officials of state, yea, princes and kings 
 have begged, with tears in their eyes r 
 this privilege and wi h gratitude in their 
 hearts, well have they performed their 
 duty. It is the joy of the Catholic moth- 
 er to see her much-loved boy within the 
 altar rails. Fervently does she pray that 
 it may be an indication of his vocation 
 to the exalted dignity of the priesthood. 
 Half believing, yet half doubtine, that 
 God will deign to favor her son with so 
 high a calling, she watches, prays and 
 advises him to discharge his duties with 
 a pure heart, a clean conscience and with 
 knowledge sufficient. This is right. 
 These are the promptings of a truly Cath- 
 olic maternal heart. Yes, these are the 
 
Si THE MASS. 
 
 dispositions which the server should 
 bring to the altar. The former may be 
 acquired by the frequent worthy recep- 
 tion of the Sacraments, while the latter 
 may be attained by a careful study of this 
 chapter, with the instructions usually giv- 
 en by the pastor. 
 
 The following general rules should be 
 observed by the server: 
 
 i. A simple inclination is made by 
 bending moderately the head downwards. 
 A simple bow implies an inclination of 
 the head and a moderate bending of the 
 body. A low bow is made by bending 
 the head and body profoundly. A bow 
 is considered sufficiently profound, when 
 the person that makes it, being in that 
 position, can reach the knee with the ex- 
 tremity of his hand. 
 
 2. To make a genuflection, one should 
 bring the right knee down to the floor 
 near the left foot, without inclining the 
 body, and then rise up again naturally, 
 without too great haste. 
 
 3. A genuflection on both knees is 
 made by first bending the right knee to 
 
THE MASS. 85 
 
 the floor, then the left likewise to the 
 floor; and, having made a low bow, the 
 person rises by lifting the left knee first, 
 and then the right. 
 
 4. To join one's hands properly, the 
 palm of one hand should be applied to 
 the palm of the other, and both held up- 
 wards against the breast. The thumb of 
 the right hand should cross the thumb of 
 the left. During the Holy Sacrifice, 
 whenever the hands are not necessarily 
 employed, they should be joined. When, 
 however, the right hand is only employed, 
 the left should be placed upon the breast. 
 
 5. The server should make an inclina- 
 tion whenever he hears the priest pro- 
 nounce the holy name of Jesus, of Mary, 
 or of the saint whose festival is celebrat- 
 ed, and on other occasions marked fur- 
 theron in this chapter. 
 
 6. In answering, he should take care 
 to pronounce distinctly, and not too loud, 
 or too quickly. He should hold his head 
 a little inclined, and his eyes modestly 
 lowered. 
 
 7. At the appointed time the server 
 
86 THE MAJSS. 
 
 puts on the surplice; and if no one be ap- 
 pointed to prepare the cruets, light the 
 candles, and make other necessary prep- 
 arations, he should attend to it. Then 
 he places himself at the left of the priest 
 and helps him to vest. Whilst the priest 
 puts on the amice, the server prepares 
 the alb, and then puts it on him, and as- 
 sists him by holding up first the right 
 sleeve of the alb, and then the left. Af- 
 terwards he takes the girdle (keeping the 
 tassels at his right) arid gives it to the 
 priest, so that he may easily gird himself. 
 He should take care to adjust the alb ins 
 such a manner as to let it hang equally 
 around, about an inch from the floor. 
 After that he presents to him the mani- 
 ple to kiss, and fastens it on his left arm. 
 Then he hands him the stole, and finally 
 he assists him in putting on the chasuble. 
 To give notice to the faithful that Mass 
 is about to begin, the server should strike 
 the large gong at the sacristy door. Af- 
 ter the priest is vested, he takes the mis- 
 sal, holding it with both his hands before 
 his breast, having the back of it to his. 
 
THE MASS. 87 
 
 iright. He makes a low bow to the chief 
 image in the sacristy, with the priest, 
 and a simple bow to him, and goes before 
 .him to the altar. 
 
 From the beginning of the Mass to 
 the end of it the server should observe 
 the following: 
 
 1. Being arrived before the lowest step 
 -of the altar, the server places himself at 
 the right of the priest, from whom he re- 
 ceives the cap, kissing it, after kissing the 
 priest's hand. He makes a genuflection 
 on the floor with the priest, or (if the 
 Blessed Sacrament be not there) a pro- 
 found bow; and raising a little the priest's 
 vesture, he ascends the steps with him. 
 He places the book on the stand, so as 
 to have the back of it turned to the right. 
 (The server does not open the book.) 
 Then he puts the cap at a suitable place, 
 and goes to the Gospel side, kneels on 
 the floor at the left of the priest, a little 
 in the rear, and joins his hands. 
 
 2. When the priest descends to the 
 floor to commence Mass, and makes a 
 genuflection or a bow, the server makes 
 
88 THE MASS. 
 
 a profound bow. He makes the sign of 
 the cross with him, and answers as fol- 
 lows: 
 
 P. Introibo ad altareDei. 5. AdDeum y 
 qui hetificat juventutem meant. P. Ju- 
 dica me, Deus, et discerne causam meam 
 de gente non sancta: ab homine iniquo 
 et doloso erue me. S. Quia tu es , Deus, 
 fortitudo meet: quare me repulisti, et 
 quare tristis inccdo dum affligit me in- 
 imicus? P. Emitte lucem tuam et veri- 
 tatem tuam: ipsa me deduxerunt, et ad- 
 duxerunt in montem sanctum tuum et in 
 tabernacula tua. S. Et introibo ad alt are 
 Dei : ad Deum, qui Ice tificat juventutem 
 meam. P. Confitebor tibi in cithara De- 
 us, Deus meus: quare tristis es, anima 
 mea, et quare conturbas me? S. Spera 
 in Deo, quoniam adhuc co'ifitebor illi ; 
 salutare vultus mei, et Deus meus. P* 
 Gloria Patri, et Filio, et Spiritui Sancto- 
 S* Si cut erat in pricipio, et nunc, et sem- 
 per, et in scecula sceculorum Amen. P.. 
 Introibo ad altare Dei. S. Ad Deum, 
 qui Icetificat juventutem meam. P. Ad- 
 jutorium nostrum in nomine Domini. S. 
 
THE MASS. 89 
 
 Qui fecit cesium et terram. P. Confiteor 
 Deo, etc. S. Misereatur tui omnipotens 
 Deus, et dimissis peccatis tuts, per ducat 
 1e ad vitam ceternam. P. Amen. 5. 
 Confiteor Deo omnipotenti, beatae Ma- 
 riae semper Virginia beato Michaeli 
 Archangelo, beato Joanni Baptistae, sane- 
 tis apostolis Petro et Paulo, omnibus 
 Sanctis, et tibi, Pater , quia peccavi nimis 
 cogitatione, verbo et opere mea culpa, mea 
 culpa, mea maxima culpa. Ideo pre cor bea- 
 tam Mariam semper Virginem, bcatum 
 Michaelem Ar change lum, beatum Joan- 
 nem Baptistam, sanotos apostolos Pet?um 
 et Paulum, omnes sanctos, et te, Pater, 
 orare pro me ad Dominum Deum nostrum, 
 P. Misereatur vestri, etc. S. Amen. P. 
 Indulgentiam,absolutionem,etc. S. Amen. 
 P. Deus, tu conversus vivificabis nos. S. 
 Et plebs tua lactxbitur in te. P. Osten- 
 de nobis, Domine, misericordiam tuam. 
 S. Et salutare tuum da nobis. P. Dom- 
 ine, exaudi orationem meam. 5. Et 
 clamor meus ad te veniat. P. Dominus 
 vobiscum. S. Et cum spiritu tuo. P. 
 Kyrie Eleison. 5. Kyrie Eleison. P. 
 
90 THE MASS. 
 
 Kyrie Eleison. S. Christe Eleison. P. 
 •Christe Eleison. 5. Christe Eleison. 
 P. Kyrie Eleison. 5. Kyrie Eleison. 
 P. Kyrie Eleison. P. Dominus vobis- 
 cum. 5. Et cum spiritu tuo. The 
 first and last* collects end with Per Om- 
 nia saecula saeculorum. S. Amen. He 
 bows at the Gloria Patri. After the 
 priest has said the Confiteor, the server, 
 inclining a little towards the priest, says 
 Misereatur tui, etc.; then, bowing pro- 
 foundly towards the altar, he says the 
 Confiteor. At the words et tdi Pater, 
 et te Pater, he turns his head somewhat 
 towards the priest. He strikes his breast 
 thrice when he says mea culpa, mea culpa, 
 mea maxima culpa. When the priest has 
 said Misereatur vestri, etc., the server 
 raises his head. At the words Deus tu 
 £onversus, he inclines a little. At the 
 words Dominus vobiscum, he rises and 
 raises a little the priest's alb, while he as- 
 cends the steps. Then he kneels on the 
 lowest step, and remains there till the end 
 of the Epistle. 
 
 3. He says the Kyrie eleison alternate- 
 
THE MASS. 91 
 
 \y with the priest. If the celebrant says 
 Flectanius genua, the server answers 
 Levate. If there be more than one epis- 
 tle, he answers, Deo gratias, at the end 
 of each of them. The server should ob- 
 serve that the priest lowers his voice and 
 stops at the end of the Epistle. The 
 Epistle or Epistles being read, he rises, 
 makes a genuflection or a bow in the 
 middle, and goes to the book. If the 
 priest makes a genuflection, as happens 
 during Lent, the server makes also a 
 genuflection. When the priest has done 
 reading, the server carries the book with 
 the stand to the Gospel side, making a 
 genuflection or a bow in the middle, as 
 he passes. Having placed the book on 
 the altar, he turns it a little to the right, 
 and goes below the platform near the 
 book. He answers at the Dominus vo- 
 biscum, Et cum spiritu tuo ; and at the 
 words Sequentia Sancti Evangelii, he 
 puts his left hand on his breast, and with 
 the thumb ot the right he makes a cross 
 on his forehead, lips, and breast, and 
 answers Gloria tibi, Domine. As the 
 
92 THE MASS. 
 
 priest pronounces the name of Jesus in 
 the beginning of the Gospel, the server 
 bows towards the book, and goes down 
 on the floor to the Epistle side, making 
 a genuflection or a bow in the middle. 
 If the name of Jesus be not mentioned, 
 then he bows to the priest, and goes to 
 his place, and there he stands during the 
 Gospel, at the end of which he answers, 
 Laus tibi Christe, and kneels down. 
 
 4. If the Credo be said, the server 
 kneels down during it, and makes a low 
 bow at the words, Et incarnatus est, etc. 
 Having answered Et cam spiritu tuo at 
 the Dominus vobiscum he rises and goes 
 to the side-table, takes the cruets, and 
 carries them to the altar on the Epistle 
 side. (He folds the veil of the chalice, if 
 the priest leaves it unfolded.) When the 
 celebrant approaches the corner of the 
 Epistle, the server bows to him, and pre- 
 sents the cruet with wine to him, after 
 first kissing it; he receives it back, kiss- 
 ing it, and presents to him the cruet with 
 water, kissing it both before giving it and 
 after receiving it. (He does not kiss the 
 
THE MASS. 93 
 
 priest's hand.) Afterwards he puts the 
 towel on the altar in such a manner that 
 the priest may easily take it, when he is 
 to wipe his fingers. At the words "Veni 
 sanctificator," he takes in his right hand 
 the cruet with water, and the plate in 
 the left, and pours water on the priest's 
 fingers, bowing to him before and after. 
 
 5. Having placed the cruets on the 
 side- table, he kneels on the first step in 
 front of the altar at the Epistle side; he 
 answers at the Orate fratres, etc. S. Susci- 
 
 j>iat Dominus sacrificium de manibus tuts 
 ad laudem et gloriam nominis sut y ad 
 utilitatetn quo que nostram, totiusque Ec- 
 tlesiae suae sanctae. Afterwards he an- 
 swers at the Preface, P. Per omnia saec- 
 ula saeculorum. 5. Amtn. P. Dominus 
 vobiscum; 5. Et cum spiritu tuo. P. Sur- 
 sum corda. 5. Habemus ad Dominiim. 
 P. Gratias agamus Domino Deo nostro. 
 ^. Dignvm et jus turn est, and moderate- 
 ly rings the bell at the Sanctus three 
 times. 
 
 6. At the words Hanc igitur, ftie 
 server rings the bell to give notice of the 
 
9i THE MASS. 
 
 consecration soon to take place and at 
 the words Qui pr idle, etc., the server goes 
 4ip and kneels on the edge of the plat- 
 form, at the right of the pries 1 . He in- 
 clines during the consecration of both 
 species, and makes a low bow when the 
 priest adores the Blessed Sacrament. At 
 eich elevation the server raises a little 
 the ext remit v of the chasuble with his- 
 left hand, and with his right gives three 
 strokes of the be] 1 viz: one as the priest 
 genuflects, another when he elevates and 
 the third when he genuflects. 
 
 7. The elevation being over, he rises,, 
 makes a genuflection, and goes to kneel 
 at his plare. He strikes his breast at the 
 w >'ds lYobis q 'toque fcccatoribus. He 
 answers at the Per omnia saecula saeculor- 
 nm, Amen, and at the end of the Pater 
 Nosier, Sed libera vos a mahh He an- 
 s. vers a <£ain at the Per omnia, etc.. Amen* 
 and at the Pax Domini, etc., Et cum sfiir- 
 itu tuo When the priest says Domine 
 mm sum dii>'uus, etc., the server inclines, 
 ar^d rings the bell moderately thrice, that 
 if there be persons to go to Communion,. 
 
THE MASS. 95 
 
 they may approach the holy table. When 
 the priest uncovers the chalice after re- 
 ceiving the sacred body, the server rises, 
 makes a genuflection, goes to the side- 
 table, takes the cruets, carries them up- 
 to the altar, and inclines when the priest 
 takes the sacred blood; after which he 
 ministers wine and water with the usual 
 bows and kisses. 
 
 8. If there are communicants, after the 
 priest has received the most precious 
 blood, the server, kneeling, bows pro- 
 foundly, and says the Confiteor. He in- 
 clines and answers at the Misereatur ves- 
 tri, Amen, and makes the sign of the cross 
 at the words Indulgeniiam, etc., Amen. 
 The bell should not be rung when the 
 priest says here Domine non sum dignus. 
 The Communion being over, he raises the 
 priest's alb while he ascends the steps, and 
 kneels again until the priest has closed the 
 tabernacle; after which he presents the 
 cruets as is said above. 
 
 9. Having placed the cruets on the 
 side-table, the server goes to the Gospel 
 side^ takes the book, and carries it with 
 
96 THE MASS. 
 
 the stand to the Epistle side, making a 
 genuflection in the middle as he passes; 
 after which he kneels on the lowest step 
 at the Epistle side, making a genuflection 
 in the middle as he passes. He answers 
 at the Duminus vobiscum, Et cumspiritu 
 tuo, and at the end of the prayers, Amen. 
 At the Dominus vobiscum, Et cum spiritu 
 tuo, and Ite, missa est or Benedicamus 
 Domino, Deo gratias. When the priest 
 gives the blessing, the server, remaining 
 at his place, bows and makes the sign of 
 the cross, at the end of which he answers, 
 Amen. Then he rises, answers at the 
 Dominus vobiscum, Sequentia Sancti 
 Evangelii, as at the first Gospel, and at the 
 beginning (of the Gospel) signing him- 
 self, as mentioned there. Towards the 
 •end of the Gospel, he goes for the priest's 
 cap; he bends the knee at the words Et 
 Verbum caro, etc., and at the end answers 
 Deo gratias. Then he goes up to the 
 altar, takes the book, bows to the cross 
 with the priest, and with him he goes 
 down and makes a genuflection on the 
 floor, or a bow. He gives the cap to the 
 
THE MASS. 97 
 
 priest, kissing it and his hand, and goes 
 before him to the sacristy. There, after 
 making a low bow to the image with the 
 priest, he bows to him. After that he 
 puts the book at its place, and helps the 
 priest to disrobe. Finally, he takes off 
 his surplice, and retires. 
 
 10. If there be a last Gospel peculiar 
 to the day, after the priest has said Ite^ 
 missa est or Benedicamus Domino, the 
 server takes the book to the Gospel side, 
 taking care to kneel when the priest gives 
 the blessing. He should stand near the 
 book below the platform until the priest 
 has done reading, after which he carries 
 the book back to the Epistle side. 
 
 ii. Should the Mass be celebrated in 
 presence of the Blessed Sacrament expos- 
 ed, the genuflection, in going to and leav- 
 ing the altar, is made on both knees. 
 Neither the priest's hand, nor his cap, 
 nor the cruets, are kissed. The server 
 pours water on the priest's hands, stand- 
 ing on the floor at the Epistle side, with 
 the towel on his arm. 
 
 12. When Mass is for the dead, the 
 
98 
 
 THE MASS. 
 
 psalm, Judica me, etc., is not said. The 
 usual kisses are omitted. At the end of 
 Mass, the priest, instead of Ite, miss'a est, 
 says, Reouiescant in pace, to which the 
 server answers, Amen. — Ceremonial and 
 Missal. 
 
THE MASS. 99 
 
 Pre^s Comments. 
 
 'The Mass, What it is Nut, acd What it Is '' 
 
 [Newton Daily Kansan.J 
 
 A new treatise entitled "The Mass, What it is Not, and 
 What it Is," in neat pamphlet form has just been issued 
 from the office of Thk S vhool Journal. The arguments 
 ;are well put and the deducti ns logical. From cover to 
 cover it is full of information useful to tho^e who wish to 
 know the Mass, as well as all things else which have relation 
 to it. Priue 35 cents. 
 
 Multum la Parvo- 
 
 [Newton Journal. J 
 
 "The Mass, What it is Not, and What it Is," has just 
 been issued fiom the office of The Sohool Journal. It 
 is logical, instruct ve and will, no doubt, do much to re- 
 move prejudice from non-Cat iiolic minds regarding this 
 mysterious rite of the Catholic Church. 
 
 In issuing this pamphlet Father Casey has rendered no 
 small service to those who really wish to know what the 
 Catholic church teaches and bel eves regarding the Mass. 
 
 Sold by booksellers at 35 cents. 
 
 Kepiete With Information. 
 [Newton Daily Republican.] 
 
 A pamphlet entitled "The Mass, What it is Not, and 
 What it Is," has just been issued in connection with the 
 School Journal. As every line from the first to the dose is 
 replete with information, it will repay any one, Catholic or 
 non-Catholic, to read it. Every subject is treated in a 
 <clear, concise and attractive manner. Sold by booksellers 
 at 35 cents. 
 
100 THE MASS. 
 
 ™E"C©PlFESSiONAL." 
 
 What it is Not and What it is. 
 
 SECOgg ^EPITION! 
 
 Just issued from the office of the School Journal;. 
 deals with the subject in a logical arid conclusive 
 manner. It is just the thing for Catholics who wish 
 to have all the arguments in proof of the doctrine in 
 a clear and popular style. There is no book better 
 for distribution among the people generally. The 
 contents will give some idea of the work itself. 
 CHAPTER I. 
 
 The Confessional. — What it is Not. — Why Non- 
 Catholics do not wish to speak of it or discuss the 
 power of forgiving sin3. 
 
 CHAPTER II. 
 
 The Confessional is not the Invention of Priests. — 
 The most ancient of the fathers speak of it.— Pagan 
 Philosophers favor Confession. 
 
 CHAPTER III. 
 
 All Christians should admit that Jesus Christ 
 must have instituted a means of restoring peace and 
 grace to the soul after its defilement by mortal sin,, 
 and should accept, rather than repudiate, this great 
 boon. 
 
 CHAPTER IV T . 
 
 No one on earth can perform a miracle; neither 
 can anyone forgive sin by his own power or private 
 authority. But Christ had the power and willed it 
 and actually conferred upon His church the power 
 to forgive sins. 
 
THE MASS. 101 
 
 CHAPTER V. 
 Christ actually imposed an obligation on the faith- 
 ful to confess their sins in order to have them re- 
 mitted or retained. 
 
 CHAPTER VI. 
 
 The fathers of the church bear testimony to and 
 prove the necessity of auricular confession. 
 CHAPTER VIL 
 
 Advantages of the Confessional. — Rousseau's and 
 Voltaire's admission. 
 
 CHAPTER VIII. 
 
 Advantages of the Confessional (Continued.) — 
 Cardinal Newman's testimony. 
 
 CHAPTER IX. 
 
 The Confessional is the civil izer of man and con- 
 servator of his morals. — A glance at Roman so-called 
 civilization without the Confessional. 
 CHAPTER X. 
 
 Christianity without the Confessional did not, and 
 could not civilize a single tribe, people or nation. — 
 Christianity without the Confessional breeds con- 
 tempt of the words of God, of the Sacraments, of 
 the clergy, of church and school, according to Mar- 
 tin Luther himself. 
 
 CHAPTER XI. 
 
 Christianity without the Confessional bore the 
 following fruits, according to Luther's own state- 
 ment: Neglect of the poor and of the sick; sad state 
 of the youth; increase of drunkenness; increase of 
 the number of suicides; lower state of general moral- 
 ity. 
 
 CHAPTER XII. 
 
 The united wisdom of man has never and can nev- 
 er discover a better medicine for the ills of the in- 
 dividual and society than the Confessional.— It 
 makes good christians and good citizens. 
 PRICE 25c. - — FIVE COPIES $1 .00. 
 
 Special Reduction on larse orders. Agents want- 
 ed. Address SCHOOL JOURNAL. 
 206 E SIXTH ST. — NEWTON, KANSAS. 
 
102 THE MASS. 
 
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 no Parochial Schools cannot but come into line even at a 
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 of Catholics are fearlessly and continuously advocated in 
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 Editor SCHOOL JOURNAL. 
 
 206 East Sixth Street, NEWTON, KANSAS. 
 
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 88 
 
 THE MASS. 
 
 WHAT IT IS NOT, 
 
 WHAT IT IS. 
 
 BY THE CATHOLIC EDUCATIONAL SOCIETY. 
 
 PRICE 35 CENTS. 
 
 H OFFICE OF SCHOOL JOURNAL, NEWTON, KS. W& 
 

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LIBRARY OF CONGRESS 
 
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