Principal Catholic Practices - Chapter 8 - Priesthood

Chapter 8 - The Bridge-Builders

Preparation for the Priesthood. Minor and Major Orders.

Before Redemption a vast chasm yawned between heaven and earth. It was impossible for man to enter the heaven for which he was made. But when the Saviour reestablished friendly relations between God and the world, when He, in the name of man, atoned for the sins of humanity, He instituted the sacraments as the sacred means whereby human beings could bridge the chasm and attain to God and happiness. However, it was His will that a separate class of human beings should be ordained as ministers of these sacraments. They are the priests, the bridge-builders.

To the average non-Catholic the name priest means nothing; and he will persist in calling our priests preachers. But to the instructed Catholic the priesthood is a glorious heritage, a gift of God, a boon to the human race.

It is not our purpose to bring forward the indisputable proofs upon which the Catholic Church builds her claims to the authenticity of her priesthood. Suffice it to say that no truth in history is more firmly established than the fact that Our Lord instituted a sacrifice and commanded His apostles to continue it; and that the earliest symbols and engravings in the catacombs at Rome give undeniable evidence of the priestly character of the first ministers of the Church.

In this chapter our aim will be to make our kind readers more familiar with that wonderful sacrament. Holy Orders, and with the stages of preparation that lead the candidate for the priesthood to its sublime grace and power.

The priest is, indeed, the bridge-builder; for he, in the name of Jesus Christ, daily offers the exalted sacrifice that binds together heaven and earth. But the priest is not selected at random from among the laity. After God Himself has chosen His minister, the Church is careful to lead him step by step through the various stages of preparation and ordination until she invests him with the stole and chasuble and charges him to offer up the Great Sacrifice as a priest of God.

As a lad of fourteen or fifteen years the chosen one enters college for his preliminary training. The first six years are spent in the study of those languages, arts, and sciences which not only equip him for the university or seminary, but also primarily tend to develop his character and broaden his vision. All the faculties of his soul, his memory, understanding, and will power, are carefully unfolded so that he may be fully qualified to assume the burdens of the lofty station in life to which he has been called.

The work of developing character is further augmented in the study of philosophy. With trained memory, sharpened intellect, and cultured strength of will, he is in a position to reason properly and arrive at logical conclusions. His course of philosophy completed, and equipped with the methods and manner of correct reasoning, he is admitted to the noblest of all studies, theology, the science of God.

The last years of his preparation for the priesthood draw the candidate nearer and nearer to God. if he has a true vocation, the hard work and study of these years will be fully compensated for by the joy and happiness that he discovers in knowing God better.

He is now gradually approaching the time when the Church takes a direct hand in his affairs and segregates him from the laity. This first step to Holy Orders' is called tonsure.

The tonsure is a solemn ceremony of the Church by which a baptized person is publicly selected from the laity and destined for the service of God. It is not an ordination; for the cleric has no powers or jurisdiction in the Church.

The bishop usually administers the tonsure during Mass, immediately after the Introit (Entrance). This circumstance is very significant. The young aspirant is about to enter upon a life of sacrifice. If he expects anything else, the priesthood is not his vocation. He approaches the bishop, wearing a black cassock, carrying a surplice over his left arm, and holding a burning candle in his right hand. His change of dress indicates that he is about to renounce the world to accept Christ as his legacy.

Kneeling in a semi-circle the candidates surround the bishop, who sits on the faldstool and wears the insignia of his office. Every candidate is called by name, to which he responds. The ceremony that follows is noteworthy. The bishop cuts the hair of the candidate's head in the form of a cross; i.e., in front, in back, and then on both sides. He also cuts off some of the hair at the crown of the head. Whilst this rite is being performed the aspirant recites the fifth verse of the fifteenth Psalm:

"The Lord is the portion of my inheritance and of my cup: it is Thou that wilt restore my inheritance to me."

The cutting of the hair signifies that the cleric despises the vanity of the world, but also that he accepts the crown of the Saviour, the crown of thorns.

After the candidate has received the tonsure, the bishop takes the surplice from his left arm and invests him with it, saying: "May God clothe thee with a new man, who is created according to God in justice and the holiness of truth."

After the tonsure has been conferred, there are seven sacred rites before the aspirant is fully ordained as a priest. The first four of these offices, doorkeeper, reader, exorcist, and acolyte, are called minor orders. They are not sacraments or parts of sacraments, but sacramentals. Sub-deaconship, deaconship, and priesthood are called major orders. Holy Orders is only one sacrament, but it has three degrees, the first of which is the diaconate, the second is that of the priesthood, and the third or highest is the dignity of bishop.

Of the minor orders, that of doorkeeper is a sacred rite by which the cleric receives the authority to care for the sanctity of the house of God and the proper discipline in carrying out the services prescribed by the Church. The reader is given the authority and the office of reading the Sacred Scriptures to the faithful and of instructing catechumens and children in the rudiments of faith.

The third of the minor orders confers a power upon the cleric which he may not use until he has attained to the priesthood. It is the authority to exorcise; i.e., expel evil spirits from things and persons. The reason for the restriction of this power will be apparent, for those in minor orders are not yet irrevocably bound to the clerical state.

The office of acolyte confers upon the candidate the right to care for the lights of the church and prepare the wine and water for the eucharistic sacrifice.

The minor orders serve to emphasize the tremendous dignity of the priesthood, and in this manner lead the aspirant step by step to the consummation of his holy resolve, granting him abundant time for inquiry into the sincerity of his vocation.

We now come to the major orders, and it will be our endeavor to explain them at length, unfolding the full beauty and significance of these rites.

Sub-deaconship, although placed by the Council of Trent among the major orders, is not a sacrament, but a sacramental instituted by the Church. However, this is a most sacred ordination and is, in reality, the most important step taken by the cleric in his climb to the lofty heights of Holy Orders. For here he breaks forever with the world by taking upon himself the obligation of celibacy and the duty of daily reciting the holy office of the breviary. Even though he should discover his unworthiness or lack of vocation, once he has received sub-deaconship he remains in the clerical state forever, and is bound to its obligations. Therefore the bishop, at this solemn moment, calls upon all the candidates to weigh well the consequences of the step that they are about to take, so that if there should be one present who is not called by God, he may still turn back.

The candidates approach the bishop, wearing the humeral over their shoulders, the long white alb and the cincture. After the preliminary prayers and admonitions, the bishop kneels down, whilst the candidates prostrate themselves completely on the floor. The solemn Litany of the Saints is then intoned. Toward the end of the litany, the bishop rises and begs God to bless, sanctify, and consecrate the aspirants. He kneels down again until the litany is finished. At the end all rise; the bishop takes his seat and the candidates kneel before him.

The formula of the ordination consists in the following: The bishop hands an empty chalice and patena to each candidate, which the latter touches with his right hand. Then the archdeacon holds before them the cruets with wine and water and the tray, which similarly are touched. In observing these ceremonies, the bishop pronounces the words which confer upon the candidate the right to assist at the altar in the sacrifice of the Mass. Next he places the sub-deacon's humeral over his head; and the maniple is put on his left arm. The maniple is a symbol of hard work and sacrifice in the service of the Lord. These ceremonies conclude the first of the major orders.

If there are men in the priesthood who are unhappy because of lack of vocation, it can be nobody's fault but their own. For the Church is most zealous in striving to accept only those who are called by God. Thus before major orders she prescribes that all candidates make a spiritual retreat in order that the fear of God may deter them from seeking Holy Orders out of any other than spiritual motives.

The young cleric who has been ordained a sub-deacon, if he is sincere in his vocation, impatiently awaits the day when he is to receive the first degree of the sacrament of the priesthood; namely, deaconship. "The ordination of deacons is not only a sacred ordination in the restricted sense of the word like the ordination of sub-deacons, but like the ordination of priests and the consecration of bishops, is a sacramental rite, a true and real sacrament of the New Testament instituted by Jesus Christ."

The ordination of deacons is, therefore, a sacramental rite whereby the candidate is authorized to assist bishops and priests in the holy sacrifice of the Mass, to read the Gospel, and, if permission is granted by the bishop, to baptize, preach, and give holy communion to the faithful.

Let us now accompany the candidates as, with hearts filled with joy and souls purified in grace, they draw near to the altar to receive this sacrament.

After the bishop has finished reading the Epistle of the Mass, the archdeacon calls to all the candidates to approach. They come forward clothed with the humeral, alb, cincture, and maniple, holding a burning candle in the right hand, while on the left arm they carry the stole and dalmatic. Again they kneel before the bishop in a semicircle. The arch-deacon, in the name of the Church, begs the bishop to elevate the sub-deacons to the dignity of the diaconate. But the bishop, mindful of the responsibility that rests upon him, puts the question: "Do you know them to be worthy?" And the archdeacon responds: "As far as human frailty can tell, I know and testify that they are worthy of the burdens of this office." A long preparation has preceded this all-important step of the candidates; testimonials of character are required from every institution in which the candidates have studied, as well as from every bishop in whose diocese they have sojourned for six months. Accordingly the archdeacon speaks in the name of all those who have carefully guided the candidates in their preparation. Even at this solemn moment the Church would hold back those who are not called by God. For the bishop calls upon any one present who objects to the ordination of any of the candidates to make known his objection.

If the silence that follows gives testimony of the worthiness of the candidates, the bishop proceeds to charge the young sub-deacons with the importance of the office they are about to assume. In unmistakable terms he emphasizes the duty of pure and chaste lives, if they would take part and be ministers of the body and blood of Jesus Christ.

Thereupon the aspirants prostrate themselves while the solemn Litany of the Saints is recited. And again, as in the ordination of sub-deacons, the bishop implores God to bless, sanctify and consecrate the prospective deacons.

After several beautiful prayers for the blessing of God upon the candidates, the most inspiring act of the sacred rite takes place. The bishop lays his hands upon the head of each candidate, thus performing the essential ceremony of ordination. The bishop, standing erect and with hands elevated, intones the magnificent Preface, in which he thanks God joyfully for the increase in the number of His servants. He breaks off the Preface, and lays his hands upon every candidate, saying: "Receive the Holy Ghost for thy strength, and to resist the devil and his temptations. In the name of the Lord." He then extends his hand over the newly-ordained deacons and begs God to send them the Holy Ghost with His seven gifts. The beautiful Preface is finished. The deacons are now invested in the garb of their office. The bishop lays the stole over the candidate's left shoulder, saying: "Receive the chaste stole from the hand of God: fulfill thy ministry: for God is powerful and can give thee His grace: Who lives and reigns for ages and ages. Amen." He then clothes the deacon with the dalmatic, saying: "May the Lord invest thee with the garb of salvation and the vestment of joy, and may the dalmatic (the emblem) of justice always surround thee. In the name of the Lord. Amen." Finally the bishop holds forth the Gospel, which the deacon touches with his right hand, while the bishop says: "Receive the power to read the Gospel in the Church of God for the living and for the dead. In the name of the Lord. Amen."

Prayers for the newly-ordained deacons complete the sacred rite of the first degree of the great sacrament.

And now, dear reader, we have come to the solemn hour for which the cleric has prayed and labored for so many years. Can you begin to realize with what burning desire he enters the sanctuary to be anointed as a priest of God? Can you experience only a part of the joy that sends his pure young blood rushing through his veins? Twelve long years have passed, years of trials, of temptations and of hard work, and now the coveted goal has been reached; he stands before the bishop to receive the greatest power that can be bestowed upon a human being.

We have seen the beautiful garland of ceremonies woven by the Church around the first degree of the priesthood; we shall behold an even greater display of ceremonial grandeur unfolded in the second degree, the priesthood itself.

Those to be ordained appear before the bishop in the vestments of deacons, carrying on their left arm a folded chasuble, and in the right hand a burning candle. As in the ordination of deacons, the worthiness of the candidates is investigated.

The bishop then addresses those who are to receive the sacrament. He calls upon them to realize the importance of the authority that they are about to receive; and to persevere in wisdom, good morals, and justice. Thereupon all aspirants prostrate themselves while the litany is recited. The blessing of the bishop, toward the end of the litany, is carried out as in the other major orders.

Now the important moment has arrived. Whilst the angels of heaven look on in reverential awe, the sacred rite of ordination begins. Without speaking a word the bishop lays both hands upon the head of each candidate. All priests who are present follow his example. What an inspiring spectacle! No word, no hymn, no sweet tone of the organ breaks the solemn stillness; but through the very stillness the hearts of the bishop, priests, and candidates are crying aloud to God to send the Holy Ghost upon the young men in consecration.

Then the bishop and priests extend their right hand over the aspirants, while the bishop prays that God may shower His heavenly gifts upon those whom He has elected to the priesthood. Various orations for the young priests are said, culminating in the beautiful and soul-thrilling Preface.

The bishop, seated on the faldstool and wearing his miter, lays the stole upon the breast of each candidate in the form of a cross, saying, "Accept the yoke of the Lord; for His yoke is sweet, and His burden light." He then invests all with the chasuble, the back of which is rolled together, saying, "Receive the sacerdotal vestment, by which love is understood; for God is powerful to give thee love and a perfect work." The bishop then rises and prays that the priests of the Church may attain to perfect manhood and Christian perfection, which is dependent upon regular spiritual exercises and daily meditation.

According to theologians, the young men have, by the imposition of hands and the accompanying prayers of the bishop, received the Holy Ghost and the full character and power of the priesthood. But even as the rose reveals its full splendor and releases its delightful fragrance by unfolding its tender petals, so also, the following inspiring ceremonies unfold the real grandeur and sublimity of the Catholic priesthood.

The priest receives the authority to bless, to sacrifice and to forgive sins. Accordingly, the sacred rites of ordination are divided into three parts.

The bishop intones the Veni Creator, which is continued by the choir, whilst he, sitting on the faldstool and wearing his miter, consecrates the hands of each new priest. Having dipped his thumb in holy oil, he draws a line on the hands of the candidate, from the thumb of the right hand to the index-finger of the left hand, and from the thumb of the left hand to the index-finger of the right. He then anoints the palms of both hands. The anointing is accompanied by the words conferring the power to bless and consecrate. The bishop then lays the hands of each candidate together to be bound with a linen cloth by one of the assistants.

How becoming that the hands of the priest are blessed and consecrated, those hands which daily hold the sacred body of Our Lord, the hands raised so often in blessing and in administering the sacraments! No wonder that in Catholic countries the faithful, upon meeting a priest, grasp and kiss his hand.

The bishop now expressly confers upon the newly-ordained priests the most exalted power of their office; namely, that of offering the unbloody sacrifice of the Mass. The Ordinary holds a chalice with wine and a patena with an unconsecrated host before each candidate, which the latter touches while the bishop says: "Receive the power to offer sacrifice to God and to celebrate Masses for the living and the dead. In the name of the Lord. Amen." So great and so far-reaching in its importance before God is the power of the priest, that we can readily imagine that the angels in heaven intone a joyous Te Deum and fill the celestial realms with their songs of praise, when again the sublime power is conferred upon a human being.

After the preceding ceremony the linen cloths are taken from the hands of the young priests, the oil is wiped from their hands, and they immediately proceed to exercise the sacerdotal power which they possess. For, together with the bishop, they offer up the sacrifice of the Mass, The Ordinary says all the prayers in a loud voice, whilst the new priests say them with him. And thus they are, in reality, offering up their first holy Mass.

After the Offertory, the young men approach the bishop, who sits on the faldstool before the altar, offer him a burning candle, and kiss his ring. They thereby consecrate themselves to the service of the Church, and acknowledge their subordination to the bishop's authority. Just before communion, the bishop bestows the kiss of peace upon one of the newly-ordained, and he in turn gives it to the others.

After the kiss of peace the bishop administers holy communion to all the ordained. What sacred emotions fill their hearts and animate their souls as they receive the sacred body of Our Lord, which they for the first time, together with the bishop, have called into sacramental existence!

After Mass the bishop, who is a teacher and guardian of faith, stands before the altar wearing his miter and holding his shepherd's staff, whilst the newly-ordained recite the Apostles' Creed.

Then singly they kneel before the bishop, who lays both hands on the head of every one, saying: "Receive the Holy Ghost, whose sins you shall forgive, are forgiven them; and whose sins you shall retain, are retained."

All the powers of the priesthood have now been conferred upon the candidates. Burning with the zeal of the Holy Ghost, they are now prepared to go forth and labor unceasingly for the greater glory of God. However, if their efforts should be fruitful and pleasing to God, they must follow the direction of their bishop. Consequently, we see the bishop taking the hands of each newly-ordained priest in his own, while he puts the question: "Do you promise me and my successors reverence and obedience?" The priest answers: "I promise." The bishop then gives him the kiss of peace.

The ceremonies that follow consist in a succession of prayers for the ordained and counsels and warnings to live according to their holy state.

After the bishop has imposed upon all the duty of saying three Masses, the Last Gospel is read.

The inspiring and sublime rite is ended. The newly-ordained priests possess power and authority far above that of the angels. We readily understand why good Catholics have such reverence for their priests. For they see in them, not merely men of learning or wisdom; but with the eyes of faith, they see that indelible mark which God Himself has impressed upon the priest's soul, the sign that he has been raised above his fellow-men to a dignity and authority which only the angels can fully estimate.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920

Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Chapter 4 - Attending Mass

Chapter 5  - Eucharist

Chapter 6 - Matrimony

Chapter 7 - Extreme Unction

Principal Catholic Practices - Chapter 7 - Extreme Unction

Chapter 7 - Care of the Sick

When to Call the Priest. In the Sick Room. Extreme Unction. Latent Life. After Sudden Death.

It is an axiom that "the sacraments are for human beings." This being true, we will observe how lovingly God has provided for that momentous day when death approaches with the inevitable summons. Death is the most important event in the life of man; for upon the nobility or depravity of the soul in that hour depends an eternity of happiness or damnation.

It will be apparent that we may not trifle with Death, nor may we prescribe to him the methods of his procedure. At times he is merciless and with one sudden blow strikes down his victim. Then again he assumes the role of friend and tarries before announcing his message. Again he paralyzes the functioning of will and intellect long before his icy hand is laid on the frame.

One thing is certain, at the first hint of the approach of death the one who is to be called should have the full benefit of the sacraments and the blessing of the priest. This at once presents the question: When should we call the priest for the sick? There are times when there are no indications of immediate danger of death. But past experience has taught us that it is wise to prepare for possible contingencies. Thus, for example, many will undergo minor operations, such as are usually successful, as for appendicitis, without receiving the sacraments. Ninety-nine may live many years after a minor operation, but the hundredth one may die on the table. Would it not be lamentable if the unfortunate one were unprepared for death?

It is self-evident that when an operation upon any of the vital organs is undertaken, the patient should be prepared by going to confession and communion. It may be noted here that it is preferable to have the priest administer the sacraments in the home rather than in the hospital. For in the home greater privacy is assured, and the Blessed Sacrament is less exposed to irreverence. However, this is not always possible; and the priest will gladly go to the hospital when called.

But the great majority of Catholics die in their homes. Many are confined to their beds for weeks and months before the final summons comes. From a spiritual standpoint, this period of sickness preceding death is very valuable. The sufferer can store up riches for himself, can atone for many sins of his life, and can make his suffering the means of shortening purgatory in the next life. He must, of course, have the proper intention, and he must be in the state of sanctifying grace, in order that his prayers and sufferings may be meritorious. Hence the advisability of having the priest come when it becomes apparent that the patient will have to endure long suffering.

That we should never put off sending for the priest until the death agony sets in will be obvious if we but realize that it is very difficult for the sick person to pray in the last hours. There is a terrible struggle going on. Body and soul united so long, must be separated, and this separation causes pain and distress. You will observe that the dying sometimes ask others to pray for them. If it is difficult for them to pray, it will surely be burdensome to make a good confession and receive holy communion devoutly.

Now when it becomes advisable to send for the priest, he should if possible be notified during the day. If a call at night is urgent, and if the patient lives at a great distance from the church, a conveyance should be provided for the priest; or, at least, he should be accompanied by a boy or a man if he walks to the home.

The arrival of the priest at the home of the sick is the signal for reverence and respect. For he brings the Saviour into your house. It is a pious custom to meet the priest at the door, holding a burning candle. The light is the acknowledgment of the Real Presence.

In the sick-room a table will have been provided for the convenience of the priest. It should be covered with a white cloth. A crucifix, two blessed candles, holy water, a glass of ordinary water, a spoon, a little salt, and some cotton complete the preparation of the table for the sick visit. Decency and reverence would demand that these articles be clean. They need not be of the very best of materials. The writer has attended the sick on occasions when he was obliged to lay the pyx with the Sacred Host on the window-sill. But such conditions are rarely met with in the homes of practical Catholics.

The priest, after blessing the sick-room, will probably hear the patient's confession if time permits, and if the latter is able and disposed. He will, therefore, ask the attendants to leave the room for a few minutes. The period of time when the priest sits by the bed of the sick to receive his or her confession is most valuable. It may be the patient's last confession. Oh, that it might be the best confession of his life! Does it not seem quite proper, therefore, that the attendants in the adjoining room, instead of indulging in gossip and loud laughter, should kneel down and pray? Priests can bear testimony that great miracles of grace have been wrought by prayer for the sick and dying.

When the confession has been made, the attendants and visitors are free to enter the sick-room. Needless to say, the sacred rites that follow - namely, the administration of the Holy Viaticum and Extreme Unction - are so rich in spiritual value to the sufferer that the conduct of those present should inspire devotion and piety in the sick person.

However, let us not so briefly dismiss the wonderful sacrament of Extreme Unction. To those who are conscious, this sacrament devoutly received is a source of untold strength and consolation in that dark hour when body and soul are struggling in the agony of separation. I have seen men and women who feared death with an indescribable fear, and who spoke of death with body atremble and eyes dilated with horror. But when they had been anointed with the Holy Oils, the peace of God stole over them. Not seldom this sacrament actually restores health or prepares the way for convalescence. Every priest will bear testimony to the wonderful workings of Extreme Unction in restoring the sick to health and in strengthening and consoling the dying.

But we have not yet seen the limit of God's mercy to man. Not only when man is able to make a good confession is the Lord willing to forgive him his sins, but even when he stands on the threshold of eternity the mercy and love of God go out to him. Thus, if a baptized person, at any time in his life, had either implicitly or explicitly made the intention of receiving Extreme Unction before death, and if death suddenly struck him down giving him only a moment for imperfect sorrow for his sins, the sacrament of Extreme Unction administered before life was extinct would save his soul.

This being true, we cannot emphasize too strongly the desirability of calling the priest to the aid of one who suddenly has died or has met with a fatal accident. For, even though all indications point to death, even though the doctor has declared that death was instantaneous, life may linger for many minutes, yes, for hours. This is particularly true in cases of sudden deaths, drowning, electrocution, and the like. This is not a new theory. The facts have been substantiated, and science has unmistakable proofs for the belief in latent life after apparent death. Personally, I have anointed a number of persons thirty minutes after apparent death from heart-failure. In one case I baptized a man who had signified his intention of becoming a Catholic, but was prevented from carrying out his resolve by sudden death. It may be that my ministrations were too late in all cases. However, it is equally possible and even probable that in every case life was not yet extinct. If the one stricken had but momentary contrition, and that imperfect, he could not be saved if he had been in the state of mortal sin. But his contrition together with Extreme Unction would save his soul.

Such is the wonderful grace of the Holy Anointing. We should all have the intention of receiving this sacrament before our death. We should also do everything in our power to enable others to receive it. For we have the words of Holy Scripture to guarantee its worth and value: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man; and the Lord shall raise him up; and, if he be in sins, they shall be forgiven him." (James 5:14-15)

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920


Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Chapter 4 - Attending Mass

Chapter 5  - Eucharist

Chapter 6 - Matrimony

The Principal Catholic Practices - Chapter 6 - Matrimony

Chapter 6 - A Great Sacrament

Matrimony a Sacrament. Nuptial Mass. Courtship. Divorce

There is, perhaps, no sacrament so important to the welfare of the human race, to the prosperity of nations and the happiness of individuals, as the sacrament of Matrimony. Not to speak of its undoubted influence in shaping the weal or woe of nations, its importance for the individual's spiritual welfare cannot be estimated.

As a priest the writer has seen careless young men and frivolous girls grow serious in the pursuit of their soul's salvation after having been united in the holy bonds of Matrimony with a God-fearing woman or well-bred young man. But alas, he has also seen innocent maidens and promising young men sacrifice their virtue and their common sense when united in marriage with a man or woman of worldly motives and un-Christian principles. As a contract Matrimony binds and binds forever. Therefore, the greatest caution and prudence must be employed by those contemplating this important step. But it is rather as a sacrament that we view Matrimony here.

There were no sacraments when God first created man and woman and joined them together in the intimate relationship of wedlock. There was no need of means of grace, for man proceeded from the hand of the Creator undefiled and not subject to concupiscence. However, he boldly and brazenly rebelled against God and fell from his high estate. Henceforth he was a creature tormented by passion and subject to internal and external temptations.

He had to endure a long period of expectation until the promised Redeemer came. The Saviour appeared and. redeemed the world. No one could partake of the fruits of Redemption, however, except by drawing from those channels which the Saviour provided. Chief among these are the sacraments. And when He so lovingly provided for our every need. He did not neglect to give men and women united in holy wedlock the bountiful fruits of His merits. He raised Matrimony to the dignity of a sacrament.

We often speak of people being married by a priest. This is not quite correct. The priest is merely a witness at a marriage ceremony. The contracting parties actually administer the sacrament to each other, by respectively declaring their consent to accept the other as husband or wife. The priest, however, is a necessary witness, for the Church demands that marriages of Catholics take place before a priest and two witnesses.

The Nuptial Mass is not necessarily a part of the marriage ceremony. In fact, when bride and the groom leave the altar, just before the priest begins the Mass, they are already joined in the holy union of Matrimony.

Genuine Catholics, however, are not satisfied with the brief ceremony of the sacrament; they desire the added blessing of the Great Sacrifice which is offered up for their intention. Accordingly many priests refuse to perform the marriage ceremony for Catholics except they consent to have the Nuptial Mass. Of course, in mixed marriages there is notd a Nuptial Mass. Neither may such marriages take place in church.

There is a very particular reason for insisting upon the Nuptial Mass in marriages where both parties are Catholics; namely, to obtain the bridal blessing. And, indeed, who stands in greater need of God's blessing than the woman destined by the Almighty to be His instrument in carrying on the great work of creation? And is it not a token of her sincere Catholicity that she who stands on the threshold of a new life, who may be the means of rearing saints as well as the occasion of lost immortal souls, humbly prostrates herself before the Father in heaven to receive His blessing?

The utter frivolity with which many, in our times, rush into the sacred alliance of marriage is evidence sufficient that this state is generally not considered as something sacred. Needless to say, the blessing of God is not sought. And consequently the words of the poet are verified:

"Thus grief still treads upon the heels of pleasure;

Married in haste, we may repent at leisure."

Time and experience have demonstrated that married life is not all sunshine and roses. There may be roses, but the stems from which they are plucked are thick with thorns. Too many forget that we have no permanent dwelling on earth. They expect that human love can satiate the yearning of the heart for happiness; and they look to marriage as the source of complete joy. But when the dark clouds of disappointment lower above them, and storms of disagreement mar the fair horizon of their future, they are apt to forget the vows of eternal fidelity pledged before the altar. It is then that the blessing of God and sacramental grace is needed.

Therefore, good Catholics, who enter the sacred state of wedlock, are solicitous to obtain the full blessing of God by a worthy reception of the sacrament, and by receiving the precious benediction of the holy sacrifice of the Mass.

Matrimony being of such great importance to national welfare and to the well-being of the individual, it is apparent that the preparation for marriage should be a matter of more than ordinary care. Courtship is generally recognized as a period of time allotted to a man and woman for the purpose of learning to know each other with a view to marriage. It is not a time merely for frivolities. Nor is it a period of license and utter disregard of the proprieties of social intercourse. Here let us emphatically register our condemnation of long courtships. They are not necessary; and in very many instances are conducive to immoral living. You cannot trifle with human nature. Love may be pure and noble; but it may also degenerate into a ruining passion.

We do not suppose for a moment that a decent girl will give up her most precious treasure, her virtue, without a struggle or protest. But small irregularities lead to great crimes. Liberties are allowed which soon take upon themselves the aspects of criminal actions. If ever the saying that '*love is blind" were true, it is substantiated only too frequently by the shame and remorse that blights the lives of innocent girls who give up their virtue in the name of love. And do we not understand that every man must think less of the woman who falls, even though he be the cause of her dereliction? To his better self she was the noblest being in creation; with the eyes of love he saw in her a beauty and charm which, perhaps, was not apparent to others. Had she maintained her sublime position in spite of temptation, her loveliness would have been enhanced. But her fall puts her down to the level of ordinary human beings.

A girl owes it to herself to preserve her heart undefiled during the time of courtship. If any man refuses to respect her firm determination to preserve her purity, that man is not fit to be her husband, and will probably prove to be a cruel, passionate beast. The young man must show that he is worthy of a good girl by at all times proving to be the protector of her virtue, not its assailant.

An equally important reason for sinless courtships is the fact that the period before marriage is a direct preparation for the life that is to follow. Happy young couples may have visions of a life that will differ materially from the lives of all others. However, they are destined to be disillusioned. Married life is not all pleasure. It may be full of happiness, nevertheless, if man and wife live holy lives and enjoy the blessing of God. But can they expect God to bless a union that has been preceded by crime and daring disregard of the commandments? It may be taken as an axiom that God blesses those who seek His blessing and strive to merit it. But vice versa, those who call down upon themselves the wrath of God by trampling upon His laws should not be surprised if God's punishment is visited upon them.

But there is another danger, and it is not an imaginary one. When the day set for the marriage arrives, those who are to receive the sacrament are expected to go to confession and holy communion. If the past weeks and months have been spent in sinful liberties, the danger is very great that shame and fear will suggest a bad confession, in which these sins are omitted. Oh, what a preparation for the holy state of Matrimony! To begin with a sacrilege a life that must have the blessing of God! What a sad wedding day it must be for bride and groom if their conscience tells them that they have committed a hideous crime by compelling their God to enter hearts that are foul with sin and sacrilege! And the years that are to come, years of trials and hardships - will God bless them?

Need we further proof that courtships should be short, and that the principals should exercise the greatest caution so as to avoid sin and merit the blessing of God? Happy the bride and groom who can enter the marriage state with a clean heart. They too will have trials and disappointments - but the grace of God will always strengthen and refresh them.

It will be apparent that marriage, this holy union which God Himself ordained, should be inviolate, and that divorce is un-Christian, immoral, and intolerable. And yet the greatest scandal in our country is the frequency and facility with which divorce is granted. The Church does not recognize divorce. "What God has joined, let no man put asunder." Liberals and atheists may fret and fume, but she will never change her stand. She told Henry VIII that divorce was a crime, even though it cost her a kingdom. She clings to her interpretation of the law of God and will ever cling to it. And unless our country awakes to the danger that threatens to undermine her stability, divorce, the greatest enemy of the human family and of national welfare, will ultimately destroy the very pillars of government. For the nation depends upon the family. If the purity and integrity of the family are maintained, we may with confidence look forward to a great and mighty nation. But if the family is disrupted, if its purity is defiled, the nation will rapidly go to its grave, just as the nations of the past have sped on to ruin and oblivion.

What a boon for the human race that God has raised Matrimony to the dignity of a sacrament! May He speed the day when the peoples of all nations will look upon this holy union as one ordained by God and blessed with sacramental grace.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920


Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Chapter 4 - Attending Mass

Chapter 5  - Eucharist

The Principal Catholic Practices - Chapter 5 - Eucharist

Chapter 5 - Invited by the King

The Banquet. Private Audience

I. The Banquet

The foregoing chapter will have established the fact that the Holy Eucharist is, without a doubt, the greatest blessing the world enjoys. And as was stated before, it is preeminently destined to be a food.

Men and women gather at banquets to be entertained and to parade their fineries. Only those with means can attend the banquets of the world. And their purpose is not so much the nourishing of the body as the launching of some pet scheme before the assembled guests, or the celebration of some event. But the Holy Eucharist is a banquet to which we are invited by the King. We are to partake of this food solely to nourish the soul and become more intimately united with the King Himself. Well might this food be called the "Bread of Angels." It is more than that. It is the food that makes us like unto God. How gracious is the King who invites us! Not merely once in a great while may we come to the feast, but every day, and that upon His express wish and desire.

However, we must be properly garbed for the Banquet. It is not sufficient that the clothing of the body be properly arranged and as clean as circumstances will allow; but the soul must wear the garment which the poorest of us can afford, the magnificent vesture of Sanctifying Grace.

With regard to the preparation of the body, it is asked of us to refrain from eating and drinking from midnight before the day of receiving holy communion. It would naturally be expected that we appear at the Banquet suitably clothed. Not that the poor are barred - by no means. But even the poor may be clean and tidy. Yes, even though we are in rags and covered with dirt, Our Saviour does not refuse to come to us as food for our souls. Indeed, I feel safe to say that the King would much rather enter the heart of the leper or the tramp than be compelled to take up His dwelling in those creatures of His who defile the temple of God by their immodest apparel. Can those girls and women be possessed of faith who approach the Holy Table insufficiently and immodestly clothed? Can they be welcome guests of the King who by their criminal exposure of their bodies entice the lustful looks of others and thus occasion sin? A hundred, yes a thousand times better that they would come in ragged and soiled clothing than that they appear in a garb that tends to frustrate the very purpose of holy communion, the sanctification of the soul. There is no excuse for the wickedness. It will not suffice to say: "We must follow the styles, and that is what the styles call for." They must not; and as Catholic girls and women they should not follow a style that has been designed by the tools of the archenemy of society.

The proper preparation for the reception of this great sacrament further demands that the soul be clothed with grace. Hence the necessity of going to confession before holy communion if we should be in the state of mortal sin. After confession we should strive to keep our hearts unstained and even free from venial sin. However, venial sins that may have been committed should not restrain us from frequently approaching the Banquet Table.

It is understood that we prepare ourselves further by prayer, by acts of faith, hope, love, and desire. It must also be taken for granted that we approach this great sacrament with sincere reverence and devotion.

Sometimes we fail to experience the joy and happiness which rightfully should be ours after receiving holy communion. This may be due to a temporal indisposition of the body. But is it not possible that we do not receive the Blessed Sacrament with sufficient faith and desire? We may not be able to experience the great longing of a Saint Philip Neri or a Saint Gertrude for the Holy Eucharist; but we can, at least, be rewarded with singular peace and happiness if we devoutly prepare for holy communion.

But even though the effects of our spiritual nourishment are not immediately apparent, God is working unmistakably in our souls. Have you not been amazed at the marvelous bravery and incredible courage of the little boys and maidens of early Christian times who fearlessly faced the torments that they were subjected to? What was it that gave them such superhuman courage? It was the Bread of Angels that had nourished their souls.

And, in a world full of vice and immorality, what is the secret reason that so many men and women inhabiting the monasteries and convents are able to preserve their hearts in virginal purity? It is undoubtedly the Food that daily nourishes their souls, that strengthens their wills, weakens their evil inclinations and envelops their souls in such protecting grace that the powers of hell are helpless in their endeavor to smirch them.

Those of us who are careless about going to holy communion, who decline the insistent invitation of the King, do we realize that God has given us the best and the greatest gift in offering Himself in the Holy Eucharist? Do we understand and appreciate that here is a means that absolutely insures our eternal happiness? How, then, can we be cold and indifferent?

The world is in a sad state of confusion. Indeed, the time seems drawing near when the words of Our Saviour will be verified that even the just will be misled. Satan seems to have taken inventory of all his resources, and is even now launching a bold campaign of soul-destruction that threatens to spread ruin far and near. For Spiritism, the devil's own religion, has taken firm root in many countries, and even intelligent men and women are throwing incense on the altars of this mysterious cult. We may be sure that the evil one has not yet exhausted his resources.

Therefore now more than ever Catholics must turn to the great source of true knowledge and the fountain of strength, the Holy Eucharist. Pope Pius X, considered by many a saint, had wonderful foresight - or was it the guidance of the Holy Ghost - when he promulgated the exhortation to frequent and even daily communion. No enemy and no fiend of hell can thwart the plans of God; but they can do much to destroy human souls. God gives us the remedy, the spiritual nourishment. If we refuse to accept it, if we decline the invitation, the guilt is ours entirely.

II. The Private Audience

Some years ago the writer had the great happiness of being admitted to an audience with the saintly Pope Pius X. I had made a long journey at great expense in order to experience that thrill of joy that passes over one when the Father of Christendom reaches forth his hand and grasps your own. The audience was limited to a short period of time, during which none of those admitted ventured to breathe a word. Instead we knelt down before the august pontiff and bowed our heads to receive his blessing. The Holy Father spoke to us kindly and blessed our parents and relatives. We had attended his Mass and had received holy communion from his hands. Also we had the rare privilege of breakfasting at the Vatican. Altogether it was a day that will never be forgotten, a day of happiness and joy.

But One greater than the Pope is willing, nay, anxious, to grant every human being audience; not only once in a lifetime, but any one of us may have a private audience at any time we wish. It is our high privilege of visiting Our Lord in the Blessed Sacrament. Indeed, if He would manifest Himself in all His glory, not one of us would venture to approach the sanctuary. And even if, by any means, we could be induced to draw near, speech would fail us, fear and trembling would overmaster us. The thought of the least of our sins would plunge us into abject misery. But how wonderfully the King has provided against these contingencies! Under the humble species of bread He hides His majesty in order that we might come with confidence and lay our wants before Him.

Therefore on our way to work, or whenever passing a Catholic church let us enter, if only for a moment, yes, if only to genuflect before the tabernacle. The King will recognize the thoughtfulness of His subject and will reward it. You say that you have no time. Perhaps the nature of your errand precludes the opportunity of tarrying long; but surely a moment is yours. Do you know that if we really want to do anything we find time?

Our Lord in the Holy Eucharist has been called the "Prisoner of Love." What? The King a prisoner! Indeed He is; but His imprisonment is of His own choice. It is love for us that keeps Him in the tabernacle.

We will never understand the love of God for us. Perhaps if we could detach ourselves from the material things that hold our interest and claim our time, if we could but lift our vision above and beyond this life, we could estimate, in some manner, the wonderful love of God.

But even in the midst of a sinful and material world we could see that love if we tried. The surest means of attaining a loftier and nobler vision is to betake ourselves frequently to the hallowed vicinity of the tabernacle. There the angels of God waft the sweet fragrance of sanctity about the Lord's little prison. And from it the all-consuming fire of love bursts forth. We cannot but be purified by this fire. And going forth from the King's throne-room we know that we have been sanctified; we feel secure on our way; for it is as though the angels from the vicinity of the tabernacle were accompanying us.

The great need of our times is not more knowledge and erudition, but greater intimacy with the King whose subjects we are. The sweet union with our God in holy communion can be approached in sublimity only by the high privilege of visiting Him and personally conversing with Him.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920

Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Chapter 4 - Attending Mass

Principal Catholic Practices - Chapter 4 - Attending Mass

Chapter 4 - Attending Mass

A Great Privilege. The Ceremonies of the Mass

When on that memorable first Good Friday the sacrifice of the new Law was offered on the cross, the veil of the temple at Jerusalem was rent, signifying the passing of the Old Testament with its numerous bloody and unbloody sacrifices. Henceforth from the rising of the sun unto the setting thereof a clean oblation was to be offered to the name of God. The sacrifice of the Mass, the renewal of the sacrifice of Our Saviour on the Cross, is daily offered in thousands of churches and in every land of the globe. Whether the scene be a wretched hut erected of clay and rushes or that magnificent pile of stone and marble, Saint Peter's at Rome, the sublime act of worship is everywhere the same. At Saint Peter's, where Mass is celebrated amid the glow of many burning candles, surrounded by the masterpieces of the world's greatest artists, enhanced by the historic relics that lend added distinction to the superb basilica - the reverence and fervor of the faithful is no greater than in the little mission shack where the priest has erected a temporary altar of rough boards, where but two candles burn and bare walls loudly proclaim the little congregation's poverty. It is not the external magnificence and splendor that attracts the people. It is the Holy Sacrifice itself.

Our imagination may soar to lofty regions in search of the sublime and majestic, but it cannot picture to us anything more noble than the sacrifice of the Mass. Poor human beings who boast of no more honorable ancestry than the dust of the street kneel down in humble adoration, whether it be in Saint Peter's at Rome or in the poor country church, and upon the altar God is offering Himself! God, omnipotent Creator of the universe, Maker of the angels and of men, God magnificent, Source of all beauty and joy, offers Himself as sacrificial victim for the poor mortals surrounding the altar! Sublime? It beggars description. Wonderful? The most astounding miracle of all times.

And mark well, we are not compelled to stand at a great distance with separating walls to bar us from actual participation in this great mystery. The poorest of us may confidently prostrate himself before the altar. Oh, what a glorious privilege it is to be allowed to attend Mass, to come so close to that sacred spot where invisible angels adore their Lord and God! Nay, more, the sacrifice offered is for us, and we directly participate in its bountiful fruits. A world was redeemed by the sacrifice of the cross, and great merit was stored up in the spiritual treasury of the Church. Every renewal of that sacrifice pours forth upon the world countless blessings and favors of God. These are in particular showered upon the priest, those for whom the Mass is said, and those who attend devoutly. Was there ever so blessed a privilege as that extended to the humblest Catholic?

Because of the grandeur and lofty significance of the sacred rite, a certain etiquette is asked of Catholics which is not demanded of the worshipers in non-Catholic churches.

As we enter a Catholic church we bend the knee in adoration of Him who unceasingly dwells in the tabernacle. Our conversation is limited to the absolutely necessary. We realize that we are in the court of the King, and that here is no place for levity.

When the priest, garbed in the vestments prescribed by the Church, enters the sanctuary and ascends the altar to begin the exalted act of worship, we strive to unite our intention with his; namely, to renew the sacrifice of the cross.

For those thoroughly instructed in the meaning of the various parts of the Mass, no prayer-book would be needed. If they were sincere in their endeavor to partake in the great sacrifice, their hearts would send forth endless aspirations and pious thoughts to make the Mass most fruitful for them. But in view of the frailty of human nature, it is well to have a prayer-book at hand. Thank God, there is no dearth of good books of devotion. Father Lasance has compiled a number of very helpful books dealing with the profound mystery of the Holy Eucharist. Then there is "The New Missal for Every Day" intended for all who would like to follow the Sacred Rites as it were step by step, and word by word and which can be obtained from any Catholic book-seller.

Let us now briefly accompany the actions of the priest through the Mass. I say briefly, for it will be apparent that in a book of this kind it would be impossible to give a thorough explanation of the Mass.

After the celebrant has opened the Missal he descends to the foot of the altar. With eyes cast down in humble recognition of his unworthiness to look up to heaven, he begs God to purify his heart and make him worthy to enter the Holy of Holies. And with head bowed in deep contrition he confesses his guilt in the Confiteor.

From the preparation at the foot of the altar he arises with unbounded trust in the mercy of God, ascends the altar steps, and stoops to kiss the center of the altar table. This first kissing of the altar is intended in an especial manner as a veneration of the relics of saints. For we must know that in every altar upon which the holy sacrifice of the Mass is offered, there is an altar stone in which relics of martyrs and saints are enclosed.

Proceeding to the right of the altar and making the sign of the cross, the priest begins the Introit (Entrance) of the Mass. Now the Introit, Epistle, and Gospel are not always the same. They are variable according to the nature of the day in the Church calendar. Nor are these first prayers and readings from the Bible to be taken as an integral part of the sacrifice. Rather their purpose is by suggesting pious thoughts and wholesome aspirations to prepare the priest and the faithful for the tremendous mystery that is to follow.

The Kyrie Eleison and Christe Eleison that follow immediately after the Introit are Greek words, and signify "Lord, have mercy on us; Christ, have mercy on us."

The Gloria in excelsis Deo et in terra pax hominibus honae voluntatis is the angelic hymn which in part was given us by the angels announcing the happy tidings of the birth of the Saviour. It has been added to by the Fathers of the Church, and today is a magnificent hymn of praise to the Three Persons of the Blessed Trinity.

After the Gloria - or, if it is omitted, after the Kyrie - the priest proceeds to the right of the altar to say the oration (prayer) of the day. Sometimes two, three, and five orations are said accordingly as the liturgy calls for a feast of greater or lesser degree. These orations are called Collects, from an old custom of collecting the people before proceeding to the station where the Mass was to be said. They contain petitions to God for the faithful through this intercession of the saint whose feast is celebrated; or, if it be a feast in honor of any of the three Divine Persons, His power is invoked.

Then follows the Epistle on the same side of the altar and the Gospel on the left side. These are extracts from the Bible. The former being usually parts of letters of the apostles or selections from the prophets; the latter are episodes from the narrations of the Gospel-writers, or evangelists.

On certain days the Gospel is followed by the Credo. The Credo is our profession of faith; for in concise and pregnant phrasing it contains all the truths of our religion. There are many symbols of faith, and all are built upon the first, the Apostles' Creed. The one used in the liturgy of the Mass is called the Nicene Creed, because the definition of the Council of Nice (325) concerning the divinity of Christ is given therein almost word for word. This profession of faith occupies a most logical position in the Mass, For in the Gospel we hear the Word of God, which demands faith from us. Our Credo is therefore an echo to the call of God.

We now approach the real sacrificial action. Priest and people have been well prepared by the foregoing; and with holy thoughts in their hearts they may now approach the great mystery. Since the Mass is not only an offering and consecration, but also the consumption of the Sacrificial Victim, the Mass easily divides itself into three main parts:

1. The Offertory,

2. The Consecration,

3. The Communion.

1. The Offertory. After reciting the antiphon of the Offertory the priest uncovers the chalice, and first offers the host of bread and then the chalice with wine. It has always been customary for the faithful to make some offering at this time. Originally they brought bread and wine, from which the priest selected the materials for the sacrifice. Our custom of taking up the collection at the time of the Offertory is but a reminder of ancient usage.

Concerning the nature of the bread and wine offered, we cannot here go into a lengthy explanation. Suffice it to say that the bread must be unleavened and made of pure wheat-flour. (In the Greek rite, leavened bread is permitted.) The wine must be the pure juice of the grape, and must be beyond the stage of fermentation.

Holding up the patena with the host, and for a moment raising his eyes heavenward, the priest implores the almighty God to accept this oblation, which he, unworthy though he be, offers in propitiation for his own sins, for the transgressions of the faithful who are present, and for all members of the Church living and dead.

We see him next at the right side of the altar, where he pours wine and a little water into the chalice. The mixture of water and wine symbolizes the two natures in Christ. Returning to the center of the altar, the priest raises the chalice with wine, saying the words: "We offer Thee, O Lord, the chalice of salvation, while we earnestly beg Thy mercy that it may ascend to the face of Thy Majesty with the odor of sweetness unto our salvation and that of the whole world." And bowing profoundly with folded hands resting upon the altar he humbly offers himself and the faithful to God in order that the sacrifice may be pleasing to the Lord.

The priest goes to the right of the altar where the ceremonial of washing the hands is performed. This again reminds the priest that the greatest purity of heart is demanded of him. Returning again to the center of the altar, he bows in prayer for a moment, and turning toward the congregation exhorts all to pray: Orate, Fratres - "Pray, Brethren." The servers at the altar respond in the name of the people, begging the Almighty to deign to accept the priest's sacrifice for the glory of God and for the welfare of the whole Church.

The oration called the Secret (because said in a low tone) is said, and we come to the direct preparation for the solemn and ineffable act of consecration.

2. The Consecration. The sacred rite thus far was replete with beauty and significance; but now we stand on the threshold of the tremendous action that brings the Son of God upon the altar with flesh and blood, with humanity and divinity.

We read in Holy Scripture that Our Lord thanked God before consecrating the bread and wine. In like manner the priest sings the Preface, the wonderful hymn of thanksgiving. It has been said by some great musician that the Preface of the Mass is the most beautiful piece of music that ever was written. Certain it is that the words of the Preface are replete with lofty and holy thoughts. This noble hymn of praise concludes with the "Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth" - "Holy, Holy, Holy Lord God of hosts."

After the joyous Hosanna has subsided, a solemn silence sets in - we have come to the Canon of the Mass. The Canon signifies the unalterable rule by which the sacred rite of consecration must be undertaken. The subdued tone of voice used by the priest indicates that this is the act of the celebrant alone. The prayers said are at times petitions to God for His blessing and for the great miracle of transsubstantiation; then again they are pleas that the sacred rite may be fruitful for the living and the dead.

After the priest has said the third oration of the Canon, he proceeds to the act of consecration. Let us hear the beautiful prayer that precedes the act: We beg Thee, O God, to deign to make this offering blessed in all things, true to precept and acceptable so that it may become the body and blood of Thy most beloved Son, Our Lord Jesus Christ."

The celebrant then takes the host of bread in his hands, blesses it and bows over it, saying the words of Christ: "Hoc est enim Corpus meum" - "For this is My body." Oh, God, how unfathomable are Thy mysteries! A priest of human clay, by the power bestowed upon him in ordination, changes bread into the living body of the Son of God! He bends his knee in adoration and raises the Sacred Host to be adored by the people, and laying it upon the linen corporal again adores.

Taking the chalice, he blesses it and says the second part of the act of Consecration: "Hic est enim Calix Sanguinis mei, novi et aeterni testamenti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum." - "For this is the chalice of My blood, of the new and eternal testament, the mystery of faith, which will be shed for you and for many for the remission of sins."

The invisible angels who fill the sanctuary prostrate themselves before the altar in adoration of the King of kings who reigns in their midst.

The prayers that immediately follow the Consecration are prayers of oblation, offering to God the magnificent Sacrificial Victim. The essence of the sacrifice is completed. But even as the preparation for the great act was rich in spiritual treasures, so the Church leads the Mass to its conclusion by weaving a garland of most beautiful ceremonies to crown the Spotless Lamb.

Before the Consecration the priest had prayed in a special memento for the living. Shortly after the action we find him again bowed in prayer with hands folded at his breast. He is begging God to make the souls of the faithful departed partakers of the fruits of the sacrifice. And again as he strikes his breast and audibly says "Nobis quoque peccatoribus" he pleads for the living. A short oration closes the Canon and we proceed to the preparation for Communion.

3. The Communion. The Holy Eucharist is essentially a sacrifice that is to be eaten. And thus the third principal part of the Mass is the Communion. What better preparation could we have for this feast of love than the prayer which Our Lord taught us? And thus we find the priest saying the Pater Noster, the Our Father.

Shortly after the recital of the Lord's Prayer we see the priest taking the Sacred Host and breaking it into three parts the smallest of which is put into the chalice containing the Most Precious Blood. This little liturgical act signifies and symbolizes the destruction of the Lamb which was tortured and crushed on Calvary.

From now on the preparation for the Communion is essentially a cry for peace. Thrice the priest says the Agnus Dei - "Lamb of God, who takest away the sins of the world." Twice he concludes the invocation with "Have mercy on us"; but the third time we hear "Grant us peace." The Holy Eucharist is preeminently the sacrament of peace. It brings peace; but also demands peace among the faithful if they would receive it worthily.

The three succeeding orations said by the priest, as he humbly bows over the Sacred Species, are his direct preparation for holy communion. Even at this solemn moment he begs God that the sacrament which he is about to receive may not be to his eternal damnation. We see here with what care and devotion we must prepare for the entrance of the Lord God into our hearts.

After the Sacred Host and the Precious Blood have been consumed, the third principal part of the Mass is completed. The priest is purifying his hands and the chalice with water and wine. Again he goes to the right of the altar, where the Communion antiphon is said and subsequently the oration, which is similar in construction to the first oration of the Mass.

Returning to the middle of the altar, and after announcing to the congregation that the Mass is finished - Ite, Missa est - he prays God to accept the sacrifice just offered; and turns to bless the people. The very last action in the Mass is the reading of the Gospel, usually a selection from the first chapter of Saint John proclaiming the divinity of Christ.

During the Mass you will observe that the priest frequently turns to the congregation with the words: "Dominus vobiscum" - "The Lord be with you"; the servers answering in the name of the faithful: "Et cum spiritu tuo" - "And with thy spirit." It is this oft-repeated greeting and response that binds the priest and people together in the offering of the sacrifice.

In the light of this brief explanation of the great mystery, can we wonder that the sacrifice of the Mass is the main doctrine of Christian worship? And can we be amazed that a reverential silence and great devotion is demanded of the faithful? Deprive us of the Holy Sacrifice, and you take away the life-blood of our religion; forbid its celebration, and priests will risk their lives to offer it as they have done many times in the years of persecution. For the sacrifice of the Mass is the most glorious boon that God has bestowed upon the human race; it is the one great means of holding back the avenging hand of God when individuals and nations ruthlessly trample upon His commandments. For in this sacrifice, from sunrise to sunset, day after day the Son of God is pleading with the Father for human beings.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920

Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession