MONDAY-SUNDAY
November 19-25, 2001
volume 12, no. 157

The Most Blessed Sacrament of the Altar


Part Nineteen: The Holy Sacrifice of the Mass

The Mass of the Faithful part three - The Consecration

    We have arrived at the great moment in the Mass, the Consecration when the Transubstantiation takes place and the priest confects the Mystery of the bread and wine into the Body and Blood of Jesus Christ, Soul and Divinity. It is not a summation, but a dogma of the Church that must be believed by all Catholics. Volumes have been written on this most sacred of moments in the Holy Sacrifice of the Mass. The fact that so many today don't believe in the True Presence only shows the morose and lax state Church officials have allowed her to sink to over the past 32 years since the introduction of the Novus Ordo the New Mass established by Pope Paul VI on April 3, 1969 - the Feast of Passover. To many - from Alfredo Cardinal Ottaviani to loyal Catholics today Paul's Mass passes over much of what was essential and sacred.

   In preparation for the Major Elevation at the Consecration, the priest silently prays the Hanc Igitur - the Oblation Prayer in which, through the priest we renew our offering. The Prayer: Hanc Igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen - "This oblation, therefore, of our service and that of Thy whole family, we beseech Thee, O Lord, graciously to accept, and to order our days in Thy peace and bid us to be delivered from eternal damnation and numbered among the flock of Thy elect. Through Christ our Lord. Amen."

    Concluding this prayer, the priest signals the beginning of the Consecration by spreading his hands over the Chalice and Host, just as the high priest in Old Testament times did over the victim sacrificed in expiation for the people. This illustrates that Our Lord substitutes Himself for us by taking on Himself the weight of our sins and cleansing us with His Blood. This appeases the Father, delivering us from the perils of perditions which we justly deserve because of our sins. Through His bloody sacrifice on the altar, Heaven was opened for us. One of the altar boys rings the bell and all servers come to the center of the altar where they genuflect and kneel close to the back of the priest's chasuble, often on the top step of a multi-tiered altar, something that in the Novus Ordo is all but lost today.

    As they are doing this the priest prays the Quam oblationem while making the Sign of the Cross over the bread and wine five times to represent the five known wounds of Christ. The Prayer: Quam oblationem tu, Deus, in omnibus, quaesumus, bene + dictam, ad + scriptam, ra + tam, rationabilem, acceptabilemque facere digneris: ut nobis Cor + pus, et San + guis fiat dilectissimi Filii tui Domini nostri Jesu Christi - "Which oblation do Thou, O God, vouchsafe in al lthings to bless +, approve +, ratify +, make worthy and acceptable: that it may become for us the Body + and Blood + of Thy most beloved Son our Lord Jesus Christ." Many of the external signs such as the repeated blessing of the bread and wine have been eliminated in the New Mass and we have to ask, is blessing this awesome sacrifice too much for modern man?

    The priest is now at the most solemn moment of the Mass - the Mysterium Fidei for truly this is when the great miracle of the Transubstantiation takes place, when - obedient to Christ's command, the priest re-enacts the Last Supper. This was confirmed and set in stone by the Council of Trent, "The sacrifice that is offered on the altar, is the same sacrifice that was offered on Calvary: it is the same Priest, the same Victim." The Sacrifice of Calvary is renewed in a manner which is very real, but in an unbloody manner for there is no separation between the body and blood. This affirms that the Holy Sacrifice of the Mass, the Mass decreed by Trent and ratified by Pope Saint Pius V would be said 'in perpetuity' and nothing in the major elements of the Mass could be changed or altered for the Mass is a true sacrifice where the Victim of the Cross is offered to the Father with all His infinite merits. The priest celebrating the Mass is the alter Christus - the minister or instrument in which to offer Our Lord Jesus present beneath the species of bread and wine - the Eucharistic species. Eucharista means "Thanksgiving" in Greek and it is fitting we present this during Thanksgiving for it gives true meaning to the American celebration of Thanksgiving. It is not about pilgrims, but about the Pilgrim - the One who became Man and who was like us in all things except sin and, as the Divine Victim Christ is immolated sacramentally each time a worthy, holy Mass is said.

    Bowing low over the paten, the priest recites the Consecration of the Host saying, Qui pridie quam pateretur, accepit panem in sanctas, ac venerabilis manus suas: et elevatis oculis in caelum ad te Deum Patrem suum omnipotentem, tibi gratias agens, bene + dixit, fregit, deditque discipulis suis, dicens: Accipite, et manduacate ex hoc omnes - "Who the day before He suffered took bread into His holy and venerable hands, and with His eyes lifted up to Heaven, unto Thee, God, His almighty Father, giving thanks to Thee, He blessed +, broke and gave it to His disciples, saying: Take and eat ye all of this,"

    It is at this very moment when the the Transubstantiation takes place - when the Divine Victim is immolated sacramentally, only by virtue of the two consecrations - the bread into the Body of Christ and the wine into the Blood of Christ, each of which produces its special effects. He pronounces the words: HOC EST ENIM CORPUS MEUM - "FOR THIS IS MY BODY." The priest then genuflects as the server rings the bell, then elevates the Host above his head for all to see. As he does this the servers raise the back of the priest's chasuble to give honor to Our Lord as the faithful say to themselves, Dominus meus et Deus meus - "My Lord and my God" in awe of this wonderful Mystery of Faith. The server rings the bell three times. The priest places the Host, now the Body of Christ carefully on the paten, and genuflects again.

    The priest then takes the chalice and recites over it Simili modo postquam coenatum est, accipiens et hunc praeclarum Calicem in sanctas, ac venerabiles manus suas: item tibi gratias agens, bene + dixit, deditque discipulis suis, dicens: Accipite et bibite ex eo omnes - "In like manner, after He had supped, taking also this excellent chalice into His holy and venerable hands, and giving thanks to Thee, He blessed + and gave it to His disciples, saying: Take and drink ye all of this," Then he pronounces the words 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 SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS." He completes the Transubstantiation with Haec quotiescumque feceritis, in mei memoriam facietis - "As often as ye shall do these things, ye shall do them in remembrance of Me." Once again the priest genuflects, then elevates the chalice as the servers repeat the same procedure and those in attendance should look upon the Chalice as they did the Host and say the same words the Apostle Saint Thomas uttered in showing his belief - "My Lord and my God" - Dominus meus et Deus meus, then bow their heads and adore. Everyone should be perfectly silent, to welcome and honor with devotion the coming of the King of Kings. On July 12, 1906 the Pope of the Holy Eucharist Pope Saint Pius X granted a plenary indulgence once a week provided the person receives Holy Communion and it is subject to the usual conditions that one be in the state of Sanctifying Grace. Pope Pius XI stituplated on November 5, 1925 that it is forbidden to say this invocation outloud. Yet anyone who has attended a charismatic Mass sees numerous abuses during this most sacred of moments in the Holy Mass.

    In the Novus Ordo all of the meticulous prayers, the Prayer of Oblation are all condensed into one Eucharistic Prayer. Lost are the meaning of the Canon of the Mass, the detailed Prayers in prepartion for the Consecration, the blessing five times of the species, and even the vital words pronounced by the priest for consecration of the wine. There have been countless articles and books written about the intent and illicitness of changing the words PRO MULTIS - "FOR MANY" to "For all." It was done so in order to placate Protestants who were offended by the 'exclusivity' of Catholics as only those worthy of this august sacrament. But it is not for liturgists to decide what Christ meant for Saint Jerome clearly indicated what Our Lord intended and this is just another of the many abuses of interpretation that is clearly wrong but very politically correct today. The other grave problem is removing the words MYSTERIUM FIDEI - "THE MYSTERY OF FAITH" from the words of the Consecration. They have been misplaced or could it be purposely replaced at the end of the Consecration when the priest invites all to proclaim the mystery of faith, and the sheople bah out "Christ has died, Christ is risen, Christ will come again" or "Dying you [sic] destroyed our death, rising [you] restored our life. Lord Jesus, come in glory" or "When we eat this bread and drink this cup, we proclaim your [sic] death, Lord Jesus, until you [sic] come in glory" or "Lord, by your [sic] cross and resurrection you [sic] have set us free. You are the Savior of the world." None of these have anything to do with the Consecration or the Mass itself. They were introduced by Paul VI's architects with no rhyme nor reason. Those architects, as we now all know, were six Protestants, a Marxist priest and a known Masonic archbishop (Annibale Bugnini). The other problem is that by putting words of the Consecration outside the Consecration such as "Mystery of Faith" it gives the impression that the people are equal with the priest - they are part of the priesthood - in offering Our Lord. This is wrong and a grave misinterpretation of the Sacrament and the rigid role and rule of the priest. Though it may be valid, it does brings into question the licitness of the Novus Ordo when celebrated thusly.

    You'll note above we placed [sic] after the pronouns referring to Christ. Those were done in order to emphasize the lack of respect and de-emphasis on the God-Man. By making lower case all pronouns refering to the Father, Son or Holy Ghost. This is a common practice of the post-conciliar Church. That is interesting when you refer to Missals printed up to Vatican II. There you will find all pronouns capitalized in reverence for the Divine. Since Vatican II that reverence has noticably been diminished in print and in reverence at the Holy Mass where silence has been replaced by endless banter before and after Mass and during Mass any reflection on God is diverted by constant celebration of self in singing, standing and holding hands, and hugging each other, losing focus on why they are at Mass in the first place. In the True Roman Rite of the Mass this is never misinterpreted for, except for the Propers of the Mass, the prayers are unchangeable and all have a specific purpose of Thanksgiving, Adoration, Contrition and Petition in both the Mass of the Catechumens (up to the Credo) and the Mass of the Faithful.

    In the next issue we will cover from after the Consecration up to the Minor Elevation.

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November 19-25, 2001
volume 12, no. 157
APPRECIATING THE PRECIOUS GIFT OF THE FAITH
www.DailyCatholic.org
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