Why the Mass is in Latin
by Fr. Joseph Faa Di Bruno, D.D., 1884
The Church is Apostolic. She is the Church of St. Peter and of the other apostles, and she has guarded with tenderness all the precious memories they have left.
When the apostles parted from each other for their mission to announce to all nations the gospel of salvation, two languages chiefly were spoken and understood by the two great civilized divisions of mankind--the Latin language for the most part in the West, and the Greek in the East. They preached the faith chiefly in Latin and in Greek; their teachings and their constitutions were written in these two rich languages, and the Church has preserved these monuments with a religious veneration. This is one reason why her language is for the most part Latin in the West, and Greek in the East. Yet this which, in fact, is a testimony in favor of her antiquity, is made by some a theme of reproach against her.
Providence had already disposed all in advance. Latin and Greek became dead languages and hence invariable and wonderfully adapted to formulate (or express with precision) the doctrines of the Church which changes not, because she is divine.
An interesting calculation made on the changes that have been made in the living languages shows that had the Church adopted the various living languages, instead of the Latin, she would have been obliged to modify the formula (or essential words) used in the administration of the Sacrament of Baptism a great many times; otherwise these formulas would not have expressed correctly the idea they should convey. By this we can judge of the many changes which the wording of the Creed and decrees of the early councils and those of the Popes would undergo, were they not recorded in an unalterable (or dead) language.
Protestants are perhaps right in preferring the use of modern tongues in their authorized books of religion. Living languages, continually changing, are more suited to convey doctrines which are subject to frequent alteration. But the Catholic Church prefers old unchangeable languages because she is herself unchangeable. The Church uses Latin, not only because she is unchangeable, but also because she is Catholic, or universal, and has to address herself to all people in all times.
During the first four centuries of Christianity, Latin was the language of the civilized world, and although then a living language, it had that character of universality which the Church requires. When in course of time the world was divided into many nationalities, the Church still preserved her beautiful primitive language, and thus remained unchanged in her speech as in her essence.
Thus the Church speaks Latin because she is apostolic, unchanging, and Catholic. St. Paul, it is true, in his first epistle to the Corinthians (chap. xiv.), directed the Christians to use in their assemblies a language understood by all the faithful present; but many Protestants draw from this an objection which does not apply to the present question.
The Apostle confines himself to preaching, exhorting, and instructing the assembled faithful, all which, he says, must be done in the vernacular or common language of the people. The word prophecy includes instructions-- speaking on things divine. The Catholic Church follows this apostolic command to the letter. Her bishops, priests, missionaries, and catechists always employ in their teaching a language understood by all. They speak when needed in the most obscure and most barbarous dialects, in order that the Word of God may reach the understanding of all.
The Catholic Church speaks not only the particular distinctive language of each land and tribe when instructing the people, but has also a special Catholic language, that her pastors belonging to every nation may readily communicate with each other, that they may minister together at the altar, and that her laity, of whatever tongue, may not, when in a foreign land, feel strange in the house of God, but be at home in any Catholic place of worship in any part of the world.
đź”—p 2
#liturgy
by Fr. Joseph Faa Di Bruno, D.D., 1884
The Church is Apostolic. She is the Church of St. Peter and of the other apostles, and she has guarded with tenderness all the precious memories they have left.
When the apostles parted from each other for their mission to announce to all nations the gospel of salvation, two languages chiefly were spoken and understood by the two great civilized divisions of mankind--the Latin language for the most part in the West, and the Greek in the East. They preached the faith chiefly in Latin and in Greek; their teachings and their constitutions were written in these two rich languages, and the Church has preserved these monuments with a religious veneration. This is one reason why her language is for the most part Latin in the West, and Greek in the East. Yet this which, in fact, is a testimony in favor of her antiquity, is made by some a theme of reproach against her.
Providence had already disposed all in advance. Latin and Greek became dead languages and hence invariable and wonderfully adapted to formulate (or express with precision) the doctrines of the Church which changes not, because she is divine.
An interesting calculation made on the changes that have been made in the living languages shows that had the Church adopted the various living languages, instead of the Latin, she would have been obliged to modify the formula (or essential words) used in the administration of the Sacrament of Baptism a great many times; otherwise these formulas would not have expressed correctly the idea they should convey. By this we can judge of the many changes which the wording of the Creed and decrees of the early councils and those of the Popes would undergo, were they not recorded in an unalterable (or dead) language.
Protestants are perhaps right in preferring the use of modern tongues in their authorized books of religion. Living languages, continually changing, are more suited to convey doctrines which are subject to frequent alteration. But the Catholic Church prefers old unchangeable languages because she is herself unchangeable. The Church uses Latin, not only because she is unchangeable, but also because she is Catholic, or universal, and has to address herself to all people in all times.
During the first four centuries of Christianity, Latin was the language of the civilized world, and although then a living language, it had that character of universality which the Church requires. When in course of time the world was divided into many nationalities, the Church still preserved her beautiful primitive language, and thus remained unchanged in her speech as in her essence.
Thus the Church speaks Latin because she is apostolic, unchanging, and Catholic. St. Paul, it is true, in his first epistle to the Corinthians (chap. xiv.), directed the Christians to use in their assemblies a language understood by all the faithful present; but many Protestants draw from this an objection which does not apply to the present question.
The Apostle confines himself to preaching, exhorting, and instructing the assembled faithful, all which, he says, must be done in the vernacular or common language of the people. The word prophecy includes instructions-- speaking on things divine. The Catholic Church follows this apostolic command to the letter. Her bishops, priests, missionaries, and catechists always employ in their teaching a language understood by all. They speak when needed in the most obscure and most barbarous dialects, in order that the Word of God may reach the understanding of all.
The Catholic Church speaks not only the particular distinctive language of each land and tribe when instructing the people, but has also a special Catholic language, that her pastors belonging to every nation may readily communicate with each other, that they may minister together at the altar, and that her laity, of whatever tongue, may not, when in a foreign land, feel strange in the house of God, but be at home in any Catholic place of worship in any part of the world.
đź”—p 2
#liturgy
Ecce Verbum
13. The Priest offers the Chalice Jesus is crowned with thorns Lord Jesus Christ, Who didst submit, through love for me, to be crowned with thorns, grant that my heart may be so penetrated with the thorns of repentance in this world, that I may deserve to…
26. The Priest puts a particle of the Host into the Chalice
The Soul of Jesus descends into limbo
Lord Jesus Christ, who after overthrowing the empire of Satan didst descend into limbo to liberate the souls imprisoned there; apply, I beseech Thee, the merits of Thy Blood and Passion to the suffering souls in Purgatory, that, being absolved from their sins, they may be received into Thy bosom, and enjoy eternal peace.
27. At the Agnus Dei
The conversion of sinners
Lord Jesus Christ, the contemplation of Thy torments has excited repentance in many hearts; grant me, through the efficacy of Thy painful sufferings and ignominious death, perfect contrition for my past offenses, and the grace to avoid all willful sin.
28. At the Communion
Jesus is buried
Lord Jesus Christ, Who wast pleased to be buried in a new monument, give me a new heart, so that being buried with Thee, I may attain to the glory of Thy resurrection.
29. At the Ablution
Jesus is embalmed
Lord Jesus Christ, who wast pleased to be embalmed and wrapped in a clean linen cloth by Joseph and Nicodemus, give me the grace to receive most worthily, Thy Precious Body and Blood in the Holy Sacrament of the Altar, with a heart embalmed with the precious ointment of Thy virtues.
30. After the Communion
The Resurrection of Jesus Christ
Lord Jesus Christ, Who didst triumphantly issue from the fast sealed monument, grant that, rising from the tomb of my sins, I may walk in newness of life so that when Thou shalt appear in glory I may merit also to appear with Thee.
31. At the Dominus Vobiscum
Jesus appears to His disciples
Lord Jesus Christ, who didst gladden the hearts of Thy Blessed Mother and Thine apostles by manifesting Thyself to them after Thy Resurrection, grant that, since I cannot be so happy as to behold Thee in this mortal life, I may hereafter enjoy the unclouded vision of Thy glory.
32. At the Post Communion
Jesus converses for forty days with His disciples
Lord Jesus Christ, Who after Thy Resurrection deign to converse for forty days with Thy disciples, instructing them in the mysteries of our faith, increase, I beseech Thee, my knowledge of those Divine Truths, and confirm my belief in them.
33. The last Dominus Vobiscum
Jesus ascends to Heaven
Lord Jesus Christ, Who didst ascend gloriously into Heaven in the presence of Thy disciples, grant me so to love Thee that I may desire none but eternal joys, and aspire to the possession of Thee as the first and best of all blessings.
34. At the Priest’s blessing
The descent of the Holy Ghost
Lord Jesus Christ, Who didst send the Holy Ghost on Thine apostles, while engaged in unanimous and persevering prayer, purify my soul, I beseech Thee, that the Paraclete, finding therein a dwelling well pleasing to Him, may adorn it with His gifts and replenish it with His consolations
#mass #liturgy
The Soul of Jesus descends into limbo
Lord Jesus Christ, who after overthrowing the empire of Satan didst descend into limbo to liberate the souls imprisoned there; apply, I beseech Thee, the merits of Thy Blood and Passion to the suffering souls in Purgatory, that, being absolved from their sins, they may be received into Thy bosom, and enjoy eternal peace.
27. At the Agnus Dei
The conversion of sinners
Lord Jesus Christ, the contemplation of Thy torments has excited repentance in many hearts; grant me, through the efficacy of Thy painful sufferings and ignominious death, perfect contrition for my past offenses, and the grace to avoid all willful sin.
28. At the Communion
Jesus is buried
Lord Jesus Christ, Who wast pleased to be buried in a new monument, give me a new heart, so that being buried with Thee, I may attain to the glory of Thy resurrection.
29. At the Ablution
Jesus is embalmed
Lord Jesus Christ, who wast pleased to be embalmed and wrapped in a clean linen cloth by Joseph and Nicodemus, give me the grace to receive most worthily, Thy Precious Body and Blood in the Holy Sacrament of the Altar, with a heart embalmed with the precious ointment of Thy virtues.
30. After the Communion
The Resurrection of Jesus Christ
Lord Jesus Christ, Who didst triumphantly issue from the fast sealed monument, grant that, rising from the tomb of my sins, I may walk in newness of life so that when Thou shalt appear in glory I may merit also to appear with Thee.
31. At the Dominus Vobiscum
Jesus appears to His disciples
Lord Jesus Christ, who didst gladden the hearts of Thy Blessed Mother and Thine apostles by manifesting Thyself to them after Thy Resurrection, grant that, since I cannot be so happy as to behold Thee in this mortal life, I may hereafter enjoy the unclouded vision of Thy glory.
32. At the Post Communion
Jesus converses for forty days with His disciples
Lord Jesus Christ, Who after Thy Resurrection deign to converse for forty days with Thy disciples, instructing them in the mysteries of our faith, increase, I beseech Thee, my knowledge of those Divine Truths, and confirm my belief in them.
33. The last Dominus Vobiscum
Jesus ascends to Heaven
Lord Jesus Christ, Who didst ascend gloriously into Heaven in the presence of Thy disciples, grant me so to love Thee that I may desire none but eternal joys, and aspire to the possession of Thee as the first and best of all blessings.
34. At the Priest’s blessing
The descent of the Holy Ghost
Lord Jesus Christ, Who didst send the Holy Ghost on Thine apostles, while engaged in unanimous and persevering prayer, purify my soul, I beseech Thee, that the Paraclete, finding therein a dwelling well pleasing to Him, may adorn it with His gifts and replenish it with His consolations
#mass #liturgy
Ecce Verbum
Spirituality-of-the-Ancient-Liturgy (1).pdf
Communion in the Early Church
They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” Acts 2:42 “They broke bread in their homes and ate together with glad and sincere hearts.” Acts 2:46
The celebration of the Lord’s Supper was for the early Christians an extremely solemn occasion. Cyril describes the Bread/Body as more precious than gold or costly gems and admonishes them not to let a crumb of it fall to the ground. At the time of Cyril of Jerusalem, a 12-year-old boy in Rome, Tarcisius, was charged with carrying the consecrated bread down the street to some shut-ins. The Spanish Pope Damasus (c. 304-384) has inscribed what happened:
“When a wicked group of young fanatics flung themselves on Tarcisius who was carrying the Eucharist, not wanting to profane the sacrament, thereby preferred to give his life rather than yield up The Body of Christ to the rabid dogs.”
Full article:
https://earlychurchhistory.org/beliefs-2/communion-in-the-early-church/
#eucharist #liturgy #mass
They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” Acts 2:42 “They broke bread in their homes and ate together with glad and sincere hearts.” Acts 2:46
The celebration of the Lord’s Supper was for the early Christians an extremely solemn occasion. Cyril describes the Bread/Body as more precious than gold or costly gems and admonishes them not to let a crumb of it fall to the ground. At the time of Cyril of Jerusalem, a 12-year-old boy in Rome, Tarcisius, was charged with carrying the consecrated bread down the street to some shut-ins. The Spanish Pope Damasus (c. 304-384) has inscribed what happened:
“When a wicked group of young fanatics flung themselves on Tarcisius who was carrying the Eucharist, not wanting to profane the sacrament, thereby preferred to give his life rather than yield up The Body of Christ to the rabid dogs.”
Full article:
https://earlychurchhistory.org/beliefs-2/communion-in-the-early-church/
#eucharist #liturgy #mass
EARLY CHURCH HISTORY -
Communion in the Early Church - EARLY CHURCH HISTORY
The celebration of the Lord’s Supper was for the early Christians an extremely solemn occasion.
Ecce Verbum
the_problem_of_the_liturgical_reform(1).pdf
Ratzinger: "Novus Ordo Does not Correspond To Vatican II"
Below are some quotes of Joseph Ratzinger/Benedict XVI on Vatican II and the liturgy.
"The way in which the new Missal was introduced departs from previous ecclesiastical legal customs, such as those observed by Pius V in his missal reform…. The problem of the new Missal lies in the fact that it breaks away from this continuous history, which has always gone on before and after Pius V, and creates a thoroughly new book (albeit from old material), the appearance of which is accompanied by a type of prohibition of what has gone before that is quite unheard-of in the history of ecclesiastical law and liturgy. I can say with certainty, based on my knowledge of the conciliar debates and my repeated reading of the speeches made by the Council Fathers, that [the new Missal] does not correspond to the intentions of the Second Vatican Council."
- Father Joseph Ratzinger, 1976 (Letter to Wolfgang Waldstein).
"In part it is simply a fact that the Council was pushed aside. It had said that the language of the Latin Rite was to remain Latin, although suitable scope might be given to the vernacular. Today we might ask: Is there a Latin Rite at all anymore?" –Ratzinger, 1986 (The Feast of Faith: Approaches to a Theology of the Liturgy)
"The liturgical reform, in its concrete execution, has moved further and further away from this origin [in the best of the Liturgical Movement]. The result has not been reinvigoration but devastation…. [I]n place of the liturgy that had developed, one has put a liturgy that has been made. One has deserted the vital process of growth and becoming in order to substitute a fabrication. One no longer wanted to continue the organic developing and maturing of that which has been living through the centuries, but instead, one replaced it, in the manner of technical production, with a fabrication, the banal product of the moment." -Ratzinger, 1990 (Theologisches), 20.2 (Feb. 1990), 103–4, citing the commentary in Simandron—Der Wachklopfer. Gedenkschrift für Klaus Gamber (1919-1989), ed. Wilhelm Nyssen (Cologne: Luthe-Verlag, 1989), 13–15.
"A sizable party of Catholic liturgists seems to have practically arrived at the conclusion that Luther, rather than Trent, was substantially right in the sixteenth century debate […]. It is only against this background of the effective denial of the authority of Trent, that the bitterness of the struggle against allowing the celebration of Mass according to the 1962 Missal, after the liturgical reform, can be understood."
-Ratzinger, 2003 (Address in: Looking Again at the Question of the Liturgy).
"In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful." -Benedict XVI, (Letter to Bishops accompanying Summorum Pontificum, 2007).
There are many more passages like these, which have been gathered here. and here
Source, more comments of the bishops on Vatican II
Further reading :
The Council Fathers in Support of Latin: Correcting a Narrative Bias
Is Your Liturgy Like What Vatican II Intended
The Outrageous Propaganda of Archbishop Roche
“Recollections of a Vatican II Peritus” by Alfons Cardinal Stickler — Another Nail in the Coffin of the Roche Narrative
How the New Mass was created after Vatican II — MASS OF THE AGES Episode 2
FIUV Position Paper: Tradition, Restoration, and Reform
What Vatican II Said (and Didn’t Say) about the Liturgy
Full translation of Benedict XVI letter of support to MĂĽller after dismissal by Francis -- plus: Ratzinger explains the liturgical revolution
#vatican2 #liturgy
Below are some quotes of Joseph Ratzinger/Benedict XVI on Vatican II and the liturgy.
"The way in which the new Missal was introduced departs from previous ecclesiastical legal customs, such as those observed by Pius V in his missal reform…. The problem of the new Missal lies in the fact that it breaks away from this continuous history, which has always gone on before and after Pius V, and creates a thoroughly new book (albeit from old material), the appearance of which is accompanied by a type of prohibition of what has gone before that is quite unheard-of in the history of ecclesiastical law and liturgy. I can say with certainty, based on my knowledge of the conciliar debates and my repeated reading of the speeches made by the Council Fathers, that [the new Missal] does not correspond to the intentions of the Second Vatican Council."
- Father Joseph Ratzinger, 1976 (Letter to Wolfgang Waldstein).
"In part it is simply a fact that the Council was pushed aside. It had said that the language of the Latin Rite was to remain Latin, although suitable scope might be given to the vernacular. Today we might ask: Is there a Latin Rite at all anymore?" –Ratzinger, 1986 (The Feast of Faith: Approaches to a Theology of the Liturgy)
"The liturgical reform, in its concrete execution, has moved further and further away from this origin [in the best of the Liturgical Movement]. The result has not been reinvigoration but devastation…. [I]n place of the liturgy that had developed, one has put a liturgy that has been made. One has deserted the vital process of growth and becoming in order to substitute a fabrication. One no longer wanted to continue the organic developing and maturing of that which has been living through the centuries, but instead, one replaced it, in the manner of technical production, with a fabrication, the banal product of the moment." -Ratzinger, 1990 (Theologisches), 20.2 (Feb. 1990), 103–4, citing the commentary in Simandron—Der Wachklopfer. Gedenkschrift für Klaus Gamber (1919-1989), ed. Wilhelm Nyssen (Cologne: Luthe-Verlag, 1989), 13–15.
"A sizable party of Catholic liturgists seems to have practically arrived at the conclusion that Luther, rather than Trent, was substantially right in the sixteenth century debate […]. It is only against this background of the effective denial of the authority of Trent, that the bitterness of the struggle against allowing the celebration of Mass according to the 1962 Missal, after the liturgical reform, can be understood."
-Ratzinger, 2003 (Address in: Looking Again at the Question of the Liturgy).
"In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful." -Benedict XVI, (Letter to Bishops accompanying Summorum Pontificum, 2007).
There are many more passages like these, which have been gathered here. and here
Source, more comments of the bishops on Vatican II
Further reading :
The Council Fathers in Support of Latin: Correcting a Narrative Bias
Is Your Liturgy Like What Vatican II Intended
The Outrageous Propaganda of Archbishop Roche
“Recollections of a Vatican II Peritus” by Alfons Cardinal Stickler — Another Nail in the Coffin of the Roche Narrative
How the New Mass was created after Vatican II — MASS OF THE AGES Episode 2
FIUV Position Paper: Tradition, Restoration, and Reform
What Vatican II Said (and Didn’t Say) about the Liturgy
Full translation of Benedict XVI letter of support to MĂĽller after dismissal by Francis -- plus: Ratzinger explains the liturgical revolution
#vatican2 #liturgy
Sharon Kabel
Catholic fact check: Cardinal Joseph Ratzinger and the fabricated liturgy | Sharon Kabel
The following quotation is attributed to Cardinal Joseph Ratzinger, the future Pope Benedict XVI:
The liturgical reform, in its concrete realization, has distanced itself even more from its origin. The result has not been a reanimation, but devastation. In…
The liturgical reform, in its concrete realization, has distanced itself even more from its origin. The result has not been a reanimation, but devastation. In…
Ecce Verbum
The Sacrifice of the Mass is the noblest act of our religion In it is renewed, in a real but unbloody manner, the Sacrifice of Calvary. Jesus desired to remain with us throughout the centuries in the Blessed Eucharist as our friend, comforter and spiritual…
The meaning of the words of Consecration
The first Mass on earth was the one celebrated by Christ himself at the Last Supper. The words he used then became the essence of the Mystery which is still at the centre of Christian life today.
The full meaning of Christ's words is as follows: This is My Body and My Blood, which I have now mystically sacrificed to God the Father for the whole world. The mystical death is well represented externally by the duality of the Eucharistic forms and the separate forms of consecration.
Indeed, the words of the double consecration of bread and wine are like the sacrificial knife that causes the separation of the Blood from the Body - the killing of the sacrifice offered to God. The separate consecration thus clearly represents the real and physical separation of the Blood from the Body, which was accomplished on the Cross.
With the spiritual sword of the consecratory words Christ destroyed the sacrifice, bringing it into a state where it is true food and true drink.
Every Israelite understood well this way of speaking and the importance of the shedding of blood in the Old Covenant ceremonies. The sacrifice began with the killing of the animal and was completed by the transfer of the blood to the altar. So Christ's blood, which is poured out on the altar, is sacrificial blood but blood cannot be offered without sacrificing the body, since body and blood form one sacrificial act. Therefore, Christ offering his Body and Blood both on the cross and on the altar under the forms of bread and wine is the true lamb sacrificed to God.
By the words used at the Last Supper, Jesus Christ indicated the essence of this mystery, which he commanded his disciples to celebrate in remembrance of him. The link between the Mass and the Sacrifice of the Cross is thus clearly marked by the words of the double consecration used by the Saviour himself.
All the elements which the Church, under the inspiration of the Holy Spirit, has added to the liturgy of the Mass are thus intended to highlight the truth of Christ's sacrifice, which was bloodily accomplished on the Cross.
Christ, by instituting the Mass, decided that all the faithful should be able to share in His work of redemption and remember what He directly accomplished for their salvation 2,000 years ago. It is truly a remembrance of Himself and of the redemption He accomplished As we participate in the Mass, let us therefore remember how great a mystery it is and strive to make our participation as worthy and appropriate as possible. Through the Eucharist, we can perfectly glorify God and offer him the thanksgiving he deserves, and also propitiation.
The Mass and the Blessed Sacrament are the Church's greatest treasure, for they contain not only God's graces but the Giver of all graces Himself - Jesus Christ, who once offered, and continually offers Himself for us to God for our salvation.
Source: A.J. Nowowiejski, Mass in the Pre-Nicene Period, 1922
#eucharist #liturgy #mass
The first Mass on earth was the one celebrated by Christ himself at the Last Supper. The words he used then became the essence of the Mystery which is still at the centre of Christian life today.
The full meaning of Christ's words is as follows: This is My Body and My Blood, which I have now mystically sacrificed to God the Father for the whole world. The mystical death is well represented externally by the duality of the Eucharistic forms and the separate forms of consecration.
Indeed, the words of the double consecration of bread and wine are like the sacrificial knife that causes the separation of the Blood from the Body - the killing of the sacrifice offered to God. The separate consecration thus clearly represents the real and physical separation of the Blood from the Body, which was accomplished on the Cross.
With the spiritual sword of the consecratory words Christ destroyed the sacrifice, bringing it into a state where it is true food and true drink.
Every Israelite understood well this way of speaking and the importance of the shedding of blood in the Old Covenant ceremonies. The sacrifice began with the killing of the animal and was completed by the transfer of the blood to the altar. So Christ's blood, which is poured out on the altar, is sacrificial blood but blood cannot be offered without sacrificing the body, since body and blood form one sacrificial act. Therefore, Christ offering his Body and Blood both on the cross and on the altar under the forms of bread and wine is the true lamb sacrificed to God.
By the words used at the Last Supper, Jesus Christ indicated the essence of this mystery, which he commanded his disciples to celebrate in remembrance of him. The link between the Mass and the Sacrifice of the Cross is thus clearly marked by the words of the double consecration used by the Saviour himself.
All the elements which the Church, under the inspiration of the Holy Spirit, has added to the liturgy of the Mass are thus intended to highlight the truth of Christ's sacrifice, which was bloodily accomplished on the Cross.
Christ, by instituting the Mass, decided that all the faithful should be able to share in His work of redemption and remember what He directly accomplished for their salvation 2,000 years ago. It is truly a remembrance of Himself and of the redemption He accomplished As we participate in the Mass, let us therefore remember how great a mystery it is and strive to make our participation as worthy and appropriate as possible. Through the Eucharist, we can perfectly glorify God and offer him the thanksgiving he deserves, and also propitiation.
The Mass and the Blessed Sacrament are the Church's greatest treasure, for they contain not only God's graces but the Giver of all graces Himself - Jesus Christ, who once offered, and continually offers Himself for us to God for our salvation.
Source: A.J. Nowowiejski, Mass in the Pre-Nicene Period, 1922
#eucharist #liturgy #mass
Ecce Verbum
Why the Mass is in Latin by Fr. Joseph Faa Di Bruno, D.D., 1884 The Church is Apostolic. She is the Church of St. Peter and of the other apostles, and she has guarded with tenderness all the precious memories they have left. When the apostles parted from…
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