January 2021 Print

By Fr. Christopher Danel

In this article we continue an examination of the Canon of the Mass, presenting the work of Msgr. Nicholas Gihr in his fundamental liturgical commentary The Holy Sacrifice of the Mass: Dogmatically, Liturgically, and Ascetically Explained. Msgr. Gihr was a priest of Freiburg in Breisgau whose work of liturgical research took place during the time frame spanning the pontificates of Popes Pius IX to Pius XI, including that of Pope Saint Pius X. The early years of his work were contemporaneous with the last years in the work of Dom Prosper Guéranger. (The English translation of his study appeared in 1902; the original is: Gihr, Nikolaus. Messopfer dogmatisch, liturgisch und aszetisch erklärt. Herder: Freiburg im Breisgau, 1877.)

Te Igitur…

The first prayer of the Canon is considered here, and it consists of three parts: the Te igitur, the Memento of the living, and the Communicantes. All three parts are united and form a whole, that is, one complete prayer, as is evident from the context and the single concluding formula (Per eundem Christum Dominum nostrum). This article will consider the first two of these parts, namely, the Te igitur and the Memento of the living.

The beginning of the prayer is accompanied by several ceremonies which, in an impressive manner, serve to emphasize its contents. Before presenting his petition to God, the priest raises his hands and eyes, then presently he lowers them, bowing profoundly and placing his joined hands on the altar; it is in this posture that he begins the Canon. What posture of the body could be more appropriate for the priest at this moment, when with all humility and reverence he suppliantly addresses the Lord? Before the words “that Thou wouldst accept and bless,” the priest kisses the altar, and whilst he is saying “these gifts, these presents, these holy unspotted sacrifices,” he makes three times with his hand the sign of the Cross over the oblation.

The priest prays: “Thee, therefore, most merciful Father…we pray and beseech.” According to the example and admonition of the Savior, the Church addresses this prayer to the Father; God is addressed as “the most merciful Father,” and this petition is offered “through Jesus Christ, Thy Son, our Lord.” Through “His Son” and “our Lord Jesus Christ” the Father hears our petitions and bestows upon us all benefits. We beseech so persistently and so imploringly, because the object of our ardent desire is so sublime and so holy, namely, the gracious acceptance and the blessing of the sacrificial oblation prepared on the altar.

The sacrificial gifts designated are offered up to God for the welfare of the Church and her members. But since not the natural matter of bread and wine, but the Body and Blood of Christ alone are the real sacrifice of the Church and her fountains of grace, it is evident that this offering cannot exclusively have for its object the gifts of bread and wine, but must also be referred principally to that which they are soon to become, that is, the Sacrifice of the Body and Blood of Jesus Christ.

Graces Implored

“Principally” and “in the first place” (in primis) the Eucharistic Sacrifice is offered for the “holy Catholic Church of God” (pro Ecclesia tua sancta catholica)—hence from every Mass there flow to her abundant fruits and blessings.

Four graces are here specifically implored for the Church by virtue of the Eucharistic Sacrifice; we beg the Lord, namely: (1) Pacificare: to grant and preserve peace to her; (2) Custodire: to protect and to shelter her; (3) Adunare: to confirm her in her unity; (4) Regere: to guide and to direct her, and this “throughout the whole earth” (toto orbe terrarum).

The general fruit of the Sacrifice falls the more copiously to the share of the individual members of the mystical body of Christ in proportion as they contribute to the common welfare of the Church; hence we have now a special and an express offering and prayer for the pope, and for the chief pastor of the diocese in which the holy Mass is celebrated.

Then is added a general intercession for all those persons who not only preserve the true faith in their heart and confess it with their lips, but who, moreover, according to their ability defend and propagate it (“all the orthodox who profess the Catholic and Apostolic faith”). According to the definition of the word, such persons are here designated who not only are “orthodox believers” (orthodoxi), that is, who not only confess the pure, genuine, unadulterated faith in word and deed, but who, at the same time, are called and exert themselves to plant, to nurture, to propagate and establish the true faith, which is “Catholic and Apostolic” (cultores fidei).

Among them must be reckoned, first of all, the bishops and priests, because they are the pastors and teachers appointed by Christ for the edification of His mystical body, for the consummation of saints and for the administration of divine service. Moreover, it corresponds to the context that, after mentioning by name the pope and the bishop of the diocese, the remaining hierarchical rulers and leaders of the Church of God should be remembered, in order that they may worthily exercise their pastorate for the honor of God and the salvation of souls. But since the words “orthodox promoters of the Catholic and Apostolic faith” have a general meaning, there is nothing at the same time to prevent their reference and application to all those of the faithful who, although not by the office of the apostolate and by preaching, but still in other ways contribute according to their ability to the propagation of the faith.

Memento

Memento, Domine, famulorum famularumque tuarum. With these words begins the second link of the first prayer of the Canon; in it the special petitions at the Holy Sacrifice are continued, or taken up again. “Remember, O Lord, Thy servants and handmaids,” that is, have regard to their necessities, grant them Thy favor and mercy, give them grace and happiness, bless them.

The letters N. and N. indicate to the priest, in this place, according to the direction of the rubrics, to mention some persons by name and especially to include them in the Sacrifice; the names themselves he can either mention in silence, or merely think of and have present to his mind. The choice is left free to the celebrant: of the living he can here mention whom and as many as he wishes, for the prayer of the Church, especially in connection with the Sacrifice, is exceedingly powerful and efficacious.

Then the priest proceeds in the name of the Church to beg of God to be mindful of “all here present” (omnium circumstantium), that is, of all those who are present and are hearing the Mass. For this reason also the time spent in a devout manner at the foot of the altar during the celebration of the Holy Sacrifice, is a time of grace and salvation. The words, God “knoweth the faith and devotion” of those who are recommended to His favor and mercy, confirm the petition offered, and designate the interior disposition which all, especially those who hear Mass, should have, in order to share largely in the fruit of the Sacrifice. God knows, that is, He graciously and complacently acknowledges the faith and piety which strike deep roots in the hearts of the faithful.

Those who assist at divine worship, that is, the servants and handmaids of God mentioned, are by the words pro quibus tibi offerimus vel qui tibi offerunt, represented under a twofold aspect; namely, first, as the ones “for whom we offer,” and then as the ones “who themselves join in the Sacrifice.” The devout participation in the Sacrifice by assisting at Holy Mass and by being included therein, draws on the faithful sharers abundant blessings of grace. The words: “for whom we offer to Thee and who offer to Thee” refer, therefore, to the same persons, but designate them in two different ways.

Sacrificial Intentions

This Sacrifice is at the same time the source also whence flows forth all grace and mercy, salvation and blessing, peace and benefits of all kinds upon our poor earth; hence it is said, the faithful offer the Sacrifice of the altar “for themselves and all their relations” (pro se suisque omnibus). Those present may, moreover, offer the Holy Sacrifice not only for themselves, but also for others; the Church herself supports and recommends with God, as it were, the special intentions, inasmuch as she is here mindful even of those for whom the assistants on their part offer the Sacrifice. It is an exercise of charity most pleasing to God to include in this manner in the Holy Sacrifice our own family, our relatives, friends and other persons in general, in order, by its virtue, to draw down grace upon them. In union with the priest, the faithful offer the Holy Mass for themselves and for all those who are dear to them, as an atoning Sacrifice “for the redemption of their souls” (pro redemptions animarum suarum) and as a Sacrifice of petition “for the hope of their salvation and safety” (pro spe salutis et incolumitatis suae).

The Eucharistic Sacrifice effects the redemption of souls, inasmuch as it conveys and applies to them the graces of redemption acquired by the Sacrifice of the Cross, that they may be made perfectly pure and worthy to enter the temple of eternal glory. Although redemption in its full sense comprises not only deliverance from all evil, but also the bestowal of all that is good, here only the former is meant; the faithful offer “for the redemption of their souls,” that is, to propitiate the justice of God, and to be freed from every evil of guilt and punishment.

That the Eucharistic Sacrifice does also open to us the treasury of the divine goodness and liberality and procure us every good, is contained in the words, that they offer it “for the hope of salvation and safety,” that is, for the obtaining of redemption and prosperity. The word “salvation” (salus) here comprises all spiritual, all supernatural gifts: grace in time and for eternity; the word “safety” (incolumitas) designates not merely health of body, but generally success and happiness in temporal things, that is, the goods both immaterial and material which belong to the natural order. They too may be obtained by sacrifice and prayer, in as far as they serve for the attainment of eternal happiness.

The concluding clause: “and who pay... their vows to Thee” (tibique reddunt vota sua...) is a continuation of and a supplement to the preceding words: “who offer to Thee this Sacrifice of praise.” Votum does not always in the strict sense of the word signify a vow, but it has in the liturgical language a far more comprehensive meaning. It frequently occurs therein and, at one time, denotes the oblations on the altar, at other times, petition, supplication, resolutions, and in brief, all the interior and exterior acts of religion. Already at baptism we received precious gifts and glorious promises, and in return we solemnly vowed to die to the world and to sin, to live only for God and heaven. These holy vows we pay at the Holy Sacrifice of the Mass, inasmuch as we offer not only the Eucharistic Victim, but in union with it we offer ourselves also, our body and our soul, our prayers and our homage, our labors and trials, our sufferings and our joys, as gifts due to the Lord. But by so doing we give “to the eternal, living and true God” that only which we have previously received from Him; we but return to God that which He bestowed on us (tibique reddunt vota sua).

Conclusion

Having considered the first two parts of the first prayer of the Canon, Te igitur and Memento, the next consideration will be of the Communicantes, which reflects in an admirable way the whole communion of the Saints. Among all the citizens of the Kingdom of God, whether they have already happily reached the term, or are still in combat on earth, or making atonement in the place of purification, there is a living communication, a reciprocal interchange. It is precisely at the celebration of Mass that we are reminded of the happiness and dignity of belonging to so glorious a community, that is, that we are “fellow-citizens with the saints and domestics of God” (Eph. 2:19).