The Beauty
and Spirituality
of the Traditional Latin Mass
by David Joyce
(The
Holy Mass as referred to in this essay is the traditional Latin Mass of the
ancient Roman rite, as celebrated until 1965 in the Latin Church)
It is
the Mass that Cardinal Newman, the leader of the Oxford movement into the
Church, said that he could attend forever, and not be tired. Father Faber,
priest of the Brompton Oratory in the last century, described the Mass as the
"most beautiful thing this side of heaven", and he continued:
It came forth out of the grand mind of the Church, and lifted us out
of earth and out of self, and wrapped us round in a cloud of mystical sweetness
and the sublimities of a more than angelic liturgy, and purified us almost
without ourselves, and charmed us with the celestial charming, so that our very
senses seemed to find vision, hearing, fragrance, taste, and touch beyond what
earth can give.
Father Adrian Fortescue, a great English
liturgical historian, has said that the Mass of the Roman rite is the most
venerable rite in Christendom.
Pious Popes, too, have often wondered at
the majesty of the Mass. Pope Clement VII said in 1604:
Since the Most Holy Sacrament of the Eucharist by means of which
Christ Our Lord has made us partakers of His sacred Body, and ordained to stay
with us unto the consummation of the world, is the greatest of all the
Sacraments, and it is accomplished in the Holy Mass and offered to God the
Father for the sins of the people, it is highly fitting that we who are in one
body which is the Church, and who share of the one Body of Christ, would use in
this ineffable and awe- inspiring Sacrifice the same manner of celebration and
the same ceremonial observance and rite.
and Pope Urban VII in
1634 said:
If there is anything divine among man's possessions which might
excite the envy of the citizens of heaven (could they ever be swayed by such a
passion), this is undoubtedly the Most Holy Sacrifice of the Mass, by means of
which men, having before their eyes, and taking into their hands the very
Creator of heaven and earth, experience, while still on earth, a certain
anticipation of heaven.
How keenly, then, must mortals strive to preserve
and protect this inestimable privilege with all due worship and reverence, and
be ever on their guard lest their negligence offend the angels who vie with them
in eager adoration!
The Mass! What a treasure! Christ's very own
sacrifice on the cross left for us wrapped in an act seeping with beauty and
divine celebration. Below I describe a few of its important qualities that set
it apart in this day and age, that truly make it "the most beautiful thing this
side of heaven".
St. Mary Catholic Church,
Kalamazoo, MI
1. The Silence
of the Canon
The entire Canon of the Mass is devoid of any vocal
sounds, other than one phrase "Nobis quoque peccatoribus" where the priest
strikes his breast, emphasising his own sinfulness and unworthiness of
celebrating such an unspeakably divine action. The only other sound is when the
bell is rung, initially at the "Hanc igitur" as a warning bell to inform the
faithful of the impending consecration, and then three times at each
consecration: when the priest genuflects before the divine oblation, when he
raises the divine victim in an elevation of worship and adoration, and finally
when he genuflects again. Otherwise, complete silence.
Why this silence,
when the canon is the most important part of the Mass? Simply because of that
fact. The canon of the Mass joins the earthy sphere to the heavenly sphere.
Christ's sacrifice was performed once and for all; it can never be repeated as
it was the eternal and perfect sacrifice to end all sacrifices. However, since
the victim and the priest was God, the person of our Lord Jesus Christ, the
effects are infinite: the entire human race was redeemed wherever they lived,
regardless of time or space. But an important fact is that the act that Christ
performed was placed within His creation, and at a particular point in time.
Therefore, for the sacrifice of the cross to become effective universally over
all time, it needed to be perpetuated through the ages by a priesthood acting in
the person of our Lord and presenting His sacrifice anew to a new generation.
This is why Christ built His Church: to bring forth the graces of the
incarnation, to prolong it and "make present" its effects to all people. The
sacrifice of the cross, and the consecration in the Mass, are timeless entities
in a temporal world.
The
silence, therefore, enables us to transcend our present existence and become
present at the foot of the cross itself. Our senses, so active in the outside
world, are suppressed so that our soul can touch the divine presence of God on
the altar, so that we may be lifted up with the oblation to the altar of God
Himself in heaven, surrounded by all the Hosts and angels in constant prayer and
adoration. We, in effect, dip our toes into the pool of eternity, no longer
limited by our earthly existence in time and space, but instead become one with
our Lord in offering ourselves to God the Father in the one perfect act of
self-giving, love and adoration.
Our senses are not totally silenced
though. Through our eyes, we see the Holy Victim raises up to the Father in the
form of bread and wine; closing our eyes we see the cross above us and the
angelic party beyond. In our ears, we hear the ringing of bells, confirming what
we see and what we feel in our hearts. In our nostrils, we smell the sweet odour
of incense, floating up to heaven accompanying the Victim to the altar of God.
It is truly an entire experience of Body and Soul where the carpet of life is
swept from underneath us revealing the eternal reality of the cross and the
truth of God's love for each and everyone of us.
Using vocal words in the
canon would defy this divine reality, it would seemingly bring the events down
to a level of speech and thought, rather than action and sacrifice. We must feel
with our heart and soul the event taking place, not hear with our ears the words
which enact the event. Only silence can penetrate this mystery, with our spirit
lifting us above that temporal actions of the priest into the divine and eternal
reality of the High Priest: our Lord on the Cross.
2. The Orientation of the
Priest
Traditionally, the priest has always faced east, standing before
the altar leading the people in worship and sacrifice with Christ our Lord to
our Father in heaven. The east is where the sun rises, a symbol of the rising of
the Son of God, His glorious resurrection and the direction of His eventual
second coming. Standing before the altar, the symbol of the offering of the
sacrifice is clear to all, elevated slightly above the nave and the rest of the
sanctuary, lifting the sacrifice heavenward in an act of worship and
atonement.
St. Stanislaus Kostka
Catholic Church, Michigan City, IN
Please
note that I do not use the terminology "facing the altar" or "facing the
people", because this inevitably confuses why the priest is standing before the
altar and not behind it. The people who are there are following the priest along
the path to eternal life. Holy Mass is not merely a meeting or an act of praise
with the presider guiding the people: it is an act of sacrificial worship and a
step to eternal life. We join the priest, who acts in "persona Christi", in
offering the sacrifice, Christ Himself, to God the Father. The entire
proceedings are a spiritual affair: we leave our worldly worries behind at the
doorway and enter a place of dimmed lights, hushed tones and reverence towards
the divine presence within. The priest leads the people in prayer and worship,
we follow as his obedient flock, as a shepherd leads his sheep to green pastures
and lush grass. It allows for intense prayer: the priest concentrates on the
offering of the sacrifice, the people concentrate on following him and lifting
their hearts up to the Father with their Lord on the cross. The interaction
between priest and the faithful is minimised so that the interaction between the
soul of each person and God is emphasised through the sacred liturgy.
3. The Prayers at the Foot of
the Altar
The job of a priest is awesome indeed. Offering any sacrifice
to God is a heavy responsibility. When the offering is also God, with God acting
through your ordained ministry, the responsibility is beyond human
comprehension. Suppose that when walking you turned a corner and met a priest
talking to an angel, who would you greet first? The angel would be constantly in
the presence of God, sinless and perfect in his praise and worship of God.
However, you should greet the priest before the angel, due to the dignity of his
vocation: in his capacity, he acts in "persona Christi" bringing forth the
graces of God's sacraments, whilst an angel merely carries messages from God, he
does not act in His place.
St. Patrick Catholic
Church, South Bend, IN
Due to this immense
responsibility, in the traditional Latin Mass the priest approaches the altar
with extreme care and awareness of his own unworthiness. Once the altar pieces
are in place, he positions himself at the level of the surrounding sanctuary
(normally two or three steps down from the altar itself) and starts the prayers
at the foot of the altar. These include psalm 42, which pleads for God's grace,
preparing the priest for his actions on the altar. He then, without moving
forwards, bows down low and prays the Confiteor confessing to God - thrice -
that through his own fault he has sinned exceedingly in thought, word and deed.
The server pleads to God: "May almighty God have mercy on thee and, having
forgiven thee thy sins, bring thee to life everlasting" - asking God for his
forgiveness for the poor and frail priest! The Confiteor is then repeated, this
time for the server and the faithful present, thus signifying a deep divide
between priesthood and laity. The priest continues, with the server, in asking
for God's help, and finally - after all this - ascends the steps to the altar
with the prayer:
Take away from us our iniquities, we beseech Thee, O Lord; that,
being made pure in heart we may be worthy to enter into the Holy of Holies.
Through Christ our Lord. Amen.
These proceedings reflect the
theology of the Old Testament priesthood, thus providing us with a continuation
and fulfilment of that priesthood in the person of Christ Himself, and the
priests He has since ordained.
Once the Mass is over, the priest again
bows low and offers up the following prayer:
May the lowly homage of my service be pleasing to Thee, O most holy
Trinity: and do Thou grant that the sacrifice which I, all unworthy, have
offered up in the sight of Thy majesty, may be acceptable to Thee, and, because
of Thy loving-kindness, may avail to atone to Thee for myself and for those for
whom I have offered it up. Through Christ our Lord.
Amen.
Thus the priest further emphasises his inadequacy in
offering the divine victim, recognising his human frailty before God and all
those present. For me, this is a great expression of humility before Almighty
God, who in His own infinite humility in the incarnation, instituted the
Catholic priesthood in offering up the Eucharist until the end of the
age.
4. The Use of
Latin
The
use of Latin in the Mass is very important. Firstly, it is the language of the
Roman Catholic Church. It symbolises a real and true unity across the many
countries in which the Mass is celebrated. Wherever you may enter a church in
the Latin rite, the whole proceedings will be instantly familiar to you,
bringing home an immediate feeling of the universality of the Church. The
Catholic Church is truly universal, not fixed to one country or culture, but
transcends national boundaries by simply using the same language, symbolising
its unity in faith, authority and sources of revelation.
Secondly, Latin
is a dead language. It is no longer used as a language in the streets, therefore
it has stopped evolving as vernacular languages constantly do. Due to this, the
meaning of the words has set in stone, and the liturgy does not need to be
revised to avoid offending certain people for whom the words have taken on a
different meaning. The dead language has, then, been turned into a "liturgical
language" used for the liturgical celebration of the Church. This is not
specific to the Latin rite either. The Russian Orthodox Church (although
separate from Rome) uses Church Slavonic and the Greek Orthodox Church uses
ancient Greek. When the Church was setting up in China, the missionaries there
appealed to Rome that the locals truly could not use Latin as a language since
it was so foreign to them. Subsequently, the Vatican decreed that the Church
there could use ancient Chinese that was no longer in use, thus retaining its
liturgical usage.
Thirdly, Latin exhibits a beauty and elegance that
seemingly no vernacular tongue can match. Dietrich von Hildebrand, described by
Pope Pius XII as a doctor of the 20th century Church, describes this feature as
follows:
Latin is in a unique position here. First, Latin grammar has an
uncommon clarity, and to know it, is an incomparable training for our thinking.
Secondly, Latin has a great beauty, a spiritual nobility of quite a special
sort. This is also true of medieval Latin, which moreover produced works of
highest poetical art and religious depth. One need only think of the Dies irae,
which is ascribed to Thomas of Celano, of Jacapone da Todi's Stabat mater, of
the magnificent hymns of St. Thomas Aquinas, of the sequences of Venantius
Fortunatus, and many others. The role which Latin has played in history,
especially in the liturgy, and the universality which it possesses, gives the
learning of Latin quite a special place ("The Devastated Vineyard" by Dietrich
von Hildebrand, page 90).
Latin is not a barrier, but an
invitation into the treasures of the Church, both in liturgy and music. It
cannot be seen as an obstacle to potential converts, or to the laity in general,
as the personal piety of the laity, and conversions to the Church and also to
the priesthood, were flourishing when the Latin Mass was the jewel in the
Church's crown.
5. The Gregorian
Chant
As
many popular music charts have indicated recently, the Gregorian chant appeals
to the soul now as much as ever. Its sublime effect on the proceedings of the
Mass is never to be underestimated; it truly seems to be music from heaven. St.
Gregory the Great, a Pope in the 6th/7th centuries, organised the Church music
and formally defined the Gregorian chant as it has been sung in the Church ever
since. St. Pope Pius X further reformed the music of the Church, making a
revision "not of the text but of the music. The Vatican Gradual of 1906 contains
new, or rather restored, forms of the chants sung by the celebrant, therefore to
be printed in the Missal" (according to Adrian Fortescue). Furthermore, the
Second Vatican Council stated that the Gregorian chant "should be given pride of
place in liturgical services" (Sacrosanctum concilium, 116). Mozart himself said
that "he would gladly exchange all his music for the fame of having composed the
Gregorian Preface", and Berlioz, who himself wrote a grandiose Requiem, said
that "nothing in music could be compared with the effect of the Gregorian Dies
Irae" (Latin Mass Society, newsletter no. 111, page 23).
The University of Notre
Dame, IN
The Gregorian chant connects with the soul, not
the mind of the believer (and non- believer alike). Without any knowledge of the
traditional Mass, people are somehow drawn towards the divine mysteries of the
Church through the treasure of the Gregorian chant. I personally was at a loss
in the first Latin Mass I ever attended - a Low Mass - but subsequently I
attended a Sung Mass with the Gregorian chant and to term a present day saying:
"I was blown away"! It has a mysterious quality that silences the senses and
speaks directly to the spirit within, connects with that ever- present desire -
however suppressed - that yearns for the "unmoved mover" Who answers all our
questions and aspirations. The chant, an expression of most religions, has
seemingly found its perfect setting in the Holy Sacrifice of the Mass - not the
concert hall or opera house - but praising the merits of our Saviour before the
Holy of Holies.
6. The Reception of
Communion
The reception of Communion within the rubrics of the
traditional Mass takes place within a sublime and prayerful world, separated
from the rushed and physical world in which we live. Again, in the traditional
Mass the physical actions of the faith are downplayed so that the spiritual
aspect of our existence can revel and take precedence.
Firstly,
the priest receives Holy Communion at a distinctly separate time apart from the
servers and laity. He recites many beautiful prayers whilst consuming the Host
and Chalice, before turning his attention to the servers and faithful present.
He does, for instance, have a separate "Lord, I am not worthy..." prayer, said
three times with the bell ringing. When he turns to the faithful, holding a
piece of the Sacred Host towards them, he says "Behold the lamb of God...", and
the faithful then recite their own "Lord, I am not worthy...", further
emphasising the different roles of priest and laity.
Secondly,
when the faithful themselves receive Communion, they receive It kneeling at the
altar rail, and directly onto their tongue. This is very significant. Receiving
Communion whilst kneeling means that the faithful line up in a row before the
sanctuary, and thus have time to prepare themselves for this most sacred of
events: coming into spiritual and substantial union with Christ Himself. The
communicant kneels down, and whilst he waits for the priest to make his way
around, he can settle himself, concentrate on the upcoming Communion with our
Lord praying intensely. When it is his turn, the priest says the prayer: "May
the body of Our Lord Jesus Christ keep your soul until life everlasting. Amen".
This means, besides the beauty and the significance of the words themselves,
that the priest says the word "Amen" so that the communicant need not invoke his
voice to receive the King of Kings, allowing a constant stream of prayer and
thanksgiving to flow from soul to Saviour. The communicant simply needs to
expose his tongue, and his side of the proceedings is complete. Upon receiving
Christ, he can continue praying for a little while, and only then does he need
to return to his seat, leaving room for the next communicant. Moreover, having
the priest come over to the communicant signifies that Christ comes to us, feeds
us with His own divine life, whilst we wait kneeling and unmoving like little
children totally dependent on His love, mercy and compassion. This is the
message of the Gospel: to become like little children, submitting our wills to
His and depending totally on Him for everything. We cannot even feed ourselves
without Christ's help, and the action of Communion in the traditional manner
demonstrates this in a very vivid manner.
Finally,
receiving Communion directly on the tongue further increases the spiritual
tranquility of the whole act. The priest, as above, performs the entire action
in dealing with the sacred Host Itself. The danger of leaving particles of the
Host on one's own hands is then avoided, as well as more worrying sacrileges
such as the Host being taken away, uneaten, dropped on the floor, or even taken
to Satanic gatherings. If a particle is left on the communicant's hand, however
small and invisible to the eye, It is still our Lord entire, Body, Blood, Soul
and Divinity. He remains fully present in the species of the Host until the Host
looses the accidents of bread. Moreover, if we are allowed to directly touch the
Blessed Sacrament, we may become casual or careless in our Lord's presence, thus
giving rise to irreverence before the great Sacrament Itself. Only allowing the
priest to touch the Host also increases our respect and reverence, not only of
the Blessed Sacrament, but of the priesthood itself and all who take it upon
themselves to enter it. The sacred Host is, after all, the very substance of God
incarnate: something that demands our extreme reverence and holy fear. To
restrict touching It to the priesthood alone can only increase these
virtues.
__________
I have covered six main qualities of the
traditional Latin Mass above which are certainly not the only ones. The whole
ethos of the Mass exhibits a profound belief in the doctrines of the one true
Church of Christ, especially in the Holy Sacrifice and the substantial presence
of our Lord, Jesus Christ. The beauty and Catholicism of the offertory prayers
confirm the doctrine of the Catholic faith in the upcoming consecration,
unambiguously. The rubrics of the Mass are very strict; when we attend a Latin
Mass we know what to expect - it depends on the Mass itself, not the
personalities that surround it. The repeated genuflections of the priest before
the sacred species confirm this most divine presence, as well as his repeated
signs of the cross over It, before and after the consecration. Before the
consecration these actions serve to bless and set the offering apart, after the
consecration to signify the reality of the cross before us and its redemptive
quality. The genuflections within the creed and the last gospel emphasise our
belief in the profound doctrine of the incarnation, the centre of the Christian
faith. The striking of the breast, during the Confiteor and the "Lord I am not
worthy..." bring in all aspects of our existence to increase our realisation of
own unworthiness and the infinite love and mercy of God.
The traditional
Mass is not something heard or listened to. It is a divine experience seeping
with the beauty of the faith, that touches the heart and soul of all who
participate, giving a boost to the spirituality of those who immerse themselves
in its mysteries. The secular world is the battleground; the Mass is the place
that charges us up, puts us in touch with our divine mission and motivates us to
face the prince of this world with great courage and faith.
I conclude by
completing the quote by Cardinal Newman, who composed the following glowing
praise for the Holy Sacrifice of the Mass, speaking by the mouth of his hero in
his book "Loss and Gain":
I declare, to me nothing is so consoling, so piercing, so thrilling,
so overcoming, as the Mass, said as it is among us. I could attend Masses
forever and not be tired. It is not a mere form of words, it is a great ACTION -
the greatest action that can be on earth. It is not the invocation merely, but,
if I dare use the word, the evocation of the Eternal. He becomes present on the
altar in flesh and blood, before Whom the angels bow and devils tremble. This is
that awful event which is the end and is the interpretation of every part of the
solemnity. Words are necessary, but as means, not as ends; they are not mere
addresses to the throne of grace, they are instruments of what is far higher, of
consecration, of sacrifice. They hurry on, as if impatient to fulfil their
mission. Quickly they go - the whole is quick; for they are all parts of one
integral action. Quickly they pass, for the Lord Jesus goes with them, as He
passed along the lake in the days of His flesh, quickly calling first one and
then another. Quickly they pass, because as the lightning which shineth from one
part of the heaven unto the other, so is the coming of the Son of man. Quickly
they pass; for they are as the words of Moses, when the Lord came down in the
cloud, calling on the name of the Lord as He passed by: 'The Lord, the Lord God,
merciful and gracious, long-suffering and abundant in goodness and truth.' And
as Moses on the mountain, so we, too, 'make haste and bow our heads to the
earth, and adore.' So we, all around, each in his place, looking out for the
great Advent, 'waiting for the moving of the water,' each in his place, with his
own heart, with his own wants, with his own thoughts, with his own intentions,
with his own prayers, separate but concordant, watching what is going on,
watching its progress, uniting in its consummation; not painfully and hopelessly
following a hard form of prayer from beginning to end, but like a concert of
musical instruments, each differing but concurring in a sweet harmony, we take
our part with God's priest, supporting him, yet guided by him. There are little
children there, and old men, and simple laborers, and students in seminaries,
priests preparing for Mass, priests making their thanksgiving; there are
innocent maidens, and there are penitent sinners; but out of these many minds
rises one eucharistic hymn, and the great Action is the measure and the scope of
it.
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