'STAND FAST IN THE FAITH'

New Zealand Tablet, 22 May 1913, Page 3

'STAND FAST IN THE FAITH'

(A Weekly Instruction specially "written for th»N.Z. ~ Tablet by 'Ghimbl.')

THE SACRIFICE OF THE MASS EXPLAINED : VII. THE INTROIT TO THE PRAYERS

With the Introit (Latin, introitus—entrance) the Mass properly so-called really begins, for the prayers said at the foot of the altar are nothing more than the celebrant’s preparation. This part of the Mass —from the Introit to the , Offertory-was originally the Mass of the Catechumens and consequently it had, and indeed still has, a doctrinal and instructive character. It is composed in the main of readings from Scripture, to which in course of time certain prayers were added the ‘ Introit,’ the ‘ Kyrie Eleison,’ the ‘ Gloria in Excelsis,’ and the Collect. ~ v

The Introit is a psalm sung of old time by the choir (and still sung at our modern High Mass) as the celebrant and his assistants walked from the sacristy to the altar.. As a rule it consists of a passage from Scripture with a versicle from one of the Psalms, the ‘ Gloria Patri,’ after which the introductory passage is repeated. The prayer is always full of meaning, chosen as it is to announce the mystery or the feast of the day, and thus to express the feeling of gratitude, or joy, or sorrow that is uppermost in the Mass. ‘ And the Catholic who reverences our past, who values the corporate life of the Church, cannot do better on any given day than join in the sentiments expressed by the Church for so many centuries on this day, and join the vast number of his fellow Latins who are singing these venerable texts all over the world’ (Fortescue). Here is one example of the ‘ Introit,’ that of the Mass for the Dead: ‘ Eternal rest give unto them, O Lord, and let perpetual light shine upon them. Psalm Ixiv: A hymn, 0 Lord, becometh Thee in Sion and a vow shall be paid to Thee in Jerusalem. 0 hear my prayer; all flesh shall com© to Thee. Eternal rest, etc.’

The Kyrie Eleison, ‘Lord, have mercy on us.’ This ejaculation, the only Greek formula to be found in our ordinary Mass nowadays, has been said in the Mass since the middle of the fourth century. Our Kyrie is the fragment of a litany, being the answer of the people to some prayers formerly said by one of the ministers. It is a cry for mercy and forgiveness on the part of those who are about to offer the spotless Sacrifice and is addressed thrice to each of the Divine Persons. It also ‘ seems introduced,’ writes Cardinal Wiseman, ‘ as if to give grander effect to the outburst of joy and praise which succeeds it in the ‘ Gloria in Excelsis.’

The Gloria in Excelsis is the translation of a very old Greek hymn,-once used as a morning prayer. Pope Telesphorus (128-139) ordered the' first part of it, the song of the angels in Luke ii., 14, to be said on Christmas Day, and St. Hilary (fourth century) composed or translated the rest. At the beginning of the sixth century it was ordered to be said by Bishops on Sundays and feasts of martyrs, but it was not till. the twelfth century that priests were allowed to say it. ‘ This song of Jubilee is the Church’s hymn of praise to the Blessed Trinity, and in honor of the mystery of Redemption. Its opening verse was first sung at our Saviour’s birth, and was afterwards spread throughout the whole world by the Church of Christ. It is repeated daily with heartfelt adoration and love at the mysterious birth of our Lord on our altars. The Church cannot but thank God fof the manifestation of His glory in His creatures. She turns to God, the Father and Creator, to God the Son, the Redeemer, recapitulating in this hymn all the glorious titles of her Divine Founder. Her praise strikes a note of jubilee when' giving thanks, over and over again to Him, Who taketh away the sins of the world. An, invocation of the Holy Ghost closes this song of angels and men in praise of the most adorable Trinity.’

Jr The Collect or Prayer. After this humble cry for — l mercy, and this glorious hymn of praise, it is no sur- & prise to find the, celebrant; confidently asserting his love for God by kissing the altar, then inviting the people'' ’ to pray, and lastly - pouring forth to God... the Father V through the merits of Jesus Christ the many desires inspired by the feast of the day. The principal Collect v ■ varies with the Sunday or the feast celebrated, and is the only one allowed on greater days. On other days commemorations, that is, prayers in remembrance of some saint or mystery, or for some special need, are. admissible. Nearly all the Collects are, in conformity with the precept and example of our Lord, directed < to God the Father, Whose power , and majesty we : venerate only a few, and these of recent date, are ; addressed to the Son, and none to the Holy Ghost. They are addressed chiefly to the First Person, ‘ because the Mass represents the Sacrifice by which Christ offered I Himself to the Father, and therefore the prayers of the Liturgy are directed to the Father Himself.’ At the same time the Church falls in with the Apostle’swish that we should always pray in the name of Jesus ; Christ, by presenting all her prayers to the Father through the Son. The Collects, many of which were composed by Popes Gelasius (492) and Gregory (590), all move on much the same lines; short, simple petitions, . expressed with stately dignity and penetrating unction in tersest language, and full of really beautiful phrases. Here is the Collect said in the Mass of th© Blessed Sacrament, and sung at Benediction; O God, Who under a wonderful Sacrament hast left us a memorial of Thy Passion, grant us, we beseech The©, so to reverence the sacred mysteries, of Thy Body and Blood, that we may continually find the'fruit of Thy redemption in our souls, Who livest and reignest, world without end. Amen.’