At Qui pridie quam pateretur, he wipes the tips of his thumbs and forefingers on the corporal.
At manus suas, he presses down with the forefinger of his left hand the edge of the host so that the opposite edge being elevated, he can take hold of the host with his right hand.
He uses, as usual, the thumb and forefinger to do this; then he takes hold of the host with the thumb and forefinger of the left hand.
at the words elevatis oculis, he raises his eyes toward heaven and immediately lowers them.
At benedixit, letting go the host with his right hand, he makes the sign of the cross over it once with the right hand, with the thumb and first two fingers extended while the last two fingers are bent toward the palm.
díxit,
At accipite, he takes hold of the host
also with the thumb and forefinger
of the right hand.
The priest does not lean on his forearms as secular priests do for the Consecration, but he stands almost erect with his body only slightly bent forward.
He pronounces the words of Consecration secretly, attentively, without interruption and with the utmost reverence:
When these words have been uttered, holding the Host in the same manner as before and still keeping It over the corporal,between the thumb and forefinger of each hand, the other fingers extended and joined at the tips, he geneflects.
Then, arising and following the Host with his eyes, he reverently raises It above his head so that It may be seen and adored by the people. Lowering It in a reverent manner to the corporal, he withdraws first his left hand and then with his right hand lays the Host on the corporal.
He now joins together the thumb and forefinger of both hands and, except when he has to touch or handle the Host, keeps them so joined until he has received the ablutions.
After he has reverently laid the consecrated Host on the corporal, the celebrant places his hands upon the right and left of the corporal. Then he genuflects, and, without making any pause, rises.
As is stated in the last chapter of John (verse 25), our Lord said and did many things which are not written down by the Evangelists; and among them is the uplifting of His eyes to heaven at the supper; nevertheless the Roman Church had it by tradition from the apostles. For it seems reasonable that He Who lifted up His eyes to the Father in raising Lazarus to life, as related in John 11:41, and in the prayer which He made for the disciples (John 17:1), had more reason to do so in instituting this sacrament, as being of greater import. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 2)
The Passion was foreshadowed at the last supper. To denote this, two crosses are made, one in consecrating the body, the other in consecrating the blood; each time while saying, "benedixit" (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The Passion was foreshadowed at the last supper. To denote this, two crosses are made, one in consecrating the body, the other in consecrating the blood; each time while saying, "benedixit" (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The whole life and passion of Christ is expressed in the Mass. So when the priest raises the sacred host and chalice, he represents how Christ was raised high upon the Cross. All must humble themselves and bend the knee when the body of Christ is raised up, for the true Christ who is in heaven is in the host. Do not copy those wretched men who neither bend their knees nor bare their heads. For the prophet David says to the priests, “Exalt the Lord your God,” and then to everyone, “And adore his footstool,” that is, the host. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 137)
The whole life and passion of Christ is expressed in the Mass. So when the priest raises the sacred host and chalice, he represents how Christ was raised high upon the Cross. All must humble themselves and bend the knee when the body of Christ is raised up, for the true Christ who is in heaven is in the host. Do not copy those wretched men who neither bend their knees nor bare their heads. For the prophet David says to the priests, “Exalt the Lord your God,” and then to everyone, “And adore his footstool,” that is, the host. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 137)
At Simili modo, he uncovers the chalice.
Lightly striking the thumbs and forefingers
of both hands on the rim of the chalice, he says:
at the words: sanctas ac venerabiles manus suas, he takes hold of the chalice by the node with his right hand and by the base with his left.
At item tibi gratias agens, he raises the chalice a few inches and immediately sets it down, raising and lowering his eyes in unison with the raising and lowering of the chalice.
At benedixit, having placed the last three fingers of his left hand on the base of the chalice to steady it, he makes with the last three fingers of his right hand a cross over the chalice from lip to lip.
díxit, dedítque discípulis suis, dicens:At accipite, he takes the chalice in his right hand, the thumb and forefingers (joined together) in front of the node, the other three behind it. He tilts the chalice slighty toward himself and places the last three fingers of the left hand under its base while the thumb and forefinger joined together rest on the base of the chalice. He keeps the chalice in this position.
Again it should be noted that the priest does not lean over the altar, resting on his forearms as do secular priests. Instead, he stands erect, with his head bowed.
He pronounces the words of Consecration secretly, without interruption and with the greatest attention and reverence:
He replaces the chalice on the altar,
genuflects, rises, and keeping his eyes fixed on the chalice, elevates it.
In the elevation, he holds the chalice as before, namely, the node in his right hand and the base of the chalice in his left. The Caeremoniale states that the base of the chalice should not be raised higher than the priest’s head; the rule commonly followed is to elevate the base to the level of the eyes.
Lowering the chalice
to its place on the corporal, he says:
Then he covers it with the pall (using his right hands to do so), genflects and arises.
The Caeremoniale does not direct that a pause be made either at the above genuflections or at the elevations of the Host and the chalice. The phrase genuflexus adorat merely means that the priest shows his interior adoration by making a genuflection. Nowhere do the rubrics state that he should interrupt his genuflection by keeping the knee on the floor for a prolonged pause. Nor should a pronounced pause be made when the Host or the chalice is elevated. Most certainly the ceremony should not be done hurriedly, and just as certainly the reverent priest will carefully avoid anything savoring of a theatrical display of piety.
At the words: Unde et memores, he extends his arms in a cruciform shape. The missal directs that this be done “more than usual but moderately.” In practice in our province, however, the arms were often extended nearly completely. Bonniwell argues against this customary practice as follows:
“Concerning this rubric, the following should be noted:
(1) he does not raise his hands higher than his shoulders;
(2) he does not hold his hands in the usual attitude of prayer,i.e., with the just visible from behind;
(3) he does not stretch out his arms to their full extent.
Instead, he is directed to hold his arms at a “moderate” distance. Since the word “moderate” means in precise language midway between extremes, the priest should hold his hands not more than midway between the usual attitude of prayer and full outstretch arms.
at the words: ac datis, he places his left hand on the corporal with the last three fingers of that hand holding firm the base of the chalice; (Whenever the priest makes the sign of the cross over the chalice, or removes the pall from or replaces it on the chalice, he places the last three fingers of his left hand on the base of the chalice.)
with his right hand (the last three fingers extended) makes three crosses over the Host and the chalice, at Hostiam puram, at Hostiam sanctam, and at Hostiam immaculatam.
puram, Hóstiam sanctam, Hóstiam immaculátam,Then he makes another cross over the Host only, at the words: Panem, and a cross over the chalice only, at Calicem.
sanctum vitæ ætérnæ, et Cálicem salútis perpétuæ.With his hands raised and elevated in the usual way, he says
The actions performed by the priest in mass are not ridiculous gestures, since they are done so as to represent something else. The priest in extending his arms signifies the outstretching of Christ's arms upon the cross. He also lifts up his hands as he prays, to point out that his prayer is directed to God for the people, according to Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens": and Exodus 17:11: "And when Moses lifted up his hands Israel overcame." That at times he joins his hands, and bows down, praying earnestly and humbly, denotes the humility and obedience of Christ, out of which He suffered. He closes his fingers, i.e. the thumb and first finger, after the consecration, because, with them, he had touched the consecrated body of Christ; so that if any particle cling to the fingers, it may not be scattered: and this belongs to the reverence for this sacrament. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 5)
The actions performed by the priest in mass are not ridiculous gestures, since they are done so as to represent something else. The priest in extending his arms signifies the outstretching of Christ's arms upon the cross. He also lifts up his hands as he prays, to point out that his prayer is directed to God for the people, according to Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens": and Exodus 17:11: "And when Moses lifted up his hands Israel overcame." That at times he joins his hands, and bows down, praying earnestly and humbly, denotes the humility and obedience of Christ, out of which He suffered. He closes his fingers, i.e. the thumb and first finger, after the consecration, because, with them, he had touched the consecrated body of Christ; so that if any particle cling to the fingers, it may not be scattered: and this belongs to the reverence for this sacrament. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 5)
The priest, as the giver of sanctity, recites all the prayers with his arms cruciform, to show the people an image of Christ on the Cross, fulfilling the figure of Moses who also prayed in this way, and to show that he is ready to receive all into the embrace of charity, as it is said, “I have spread forth my hands all the day to an unbelieving people.” Yet this prayer he says with his hands raised on high and stretched forth more than at other times, to show his intention that the sacrifice may be raised to heaven, as if to say, ‘The raising of my hands is as the evening sacrifice, which Christ raised up to heaven in the evening of the world.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 142)
The priest, as the giver of sanctity, recites all the prayers with his arms cruciform, to show the people an image of Christ on the Cross, fulfilling the figure of Moses who also prayed in this way, and to show that he is ready to receive all into the embrace of charity, as it is said, “I have spread forth my hands all the day to an unbelieving people.” Yet this prayer he says with his hands raised on high and stretched forth more than at other times, to show his intention that the sacrifice may be raised to heaven, as if to say, ‘The raising of my hands is as the evening sacrifice, which Christ raised up to heaven in the evening of the world.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 142)
After the consecration, the priest makes the sign of the cross, not for the purpose of blessing and consecrating, but only for calling to mind the virtue of the cross, and the manner of Christ's suffering, as is evident from what has been said (ad 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 4)
In order to represent Christ's five wounds, there is a fivefold signing of the cross at the words, "hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vitae aeternae, et calicem salutis perpetuae." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
After the consecration, the priest makes the sign of the cross, not for the purpose of blessing and consecrating, but only for calling to mind the virtue of the cross, and the manner of Christ's suffering, as is evident from what has been said (ad 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 4)
In order to represent Christ's five wounds, there is a fivefold signing of the cross at the words, "hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vitae aeternae, et calicem salutis perpetuae." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The priest asks that the sacrifice accomplished may find favor with God, when he says: "Supra quae propitio," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Although this sacrament is of itself preferable to all ancient sacrifices, yet the sacrifices of the men of old were most acceptable to God on account of their devotion. Consequently the priest asks that this sacrifice may be accepted by God through the devotion of the offerers, just as the former sacrifices were accepted by Him. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 8)
The priest asks that the sacrifice accomplished may find favor with God, when he says: "Supra quae propitio," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Although this sacrament is of itself preferable to all ancient sacrifices, yet the sacrifices of the men of old were most acceptable to God on account of their devotion. Consequently the priest asks that this sacrifice may be accepted by God through the devotion of the offerers, just as the former sacrifices were accepted by Him. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 8)
At the first word of this prayer, the priest crosses his arms on his breast, the right arm over the left, and makes a profound bow.
He remains in this position until he comes to the words:
when he begins gradually to rise;
At the word altaris, he kisses the right side of the corporal, his arms still being folded.
pus,and the chalice at Sanguinem.
guinem sumpsérimus,At Benedictione, he places his left hands on the lower part of his breast and with his right hand blesses himself, without however, actually touching himself.
dictióne caelésti,
In making this sign of the cross,
he has his last three fingers extended
and his thumb and forefinger joined.
At Per eumdem, he joins his hands.
The priest begs for the effect of this sacrifice and sacrament, first for the partakers, saying: "Supplices te rogamus"; then for the dead, who can no longer receive it, saying: "Memento etiam, Domine," etc.; thirdly, for the priests themselves who offer, saying: "Nobis quoque peccatoribus," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The priest begs for the effect of this sacrifice and sacrament, first for the partakers, saying: "Supplices te rogamus"; then for the dead, who can no longer receive it, saying: "Memento etiam, Domine," etc.; thirdly, for the priests themselves who offer, saying: "Nobis quoque peccatoribus," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The priest does not pray that the sacramental species may be borne up to heaven; nor that Christ's true body may be borne thither, for it does not cease to be there; but he offers this prayer for Christ's mystical body, which is signified in this sacrament, that the angel standing by at the Divine mysteries may present to God the prayers of both priest and people, according to Revelation 8:4: "And the smoke of the incense of the prayers of the saints ascended up before God, from the hand of the angel." But God's "altar on high" means either the Church triumphant, unto which we pray to be translated, or else God Himself, in Whom we ask to share; because it is said of this altar (Exodus 20:26): "Thou shalt not go up by steps unto My altar, i.e. thou shalt make no steps towards the Trinity." Or else by the angel we are to understand Christ Himself, Who is the "Angel of great counsel" (Isaiah 9:6, LXX), Who unites His mystical body with God the Father and the Church triumphant.
And from this the mass derives its name [missa; because the priest sends [mittit] his prayers up to God through the angel, as the people do through the priest. or else because Christ is the victim sent [missa] to us: accordingly the deacon on festival days "dismisses" the people at the end of the mass, by saying: "Ite, missa est," that is, the victim has been sent [missa est] to God through the angel, so that it may be accepted by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 9)
The priest does not pray that the sacramental species may be borne up to heaven; nor that Christ's true body may be borne thither, for it does not cease to be there; but he offers this prayer for Christ's mystical body, which is signified in this sacrament, that the angel standing by at the Divine mysteries may present to God the prayers of both priest and people, according to Revelation 8:4: "And the smoke of the incense of the prayers of the saints ascended up before God, from the hand of the angel." But God's "altar on high" means either the Church triumphant, unto which we pray to be translated, or else God Himself, in Whom we ask to share; because it is said of this altar (Exodus 20:26): "Thou shalt not go up by steps unto My altar, i.e. thou shalt make no steps towards the Trinity." Or else by the angel we are to understand Christ Himself, Who is the "Angel of great counsel" (Isaiah 9:6, LXX), Who unites His mystical body with God the Father and the Church triumphant.
And from this the mass derives its name [missa; because the priest sends [mittit] his prayers up to God through the angel, as the people do through the priest. or else because Christ is the victim sent [missa] to us: accordingly the deacon on festival days "dismisses" the people at the end of the mass, by saying: "Ite, missa est," that is, the victim has been sent [missa est] to God through the angel, so that it may be accepted by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 9)
The outstretching of Christ's body, and the shedding of the blood, and the fruits of the Passion, are signified by the triple signing of the cross at the words, "corpus et sanguinem sumpserimus, omni benedictione." etc. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The outstretching of Christ's body, and the shedding of the blood, and the fruits of the Passion, are signified by the triple signing of the cross at the words, "corpus et sanguinem sumpserimus, omni benedictione." etc. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
With his hands still joined, he says:
and at the letters: N. et N., he briefly recalls the memory of the dead, his eyes fixed on the Sacrifice. (See the Memento at the beginning of the Canon).
Then opening his hands, he says the remainder of that prayer:
At its conclusion: Per eumdem, etc., he joins his hands.
He says these first three words in the clear voice, at the same time he lightly strikes his breast with the last three fingers of his right hand; after which, he continues the prayer in the low voice with hands extended and elevated as before.
He says, Nobis quoque peccatoribus, who intercedes for others, when we ourselves have greater need of others’ prayers. Therefore the priest at this moment raises his voice a little and strikes his breast. The striking denotes the work of satisfying for sin, since a blow brings pain. The audible speech denotes the act of confession.(St. Albert the Great, qtd. in The Mass and the Saints, p. 156)
He says, Nobis quoque peccatoribus, who intercedes for others, when we ourselves have greater need of others’ prayers. Therefore the priest at this moment raises his voice a little and strikes his breast. The striking denotes the work of satisfying for sin, since a blow brings pain. The audible speech denotes the act of confession.(St. Albert the Great, qtd. in The Mass and the Saints, p. 156)
At bona creas, he lays his left hand on the base of the chalice
and with the three last fingers of his right hand, he three times signs the whole sacrifice, (i.e. the Host and the chalice), at sanctificas, at vivificas, and at benedicis
ficas, viví ficas, bene dícis et præstas nobis.When he has said: Praestas nobis, he genuflects and at once arises. With the forefinger of the left hand, he lightly presses down the edge of the Host and thus is enabled to take hold of the Host with the thumb and forefinger of the right hand.
Christ's threefold prayer upon the cross is represented; one for His persecutors when He said, "Father, forgive them"; the second for deliverance from death, when He cried, "My God, My God, why hast Thou forsaken Me?" the third referring to His entrance into glory, when He said, "Father, into Thy hands I commend My spirit"; and in order to denote these there is a triple signing with the cross made at the words, "sanctificas, vivificas, benedicis." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Christ's threefold prayer upon the cross is represented; one for His persecutors when He said, "Father, forgive them"; the second for deliverance from death, when He cried, "My God, My God, why hast Thou forsaken Me?" the third referring to His entrance into glory, when He said, "Father, into Thy hands I commend My spirit"; and in order to denote these there is a triple signing with the cross made at the words, "sanctificas, vivificas, benedicis." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Placing the last three fingers of his left hand on the base of the chalice, he makes five crosses with the Host.
The first is at Per+Ipsum; this is made over the cup of the chalice, from lip to lip.
ipsum,The second is at Cum+Ipso;this is made also from lip to lip but slightly below the rim of the cup.
ipso,The third is at In+Ipso; this is made more deeply inside the cup.
ipso
The fourth is at Deo Patri+omnipotenti,
in front of the cup of the chalice,
over the corporal.
omnipoténti, in unitáte Spíritus Sancti,
omnis honor et glória.
The priest then withdraws his left hand
from the base of the chalice.
Then making a slight bow to the Host,
he replaces It on the corporal.
He does not raise It, as secular priests do,
at omnis honor et gloria.
Holding the thumb and forefinger
of the right hand over the cup of the chalice,
he lightly strikes them against the rim.
He then covers the chalice with the pall
and geneflects.
The three hours during which He hung upon the cross, that is, from the sixth to the ninth hour, are represented; in signification of which we make once more a triple sign of the cross at the words, "Through Him, and with Him, and in Him." The separation of His soul from the body is signified by the two subsequent crosses made over the chalice. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The three hours during which He hung upon the cross, that is, from the sixth to the ninth hour, are represented; in signification of which we make once more a triple sign of the cross at the words, "Through Him, and with Him, and in Him." The separation of His soul from the body is signified by the two subsequent crosses made over the chalice. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
As is stated in the last chapter of John (verse 25), our Lord said and did many things which are not written down by the Evangelists; and among them is the uplifting of His eyes to heaven at the supper; nevertheless the Roman Church had it by tradition from the apostles. For it seems reasonable that He Who lifted up His eyes to the Father in raising Lazarus to life, as related in John 11:41, and in the prayer which He made for the disciples (John 17:1), had more reason to do so in instituting this sacrament, as being of greater import. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 2)