Latest / The Uncensored Catholic / Show 205: The Institution, Nature and Principal Parts of the Mass

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Show 205: The Institution, Nature and Principal Parts of the Mass · The Uncensored Catholic

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Speaker 1: A Hey, y'all, welcome to this week's show. We will
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continue our series on the means of obtaining grace through
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the Mass from fellow Sparrago's exhaustive explanation of the Catechism
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of the Catholic Church, which is absolutely wonderful, written to
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the eighteen hundreds, and far more solid and easily understood
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than a lot of books written today a lot. But
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before we do, we'll continue our conversation between a modernist secularist,
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probably communist, with the priest, and he's criticizing Catholic dogma.
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He says, there are many individual dogmas of the Catholic
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Church which my reason could never accept. Take for example,
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your dogma of God and the priests with their names
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again Rumble and Karth Carty answer, Catholic dogma concerning the
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existence and nature of God is in perfect harmony with
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the conclusions of same philosophy, which we've already discussed. Says,
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but I'm referring to the doctor of the Trinity. You
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have no sufficient reason for believing in that contradictory doctrine.
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A lot of people have trouble with the Trinity, they
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really do, a lot of so called Christians say, they
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cannot believe in the Trinity, and that's just weird. They answer,
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and no contradiction is involved in the doctrine of the Trinity.
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The reason why we believe it is because God says
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it is true, using terms which express it as nearly
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as possible in human language, as God ought to know
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his own intimate nature is describing it is the best
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possible reason for believing it. Person says, has not the
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Christian doctor of the trinity and mythological origin? They say, No,
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Christ taught us this doctrine, both implicitly and explicitly in
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giving us his revelation, and he definitely ordered his apostles
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to baptize in the one name of the Father and
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of the Son and of the Holy Ghost. The guy says,
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but Indian philosophy taught this trinitarian doctor long before Christianity.
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They answer, it did not. In the Vedic philosophy, there
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are traces of a trinity, but not of the trinity.
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The idea of Father's Son and Holy Ghost is not
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to be found in it. That philosophy taught a pantheistic notion,
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all things being of a kind of emanation from God
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to be reabsorbed into him. It has no distinction such
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as ours between the Creator and the creature, and Brahma, Vishnu,
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and Siva bear no real resemblance whatsoever to the Christian doctor.
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The three divine and equal personality sharing the one divine nature.
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The Indian notion no more resembles Christian doctrine than does
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the Hegelian thesis, antithesis and synthesis. You might just as
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well try to account for the notion of the trinity
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from any notion of triplicity wherever it occurs. Person says
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the idea of that the trinity was derived from ancient
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Egyptian mythology. The oracle of Seraphus used to apply first God,
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then the Word, and then with them the Holy Spirit.
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All these are of the same nature and make but
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one whole, of which the power is eternal. And the
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prettiest's answer, your only reason for attempting to derive the
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doctrine from Egyptian mythology is that you do not wish
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to admit that the doctris from God. The Egyptians derived
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their religious notions from their everyday life. They had a
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multiplicity of gods, a god for every locality, each associated
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with some animal as a symbol. Later, the idea grew
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that the gods resided in statues, combining human figures with
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animal heads. Legend made the gods marry sometimes two goddesses
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to one male god, thus forming a triad. Or again,
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the number three was derived from the family unit of father,
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mother and child. The mother was the counterpart of the father,
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and that the father lived again in his child. Religious
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idealization attributed these notions to a supreme god, and the
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Egyptians spoke of a Cyrus, Isis and Horace father, mother
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and child. But Isis and Horace were both inferior to Cyrus,
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and all three mere myths. Nor does even the mythological
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notion imply a triunity or trinity in anything like the
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Christian sense of the word, nor any true divinity of
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infinite perfection. The oracle of Seraphus certainly never use the
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words you quote. The books of I'm gonna go with Hermes.
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I'm not eve going to try to pronounce the first
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name Hermes or the Hermetic books, which are a great
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source of Egyptian mythology, are full of Neoplatonic and post
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Christian interpolations and additions, and are unreliable. The attributing the
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attributing of the Expression's Father, Son, and Holy Spirit to
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the oracle Seriphus is but a subterfuge of the enemies
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of Christianity who wish to suggest that the doctrine was
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never revealed by God. Anyone can attribute anything to anybody.
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It is a different matter if you ask for proof
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of authenticity. Men who will not believe in the doctors
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of Christianity with evidence will swallow oceans of oracles without evidence.
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That is true. Yeah, their eagerness. I mean, I had
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a debate recently with a guy who was just so
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upset that Patrick brought Christianity to Ireland and he's like,
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you know, this is colonization and the Druids were so
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noble with it, and I'm like, what do you actually
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know of the Druids? And when you started getting into sources,
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you know, they didn't write stuff down, so most of
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what is known of the Druids is basically speculation. In
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modern times, we do know they practice human sacrifice and slavery.
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So I'm not sure he really wanted to give up
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the benefits of Christianity for human sacrifice and slavery. I mean,
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after all, they captured Saint Patrick and enslaved him. That's
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how he learned their language. Yeah, anyway, not a whole
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lot of logic goes into neopaganism, to say the least. Anyway,
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they say their eagerness not to be credulous when the
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historical Christ speaks is absurd in the light of their
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immense credulity. When anybody merely mentions some magic words oracle
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of Seriphus, their dislike of Christianity at once makes possible
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any anti Christian assertion. But this is not rational, all right,
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And we'll stop there. Next week. We'll get far more
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into the nature of the Trinity. I think it's an
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important enough subject that I'll save it for it's its
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own day, now that we've kind of gotten through the
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debate over whether the Trinity is Christian in origin, which
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is a fairly ridiculous debate when you know it's actually
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in the actual words of the Bible, you know, and
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if you want to go but before the Bible was written,
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it's in the actual words of the early Church fathers,
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who wrote quite a bit before the Bible was finally
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published officially and approved in around late three hundreds, around
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four hundred a d I mean, remember, there was no
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Bible for the first three centuries plus of Christianity, no
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Bible at all. People had the Old Testament, various churches,
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had various letters from the Apostles. The canon of the
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Bible had not been approved by the church, nor had
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everything been translated into a common language by Saint Jerome
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until Christianity been around over one hundred years, longer than
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America has been a nation. Let's think about that. I mean,
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we debate over the words of the founding fathers. They
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didn't even have essentially a constitution except for the d
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dot K. Now, the d do Ka was considered the
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Teachings of the Twelve and it was compiled while Saint
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Paul at least was still alive. So, actually, if you
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want to look for a Christian doctrine and catechisus and
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actually what day they went to church and what they
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did there, you're a lot better off looking at the
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d dok, which was a manual of Christian instruction, than
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trying to figure out the Bible on your own. Because
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you got fifty thousand Protestant denominations, each of which believes
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they know exactly what the Bible means, and each of
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whom disagree with each other, and all of well, I
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should say, whitch not whom, and all of which disagree
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with The Catholic Church, the only institution on earth given
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the authority to teach instead of God, by God himself,
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and guaranteed against all error. So yeah, everybody really ought
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to get a copy of the DK and share it
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with all their Protestant friends. I'm just saying, spoken extensively
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on that. So now we will get into the means
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of grace through the Mass and farthest Brouger is speaking
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now of the institution, nature, and principal parts of the Mass.
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At the Last Supper, the son of God changed bread
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into his body and wine into his blood. He then
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gave both to the apostles, bidding them to eat and
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drink the same. We are told that after the washing
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of the feet, our Lord sat down a table, took
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bread in his hands, looked up to Heaven, gave thanks,
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blessed it, broke it, and gave it to his apostle, saying,
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take ye and eat, this is my body. After the
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apostles had received the body of Christ, he took the chalice,
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in which was wine gave thanks, blessed it, and gave
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it to his disciple, saying, drink ye, all of drink ye,
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all of this, for this is my blood, the blood
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of the New and eternal Covenant, the mystery of faith,
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a mystery for the trial of our faith. Yeah, you know,
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it's hard for us to understand that the blood and
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the bread and wine actually becomes a spiritual body and
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blood of Christ. While keeping the appearance or the nature,
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the physical nature of bread and wine, which shall be
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shed for you and for many for the remission of sins.
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Do this for a commemoration of me. These are known
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as the words of consecration. After the consecration, the species
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are appearance of the bread and wine still remain. The
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body of bread. No, the body of Christ had not
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the appearance of flesh, but the appearance of bread. It
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had the smell, the taste, the color, of the weight, etc.
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Of bread. The species was in fact fully retained. Nor
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did the blood of Christ bear the appearance of blood,
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but of wine. It had the smell, the taste, color, etc.
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And the ordinary appearance of wine. This subject will be
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enlarged upon in the instruction concerning the Adorable Sacrament of
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the Ultar, the son of God, offered sacrifice at the
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Last Supper, because he gave his body and blood to
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be offered up in order to reconcile his heavenly father
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with man. At the Last Supper, our blessed Lord instituted
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a visible sacrifice, and ordered thereby to represent the bloody
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sacrifice which was to be offered upon the cross, and
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to preserve the memory that there off until the end
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of the world. Our Lord indicated to us that he
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intended at the Last Supper to institute of sacrifice, by
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choosing for this act the very time the pastal land
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was slain and eatenness in the Passover. Moreover, the words
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he made use of were almost identical with those which
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Moses spoke on the institution of the Old Covenant. We
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read that Moses, after giving after the giving of the
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Law Mount Sinai, slaughtered an animal and sprinkled the blood
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upon the people, saying, this is the blood of the
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covenant which the Lord hath made with you. That's Exodus
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twenty four to eight. As our Lord's words were similar
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to these, it follows that in his case also there
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was a sacrifice. Again, it is a significant fact that
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our Lord caused his passion and death to follow immediately
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after the Last Supper. By this, he would have us
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know that they were won in the same act. The
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sacrifice begins with the consecration, when Christ assumes the form
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of the bread and wine, for he then divests himself
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with the splendor of his divine glory and conceals his
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infinite majescy. Nay more, not only does he conceal his
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divine grandeur, he also conceals his human presence. Christ, the
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King and of Heaven and of Earth, reduces himself by
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the words of consecration, to a condition of abasement, which
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is almost equivalent to annihilation. Not even a trace can
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be perceived that regal dignity with which his humanity was invested,
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and which inspired men with reverence and awe. At his
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birth in Bethlehem, he was at least in the likeness
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of man. But here he seems to be nothing but
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a morsel of bread. By this profound self abasement, our
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Lord reconciles us to his father, who is justly angry
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with us. For there is no better means of appeasing
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one whom we have offended than by humbling ourselves before him.
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King ahab h eb whatever averted the punishment of which
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he was warned by the prophet Elias, by humbling himself
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before God. Three kings, twenty seven the Ninevites did the same.
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The sacrifice is not consumed until the species of bread
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and wine are consumed. I'm sorry, the sacrifice is not
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consummated until the species of bread and wine are consumed.
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Thus it was with the sacrifice our Lord made upon
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the cross. He suffered first his body being torn and mangled,
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and then death came and his human existence was ended.
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The sacrifice was accomplished. He spoke the words, it is consummated.
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Hence it will be seen that the unbloody sacrifice, sacrifice
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of the altars in every respect a faithful representation and
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true repetition of the bloody sacrifice of the cross. What
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the death of Christ was, then, the reception of the
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sacrament sacrament is now sacred. Now what the death of
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Christ was then the reception of the sacred element elements
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is now I keep getting my tongue tit on that one. Thus,
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Saint Paul says that those who eat this bread and
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drink the chalice show the death of the Lord First
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Corinthians eleven twenty six. Moreover, the separate nature, for the
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body and blood of Christ are separated one from the
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other upon the altar, as they were upon the cross
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when the blood flowed out of his body through the
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countless wounds. We also gather that the object of this
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unbloody sacrifice is the reconciliation of man with God. From
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the words our Lord uttered at the Last Supper. This
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is my blood, he said, which is said shed for
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the remission of sin. This unbloody sacrifice is, therefore, like
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the sacrifice of the Cross, truly a propitiatory sacrifice. We
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are not, and there's a reference to Council Trent for
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that if you want to look it up twenty two
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to two. We are not indeeded, indeed redeemed anew by it.
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For we are redeemed by the bloody sacrifice. But the
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fruits of redemption are applied to our souls by the
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unbloody sacrifice. Nor is the unbloody sacrifice of itself sufficient
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to reconcile men to God without their own cooperation. But
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it has the effect of awakening to them to their
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sense of sin, exciting them to contrition, inducing them to
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confess their sins and to avoid them in future. The
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apostles had and their successors have the power of offering
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the same sacrifice for the son of God at once
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commanded and empowered them to do so, And he said,
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do this for commemoration of me. When Christ gave his
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twelve apostles his flesh to eat and his blood to drink,
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he commanded them to emoliate him. In lieu of the
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usual sacrificial victims. God has joined upon the Jews to
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slay a patial lamb every year in remembrance of the
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deliverance of Egyptian slavery. And in like manner, it was
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his will that a special sacrifice should be made in
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commemoration of the death of Christ upon the Cross and
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the redemption of mankind from servitude of the devil. Another
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reference to the Council Trent twenty two point one. The
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sacrifice was foretold in the Old Testament, both by types
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and prophecy. Several sacrifices of the Old Testament were types
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of the true sacrifice, the sacrifice the offering made by
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able to which the Lord had respect Genesis four or four,
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because it was offered by faith in the future Redeemer
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and his true oblation Hebrews eleven four. The sacrifice of Abraham, who,
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in obedience to God's commandment, offered his son Isaac upon
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Mount Mariah without shedding his blood Genesis twenty two. And
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above all, the sacrifice of Malchisedec, the King of Salem,
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I e. The King of Peace. That's what Salem means.
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By the way, it is Peace who offered bread and
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wine in Genesis fourteen eighteen. These three sacrifices are mentioned
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in the Mass immediately after the consecration, when the priest
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besieches God to look propitiously upon our guests, as he
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was graciously pleased to accept the gifts of Abel, Abraham
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and Melchisedec. The Holy Mass was also foretold by prophecies.
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David predicted that the Messiah would be a priest forever
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according to the order of Malchisedec. And that's in Psalms.
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The prophet Malachi foretold the Holy Mass of the Jews, who,
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after their return from captivity, perform the sacrificial ceremonies in
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a careless manner, saying, I have no pleasure in your
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sacrifice to say it the Lord of Hosts, I will
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not receive the gifts of your hands. From the rising
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of the sun even to its going down. My name
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is great among the gentiles, and in every place there
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is a sacrifice, and there is offered to my name
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a clean oblation. It's Malachi one, ten and eleven. The
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sacrifice was offered by the apostles, and it has since
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been offered by their successors, the bishops and priests of
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the church. Even in Apostolic times, the Christians were accompanied
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to assemble together on Sundays, particularly for the breaking of
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bread Acts twenty seven and eleven, and often, of course
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in the Bible squalled the Lord's Day. And that's to
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differentiate it actually from the Sabbath. That's something that a
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lot of Protestants get wrong. The Lord's Day is the
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day the Lord rose from the dead. The Lord's Day
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is also the day the Holy Spirit came in Pentecost.
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It's not the Jewish Sabbath. You know, that would be
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very clear to anyone who wasn't really blinded by anti
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Catholic bigotry. Saint Paul repeatedly mentions the Chalice of Benediction,
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which was blessed and given to the faithful, and the
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bread thereof they partook, whereof they partook One Corinthians ten,
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sixteen and eleven twenty six. He says, we have an altar,
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a whereof they have no power to eat who serve
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at the tabernacle Hebrews thirteen ten. It is recorded that
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the apostle Andrew, when urged by the proconsul to offer
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to the gods, said to him offered daily to the
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Almighty and True God, not the flesh of Oxen or
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the blood of Rams, but the immaculate Lamb of God.
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And when all the congregation of the faithful have received
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his sacred body, the same lamb that was emoliated is
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still consumed and lives forevermore. Saint Justin, in one of
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the apologetic writings he addressed to the Roman Emperor, speaks
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of the different parts of the Christian sacrifice, explanation of
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Holy Scripture, the ablation of bread and wine, the consecration,
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the transformation of the sacred elements, and the distribution to
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the people. Again, if Protestants would just read the only
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Church Fathers, Justin was what about one hundred, one hundred
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and twenty a d. I think, if I'm not mistaken,
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maybe even lo earlier than that. But yeah, I mean
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these are people that learned directly from the apostles. Directly
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from the apostles, the oldest of the fathers of the
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Church mentioned the sacrifice of the mess Yes, they do,
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Saint Ironaeus, Bishop of Leon two ADS. Is the ablation
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of the New Covenant is the Lord's Supper. Christ instituted
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it at once a sacrifice and a sacrament, and throughout
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the world the Church confesses this sacrifice. Saint Cyprian, Bishop
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of Carriage two fifty eight id AD says, in the church,
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the priest offers the same sacrifice which Christ himself offered,
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and again, day by day, in all times of persecution
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and a peace, we offer the sacrifice, whereby the faith
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for prepared to give themselves as sacrificial victims by a
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martyr's death. Popeleo the Great says, the one oblation of
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the body and blood of Christ is substituted for all
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the former sacrifices. The frescoes and the catechisms bear witness
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to the offering of the Holy sacrifice. Likewise, the most
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ancient liturgies, the altars, the chalices, the vestments, which would
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not have been needed had the Mass not been celebrated.
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Some of these are still preserved, among them the wooden
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altar at which Saint Peter and his successors for nearly
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three centuries set the Mass. Until the tenth century, no
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heretic dared impuged the Holy sacrifice. Luther attacked it most
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vehemently at the instigation of the devil, as he himself
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confessed as Oh, Cardinal Newman, what's the full name anyway?
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As Cardinal Newman said, who be deep in history as
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to cease to be Protestant? And that's why they don't
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teach about did the frescoes and the architecture, and the
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paintings and the statues in the in the most ancient
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churches in Christianity. That's why they don't teach the early
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Church fathers. That's why they don't teach the d dot
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k at Protestant in Protestant churches or at Protestant universities.
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They just pretend like the Church if they're Baptists, they
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pretend Christians were always Babtist and think the same as
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they do now. They live in ignorance and are completely
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closed to the truth. Unfortunately, if they read Saint Augustine.
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Somehow they twist his words to agree with their doctrine.
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And that's just one example. I mean recently, there was
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a debate between a Catholic and a Protestant apologist and
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he's quoting from Saint iron as about all the Catholic
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Church in like one twenty a d. And the project
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comes back and says, well, you know, Protestant scholars don't
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believe he even ever actually existed. And it's like, wait
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a minute. We have his writings, we have writings by
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other people about him. We have more evidence for him
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being existing and writing and teaching in one twenty a d.
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Than we do for well, we have as much evidence
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for him as we do Napoleon. Are you gonna tell
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me now that Napoleon never existed? You know there's historic
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documentation on this, but you know, what are you gonna do? Anyway?
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We call the sacrifice instituted by our Lord at the
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Last Supper Holy Mass. For the sacrifice of the Mass.
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In the first centuries of Christiana, the catacumins and penitents
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used to be sent away out of the church at
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the commencement of the sacrifice. That's bitch, you didn't know
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that the Latin for dismissal is missio. Hence it came
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to pass at the ceremony consequent to the dismissal of
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catech humans was called mesa, now known as the mass.
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This expression is used by Pope Pious the First as
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early at the second century, and it occurs frequently in
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the writings of Saint Augustine and Saint Ambrose. Another explanation
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of the word missio is mission. You may remember I
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write from missi oda mission of God. It is that
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it denotes the sending of our Lord from Heaven to
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Earth at the moment of the consecration, and again the
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sending of the sacred victim up to Heaven by the
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faithful at the hands of angels. As Saint Monaventure says,
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first of all, God sends his son down upon the altar,
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and the Church sends him up to the Father to
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make intercession for sinners. The sacrifice of the Mass must
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be clearly distinguished from the sacrament of the altar. In
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the latter, Christ is present as an object of our
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worship and as our spiritual sustenance. In the former, he
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is also our victim and the means of our salvation.
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The sacrifice of the Mass is the chief and and
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central act of Catholic worship. Several of the sacraments and
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the sacramentos can only be administered in connection with the Mass.
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It stands in the same relationship, or the same relation
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to other services of the Church, as a jewel does
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to its setting. It is a reservoir wherein the streams
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of grace are collected, which flow from the sacrifice of
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the Cross, and whence they are poured out upon mankind
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through the channels of the sacraments. Can you imagine if
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Protestants actually understood the Mass and the Eucharus, they'd all
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flock back to the Church. That's why they have to
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stay in that ignorance. The Holy Mass is the sun
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of grace, day by day, rising upon the world, the
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bright rays of which, in the prismatic colors of the
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seven sacraments, form the fair rainbow, the emblem of peace,
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the connecting link between Heaven's riches and Earth's Earth's poverty.
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The dignity of the Holy Mass surpasses by many degrees
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that of the sacraments. They are only vessels of mercy
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for the living, whereas the Mass is an inexhaustible ocean
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of divine liberality for the living and the dead. In
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the Holy Mass, man has a foretaste of heaven upon earth.
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For in the sacred Victim he has before him, the
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creator of heaven and earth. He even holds him in
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his hands. The sacrifice of the Mass contains in itself
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as many mysteries as are our drops in the ocean, stars,
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in the firmaent firmament flowers upon the earth. Take this
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sacrifice away from the Catholic Church, and you leave nothing
26:31
but unbelief and error. Were the Holy Mass not of
26:35
such surpassing excellence, the devil would not have aroused so
26:38
many enemies against it among heretics. The sacrifice of the
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Mass is a Catholic sacrifice in the true sense of
26:46
the world word, for it is and will be offered
26:49
unceasingly throughout the whole world until the end of time.
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And He's writing in the mid eighteen hundreds, he said,
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at the present time, some three hundred and fifty thousand
26:57
masses are celebrated daily on our globe, well over a million.
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Now there is not an hour of the day in
27:03
which Mass is not being said. Thus the words of
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the prophet are literally fulfilled from the rising of the
27:08
sun until the going down. In every place there is sacrifice.
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It's from Malachi again. Mass will be celebrated the until
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the day of Judgment one Corinthians eleven, twenty six. Not
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any or all of the adversaries of the Church, not
27:24
the Antichrist himself, will be able to suspend the offering
27:27
of the holy sacrifice. The last Mass would be set
27:30
on the last day of this world's existence. This is
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what our Lord meant when he said, I am with
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you all days, even into the consummation of the world.
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Matthew twenty eight twenty. What takes place in the sacrament
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sacrifice of the Mass? Is this the priest of the
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altar has the representative Christ, offers up the bread and
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wine to Almighty God. He changes these substances into the
27:53
body and blood of Christ and destroys them by consuming them.
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This is not the priest, but Christ himself, who in
28:00
the Mass is the sacrificing priest. From the words of consecration,
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is evident that the priest is only an instrument of
28:07
which our Lord makes use. For the priest says, this
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is my body, this is my blood. Although he does
28:12
not change the bread and wine into his own body
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and blood. It is not the man who causes the
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oblation upon the altar to be changed to the body
28:20
and blood of our Lord. It is Christ himself, Christ,
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our high Priest, who is wholly innocent and undefiled, separate
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from sinners, purer than all celestial spirits Hebrew twenty six. Hence,
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the sacrifice of the Mass does not lose its value.
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Supposing the officiating priest should be living in sin. Yeah,
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it really doesn't matter if you've got a bad priest,
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because he's standing in the person of Christ. In the
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institution of the sacraments, in the noninstitution, in the practice
28:48
of the Sacraments. The Council Trent declares that sacrifice of
28:52
the Mass cannot be defiled through unworthiness or malice of
28:55
him who office it. This oblation is holy, says Saint
28:58
John christosum the priests what he may, for man does
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not consecrate, but Christ. Christ is also the victim which
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is emoliated in the mass. Christ is the priests who
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offers a sacrifice. He is likewise the victim that is offered.
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The priests and the victim are one and the same. Christ,
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our pastoral lamb, once emoliated upon the cross, is daily
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emoliated anew upon our altars. Christ offers himself because among
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all the treasures of heaven and Earth, he could find
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nothing that could serve as a worthy oblation to be
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offered to the blessed Trinity. The sacred humanity of our
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Lord is the most precious, the most perfect work of God.
29:37
Even in the express even the inexpressible beauty of the
29:40
Mother of God, is in comparison with the humanity of
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Christ as a flaming torch beside the noonday sun. Even
29:47
the graces and prerogative which God has bestowed upon the
29:49
angels and the saints, all taken together, fall far short
29:53
the graces and excellence appertaining to the sacred humanity of Christ.
29:57
By reason of its intimate union with the gold Godhead,
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it is enriched with boundless treasures and endowed with infinite dignity.
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There are three distinct parts in the sacrifice of the Mass,
30:08
the offeratory, the consecration, and the communion. The sanctuary bell
30:13
is rung at the consecration and the communion, and also
30:17
between the offeratory and consecration at the sanctus Holy Holy Sanktus.
30:24
What takes place at the offeratory is this, bread and
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wine are offered to God and blessed. The priest takes
30:29
the pattern where on the hostess place and elevates it,
30:32
offering the host to God. He then takes the chalice,
30:34
pours it, pours into it wine and a little water,
30:38
elevates it and offers it likewise to God. He next
30:41
invokes the Holy Ghost, Holy Spirit, and blesses the oblation
30:45
with his hand. This is called the offeratory because the
30:48
actual sacrificial act does not begin to the consecration. For
30:52
if the priest who was celebrating should chance to fall sick,
30:56
or for any accident should occur, if it was before
30:59
the coin, he could break off the mass, but not
31:03
after the consecration. In that case, he must take the
31:06
communion immediately and then leave the altar. And supposing the
31:10
priests were to die after having consecrated, another priest must
31:13
proceed with the mass, even were he not fasting. But
31:17
if the priest who was celebrating died before the consecration,
31:20
it would not be necessary to go on with the mass.
31:22
What does this prove? The name offer tory is given
31:25
the part of the Mass, because in early times the
31:28
offering of bread and wine were made by the faithful.
31:30
The bread is prepared from wheat flour. It is unleavened
31:33
because the bread of our because the bread Our Lord
31:36
used was unleavened, and because it denotes se purity of
31:39
the body of Christ. It is round in shape is
31:41
symbolized the eternal nature of Christ. Without beginning or end.
31:48
A large host must be used at Mass, unless only
31:51
small ones can be had. The wine must be prepared
31:53
from the juice of grapes, a little water mixed with it,
31:56
because this was done by Christ. The water and wine
31:59
are also in commemgoration of the water and blood which
32:03
flowed from his riven which flowed from his side. What
32:09
takes place at the consecration is this. The bread is
32:11
changed into the body and the wine to the blood
32:13
of Christ, and they are then elevated at the sight
32:16
of the people. The consecration is affected by the means
32:20
of the words Our Lord uttered at the Last Supper.
32:23
At the consecration, something similar occurs to that which occurred
32:26
when Elias offered sacrifice on Mount Carmel, When the fire
32:30
of the Lord fell and consumed the Holocaust three third
32:32
Kings eighteen. In that case, however, the agent was natural fire,
32:38
whereas at Mass it is supernatural fire of the Holy Ghost.
32:42
As natural fire changes wood into glowing embers, so the
32:45
Holy Spirit affects the transsubstantiation of the oblation by words
32:50
of fire. Hence, from the earliest time, it was customary
32:53
in the East, as we learned from the ancient liturgiese,
32:56
to call upon the Holy Ghost to come and affect
32:58
the change. At the moment of consecration, the heavens are
33:02
opened at the word at the priest, and Christ, the
33:04
King of Heaven, descends from above with his courtiers, the angels,
33:08
who weigh upon their monarch. He descends from Heaven upon
33:12
the altars, as swiftly as the eye, upon being open,
33:15
perceives at once the most distant objects. At the moment
33:19
of consecration, the incarnation of the Son of God takes
33:21
place anew, and in the same manner as when at
33:24
the salutation of the Angel Mary was over shadowed by
33:28
the Holy Ghost as a blessed virgin then spoke but
33:31
a few words. Now the priest utters but a few words,
33:34
and the Son of God comes down from heaven at
33:37
his summons. It is because Christ becomes man again in
33:40
the Mass that at the conclusion the words the Word
33:43
was made flesh and build among us are read. And
33:47
when the Credo is sung the Creed in high Mass,
33:50
special emphasis is given at the sentence Incarnatis s the
33:54
spirit of sancto ex ma reevgetty at homopactis s. That's
33:58
when we bow during the Creed. I would say it
34:04
in English, but after reading it in Latin, afraid I'm
34:07
going to get it backwards. The war was made flesh
34:10
in twelve among us. Okay, there we go. The birth
34:12
of Christ is also repeated at the Mass, with this
34:16
difference that the Christ is not born corporally, as at
34:20
bethleyem but spiritually, and that he is not now clad
34:23
immortal flesh, but a raid in his glorified body, resplendent
34:28
with the five sacred wounds. It is on account of
34:31
the spiritual birth that the Church appoints the Glory and Excelsis,
34:35
the songs of praise sung by the angels at Bethlehem,
34:39
to form part of the Mass, and that our Lord
34:41
has appeared many times after the Consecration under the form
34:45
of an infant, an apparition and appearance of this kind
34:50
was said to have been the means of converting the
34:53
Saxon chief Whittiken, who, when at war with the Emperor Charlemagne,
34:58
entered the enemy's camp in disguise and was present at Mass.
35:02
The same announcement was made to us Christians as was
35:06
made by the angels, A shepherd, behold, I bring you
35:08
glad tiding is a great joy, for today is born
35:11
to you a savior, Savior. What takes place at community
35:14
is this. The priest receives the body and blood of Christ,
35:17
and oftentimes administers the body of Christ to the faithful.
35:21
Before the priest communicates to the people, the configure is repeated.
35:26
At the end, he absolves and blesses the faithful. Then,
35:29
taking the sacred vessel containing the host in his hand,
35:33
he opens one up in sight of the people, saying,
35:36
behold the Lamb of God. Behold him. It takes away
35:39
the sins of the world, and repeats it three times. Lord,
35:41
and I'm not worthy that thou should enter under my roof,
35:44
but say the word and my soul should be healed.
35:47
You know, falls Broger's times. In all Latin Mass, the
35:51
old version this is all still, you know true in
35:54
the Nosorto too, So these are you know, people say,
35:57
you know, is the new mass fallid? Well, yes, is
36:00
because the priest is properly ordained and he's using the
36:03
same formula. It's different. He faces a different direction all that,
36:08
and I do prefer the traditional Latin Mass, but it
36:11
is a valid mass, like it or not to each
36:14
of the communicants. When administering Holy Commune to him, he says,
36:19
may the body of our Lord Jesus Christ preserve thy
36:22
soul to life everlasting amen, having previously made the sign
36:26
of the Cross over him with a sacred host to
36:28
signify that it is the crucified regeemer whom he gives
36:32
to him. Now that has changed a lot, and we
36:34
have extraordinary ministers that did not have those back then.
36:38
I'm not real happy about that, you know, if it's
36:40
not a priest or a bishop, I don't really see
36:43
the role of the laity in that. But you know,
36:47
the pope and the bishops said it's okay, So who
36:49
am I to question? You know what Saint Augustine said,
36:52
Rome has spoken. There you have it. The hosts that
36:57
remain after the community after communion, The people are reserved
37:02
in the you pronounce that again, ciborium, ciborium. I've always
37:06
had trouble with that one. I have trouble with the
37:08
soft and hard seed, knowing which is which in Latin.
37:11
But anyway, no formal education. That way I know of Latin.
37:15
I've learned on my own. So those of you who
37:18
got to go to Catholic school, you probably know a
37:20
lot better than I do. Which is placed on the tabernacle.
37:23
In each of these hosts, which were consecrated in the
37:26
Mass of Fair Lord, remain present. They are used to
37:30
give communion at other times than in the Mass. Communion
37:33
may be given at any time when it's allowable to
37:35
say Mass, but not on Good Friday nor on Holy Saturday.
37:39
After the communion of the priest. If there should not
37:42
be enough hosts for the intending communicants, the priests may
37:46
divide them, or in extreme cases, a particle may be
37:49
broken off of the large host. So I was rather
37:53
long chapter, But I mean, a Mass is just a wonderful,
37:56
amazing It's the reason we're Catholic, and we really should
38:00
not take it for granted. And if we can explain
38:03
the master Protestants and they can see that it's actually
38:05
described in the Bible, in the Old and New Testament.
38:09
And if we can get them to read Somebay the
38:10
d dot K or the Only Church Fathers, may we
38:13
can bring bring them back into the Church. I mean,
38:17
you know, we should pray daily for the unity of
38:20
all Christians. There's actually an indulgence associated with the prayer
38:25
for unity of all Christians, so very very important. I'm
38:29
gonna wrap it up there, have a great week, and
38:31
I'll talk to you next time.