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Augustine, bearing on the union between the Word and man, between divine Wisdom and our humanity, in' the sacred Mysteries. Our beloved Father was just on the point of developing these outlines of the ineffable mystery of the Marriage-Feast in the eucharistic banquet, when death came upon him, and deprived us of a teaching, which we had all been so long and so impatiently expecting. The continuators of his Liturgical Year, have made these his words their guide during the whole Octave of this Feast. Our readers will pardon us, his children, for thus respecting the wishes of such a teacher. No doubt, the theme he left them to finish, and the plan on which he intended to treat it, are very sublime; but they hesitated not to take both up, the more so as their own weakness would be less felt now, after the nine previous volumes, and the foregoing pages of this, have prepared the faithful soul for solid and choice instruction on the mysteries of our holy Faith. There has been a progressive formation of the Christian,—commencing with the subdued light of Advent, and leading up to the brilliant radiance of Pentecost; and all this must necessarily fit him for the sublime truths we are still to put before him, and which, of course, we ourselves are but taking from the Scriptures and the Fathers. Such was the plan proposed, such was the hope entertained, by the Author of this work, when he wrote the following lines in the Christmas Volume:
"In the mystery of Christmas and its forty days, "the Light is given to us, so to speak, softened down; "our weakness required that it should be so. It is, "indeed, the Divine Word, the "Wisdom of the "Father, that we are invited to know and imitate; "but this Word, this Wisdom, are shown us under "the appearance of a Child. . . . Now, every "soul that has been admitted to Bethlehem, that is "to say, into the House of Bread, and has been "united with him who is the Light of the World,— "that soul no longer walks in darkness. . , . "The Light has shone upon us, and we are resolved "to keep up the Light, nay, to cherish its growth "within us, in proportion as the Liturgical Year "unfolds its successive seasons of mysteries and "graces. God grant that we may reflect in our "souls the Church's progressive development of this "divine Light; and be led, by its brightness, to that "Union, which crowns both the Year of the Church, "and the faithful soul which has spent the Year "under the Church's guidance !"l
_ And now, after these few words of necessary digression, we resume the explanation of the Liturgy for this Feast.
The Hymn and Psalms are given in page 75.
Ant. Angelorum esca Ant. Thou hast nourished nutrivisti populum tuum, thy people with the Bread of et panem de coelo prBestitisti Angels; and hast granted eis, alleluia. them Bread from heaven,
(1 Cor. xi.)
Fratres, ego enim accepi Brethren, for I have received
a Domino quod et tradidi of the Lord that which also I
vobis, quoniam Dominus delivered unto you, that the
Jesus in qua nocte tradeba- Lord Jesus, the same night in
tur, accepit panem, et gra- which he was betrayed, took
tias agens, fregit et dixit: bread, and giving thanks
Accipite et manducate ; hoc broke, and said: Take ye and
est corpus meum, quod pro eat: this is my body, which
1 The Volume for Christmas, chap. 3rd, pp. 22, 23.
shall be delivered for you: vobis tradetur: hoc facite in
thisdo,forthe commemoration meam commemorationem. cf me.
IJ. Brev. He hath given R. Brev. Panem cceli de
them the bread of heaven » dit eis, • Alleluia, alleluia.
Alleluia, alleluia. He hath Panem. given.
^. Man hath eaten the f. Panem angelorum
bread of Angels. * Alleluia, manducavithomo.*Alleluia,
Glory. He hath given. Gloria Patri. Panem.
y. He hath fed them with , f. Cibavit illos ex adipe the fat of wheat, alleluia. frumenti, alleluia.
R. And hath filled them gt. Et de petra, melle sawith honey, out of the rock, turavit eos, alleluia, alleluia.
The Prayer is the Collect of the Mass, page 274.
The Procession, which immediately precedes Mass on other Feasts, is, to-day, deferred till after the offering of the great Sacrifice. In this Procession, our Jesus is to preside in person: we must, therefore, wait until the sacred Action, (so our Fathers call the Mass,) has bowed down to us the heavens where he resides.1 He will soon be shrouded beneath the mysterious cloud. He is coming, that he may nourish his elect with the fat of wheat, of that Wheat which has fallen on our earth,8 and is to be multiplied by being mystically immolated on the countless Altars of this earth. He is coming, to-day, that he may receive a triumph at the hand of his people, and hear the songs we shall so joyously sing to the God
1 Ps. xvii. 10. s St. John, xii. 24, 25.
Vol. x. T
of Jacob. These are the ideas expressed by the Introit, 'wherewith the Church opens her chants during the holy Sacrifice; it is taken from the 80th Psalm, which is so very sublime, and forms one of those already recited in the Matins of this Feast.
Cibavit eos ex adipe fru- He fed them with the fat of
menti, alleluia : et de petra, wheat, alleluia : and filled.
melle saturavit eos, alleluia, them with honey out of the
alleluia, alleluia. rock, alleluia, alleluia, alleluia.
Pa. Exsultate Deo adju- Ps. Bejoice unto God, our
tori nostro : Jubilate Deo helper: sing joyfully unto
Jacob, f. Gloria Patri. Ci- the God of Jacob, f. Glory,
bavit eos. etc. He fed them.
In the Collect, the Church reminds us of the intention our Lord had in instituting, on the eve of his Passion, the Sacrament of love:—it was to be a perpetual memorial of the Passion, which he was then going to suffer. Our Mother prays, that being thus imbued with the spirit which leads her to pay honour to the Body and Blood of Christ, we may obtain the blessings which were purchased for us by his Sacrifice.
Deus qui nobis sub Sacra- O God, who, under the
mento mirabili passionis wonderful Sacrament, hast
tuse memoriam reliquisti: left us a memorial of thy
tribue, qusesumus; ita nos Passion: grant us, we beseech
Corporis et Sanguinis tui thee, so to reverence the sacred
sacra mysteria venerari, ut mysteries of thy Body and.
redemptionis tuse fructum Blood, that, in our souls, we
in nobis jugiter sentiamus. may always feel the fruit of
Qui vivis. thy Eedemption. Who livest,
Lesson of the Epistle of Saint Paul the Apostle to the Corinthians.
I. Ch. XL
Brethren, for I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was hetrayed, took hread, and giving thanks, broke, and said: Take ye and eat : this is my body which shall be delivered for you: this do for the commemoration of me. In like manner, also, the chalice, after he had supped, saying: This chalice is the new testament in my blood: this do ye, as often as ye shall drink, for the commemoration of me. For as often as ye shall eat this bread, and drink the chalice, ye shall show the death of the Lord, until he come. Therefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But, let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment unto himself, not discerning the body of the Lord.
Lectio Epistolee Beati PauliApostoliad Corinthios.
I. Cap. XL
Fratres, ego enim accepi a Domino quod et tradidi vobis, quoniamDominus Jesus, in qua nocte tradebatur, accepitpanem, etgratiasagens fregit et dixit: Accipite et manducate: hoc est corpus meum, quod pro vobis tradetur : hoc facite in meant commemorationem. Similiter et calicem, postquam coenavit, dicens : Hie calis novum testamentum est in meo sanguine : hoc facite quotiescumque bibetis, in inoaiii commemorationem. Quotiescumque enim manducabitis panem hunc, et calicem bibetis : mortem Domini annuntiabitis donee veniat. Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne : reus erit corporis et sanguinis Domini. Probet autem seipsum homo : et sic de pane illo edat, et de calice bibat. Qui enim manducat et bibit indigne, judicium sibi manducat et bibit: non dijudicans corpus Do
The holy Eucharist, both as Sacrifice and Sacrament, is the very centre of the Christian religion;