Preparation and thanksgiving for Holy Mass on the part of the
officiating Priest
In the priest’s life the daily Holy
Mass is the culminating point of the day and of his being consecrated in Christ
for the Church. The whole of the priest’s existence should be marked by two
solemn moments: preparation and thanksgiving for Holy Mass. That precious
suggestion that St. Peter Julian Eymard gave all Christians of dividing the day
into two parts, the first to prepare oneself for the Eucharist and the second to
thank the Lord for his great gift, could also become a spiritual rule for the
priest. It is a matter of living in view of celebrating the Eucharist and in
rendering thanks to the Father for having celebrated the mysteries of our
salvation. In this way Holy Mass marks the daily rhythm of the priest’s life,
of his pastoral commitments, offering a very high measure to sacred ministry:
the search for the holiness of life above all else.
First of all prepare oneself through
prayer to celebrate Holy Mass. The same prayers recited during the liturgy
offer remarkable and precious indications of meditation to enter into the
mystery that will take place on the altar. At the presentation of the offering,
which will be transformed by the power of God into the Body and Blood of the
Son, before reciting the prayer over the chalice, the priest adds a few drops
of water to the wine and prays to God, creator and redeemer of human substance:
“Per huius acquae et vini mysterium, eius
divinitatIs esse consortes, qui humanitatis nostrae fieri dignatus est
particeps”, Jesus Christ your Son and our Lord. The priest prays so that
through the mystery of the water, symbolically added to the wine, we can
participate in the divine nature of He who deigned to take on our human nature.
The water represents our humanity taken on by Christ in the incarnation in the
most holy bosom of the Virgin Mary, while the wine is the divine nature of the
Son, consubstantial to the Father and the Holy Spirit. During Holy Mass, at the
offering, the priest, and through him all of God’s people present at the actio liturgica, prays to be able to
become spouse of Christ’s divine nature and thus be introduced by the Son into
God’s bosom. Recalling the teaching of 2Pt
1:4: “divinae consortes naturae”, the
minister beseeches the Lord to be able to partake in the mystery of the
Incarnation of the Word, that now in his sacrifice, re-presented in the bread
that becomes Body and in the wine that becomes Blood, is communicated to men,
deeply renewing the entire creation and their own life. We can partake in our
poor humanity of his divinity. In Holy Mass one enters into this divine union: that which is fragile and human
is assumed by the Word and transformed into that which is everlasting; in one
word, we participate to eternity, communicating to the mystery of the Son of
God. The priest’s life becomes like that water poured into the wine: it is
re-offered to Christ so that he may make it his in that moment, precisely in
the act in which He offers himself to the Father for the sanctification of the
world.
To prepare to celebrate the divine
sacrifice thus means to meditate attentively on what one is about to perform:
my life is about to be assumed by Christ the Priest and with Him I will become
an instrument to transform the world; with the Lord I participate to divine
life that redeems humanity. This requires of Christ’s minister awareness and
cooperation, the offering of oneself. With the oblation the priest brings
especially himself, his body, his entire existence. It is because of this
mystical union between Christ, the holy minister and all the other participants
that the priest prepares himself to
become living offering, holy and pleasing to God (cf. Rm 12:1). The priest becomes with Jesus, making it possible as a consequence
also to the faithful, a living oblation, effectively a “rationabile obsequium”, which is the true spiritual cult that rises
to the Father through the Son.
This may resound in the first part
of a priest’s day: I will offer myself in sacrifice with the Lord. “This is my
body… this is my blood” now represents the minister’s inner disposition to be
one with Christ, uniting his body, himself for the salvation of his brothers.
This is the prelude to what Revelation defines as the Lamb’s mystical marriage
(cf. Rev 19:9): one prepares to
celebrate the union with the Lord already entering the inner room of his
mystery, of his heart. Priestly mediation from the ministerial level must also
pass to the existential level, so that one completes the other, showing in
one’s own body the union of the Son with his Church. With these feelings the
priest prepares himself to rise to God’s altar. His contemplation, lastly, in
putting on the sacred vestments, reciting the corresponding prayers that
explain their intimate meaning, makes the minister clothe himself entirely with
Christ, makes him carry his sweet Cross and makes him head for the altar.
While preparation to Holy Mass seeks
to accompany Christ’s minister to progressively enter the innermost room of the
Great King, to use one of St. Teresa of Avila’s expressions, his side open on
the Cross, thanksgiving, which follows the liturgical act, seeks to be the
tribute of praise and of love that rise to the Father for having re-presented
the memorial sacrifice of the Son. We are in the second part of the priest’s
day, of the priest’s existence. We thank God for the offering performed in persona of the Son in favor of the
Church and of humanity to be saved. We offered the Lord. His holy sacrifice,
which makes all things new, was renewed by means of our sacramental action. A
new Fiat of love and obedience rose
to God through Christ, by means of the priest who in the Son says to the
Father: may your will of salvation be accomplished. The priest offered Jesus,
and as he had announced in the symbol of the mixture of water and wine, offered
himself too, to the point of becoming in the communion with the sacrifice of
Christ one thing with the Lord. The liturgy is living inasmuch as it transforms
us in the Lord. Now partakers of Him, we are totally his. The marriage of the
Lamb of God is complete. Only silence and prayer allow entrance to this
mystery. Again through liturgical prayer the priest can now thank the Father
for the gift of the Son and for the memorial act that he celebrated. After
having communicated himself and having communicated the faithful, while he is
intent on the purification of the sacred vessels, the extraordinary form of the
Roman Rite makes the priest pray with these words: “Corpus tuum Domine, quod sumpsi, et Sanguis, quem potavi, adhaereat
visceribus meis et praesta; ut in me non remaneat scelerum macula, quem pura et
sancta refecerunt sacramenta”. One expresses, in tones of lofty mysticism,
the desire that the Body and Blood of Christ adhere to the minister’s viscera
so that no stain remain in him, after having been made pure and holy by those
divine mysteries. The priest after communion has become one thing with the
Lord. He can truly be with Him one spirit (cf. 1Cor 6:17), having become with Him one body: the Body of Christ
transforms the priest into Him, makes him live in Him.
Now the priest’s agere in persona Christi inserts itself
in vivere in Christo: it is a
consequential result of the minister’s consecrated life. Once again the
priestly-sacramental mediation must transmit itself in the person of the
minister and in his entire existence, so as to live in persona Christi in a prolonged fashion. Live of Him because you
have eaten of Him (cf. Jn 6:57).
“This is my body…” should resonate with a new tone after the sacramental
offering: this body of mine must be the Body of Christ. Here holy celibacy
finds all its nourishment. It is not a kind of pastoral facilitation, of a
freedom from a human family to dedicate oneself with more fervor and without
other problems to a new spiritual family. This too, but not only this. The
priest draws from the Eucharist the true measure of his celibacy: he acts in
the person of his Lord and thus lives as his Lord; he re-presents the saving munus incarnating it in his life, so
that those who see the priest can truly see Christ the Servant of Jehovah, who
gives his life to redeem many.
Moreover, to thank God after Holy
Mass through personal prayer, finding sufficient space, filled with dialogue
and love, with the glorified Lord, now living in me, is truly indispensable: it
is the priest’s thanksgiving to the Lord, as the Son gives thanks to the Father
in Holy Mass. Thanksgiving prolongs the mystery of the Eucharist in the
priest’s life, in a certain way it incarnates it in his existence. Holy Mass is
indeed truly a sacrificial memorial act in the form of thanksgiving to the
Father. The priest with his personal prayer thanks the Father for what he was
able to accomplish for the whole Church. This prayer becomes a sacrifice of praise,
of adoration, that in love rises to God as the priest’s answer to the Son’s
offering. In this way the fruits of Holy Mass, above all charity and priestly
zeal, can mature in the priest and transform all his life into a thanksgiving
to the Father for the Son in the Holy Spirit.
A great Tuscan man of letters,
Domenico Giuliotti, who left us a splendid spiritual comment to Holy Mass,
introduced in this way this august mystery in which we become one thing with
Christ: “If it were only us to offer we wouldn’t offer anything; but we offer
with Him; we insert our death in His Life and become living. ‘Take, eat, this
is my Body’. And we eat that bread that kills death. Infinity penetrates in
this way into the finite; the finite swells, resplendent in the Infinite. The
Creator, bowing down, eucharistically, gives himself to the creature,
celebrating marriage together” (Il ponte
sul mondo [The bridge over the world], p. 10).
In conclusion, in preparing for Holy
Mass and then in thanksgiving we must address a special thought to the Virgin
Mary. She is the offering Virgin in the Temple (cf. Lk 2:22,36) and then in the highest and culminating way on Calvary,
where she stayed next to the Son (cf.
Jn 19:25-27), one with Him. The
Virgin Mary teaches the priest to offer on the altar the divine Victim with her
maternal sentiments, to offer her divine Son and himself with Jesus, just as
she did. Through Mary’s immaculate hands – give us with love to her – the
priest offers Christ, “immaculate host”,
in the most worthy way and offers himself in thanksgiving to God for the
salvation of all men.
Fr. Serafino M.
Lanzetta, FI