Missa alter Calvarius The higher elevation, ie the time when both the consecrated host and chalice are blessed by the priest raised in view of the faithful, is the climax in which their participation in the Mass is more actuosa and patent: that is when, verifying the sublime moment of transubstantiation, one may join the offering of the sacrifice being made by the celebrant. Although the historical sacrifice of Calvary is already met, here is played real and mystical separation of the Body and Blood of Our Lord Jesus Christ by the double consecration. It then turns on our altars to sacrifice himself Divine Victim mysterious uniqueness and continuity with his passion and death on the Cross. The Incarnate Word is present in His Divinity and Humanity. It's time to worship, as do the angels in heaven, falling to his knees and prostrate before his presence. This is where we profess our Catholic faith, the faith in the Eucharist, which is faith in the reality of sacrifice and the Real Presence. And this faith brings us to the natural and logical act of worship, by which we recognize the supreme excellence of God the Father in Jesus Christ by the Holy Spirit and our absolute dependence on his divine providence and mercy.
To better grasp the meaning and significance of the elevation at Mass we thought it convenient to play the wonderful exhibition Dom Gregori Maria as part of its priceless historical-liturgical Eucharistic sacrifice:
"... since the late eleventh century intellectuals had begun to pay more attention to the theology of the Real Presence of Christ in the sacrament, supplemented by the statement that in each of the two species is Christ totally. Thus, the Church decided to give communion under the species of bread. The heresy of Berengar of Tours (d. 1088) had led to the further deepening of the problem of real presence. "unusual for centuries to frequent communion by an exaggerated respect for the sacrament, the Eucharist new movement did not follow this channel, but also opened up new paths, easier and better fit with his thinking. Increase the samples of reverence , such as hand washing facilities and ablution of the chalice, some priests are starting to pick up the fingers as a sign of respect after having played in the consecration the body of Christ under the species of bread. Never mind that the great liturgist Constance Bertoldo should rise against this innovation (Micrologus, c 16 PL 151, 987) , was gaining ground in Durando Rationale liturgical (Book IV) required as the normal thing after the consecration.
"In the village the veneration of the Eucharist took other forms. I had always been seen in certain moments, albeit briefly and distance, the sacred species. Now he wanted to see them up close and more space. Conscious of his unworthiness, they aspired to see, like the saints, the sacred way Christ himself with his real figure. But to see veiled in contemplation and adoration of the sacramental species already established. So the Bishop Odo of Paris decided in the early thirteenth consecrate the priests before lifting of the way up to the chest but then the consecration rises to a height suitable for everyone could worship comfortably (Precepta Synodalia, C.28: Mansi, XXIII, 682) . Safe is the first news on lifting, but it seems likely that the same causes giving rise to other regions, even earlier, to such provisions.
"With this sacrificial lift before the consecration was markedly reduced, taking the higher elevation change over time, the absolute primacy. Idea of \u200b\u200bthe holy fervor for consideration as they give us the news of court proceedings in who disputed the church sites where I could best see the shape, or the fact that the excommunicated they could not enter the church, open holes in the walls that faced the altar not to be deprived of the lift. There were cases where the priest offered a handout that had more time to form high, and even could be heard in the temple during lifting voices pleading not end elevation. Many people are content to have seen the way to lifting. In many churches as it was not easy to see how the colors on the bottom of the altar, so that it would cut more ran a black veil between the altar and the altarpiece and in the early Mass, light a candle that rose behind the host.
"This move led to establishment of the feast of Corpus and custom greater exposure. It was the century that due to offenses against the Sacred erupted in Spain and in Germany the bloody persecution of the Jews.
"For several centuries, the desire to see the Sacred fervently influenced by the spirituality of the West. In the late Middle Ages was the fifteenth century, these anxieties are lukewarm because they had introduced other spirituality that imposed the habit of tilting his head in reverence. This habit increasingly degenerated into the extreme cold that Pope St. Pius X, to revive the ancient custom saw fit to grant special indulgence if at boosting the Sacred looked and read the aspiration "My Lord and my God" . "The elevation influenced the court of the chasuble. Now they never had risen so high or how much time was prolonged. Why did not interfere with the chasuble, then covering his arms to the hand. When the priest got up now arms almost vertically, the chasuble significantly interfered with the movement. they were given, arrangements for the deacon, the celebrant would facilitate the gesture by raising the chasuble; provisions passed to the rubrics. However, given the way that time in chasuble, a little relieved the help of the deacon (When I was) So they began to cut the part that covered the arms to make it disappear completely. With changes and continuous changes in its decoration the chasuble came to lose its character as garment, adapted to the body to become rigid two pieces joined together over the shoulders.
"In the decade of the 50 worldwide Catholic noticed a strong movement to return to the old way, with little reason has been called" Gothic "because it is not simply the old paenula Roman in the cult known as seasonal and later acquired the name "planet". The oval-shaped almost peaked, which was in those years 50 to the first vestments in this return to tradition, was due to ignorance of the primitive form that was so round on both ends as the chasuble renascimental cut the time and the last Baroque centuries.
"apostille must lift the cup that was not introduced when the shape. It was natural, since even holding up the cup, could not see the sanguis. It is understood, however, the tendency to standardize ceremonies both consecrations.
"By the year 1201 we find a touch of documentary testimony bell. Coincides chronologically with the appearance of higher elevation, which should accompany. It is considered as a sign and an invitation to worship the sacrament. The same order was from the late thirteenth century the touch of one of the bells of the tower, so that those who were engaged in work in the fields could be reflected for a moment, turn their eyes respectfully toward the church and worship Christ, had just come down from heaven to earth.
"On the other hand, the power to look at the Host also explains why the Middle Ages rather than the deep incline during the consecration or the canon, which kept the Eastern churches, the faithful on their knees. Curd is not new habit without any resistance from the clergy, especially lettuce, for example in Chartres, held the former position until the eighteenth century.
"Other ways to show devotion to the Eucharist was to extend his arms crossed, or at least raise their hands. The simple genuflection on one knee and for a moment, first appears mentioned in Henry of Hesse (d. 1397) as a custom of pious priests. The Roman Missal prescribes not until 1498 and was the Missal of St. Pius V who universalized.
"It was at this time, between the fifteenth and sixteenth centuries, when they appear in pious foundations documents some stipulations about the song at the time of the elevation of hymns as O salutaris hostia and Ave verum or prayer O sacrum convivium .
"The very meaning of the greeting ceremony was presented in the sanctuary just before the consecration (the chanting of the Holy Benedictus) some acolytes with candles and a thurifer. This last custom usually hold and manage to prevail.
"But in regard to the songs, we can say that they are found preferentially in the Latin countries while in Germanic rather wanted to silence. The decisions of the Sacred Congregation of Rites, the trend generally favored silence prohibiting the songs to be played while allowing the body to lift but not beyond, as stubbornly still done in some places contrary to liturgical norms before and after the Council ...
"Do not be afraid of silence liturgical, which must occupy an important place in the celebration. "
So: two attitudes seem to be derived from consideration of the foregoing, worship and sacred silence. both of which are summarized in the phrase that we instilled ascetic before ( perhaps not explain how it was desirable to its deepest sense): "Thou, O my soul adores silent ". Today, unfortunately, it seems that what prevails is the festive, convivial, communal, that clouds the most important aspect of the Mass which is the sacrificial cult and latria and mercy. So in the modern masses shrine there is no silence, or even, in many places, there is a willingness to do this because there's couches or discourages the faithful from kneeling not in the canon, but even at the height of double consecration. Which is sad and deplorable. Why is it important external act of worship? Because its repetition creates a habit that has better interior worship and this is best expressed by the outward act. As our mixed nature, consisting of soul and body, can not be separated, similarly, the provisions of the soul must be expressed through body gestures. As a practical way to participate in the sacrifice of the Mass at the same time of real and mystical sacrifice of Jesus Christ Victim on the altar by the hands of the celebrant, joining this action of the ministerial priesthood can exercise our common priesthood adoring the consecrated species with what has been called "fervorines", ie short ejaculations or prayers in which it manifests the Church's Eucharistic faith and worship that are creditors latria the Body and Blood of Our Lord Body and Blood, which is formed entirely of the Body and Blood of the Virgin Mary for the grace of the Holy Spirit, lest we forget. In the moment of consecration, is carried out again, so to speak, the great mystery of the Incarnation. The "Fiat" of Mary real and carnally made this the Son of God, similar to how the priest's words make it sacramentally present on the altar of the Mass. Our Lady, Mother of God, is the best example of faith and worship. He thought the angel of the Annunciation and the miracle of the Incarnation of the Word, that she was the first to adore dearly. Therefore, in these fervorines that we propose is this the Blessed Virgin, "cause laetitae nostrae" cause of our joy, which is God, for He "laetificat iuventutem meam" .
Fervorín to elevate the Sacred Host
Lord and my God!
My God and my all!
Hail, Most Sacred Body of my Lord Jesus Christ, formed of the purest substance of the Virgin Mary, slain on the altar of the Cross and now on this altar: I adore you and I ask you a pledge of our eternal salvation.
Fervorín for lifting the blessed chalice
Lord and my God!
My God and my all!
Hail, Precious Blood of my Lord Jesus Christ, formed of the purest substance of the Virgin Mary, shed on the altar of the Cross and now on this altar: I adore you and ask you to bathe yourselves our souls in the outpouring of your holy grace.
These are inspired by the Holy Apostle Thomas in San Francisco of Assisi and Fr Alcaniz. Hope will be to the liking and usefulness of our kind readers.
Adoremus cum Maria
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