Reasonableness of Catholic Ceremonies and Practices

Reasonableness of Catholic Ceremonies and Practices
John Burke

John J. Burke

Reasonableness of Catholic Ceremonies and Practices

"Let the children of Israel make the Phase in due time.. according to all the ceremonies thereof" (Num. ix 2, 3).

"The priest shall be vested with the tunic" (Lev. vi. 10).

"And he made, of violet and purple, scarlet and fine linen, the vestments for Aaron to wear when he ministered in the holy places, as the Lord commanded Moses" (Ex. xxxix. 1).

"In every place there is sacrifice and there is offered to My name a clean offering" (Malach. i. 11).

"And another Angel came and stood before the altar, having a golden censer: and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God" (Apoc. viii. 3).

The Ceremonies of the Catholic Church

THE Catholic Church in the celebration of Mass and in the administration of the sacraments employs certain forms and rites. These are called ceremonies. By these ceremonies the Church wishes to appeal to the heart as well as to the intellect, and to impress the faithful with sentiments of faith and piety.

What is more capable of raising the heart and mind of man to God than a priest celebrating Mass? What more inspiring than some of our sacred music?

How beneficial and how lasting the impression formed by the ceremonies of the Church, the following incident will show:

One of our missionaries once went to visit a tribe of Indians who had been deprived of a priest for nearly half a century. After traveling through the forest for some days he came near their village.

'Twas Sunday morning. Suddenly the silence was broken by a number of voices singing in unison. He stopped to listen. To his great astonishment he distinguished the music of a Mass, and of Catholic hymns well known to him.

What could be more touching than this simple, savage people endeavoring to celebrate the Lord's Day as they had been taught by the priest fifty years before? What more elevating than those sacred songs – the Stabat Mater, the O Salutaris, or the Te Deum– uttered by pious lips and resounding through the forest primeval? What better evidence could we have of the beneficial effects of our ceremonies in raising the heart to God?

And yet few things connected with our holy religion have been more frequently subjected to ridicule than her ceremonies. People scoff at them, laugh at them, call them foolish and unreasonable. Those people do not stop to consider that by doing so they, themselves, are acting most unreasonably. For no reasonable person, no judge, will condemn another without hearing both sides of the question.

These wiseacres, however, flatter themselves that they know all about the Catholic Church and her ceremonies without hearing her side of the case. Hence the misunderstandings and misrepresentations regarding her that exist among well-meaning people.

If people would but learn to speak about that which they knew and understood; if they would accord to the Catholic Church the same treatment as to other institutions; if they would examine both sides of the question before criticising and ridiculing her teachings and her ceremonies; if they would but treat her with that openness, that fairness, that candor, that honesty characteristic of the American citizen when dealing with other questions – what a vast amount of ignorance, of prejudice, of sin would be avoided!

We claim that ceremonies used in the worship of God are reasonable, because they were sanctioned by God in the Old Testament and by Jesus Christ and His apostles in the New Law.

I. Ceremonies Necessary to Divine Worship

THE angels are pure spirits. They have no body. Consequently the worship they render God is spiritual, interior.

The heavenly bodies are not spiritual, but entirely material substances. They render God a sort of external worship according to the words of the prophet Daniel, "Sun and moon bless the Lord… stars of heaven bless the Lord. Praise and exalt Him forever." Man has a soul, a spiritual substance similar to the heavenly bodies. He should, therefore, honor God by the twofold form of worship, interior and exterior.

"God is a spirit; and they that adore Him must adore Him in spirit and in truth" (John iv. 24).

From these words of the beloved disciple we are not to conclude that interior worship is prescribed as the only essential, and exterior worship condemned. True piety must manifest itself externally. Man naturally manifests his feelings by outward signs and ceremonies.

The Catholic Church recognizes that man has a heart to be moved as well as an intellect to be enlightened. She enlightens the intellect by her good books, sermons, etc.; and she moves the heart by the grandeur of her ceremonies.

If any one doubts that God considers ceremonies necessary to divine worship, let him read the books of Leviticus and Exodus. Almost the whole of these books treats of the rites and ceremonies used by the then chosen people of God in their public worship.

The 26th, 27th, and 28th chapters of Exodus prescribe the form of the tabernacle and its appurtenances, the size of the altar and the oil for the lamps, and the holy vestments which Aaron and his sons were to wear during the performance of the public ceremonies.

The book of Leviticus treats more particularly of the sacrifices, rites, and ceremonies of the priests and Levites.

"And the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying: Speak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep, if his offering be a holocaust and of the herd, he shall offer a male, without blemish, at the door of the tabernacle of the testimony, to make the Lord favorable to him. And he shall put his hand upon the head of the victim, and it shall be acceptable and help to his expiation" (Lev. i. 1 et seq.).

After enumerating all the sacrifices and ceremonies, the sacred writer closes the book of Leviticus with the words, "These are the precepts which the Lord commanded Moses for the children of Israel in Mount Sinai," thus showing that He considers ceremonies necessary to divine worship.

The religion instituted by Our Lord and Saviour Jesus Christ is more spiritual than that of the Old Law. Nevertheless He did not discard ceremonies. In the Garden of Gethsemani He fell upon His knees in humble supplication. He went in procession to Jerusalem preceded by a great multitude strewing palm-branches on the road and singing, "Hosanna to the Son of David." Before He cured the deaf and dumb man, He put His fingers into his ears and touched his tongue with spittle, and looking up to heaven He groaned and said, "Ephpheta," which is, "Be thou opened."

At the Last Supper He invoked a blessing on the bread and wine, and after the supper He chanted a hymn with His disciples – ceremonies similar to those used in the Mass. When He imparted the Holy Ghost to His apostles, He breathed upon them. In a similar way they and their successors communicated the Holy Ghost upon others by breathing upon them, laying their hands upon them and praying over them, when conferring the sacrament of Holy Orders.

St. James directs that if any man is sick he shall call in a priest of the Church, who shall anoint him with oil, as is done in the sacrament of Extreme Unction.

We must, therefore, admit that ceremonies used in the worship of God are reasonable, since they are sanctioned by God in the Old Law and by Jesus Christ and His apostles in the New Testament.

All these acts of Our Saviour – the prostration in the Garden, the procession to Jerusalem, the touching of the deaf man's ears, the chanting of the hymn, the laying on of hands, the anointing of the sick – are but so many ceremonies serving as models of the ceremonies used by the Catholic Church in her public worship and in the administration of her sacraments.

II. Vestments Used by the Priest at Mass

BEFORE entering upon an explanation of the ceremonies of the Mass, which is our principal act of public worship, let us examine the meaning of the vestments worn by the priest during the celebration of that august sacrifice. First, it is well to remember that these vestments come down to us from the time of the apostles, and have the weight of antiquity hanging upon them. Hence, if they did not demand our respect as memorials of Christ, they are at least deserving of attention on account of their antiquity.

The 28th chapter of Exodus tells us the sacred vestments God wished the priests of the Old Law to wear during the public worship. "And these shall be the vestments which they shall make: a rational and an ephod, a tunic and a straight linen garment, a mitre and a girdle. They shall make the holy vestments for thy brother Aaron and his sons, that they may do the office of priesthood unto Me." As God in the Old Law prescribed vestments for the priests, so the Church, guided by God, prescribes sacred vestments to be worn by the priest of the New Law while engaged in the sacred mysteries.

The long black garment which the priest wears around the church in all the sacred functions is called a cassock. Kings and officers of the army wear a special uniform when performing their public duties; priests wear cassocks and other special garments when performing their public duties. These vestments are used to excite the minds of the faithful to the contemplation of heavenly things.

Who, for example, can behold the cross on the chasuble the priest wears without thinking of all Christ suffered for us on the cross? As the priest in celebrating Mass represents the person of Christ, and the Mass represents His passion, the vestments he wears represent those with which Christ was clothed at the time of the passion.

The first vestment the priest puts on over the cassock is called an amice. It is made of linen, and reminds us of the veil that covered the face of Jesus when His persecutors struck Him. (Luke xxii. 64.)

When the priest puts on the amice he first places it on his head, thus recalling to mind the crown of thorns that pierced the head of Jesus.

The alb (from albus, white) represents the white garment with which Christ was vested by Herod when sent back to Pilate dressed as a fool. (Luke xxii. 11.)

White is emblematic of purity. Hence the wearer is reminded of that purity of mind and body which he should have who serves the altar of the Most High.

The cincture, or girdle, as well as the maniple and stole, represent the cords and bands with which Christ was bound in the different stages of His passion. St. Matthew says in the 22d verse of the 27th chapter, "They brought Him bound and delivered Him to Pontius Pilate, the governor."

The chasuble, or outer vestment the priest wears, represents the purple garment with which Christ was clothed as a mock king. "And they clothed Him with purple" (Mark xv. 17). Upon the back of the chasuble you see a cross. This represents the cross Christ bore on His sacred shoulders to Calvary, and upon which He was crucified.

In these vestments, that is, in the chasuble, stole, and maniple, the Church uses five colors – white, red, purple, green, and black.

White, which is symbolic of purity and innocence, is used on the feasts of Our Lord, of the Blessed Virgin, of the angels, and of the saints that were not martyrs.

Red, the symbol of fortitude, is used on the feast of Pentecost, of the Exaltation of the Cross, of the apostles and martyrs.

Purple, or violet (the color of penance), is used in Advent and Lent.