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Reasonableness of Catholic Ceremonies and Practices

NEW YORK, CINCINNATI, CHICAGO BENZIGER BROTHERS

PRINTERS TO THE HOLY APOSTOLIC SEE PUBLISHERS OF BENZINGER'S MAGAZINE

Imprimatur. JOHN M. FARLEY, Archbishop of New York.

NEW YORK, March 4, 1909.

Contents

Reasonableness of Catholic Ceremonies and Practices

Reasonableness of Catholic Ceremonies and Practices

"Let the children of Israel make the Phase in due time . . . according to all the ceremonies thereof" .

Reasonableness of Catholic Ceremonies and Practices

"The priest shall be vested with the tunic" .

"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" .

"In every place there is sacrifice and there is offered to My name a clean offering" .

"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" .

The Ceremonies of the Catholic Church

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.

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.

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" .

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" .

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.

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.

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.

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.

Jokainen tuntoo sit? papin-paipatosta, joka jo ens-alussa nousi Papis-se?vyss?, t?t? asiata vasten, ne monet juonet ja koneet, jotka tehtiin, viritettiin ja juoksutettiin sotkeaksensa ja poistaivutaksensa n?it? anomuksia, mitenk? minua ja n?it? Suomalaisia soimattiin h?v?istettiin ja h?tyytettiin; ja kuinka koko asia viimen vaikeni yhest? hyv?st? tarkoittamuksesta joutaviin Toimitus-laitoksiin. T?m? kaikki, jota jo tekisi itekseen yhen kirjan, ei kuuluk n?ihin aineihin, ja heitet??n seneist? toiseksi.

Min? tunnen my?s minun moamiehein luontoa, ensinnik ne v?h?t aljet, jotka oppimukset ovat heij?n seassa aikoin-soaneet, jos muka vertoomme meit? muihin enemp harjoitettuihin kansoin. Siitten tunnemme my?s sit? yht?-tyytyv?isyytt? ja j?ykk?miellisyytt?, jota osottaavat kaikkia uutta vastaan, ja joka on alussa minuakin kohtavan; mutta toisella puolella min? tunnen, ett? kuin kerran ovat tulleet vakuutetuiksi jonkun asian otollisuutesta, niin ovat hartaammat ja mielellisemmat sit? nouattamaan, kuin yks'k??n muu kansa; ja kuin kerran t?h?n puuttuuvat, niin silloin eiv?t ene? hopussa heit?k, eiv?tk? kahok hintoo eik? muuta, kunnollisuutta vasten.

Se rakkaus, jolla moni moa-yst?v? on koettelut etes-auttoo t?m?n kirjan pe?lletarjomista, ja se suostumus, jonka min? tapaisin yhteisess? Suomen kansassa, on ei ainoastaan ilahuttanut minua ja lohtuttanut, mutta my?s sytytt?nyt minussa sit? luuloa, ett? aika on l?hestym?ss?, jollon Suomalaiset ovat havaihtevia, ettei ouk mik??n niin kallis ja tarpeellinen heillen, kuin oma-kielen harjoittaminen. Min? soan sen eist? t?ss? julkisesti kostella ensin kaikkia niit?, jotka ovat olleet hyv?tahtoisat ja n?yr?t toimittamaan minun anomomukseini, Pe?lletarjojoihen hankkimisella, ja kirjoin ja rahoin laittamisella; ja siitten soan min? my?s kiitoksella mainita kaikki Pe?llen-tarjojoita, yhteisesti, siit? heij?n luottauksesta jota ovat osottaneet minullen, vasten kaikkia kateita jotka ovat jo eilt?p?in soimaneet ja alentaneet minun aivotukseini. N?ihen nimi? tahon heitt?? uneukseen, mutta heij?n, jotka ovat eteen-auttaneet n?it? aikomuksia, tahon min? t?ss? jo kirjan alussa liitt??, heij?n iso joukko olkoon yksi selv?-toistus j?lkeentulevillen, n?ill?kin ajoilla l?ytynneen Suomessa miehi?, jotka ovat ollet heij?n kielelleen rakkahaita.

Koska meij?n aivotuksemme on ollut, huvittamaan kaikkia meij?n Moamiehi?mme, joilla l?ytyy miel' oppia ja lukea, eik? ainoastaan vissi? si?tyj? tahi mieli-noutajoita , niin meij?n tarkoituksemme on my?s ollut, ett? mahollisuuemme my?ten kokoella ja toimittoo sellaisia yhteisi? aineita, jotka oisi soveltuvaiset niin yh?llen kuin toisellenkin; mutta jotka yht? hyvin oisi eriluontoisia ja moni-tapaisia, ett? mielyttelisiv?t moni-mukaisuutellansa, yksi yht?, toinen toista. Sill? tavalla luulisimme ett? my? parhaittain meij?n vallasv?ess? tahi siin? valaistetussa kansan-se?vyss?, sytytt?isimme rakkautta t?h?n heij?n kieleens?, ja sill? lailla v?hitt?in pois-tunketa sit? Ruohtalaista puhetta, joka meij?n kielemme vahinkoksi on soastuttanut ja ryvett?nyt meij?n suutamme. Mit? on sanottu Ruotin kielest?, niin on my?s sanottava mist? vieraasta kielest? tahaan, jota meillen tunkettaisiin omamme siaan. Sill? kuka on kuullut kummempata kuin, ett? koko moan t?ytyy opettoo yht? ?kkin?ist? muukalaista kielt?, k?sitt?miseksi niit? opinaineita, jotka ovat kussakin kansakunnassa ne tarpeellisimmat? Ett? koko Suomenkansan t?ytyy kumartaman ihtesek Ruohtalaisessa puheessa, vaikka h?ill? on itell? yksi kieli, joka on suloisempi ja monta parempi? Kukapa uskoisi -- ettei koko Suomen moassa l?yvyk yht??n ainuata Koulua, Lukistoa, tahi Opistoa, kussa opetetaan Suomen-kielt?? Ett? kaikki meij?n lailliset ja moalliset kirjat ja asiat toimitetaan Ruotiksi -- se on niin outo, ett? Ruohtalaisten ite t?ytyy sanoa sit? kummaksi, eiv?tk? tahok sit? uskoa, mutta nauraavat kuin kuuloovat t?t? . My? ouoistumme, ett? meij?n muinoisat esivanhemmat piti Jumalanpalveluksensa ja kirkko-menonsa Latinaksi, jota eiv?t ymm?rt?nneet, ja meij?n j?lkeen-tulevaisemme ovat ihmettelevinn?, ett? my? viel? 19:nell? sa'an luvulla, t?st? ihmisen mielen-valaistamisesta, noutamme vieraita kieli? meij?n omissa moan-asioissamme. My? oumme vakuutetut siit?, ett? jos Hallitus oikeen tuntisi ne monet esteet ja puutokset siin? kansallisessa yl?skasvattamisessa, ne monet vastukset ja rasitukset sek? yksin?isess? ett? yhteisess? el?m?ss?, jotka vajuuvat t?st? meij?n kielen moahan talloamisesta, -- jos se kuulisi kaikkein rehellisten Moamiesten hartaimpia toivotuksia, niin se ei malttais kauan t?ytt?m?st? yht? asiata, joka on se ensimm?inen kussakin hyvin harjoitetussa kansakunnassa.

Min? tunnen my?s, toisella puolella, niit? puheita, jotka aina nostetaan t?t? asiata vastaan, tii?n itekkin ett? t?ss?, niin kuin monissa muissa asioissa, on monta estett? ja vastusta voitettavinna; ja ett? kuta jalompi yksi asia on, sit? jalommat ovat my?s olleet ne esteet, jotka makoovat rikki-murrettunna ja voitettunna h?nen ymp?rill?ns?. Se on aina heikkoin ja pelkur-mielisten tapa ett? pauhata n?ist? esteist?, jotka nousoovat heij?n silmiss? kahta suuremmaksi, kuin ovat, ja sill? heit? juuri hirvitt?? ja peloittaa. Hy? seisahtuuvat usseemmittain heihin, ja painatteleksen hiljan takaisin vanhoillen poluillensa. Sit?-vastoin niin jalot miehet voittaavat n?it? esteit?, tahi astuuvat heit? ylitten; sill? hy? n?ytt?iksen heij?n silmiss? aivan v?h?isiksi, sit? yhteist? hyvyytt? vastaan, jota heij?n voittamisella tarkoitetaan. Sill? kussa yhteist? parasta haetaan, siin? t?ytyy meij?n uhrata yksin?isi? etuja ja hy?tymisi?.

Niist? monesta esteist?, joita kannetaan sit? asiata vastaan ett? koroittoo meij?n Suomenkielemme pe?-kieleksemme, luetaan:

Seneist? kuin sanoovat meij?n kansan viel? olevan v?h?isen harjoittamaan omoo Oppimusta, niin eiv?t ymm?rr?k mit? Oppimukseen voaitaan: "ruumiillista heikkoutta, ja henkellist? mieli-vakautta." Se on koko kansan kanssa, niin kuin yksin?isen ihmisen kanssa; ett? pienuutessamme ja nuoruutessamme oomme sopivaiset mielt?mme taivuttamaan, ja oppimaan mutta vanhuutessamme ja voimuutessamme tahomme jo muita opettoo, ja taivuttoo mielt?mme my?ten; ja kahomme monestin halpoiksi vanhoja opettajoitamme ja opetuksiamme. Mutta se on viisas, joka oppii viel? vanhanakin; sill? vanhuus huonistuu ja nuoruus vahvistuu, mutta viisaus on aina vihert?v? ja viheri?inen. Mit? on sanottu ihmisist? yksin?isesti, on sanottavaksi heit? yhteisesti. Ne pienet kansat ovat soveliat oppimaan, ja harjoittamaan Tietomuksia; ne suuret tahtoovat jo opettoo muita. Ja eik?s se lie niin luotu luomisessa, suurien olevan niiten pienein Herroja.

Sen-eist? kuin luetten mitenk? ne pienet Greekkalaiset hallitukset oli hyv?t muinon harjoittamaan kukiin omoo puhettansa ja oppimustansa, kussa olivat monta kuuluisemmat, kuin isommat valtakunnat; ja kuin kuuletten mitenk? pohjoisessakin-p?in yksi pieni kansatus yh?ll? soarella, kaukana Rutjan-meress?, oli hyv? yksin??n harjoittoo ja voimassaan pite? yht? omoo Oppimusta, yhell? ajalla, jollon Tietomukset olivat jo ike?n kuin pois-sammuneet koko t?st? moailmasta -- mit?s siitten sanotten t?m?n Suomen moan olevan k?yh?n ja kykenem?tt?m?n harjoittoo omoo puhettansa ja oppimustansa, kussa jo 200 vuotta on l?ytynyt 1 oma Opisto, 2 Lukistoa, toista satoo koulua; kussa l?ytyy 30 kaupuntia, kolmatta satoo pit?j?t?, ja toista miljuonia ihmisi?; ja kussa jo tavataan 8 kirjan-pajoa.

Mik?s siitten meiss? puuttuu, ellei toimi ja ty?? Syy on siin?, ei ett? meit? on v?h? ty?miehi?, ei ett? kajoomme ty?t?; mutta ett? tiemm? turhaan ty?t?mme, ett? kylv??mme t?t? vierasta viljoo, joka ei ike?n loista meij?n moassamme; ja ett? meij?n omat pellot seisoovat autionna ja kesantonna. Mik? kaunis keto eik?s avauntuis meillen ja meij?n ty?-taitavaisuuellemme jos ruettaisiin viljelem??n omia ruoka-maita -- ei vieraalla viljalla, voan omalla. Siit? viruisi meillen yksi riista, joka t?ytt?is meij?n hinkaloitamme, ja turvaisi meit? t?st? henkellisest? ruuan-puutoksesta, jonka n?lk?stymisess? my? ne?nnymme ja lauhtumme, ike?n kuin siit? moallisesta ruuan-puutoksesta.

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