Litany of Loreto, Versicle and Prayer after the New Code of Canon Law, Some Liturgical Aspects of the 159 255 75 431 Anna a S. Bartholomew of the Discalced Carmelites, The Honours of the Beatified are decreed to the Venerable Servant of God Calendar of the Order of St. Benedict, Rubrical Doubts concerning Candidates for the Episcopate, The Secrecy to be observed by those Canon Law, A Commission is established for the authentic Interpreta- Certain Canons of the new Code of, to take effect immediately Corrections to be Inserted in the Official Edition of the new Code of The Teaching and Explanation of the new Code of Confessors of Nuns, Interpretation of the Decree Cum de Sacrament- 'Cura animarum' and 'Missa pro populo,' A dispute regarding the, settled by the Congregation of the Council Ejaculatory Prayer to the Blessed Virgin Mary, An Indulgence of 300 Ejaculatory Prayers, Authentic Publication of Indulgences given to Genuflection and Prayer before the Most Holy Sacrament, Extension League of Daily Mass, The, in the Archdiocese of New York is enriched Liturgical Gregorian Chant, Doubts regarding the Maynooth Mission to China, Letter from the Holy See to His Eminence Letter from the Sacred Congregation of the Propaganda to the Irish Bishops in reference to the Mexican Bishops, Letter from His Holiness Pope Benedict XV to the Oriental Rite, The Faithful of the, may gain all Indulgences granted by Partial Indulgence granted to those who Renew their Purpose of Peace Note of Benedict XV to the Rulers of the belligerent Nations, Preaching of the Word of God, Encyclical Letter of the Holy Father Rules for, in accordance with the Encyclical, prescribed by the 336 Primary Association of the Holy Cross canonically erected in the Sessorian 77 431 250 Privileged Altars and the Masses to be celebrated thereon Sacred Congregation of the Holy Reedemer, An Indulgence of 300 days is granted to the Members and Nuns of the, who recite a certain Spiritualistic Séances, Decree prohibiting Attendance at 'Tubular bells,' The instruments known as, may not be added to the Unction of the Hands, Doubt regarding the, in the Ordination of a Priest 'Assumption of the Blessed Virgin Mary, The,' 175; 'Catholic Dictionary, A,' 87; Histoire Générale de l'Église,' 170, 'Horace and His Age-A study in Historical Background,' 433; In God's Army,' 261; Inward Gospel, The,' 175; 'L'Ascétisme Chrétien pendant les trois premiers siècles de l'Église,' 259; 'Le Canon Romain de la Messe et la Critique Moderne,' 436; 'Letters from an Irish Missionary in China,' 86; Life of St. Adamnan,' 262; Manual of Modern Schol- astic Philosophy, A,' 79; 'Notre-Seigneur Jésus-Christ, d'après les Evangiles,' 439; 'Petrine Office, The,' 263; 'Plotinus— The Ethical Treatises, etc.,' 435; Reality and Truth,' 522; 'Rome--A Weekly Paper,' 263; 'Saints of the Eucharist,' 174; Science et Apologétique,' 350; 'Science et Philosophie,' 525 ; Stations of the Cross, The,' 352; Books, etc., received, 88, 176, 264, 440, 528. THE IRISH ECCLESIASTICAL RECORD SACRIFICE AND OBLATION BY DOM B. STEUART, O.S.B. Sacrifice and oblation Thou wouldst not, come to do Thy will, O God, then said I: Behold, I in the which will we are sanctified by the oblation of the body of Jesus Christ once.-Heb. x. 5-10. AT the Reformation the Catholic doctrine of the Sacrifice of the Mass was abolished in order to enhance the completeness and all-sufficiency of the Sacrifice of the Crossobscured, so it was maintained, by that doctrine: The sacrifices of Masses, in which it was commonly said that the priest did offer Christ for the quick and dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits,' says the Book of Common Prayer.1 In modern days, the Sacrifice of the Cross itself, and the very idea of sacrifice, as hitherto understood, have been done away with-a logical outcome of the religious upheaval of the sixteenth century. The words of the Psalmist, a sacrifice to God is an afflicted spirit,' understood in the most exclusive sense, are taken as expressive of the true character of sacrifice. It is something altogether interior, without ritual or external forms. Sacrifice, like prayer, is an act of the soul. is an act of the soul. The sacrifices of the Old Law were fitting, in an age when religion was inseparable from ritual and ceremonial, and can only be regarded as concessions to a material-minded people and as belonging to a lower stage of religious development. The death of Jesus Christ upon the Cross, at first regarded in accordance with contemporary religious conceptions, as & sacrifice in the literal sense and as the fulfilment of all sacrificial ideas, is now seen to be so in a metaphorical sense alone. The death of Our Lord was, at most, the 1 Book of Common Prayer : Articles of Religion, Art. xxxi. FIFTH SERIES, VOL. X-JULY, 1917 supreme testimony to His teaching, the martyrdom suffered in its defence. Some would even consider it as an event unforeseen by Christ Himself. Those who uphold such ideas are opposed in principle to all external worship. But there are others who do not go quite so far. They believe in external religion and admit that sacrifice has had its place therein, but they maintain that in the Sacrifice of the Cross all sacrifice is summed up and completed, that it is final and that there neither is nor can be any question of sacrifice in actual Christian worship, except in a purely spiritual or symbolical sense. Even the Sacrifice of the Cross was not a sacrifice in quite the same sense as those of the Old Law-in the sense that is generally understood in all religions previous to Christianity. It was rather the fulfilment of ideas but faintly foreshadowed by them. Ritual or ceremonial sacrifice, as practised in all ancient religions, is contrasted with the great moral oblation of obedience to the Will of God that was offered on the Cross Sacrifice and oblation Thou wouldst not... then said I Behold, I come to do Thy will, O God.' These and similar attitudes of mind are, in reality, largely due to false or narrow conceptions of the nature of sacrifice. A certain definition, admittedly unworthy of spiritual religion, is accepted as correct, and it is then assumed that sacrifice thus defined can have no place in Christianity, but belongs to an earlier and lower stage of religious development, for the earlier is, according to such thinkers, necessarily the lower. It must be admitted that the nature of sacrifice-its real significance-is no easy matter to explain. There are innumerable theories, few of which are really satisfactory, while some are altogether inadmissible. It would be useless to attempt to enumerate and discuss all these theories here, and it is, besides, a task that has already been undertaken over and over again. But it seems that, apart from the totem or 'communion' theory of Robertson Smith, no longer in great favour among students of religion, most of these theories agree in regarding sacrifice as essentially a gift or offering made by man to the deity he worships. The question is: (1) How did the idea of presenting an offering to the deity arise? (2) What is the real significance of such an act? 1 Cf. I. E. RECORD (Nov., 1915), Fifth Series, vol. vi. pp. 449, 'In Spirit and in Truth.' |