Newman on the Mass

Many people look at the Latin Mass and think it absolutely pointless and unintelligible. A common criticism of the Mass pre-Vatican II was that it was rushed and garbled. I must say that because the Latin Mass is only said nowadays by Priests who love and cherish it, there is undoubtedly greater care taken in observing the Rite. Perhaps previous abuses were part of the problem resulting in wholesale reform?

However, Blessed John Henry Newman provides his own enthusiastic analysis of this criticism in his work of fiction Loss and Gain. When asked by his sceptical Protestant friend, in a final attempt at dismissing Romanism, how he could justify the garbled Mass, when it was said in a manner which ignored the presence or even understanding of the congregation, the zealous Catholic answers:

"...it will be faith which will enable you to bear the ways and usages of Catholics, which else might perhaps startle you. Else, the habits of years, the associations in your mind of a certain outward behaviour with real inward acts of devotion, might embarrass you, when you had to conform yourself to other habits, and to create for yourself other associations...

"to me nothing is so consoling, so piercing, so thrilling, so overcoming, as the Mass, said as it is among us. I could attend Masses for ever, and not be tired. It is not a mere form of words,—it is a great action, the greatest action that can be on earth. It is, not the invocation merely, but, if I dare use the word, the evocation of the Eternal. He becomes present on the altar in flesh and blood, before whom angels bow and devils tremble. This is that awful event which is the scope, and is the interpretation, of every part of the solemnity. Words are necessary, but as means, not as ends; they are not mere addresses to the throne of grace, they are instruments of what is far higher, of consecration, of sacrifice. They hurry on as if impatient to fulfil their mission. Quickly they go, the whole is quick; for they are all parts of one integral action. Quickly they go; for they are awful words of sacrifice, they are a work too great to delay upon; as when it was said in the beginning, 'What thou doest, do quickly.' Quickly they pass; for the Lord Jesus goes with them, as He passed along the lake in the days of His flesh, quickly calling first one and then another. Quickly they pass; because as the lightning which shineth from one part of the heaven unto the other, so is the coming of the Son of Man. Quickly they pass; for they are as the words of Moses, when the Lord came down in the cloud, calling on the Name of the Lord as He passed by, 'The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.' And as Moses on the mountain, so we too 'make haste and bow our heads to the earth, and adore.' So we, all around, each in his place, look out for the great Advent, 'waiting for the moving of the water.' Each in his place, with his own heart, with his own wants, with his own thoughts, with his own intention, with his own prayers, separate but concordant, watching what is going on, watching its progress, uniting in its consummation;—not painfully and hopelessly following a hard form of prayer from beginning to end, but, like a concert of musical instruments, each different, but concurring in a sweet harmony, we take our part with God's priest, supporting him, yet guided by him. There are little children there, and old men, and simple labourers, and students in seminaries, priests preparing for Mass, priests making their thanksgiving; there are innocent maidens, and there are penitent sinners; but out of these many minds rises one eucharistic hymn, and the great Action is the measure and the scope of it... And you ask me whether this is not a formal, unreasonable service—it is wonderful! Quite wonderful. When will these dear, good people be enlightened? O Sapientia, fortiter suaviterque disponens omnia, O Adonai, O Clavis David et Exspectatio gentium, veni ad salvandum nos, Domine Deus noster."