Communion and Post-Communion, further than to call attention to one point. He notices the fact that on the Day of Atonement the priest, after the flesh of the bullock and goat had been burnt outside the camp, did not return into the camp until he had washed his vestments and his flesh, which signified the cleansing of things exterior and interior. Yet, according to the law, although thus washed, he was considered unclean until the evening, for those who burnt the flesh of the victims without the camp prefigured the Passion which CHRIST suffered without the city; but our priests in the celebrations of the Mass commemorated the Passion [which our LORD] suffered, which Passion [the Jewish priests] as we have said, prefigured." * s. Ivo again asserts that memorates the Passion. the H. E. com man's statement com pared with S. Ivo's words. We have now before us S. Ivo's treatment of the liturgy, in which we are unable to discover the slightest support of Mr. Brightman's theory. Indeed, the only Mr. Brightpart of Mr. Brightman's statement which seems to us warranted is that S. Ivo puts in parallel, not with the Holy Eucharist, but with the prayers and ceremonies of the liturgy, the ritual of the Day of Atonement, and our LORD's life and work on earth and in heaven. In order to make this clear we shall draw special attention to those parts of S. Ivo's treatise which throw light upon Mr. Brightman's statement. i. S. Ivo distinguishes between what was done on the Day of Atonement in the presence of the people, and what took place within the veil. This he parallels in the liturgy with the Pro Anaphora and Anaphora, the Missa Catechumenorum and the Missa Fidelium, the Ordinary of the Mass and the Mysteries or Canon. The first corresponds to our LORD's public life. The second, within the veil, the Mysteries, corresponds * S. Ivo Carn., Ibid., col. 560, 561. i. The "Anaphora," the paralleled with our LORD'S Jewish ritual, actions on earth. ii. The three sacrifices represent only the Passion. iii. The incense the fragrance of our with His Passion, which took place on earth, not in heaven; for he says of the three Secrets, the prayers immediately after the Offertory, that they accord with our LORD's prayers in the Garden of Gethsemane ; while he connects the Sursum Corda with the injunction to the disciples to watch and pray, and the angelic Preface and Sanctus with the ministry of angels and with the cherubim over the mercy-seat. He tells us that the sign of the Cross made in the Mysteries themselves over the unconsecrated as well as the consecrated elements, commemorates the Death of the LORD. S. Ivo also puts into this part of his parallel the prayers which our LORD made before His Ascension. "FATHER, glorify Thy SON, that Thy SON also may glorify Thee;" and "Keep through Thine own Name those whom Thou hast given Me." Thus far, therefore, we may observe that the things within the veil correspond at least to many things which occurred before our LORD'S Ascension, and not to His Intercession in heaven only. ii. S. Ivo says that three sacrifices were offered on the Day of Atonement, "a bullock, a ram, and two goats,' and that these are commemorated under the three terms hæc dona, hæc munera, hæc sancta sacrificia, although they represent only the one mystery of the LORD'S Passion, by which He reconciled things human and divine." Here, then, we are told that the terms in the Te Igitur commemorate on the one hand the sacrifices offered on the Day of Atonement, and on the other only the one mystery of the LORD'S Passion, not His Intercession. iii. The incense which the high priest carried into the Holy of holies, S. Ivo tells us, represents our LORD'S LORD'S glori- Body fragrant with every virtue, and this corresponds fied Body in the liturgy with the commemoration of the Apostles, Martyrs, and others. The breastplate worn by the Aaronic high priest, on the stones of which were inscribed the names of the Twelve Tribes of Israel, typifies our LORD's Intercession in heaven, which is not the utterance of prayer, but the presence of His Humanity, in which is comprehended His mystical Body the Church; and the incense represents, as we have seen, the fragrance of our LORD'S glorified Body, of a Sacrifice, that is, which had been offered on earth, and the sweet savour of which had ascended to heaven. . iv. We now reach the crucial point. Is Mr. Brightman correct in saying that S. Ivo makes "the act of Consecration and Sacrifice of the Eucharist . correspond not to the slaying of the Victim and the act. of the Cross, but to the sprinkling of the Blood within the holiest, and to our LORD'S propitiatory work on the Throne of the FATHER?" To answer it we must examine S. Ivo's words with care, and translate them accurately. S. Ivo says: "The priest who serves the shadow, turning to the east, sprinkles the mercy-seat, the sanctuary, and the tabernacle with the blood of the bullock, and, with the same rite, with the blood of the goat which had been sacrificed (immolati)." S. Ivo uses the word immolati, and by this shows that in his opinion the sacrifice had been made, and that it was therefore the blood of a finished sacrifice which was carried into the Holy of holies to be sprinkled or applied to the mercy-seat. If he had held Mr. Brightman's view, he would have used the word immolandi, the goat that was going to be sacrificed; or, mactati or casi, the goat which had been slain as the initial act of which had been offered on earth. iv. The crucial point the act of Consecration. The mercy-seat sprinkled with the blood of a s. which had been offered. "immolati." The force of a sacrifice; but in using the word immolati he employs a term which, while it does not necessarily convey any idea of slaughter, does imply that the sacrificial action had been performed. We must carefully bear this in mind as we proceed to examine S. Ivo's application of it to our LORD'S fulfilment of the type. He says: "For the same CHRIST Who was prefigured by the bullock, and was signified by the goat offered for sin (even CHRIST ascending to the east, that is, to the FATHER from Whom He came forth), sprinkles (aspergit) Him, that is, the FATHER, Whom by the sprinkling of His Blood He had made (fecit) propitious to us." We cannot but be struck with the care with which S. Ivo avoids saying what Mr. Brightman appears to think he says; for as he employed the past participle immolati to show that the blood carried within the Holy of holies was the blood of a finished sacrifice, so The sprinkling in applying the type he says that our LORD, ascending into heaven, sprinkles the FATHER (aspergit, the present tense), Whom by the sprinkling of His Blood He had FATHER pro- made (fecit, perfect tense) propitious to us. in heaven of Blood which had made the pitious. The force of "fecit." Here the sprinkling by which the FATHER was made propitious to us is not the sprinkling which took place on our LORD'S Ascension into heaven, but the sprinkling which had been made on the Cross. There is no other way to explain the contrast between the present aspergit and the perfect fecit; and if it be asked, What then does S. Ivo mean by sprinkling the FATHER in heaven? the answer is clear. He means our LORD'S Intercession, which with all theologians of his day he conceived to be the application of a finished sacrifice. This expression, "the sprinkling of the FATHER," SO thor of the expression, the FATHER." Ven. Hildebert's explica far as we know, originated with S. Ivo, but it is often S. Ivo the au- "Tunc ergo Sacrifex aspergit sanguine Patrem, Again, we must observe accurately in what way S. * Ven. Hildebert Cenoman, De Mysterio Missa; Migue, P. L., tom. clxxi., col. 1188. tion of S. Ivo's words. S. Ivo's appli cation of the blood-shedding to the liturgy. |