Chapter XI: The Sacramental Action of the Church
In the Sacrifice of the Mass we are not merely reminded of the Sacrifice of the Cross in a symbolical form. On the contrary the Sacrifice of Calvary, as a great supra-temporal reality, enters into the immediate present. Space and time are abolished. The same Jesus is here present who died on the Cross. The whole congregation unites itself with His holy sacrificial will, and through Jesus present before it consecrates itself to the heavenly Father as a living oblation. So Holy Mass is a tremendously real experience, the experience of the reality of Golgotha. And a stream of sorrow and repentance, of love and devotion, of heroism and the spirit of sacrifice flows out from the altar and passes through the praying congregation. These are not mere words. From this representation of the Sacrifice of the Cross thousands of Catholics daily draw strength and joy, so that they may face the sacrifices, small or great, of their everyday life. And it was in the shadow of the altar that the Catholic saints—those examples of heroic devotion to Christ and to His brethren—grew to maturity. The Protestant theologian, Niebergall, draws attention to this high value of Holy Mass. “We cannot,” he writes, “set too high a value on the Roman Mass as a spiritual power in the religious life.”[2] And Heiler laments in vigorous terms that the Reformation was not able, while renewing the common worship of God, “to enkindle that intimate and fervent life of prayer which is excited by the Catholic service of Mass.” "I have observed," he says, "the life of prayer in both communions, long and carefully and with complete impartiality, and I have again and again received the impression that—apart from certain limited sects and minor bodies—there is more and more inward prayer in Catholic than in Protestant worship. When I reflect upon my experience, I am continually reminded of Wellhausen’s characteristic saying thatProtestant worship is at bottom Catholic worship . . . with the heart taken out of it."[3] The heart that Wellhausen and Heiler intend is the Catholic’s experience of reality in the great Mystery, his assurance that in it the grace of Christ really and truly enters our world of space and time and touches his soul.