Popular Attendance at Benediction of the Blessed Sacrament
by Rev. Francis A. Auth, C.SS.R.
The religious service called Benediction is so named because the priest blesses the people by making over them the sign of the cross with the monstrance containing the Sacred Host. This popular Catholic devotion was known in the thirteenth century in France as Salut, in Germany as Segen. These two countries figure greatly in the development of the devotion under consideration. Benediction is often employed as a fitting conclusion to other religious services, such as Vespers, the Way of the Cross, the Holy Hour, and the rest. The essential elements of Benediction are the singing of the "Tantum ergo" with the proper versicle and the oration, and the making of the sign of the cross with the Blessed Sacrament by the celebrant. In English-speaking countries the service generally begins with the singing of the "O Salutaris", as soon as the Blessed Sacrament is taken out of the tabernacle. In England the singing of the "O Salutaris" is prescribed by a former synod of the Province of Westminster. The addition of prayers, hymns or litanies, is a matter of devotional choice.
This exposition of the Blessed Sacrament, or, speaking more exactly, of the Sacred Host, to the public view of the faithful had its origin, like many other Catholic practices, in the endeavor to counteract a. doctrinal error or heretical opinion. The practice of exposing the Sacred Host to the veneration of the faithful began in the twelfth century, and was directed not against Berengarius, as some claim, but against the chancellor of Paris, Peter Comestor or Manducator, and the professor, Peter Cantor. These two worthies tried to set up as theologically correct the opinion that the transubstantiation of the bread took place, only after the priest at Mass had pronounced the words of consecration over both bread and wine. By way of protest the theologians who opposed this view adopted the custom of adoring the Host immediately after the words of consecration were spoken, and as a natural consequence they encouraged the practice of elevating the Sacred Host immediately after consecration, thus showing It to the people for adoration.
In connexion with this practice we find mention of a "little bell of warning", as it was called, in the early years of the thirteenth century, in order to call the attention of the people to the moment of consecration. Before the end of the same century the practice was enjoined in many dioceses, that one of the large bells of the church should be tolled at the moment of elevation, in order that those at work in the fields might pause in their labor and kneel to adore the Blessed Sacrament at a distance. This practice is still in vogue in many parishes of this country, at the High Mass on Sundays and holidays of obligation. When the large bell rings during the High Mass it is a signal for all at home to cease work or play, and to kneel during that time to adore the Sacred Host, then being elevated in the church.
This will also explain the practice evidently brought from France, which is customary at the Visitation Convent in Baltimore, where the large bell in the open, ringing at the end of the Preface, announces to the people of the neighborhood the approaching moment of elevation during the Mass which is being said in the convent chapel. This practice of looking at the Sacred Host recalls to mind the brazen serpent erected by Moses according to instructions received from God. "And the Lord said to him: Make a brazen serpent and set it up for a sign: whosoever being struck shall look on it shall live" (Num. 21:8). The Church thinks so well of the devout practice of looking at the Sacred Host at the moment of elevation, that she grants an indulgence of seven years and 7 x 40 days, each time, to all the faithful who use the ejaculation: "My Lord and my God", at the same time looking with faith and love at the Sacred Host, elevated at holy Mass, or solemnly exposed for veneration.1 Again, she grants an indulgence of one year each time one kneels to pray, wherever one may be, when the signal is given for elevation in the parish church or at the conventual Mass.2 These practices perhaps indicate the origin of the custom prevalent nowadays, to suspend all labor in the city or country for a few moments, at a certain hour on some solemn occasion.
Abuses
Following the above practice of looking at the Sacred Host the idea gradually became prevalent with the people, that looking reverently upon the Body of Christ had a special merit and consequently produced some wonderful effects in the body and the soul of the beholder. In the course of time extravagant favors were proclaimed for any one who had obtained the privilege of seeing his "Maker at Mass". Such a one was declared secure from a sudden death, safe against infection from any contagious disease, etc. As a result, an extraordinary desire developed to gaze upon the Sacred Host, when elevated at Mass. This again led to other abuses, such as suspending a black velvet cloth above the altar, so that the Sacred Host might be easily visible against the dark background. Such abuses were condemned of course, and the Church issued decrees at various synods against the practices in several countries of Europe (Breslau, 1416) Cologne, 1452), during the fifteenth century.
Feast Of Corpus Christi
On the other hand, the devout desire to gaze upon the Holy Eucharist undoubtedly gave rise to the beautiful practices and devotions so general in the Church today, such as Exposition and Benediction of the Blessed Sacrament. History leaves it doubtful, whether the institution of the feast of Corpus Christi, with the procession of the Blessed Sacrament in accordance with the visions of the Flemish contemplative, St. Juliana of Mount Corillon (1258), is to be regarded as the cause or the effect of the great desire to behold the Body of Christ. The evidence points to it as an effect rather than as a cause, for we read that when St. Juliana was unable to receive the Viaticum on her deathbed) she asked for the favor to look at the Sacred Host; which favor was granted her. From this we can readily conclude that the faithful looked at the Sacred Host not only at Mass, but also at other times. It was considered even praiseworthy by theologians, for sinners to gaze reverently upon the Sacred Host in the hope that our beloved Lord might vouchsafe them the grace of true contrition. The Christian world was well disposed therefore, at that time, to accept the new feast of Corpus Christi with the solemn and impressive procession, giving all an opportunity to see the Body of Christ. Introduced by the Bishop of Liege in 1246 the feast was approved for the universal Church in 1264, by Pope Urban IV.
Exposition of the Blessed Sacrament was very frequent in Germany during the fourteenth century. We learn from the life of Blessed Dorothea of Prussia, who died 1394) that the Blessed Sacrament was exposed during the whole day in a transparent vessel (or monstrance as we call it now) for the benefit of pious people who were thus enabled to gaze and venerate the Sacred Host. From Germany the practice spread to the Netherlands. The custom evidently became too frequent and the Synod of Cologne in 1452 restricted to certain occasions this manner of exposition. Even at an earlier date, a synod of Breslau (1416) found "that reverence was lessened by this frequent exposition". Just when the custom arose to conclude such expositions of the Blessed Sacrament by blessing the people with the Sacred Host raised in the hands of the priest, is not evident from history. It was at this time, that the practice was introduced in Germany of reserving the Blessed Sacrament in a "Sacraments-hauschen" (Sacrament-house), most beautifully constructed and placed in a prominent position near the altar. It served as a compromise between the total abolition of the practice and the retaining of the previous custom of looking at the Sacred Host, exposed, since the Blessed Sacrament was visible through a metal-latticed door, which however prevented any irreverence.
This gradually led to another custom prevalent in Germany and the Netherlands, toward the close of the fifteenth century, of increasing the solemnity of Mass by exposing the Blessed Sacrament during Mass, as we still do today on certain solemn occasions. It is a favorite practice in Belgium to this day. The abuse arising from such frequent exposition was greatly checked before the Council of Trent. Since then the popular devotions toward the Blessed Sacrament have been more restrained by episcopal supervision, yet the people are fully satisfied by the devotions as now conducted in the form of Benediction of the Blessed Sacrament and the Forty Hours' Devotion. In recent years some pious communities have received permission from the Holy See to establish a custom similar to the fifteenth-century practice, of reserving the Holy Eucharist in the "Sacraments-hauschen". This consists of perpetual exposition and adoration in churches and chapels, where day or night, the Blessed Sacrament is never left without worshippers.
Manner Of Giving And Assisting At Benediction
People often judge the value and importance of our actions by the care and the attention we devote to them. When this care and this attention are always apparent at the time of Benediction, when all preparations are made in conformity with the solemnity of the services, when the solemn and dignified entrance of the altar-boys and the clergy into the sanctuary so impresses all as to elicit the words of Jacob contemplating the angels descending from heaven: "This place is holy,"--the effect upon the people must be overpowering. Again, when the people realize that the priest is actually blessing with the living Body of Christ, asking Him to raise His hand in benediction over them, their souls must be overcome with emotion. And finally when the priest replaces the Blessed Sacrament with a devout genuflection, expressing as it were a regretful "Farewell" as he turns the key on the "Prisoner of Love", will not the faithful be filled with the desire to enclose their loving hearts with that of their best Friend in the lonely tabernacle? 3
Francis Auth, C.SS.R.
Endnotes
1 See Fr. Beringer-Steinen, Ablaesse, p. 142, § 308.
2 See ibid., I, p. 315, § 657, 15th edition.
This item 2975 digitally provided courtesy of CatholicCulture.org
