Continuing Encyclical
The Sacred Liturgy
By Pope Pius XII
November 20, 1947
PART II
EUCHARISTIC WORSHIP
I. THE NATURE OF THE EUCHARISTIC SACRIFICE
66. The Mystery of the Most Holy Eucharist which Christ, the
High Priest instituted, and which He commands to be continually renewed
in the Church by His Ministers, is the Culmination and Center, as it were,
of the Christian Religion. We consider it opportune in speaking about
the crowning act of the Sacred Liturgy, to delay for a little while and
call your attention, Venerable Brethren, to this most important subject.
67. Christ the Lord, "Eternal Priest according to the Order
of Melchisedech," (Psalm, 109, 4.) "loving
His own who were in the world," (Iaon., 13:1.)
"at the Last Supper, on the night He was betrayed, wishing to leave His
Beloved Spouse, the Church, a Visible Sacrifice, such as the nature of
men requires, that would re-present the Bloody Sacrifice offered once on
the Cross, and perpetuate It's memory to the end of time, and whose salutary
Virtue might be applied in remitting those sins which we daily commit,
. . . offered His Body and Blood under the Species of bread and wine to
God the Father, and under the same Species allowed the Apostles, whom He
at that time Constituted the Priests of the New Testament, to partake thereof;
commanding them and their successors in the Priesthood to make the same
Offering." (Conc. Trid., Sess. XXII, c. 1.)
It is a true Renewal of the Sacrifice of the Cross
68. The august Sacrifice of the Altar, then, is no mere empty
commemoration of the Passion and Death of Jesus Christ, but a true and
proper Act of Sacrifice, whereby the High Priest by an Unbloody Immolation
offers Himself a most acceptable Victim to the Eternal Father, as He did
upon the Cross. "It is One and the same Victim; the same Person now
offers It by the Ministry of His Priests, Who then offered Himself on the
Cross, the manner of offering alone being different." (Ibidem.,
c.
2.)
a) The same Priest
69. The Priest is the same, Jesus Christ, whose Sacred
Person His Minister represents. Now the Minister by reason of the
Sacerdotal Consecration which he has received, is made like to the High
Priest and possesses the Power of performing actions in virtue of Christ's
very Person. (Cf. S. Thom., Summa Theol., III. q.
XXII, a. 4.) Wherefore in his Priestly activity he in a certain
manner "lends his tongue, and gives his hand" to Christ.(Ioan.
Chrys., In Ioan. Hom., 86, 4.)
b) The same Victim
70. Likewise the Victim is the same, namely our Divine
Redeemer in His human nature with His true Body and Blood. The manner,
however, in which Christ is offered is different. On the Cross He
completely offered Himself and all His sufferings to God, and the immolation
of the Victim was brought about by the Bloody Death, which he underwent
of His free Will. But on the Altar, by reason of the Glorified state
of His human nature, "death shall have no more dominion over Him," (Rom.,
6:9.)
and so the shedding of His Blood is impossible; still according to the
plan of Divine Wisdom, the Sacrifice of our Redeemer is shown forth in
an admirable manner by external Signs which are Symbols of His Death.
For by the "Transubstantiation" of bread into the Body of Christ and of
wine into His Blood, His Body and Blood are both really present: now the
Eucharistic Species under which He is Present, Symbolize the actual separation
of His Body and Blood. Thus the commemorative representation of His
Death, which actually took place on Calvary, is repeated in every Sacrifice
of the Altar, seeing that Jesus Christ is Symbolically shown by separate
Symbols to be in a state of Victimhood.
c) The ends of the Sacrifice are the same
71. Moreover, the appointed ends are the same. The
first of these is to give Glory to the Heavenly Father. From His
Birth to His Death Jesus Christ burned with zeal for the Divine Glory;
and the offering of His Blood upon the Cross rose to Heaven in an ordor
of sweetness. To perpetuate this Praise, the members of the Mystical
Body are united with their Divine Head in the Eucharistic Sacrifice, and
with Him, together with the Angels and Archangels, they sing immortal Praise
to God (Cf. Missale Rom., Praefatio.)
and give all Honor and Glory to the Father Almighty. (Cf.
Ibidem,
Canon.)
72. The second end is duly to give Thanks to God.
Only the Divine Redeemer, as the Eternal Father's most Beloved Son Whose
immense Love He knew, could offer Him a worthy return of Gratitude.
This was His intention and desire at the Last Supper when He "gave thanks."
(Marc., 14:23.) He did not cease to do so when
hanging upon the Cross, nor does He fail to do so in the august Sacrifice
of the Altar, which is an act of Thanksgiving or a "Eucharistic" act; since
this "is truly meet and just, right and availing unto Salvation." (Missale
Rom., Praefatio.)
73. The third end proposed is that of Expiation, Propitiation
and Reconciliation. Certainly no one was better fitted to make satisfaction
to Almighty God for all the sins of men than was Christ. Therefore
He desired to be immolated upon the Cross "as a Propitation for our sins,
not for ours only but also for those of the whole world." (1
Ioan.,
2:2.)
And likewise He daily offers Himself upon our Altars for our Redemption,
that we may be rescued from eternal damnation and admitted into the Company
of the Elect. This He does, not for us only who are in this mortal
life, but also "for all who rest in Christ, who have gone before us with
the Sign of Faith and repose in the sleep of Peace;" (Missale
Rom., Canon.) for whether we live, or whether we die "still
we are not separated from the One and only Christ." (S. Augustin.,
De
Trinit., lib. XIII, c. 19.)
74. The fourth end, finally, is that of Impetration.
Man, being the Prodigal Son, has made bad use of and dissipated the
goods which he received from his Heavenly Father. Accordingly, he
has been reduced to the utmost poverty and to extreme degradation.
However, Christ on the Cross "offering Prayers and Supplications with a
loud cry and tears, has been heard for His reverence." (Hebr.,
5:7.)
Likewise upon the Altar He is our Mediator with God in the same efficacious
manner, so that we may be filled with every Blessing and Grace.
The Infinite Value of the Divine Sacrifice
75. It is easy, therefore, to understand why the Holy Council
of Trent lays down that by means of the Eucharistic Sacrifice, the saving
Virtue of the Cross is imparted to us for the remission of the sins we
daily commit. (Cf. Sess. XXII, c. 1.)
76. Now the Apostle of the Gentiles proclaims the copious
plentitude and the perfection of the Sacrifice of the Cross, when he says
that Christ by one oblation has perfected for ever them that are Sanctified.
(Cf. Hebr., 10:14.) For the merits of
this Sacrifice, since they are altogether boundless and immeasurable, know
no limits; for they are meant for all men of every time and place.
This follows from the fact that in this Sacrifice the God-Man is the Priest
and Victim; that His Immolation was entirely perfect, as was His obedience
to the Will of His Eternal Father; and also that He suffered Death as the
Head of the human race: "See how we were bought: Christ hangs upon the
Cross, see at what a price He makes His purchase . . . He sheds His Blood,
He buys with His Blood, He buys the the Blood of the Spotless Lamb, He
buys with the Blood of God's only Son. He who buys is Christ; the
price is His Blood; the Possession bought is the World." (St.
Augustin., Enarr. in Ps. CXLVII, n. 16.)
77. This purchase, however, does not immediately have its
full effect; since Christ after Redeeming the world at the lavish cost
of His own Blood, still must come into complete possession of the souls
of men. Wherefore, that the Redemption and Salvation of each person
and of future generations unto the end of time may be effectively accomplished,
and be acceptable to God, it is necessary that men should individually
come into vital contact with the Sacrifice of the Cross, so that the Merits,
which flow from it, should be imparted to them. In a certain sense
it can be said that on Calvary Christ built a font of Purification and
Salvation which He filled with the Blood He shed; but if men do not bathe
in it and there wash away the stains of their iniquities, they can never
be purified and saved.
But the Cooperation of the Faithful is Necessary
78. The cooperation of the faithful is required so that sinners
may be individually purified in the Blood of the Lamb. For though
speaking generally, Christ reconciled by His painful Death the whole human
race with the Father, He wished that all should approach and be drawn to
His Cross, especially by means of the Sacraments and the Eucharistic Sacrifice,
to obtain the salutary Fruits produced by Him upon it. Through this
active and individual participation, the members of the Mystical Body not
only become daily more like to their Divine Head, but the life flowing
from the Head is imparted to the members, so that we can each repeat the
words of St. Paul: "With Christ I am nailed to the Cross: I live, now not
I, but Christ liveth in me." (Gal., 2:19, 20.)
We have already explained sufficiently and of set purpose on another occasion,
that Jesus Christ "when dying on the Cross, bestowed upon His Church, as
a completely gratuitous Gift, the immense Treasure of the Redemption.
But when it is a question of distributing this Treasure, He not only commits
the work of Sanctification to His Immaculate Spouse, but also wishes that,
to a certain extent, Sanctity should derive from her activity." (Litt.
Encycl. Mystici Corporis, d. d. XXIX Iun. MCMXLIII.)
79. The august Sacrifice of the Altar is, as it were, the
Supreme Instrument whereby the Merits won by the Divine Redeemer upon the
Cross are distributed to the faithful: "as often as this Commemorative
Sacrifice is offered, there is wrought the work of our Redemption." (Missale
Rom., Secreta Dom. IX post Pentec.) This, however, so
far from lessening the dignity of the actual Sacrifice on Calvary, rather
proclaims and renders more manifest its greatness and its necessity, as
the Council of Trent declares. (Cf. Sess. XXII., c. 2 et
can. 4.) Its daily Immolation reminds us that there is no
Salvation except in the Cross of Our Lord Jesus Christ, (Cf.
Gal.,
6:14.) and that God Himself wishes that there should be a
continuation of this Sacrifice "From the rising of the Sun till the going
down thereof," (Mal., 1:11.) so that there may
be no cessation of the Hymn of Praise and Thanksgiving which man owes to
God, seeing that he requires His help continually and has need of the Blood
of the Redeemer to remit sin which challenges God's Justice.
II. PARTICIPATION OF THE FAITHFUL
IN THE EUCHARISTIC SACRIFICE
Participation without Priestly Power
80. It is therefore desirable, Venerable Brethren, that all
the faithful should be aware that to participate in the Eucharistic Sacrifice
is their Chief Duty and Supreme Dignity, and that not in an inert and negligent
fashion, giving way to distractions and daydreaming, but with such earnestness
and concentration that they may be united as closely as possible with the
High Priest, according to the Apostle: "Let this mind be in you which was
also in Christ Jesus." (Philipp., 2:5.)
And together with Him and through Him let them make their Oblation, and
in union with Him let them offer up themselves.
81. It is quite true that Christ is a Priest; but He is
a Priest not for Himself but for us, when in the name of the whole human
race He offers our Prayers and Religious homage to the Eternal Father;
He is also a Victim and for us, since He substitutes Himself for sinful
man. Now the exhortation of the Apostle: "Let this mind be in you
which was also in Christ Jesus," requires that all Christians should possess,
as far as is humanly possible, the same dispositions as those which the
Divine Redeemer had when He offered Himself in Sacrifice: that is to say,
they should in a humble attitude of mind, pay Adoration, Honor, Praise
and Thanksgiving to the Supreme Majesty of God. Moreover, it means
that they must assume to some extent the character of a victim, that they
deny themselves as the Gospel commands, that freely and of their own accord
they do Penance, and that each detests and satisfies for his sins.
It means, in a word, that we must all undergo with Christ a Mystical Death
on the Cross so that we can apply to ourselves the words of St. Paul: "With
Christ I am nailed to the Cross." (Gal., 2:19.)
82. The fact, however, that the faithful participate in
the Eucharistic Sacrifice, does not mean that they also are endowed with
Priestly Power. It is very necessary that you make this quite clear
to your flocks.
83. For there are today, Venerable Brethren, those who,
approximating to errors long since condemned, (Cf. Conc.
Trid., Sess. XXIIi, c. 4.) teach that in the New Testament
by the word "Pristhood" is meant only that Priesthood which applies to
all who have been Baptized; and hold that the command by which Christ gave
Power to His Apostles at the Last Supper to do what He Himself had done,
applies directly to the entire Christian Church, and that thence, and thence
only, arises the Hierarchical Priesthood. Hence they assert that
the people are possessed of a true Priestly Power, wwhile the Priest only
acts in virtue of an office committed to him by the community. Wherefore
they look on the Eucharistic Sacrifice as a "concelebration," in the literal
meaning of that term, and consider it more fitting that Priests should
"concelebrate" with the people present than that they should offer the
Sacrifice privately when the people are absent.
84. It is superfluous to explain how captious errors of
this sort completely contradict the truths which we have just stated above,
when treating of the place of the Priest in the Mystical Body of Jesus
Christ. But we deem it necessary to recall that the Priest acts for
the people only because he represents Jesus Christ, Who is Head of all
His members and offers Himself in their stead. Hence he goes to the
Altar as the Minister of Christ, inferior to Christ but superior to the
people. (Cf. Robertus Bellarm., De Missa, II, cap.
4.) The people, on the other hand, since they in no sense
represent the Divine Redeemer and are not a mediator between themselves
and God, can in no way possess the Sacerdotal Power.
I--PARTICIPATION INASMUCH AS THEY OFFER IT
WITH THE PRIEST
85. All this has the certitude of Faith. However, it
must also be said that the faithful do offer the Divine Victim. though
in a different sense.
a) It is declared by the Church
86. This has already been stated in the clearest terms
by some of Our Predecessors and some Doctors of the Church. "Not
only," says Innocent III of immortal memory, "do the Priests offer the
Sacrifice, but also all the faithful: for what the Priest does personally
by virtue of his Ministry, the faithful do collectively by virtue of their
intention." (De Sacro Altaris Mysterio, III, 6.)
We are happy to recall one of St. Robert Bellarmine's many statements on
this subject. "the Sacrifice," he says, "is principally offered in
the person of Christ. Thus the Oblation that follows the Consecration,
is a sort of attestation that the whole Church consents in the Oblation
made by Christ, and offers it along with Him." (De Misssa,
I,
cap. 27.)
b) It is Signified by the Rites Themselves
87. Moreover the Rites and Prayers of the Eucharistic Sacrifice
Signify and show no less clearly that the Oblation of the Victim is made
by the Priests in company with the people. For not only does the
Sacred Minister, after the Oblation of the bread and wine when he turns
to the people, say the significant Prayer: "Pray Brethren, that my Sacrifice
and yours may be acceptable to God the Father Almighty;" (Missale
Rom., Ordo Missae.) but, also the Prayers by which the Divine
Victim is offered to God are generally expressed in the plural number;
and in these it is indicated more than once that the people also participate
in this august Sacrifice inasmuch as they offer the same. The following
words, for example, are used: "For whom we offer, or who offer up to Thee'...
We therefore beseech Thee, O Lord, to be appeased and to receive this offering
of our bounden duty, as also of thy whole household . . . We Thy servants,
as also Thy whole people . . . do offer unto Thy most excellent Majesty,
of Thine own Gifts bestowed upon us, a Pure Victim, a Holy Victim, a Spotless
Victim." (Ibidem, Canon Missae.)
88. Nor is it to be wondered at, that the faithful should
be raised to this Dignity. By the Waters of Baptism, as by common
right, Christians are made members of the Mystical Body of Christ the Priest,
and by the "Character" which is imprinted on their souls, they are appointed
to their condition, in the Priesthood of Christ.
c) The Offering of Bread and Wine Made by the People
89. In evrey age of the Church's History, the mind of man,
enlightened by Faith, has aimed at the greatest possible knowledge of things
Divine. It is fitting, then, that the Christian people should also
desire to know in what sense they are said in the Canon of the Mass to
offer up the Sacrifice. To satisfy such a pious desire, then, We
shall here explain the matter briefly and concisely.
90. First of all the more extrinsic explanations are these:--it
frequently happens that the faithful assisting at Mass join their Prayers
alternately with those of the Priest, and sometimes--a more frequent occurrence
in ancient times--they offer to the Ministers at the Altar bread and wine
to be changed into the Body and Blood of Christ, and, finally, by
their alms they get the Priest to offer the Divine Victim for their intentions.
91. But there is also a more profound reason why all Christians,
especially those who are present at Mass, are said to offer the Sacrifice.
d) Sacrifice Offered by the Faithful
92. In this most important subject it is necessary, in
order to avoid giving rise to a dangerous error, that we define the exact
meaning of the word "offer." The Unbloody Immolation at the words
of Consecration, when Christ is made present upon the Altar in the state
of a Victim, is performed by the Priest and by him alone, as the Representative
of the faithful. It is because the Priest places the Divine Victim
upon the Altar that he offers it to God the Father as an Oblation, for
the Glory of the Blessed Trinity and for the good of the whole Church.
Now the faithful participate in the Oblation, understood in this limited
sense, after their own fashion and in a twofold manner, namely because
they not only offer the Sacrifice by the hands of the Priest, but also,
to a certain extent, in union with him. It is by reason of this participation,
that the offering made by the people is also included in Liturgical Worship.
93. Now it is clear that the faithful offer the Sacrifice
by the hands of the Priest from the fact that the Minister at the Altar
in offering a Sacrifice in the name of all His members represents Christ,
the Head of the Mystical Body. Hence the whole Church can rightly
be said to offer up the Victim through Christ. But the conclusion
that the people offer the Sacrifice with the Priest himself is not based
on the fact that, being members of the Church no less than the Priest himself,
they perform a visible Liturgical Rite; for this is the privilege only
of the Minister who has been Divinely appointed to this Office: rather,
it is based on the fact that the people unite their hearts in Praise, Impetration,
Expiation and Thanksgiving with the Prayers or intention of the Priest,
even of the High Priest Himself, so that in the one and same Offering of
the Victim and according to a visible Sacerdotal Rite, they may be presented
to God the Father. It is obviosly necessary that the external Sacrificial
Rite should, of its very nature, Signify the Internal Worship of the heart.
Now the Sacrifice of the New Law Signifies that Supreme Worship by which
the Principal Offerer Himself, Who is Christ, and in Union with Him and
through Him all the members of the Mystical Body, pay God the Honor and
Reverence that are due to Him.
94. We are very pleased to learn that this teaching, thanks
to a more intense study of the Liturgy on the part of many, especially
in recent years, has been given full recognition. We must, however,
deeply deplore certain exaggerations and over-statements which are not
in agreement with the true teaching of the Church.
95. Some in fact disapprove altogether of those Masses
which are Offered privately and without a Congregation, on the ground that
they are a departure fromthe ancient way of Offering the Sacrifice; moreover,
there are some who assert that Priests cannot Offer Mass at different Altars
at the same time, because by doing so, they separate the community of the
faithful and imperil its Unity; while some go so far as to hold that the
people must comfirm and ratify the Sacrifice if it is to have its proper
force and value.
96. They are mistaken in appealing in this matter to the
social Character of the Eucharistic Sacrifice, for as often as a Priest
repeats what the Divine Redeemer did at the Last Supper, the necessarily
and of its very nature, has always and everywhere the Character of a public
and social act, inasmuch as he who Offers it, acts in the Name of Christ
and of the faithful, whose Head is the Divine Redeemer, and he Offers it
to God for the Holy Catholic Church, and for the living and the dead. (Missale
Rom., Canon Missae.) This is undoubtedly so, whether
the faithful are present--as We desire and commend them to do in great
numbers and with Devotion--or are not present, since it is in no wise required
that the people ratify what the Sacred Minister has done.
97. Still, though it is clear from what We have said that
the Mass is Offered in the Name of Christ and of the Church and that it
is not robbed of its social effects though it be Celebrated by a Priest
without a Server, nonetheless, on account of the dignity of such an august
Mystery, it is our earnest desire--as Mother Church has always commanded--that
no Priest should say Mass unless a Server is at hand to answer the Prayers,
as Canon 813 prescribes.
II--PARTICIPATION INASMUCH AS
THEY OFFER THEMSELVES AS VICTIMS
98. In order that the Oblation by which the faithful offer
the Divine Victim in this Sacrifice to the Heavenly Father may have its
full effect, it is necessary that the people add something else, namely,
the offering of themselves as a victim.
99. This offering in fact is not confined merely to the
Liturgical Sacrifice. For the Prince of the Apostles wishes us, as
living stones built upon Christ the Corner Stone, to be able as "a Holy
Priesthood, to Offer up spiritual sacrifices, acceptable to God by Jesus
Christ." (1 Petr., 2:5.) St. Paul the
Apostle addresses the following words of exhortation to Christians, without
distinction of time: "I beseech you therefore . . . that you present your
bodies, a living sacrifice, holy, pleasing unto God, your reasonable service."
(Rom., 12:1.) But at that time especially
when the faithful take part in the Liturgical Service with such Piety and
Recollection that it can truly be said of them: "whose Faith and Devotion
is known to Thee," (Missale Rom., Canon Missae.)
it is then, with the High Priest and through Him they offer themselves
as a spiritual sacrifice, that each one's Faith ought to become more ready
to work through Charity, his Piety more real and fervent, and each should
Consecrate himself to the futhering of the Divine glory, desiring to become
as like as possible to Christ in His most grievous Sufferings.
Purifying Their Own Souls
100. This we are also taught by those exhortations which the Bishop,
in the Church's name, addresses to Priests on the day of their Ordination:
"Understand what you do, imitate what you handle, and since you Celebrate
the Mystery of the Lord's Death, take good care to mortify your members
with their vices and concupiscences." (Pontif. Rom., De
Ordinatione presbyteri.) In almost the same manner the Sacred
Books of the Liturgy advise Christians who come to Mass to participate
in the Sacrifice: "At this . . . Altar let innocence be in Honor, let pride
be sacrificed, anger slain, impurity and every evil desire laid low, let
the sacrifice of chastity be offered in place of doves and instead of the
young pigeons the sacrifice of innocence." (Ibidem, De
altaris consecrat., Praefatio.) While we stand before the
Altar, then, it is our duty so to transform our hearts that every trace
of sin may be completely blotted out, which whatever promotes supernatural
life through Christ, may be zealously fostered and strengthened even to
the extent that, in union with the Immaculate Victim, we become a victim
acceptable to the Eternal Father.
101. The prescriptions in fact of the Sacred Liturgy aim, by
every means at their disposal, at helping the Church to bring about this
Holy purpose in the most suitable manner possible. This is the object
not only of Readings, Homilies and other Sermons given by Priests, as also
the whole Cycle of Mysteries which are proposed for our commemoration in
the course of the year, but it is also the purpose of Vestments, of Sacred
Rites and their External Splendor. All these things aim at "enhancing
the Majesty of this great Sacrifice, and raising the minds of the faithful
by means of these visible Signs of Religion and Piety, to the contemplation
of the sublime Truths contained in this Sacrifice." (Cf.
Conc. Trid., Sess. XXII, c. 5.)
Reproducing the Image of Jesus Christ
102. All the elements of the Liturgy, then, would have us reproduce
in our hearts through the Mystery of the Cross the likeness of the Divine
Redeemer according to the words of the Apostle of the Gentiles: "With Christ
I am nailed to the Cross. I live, now not I, but Christ liveth in
me." (Gal., 2:19-20.) Thus we become
a victim, as it were, along with Christ to increase the glory of the Eternal
Father.
103. Let this then be the intention and aspiration of the faithful,
when they offer up the Divine Victim in the Mass. For if, as St.
Augustine writes, our Mystery is enacted on the Lord's Table, that is Christ
our Lord Himself, (Cf. Serm., CCLXXII.)
Who is the Head and Symbol of that union through which we are the Body
of Christ (Cf. 1 Cor., 12:27.) and members
of His Body; (Cf. Eph., 5:30.) if St.
Robert Bellarmine teaches, according to the mind of the Doctor of Hippo,
that in the Sacrifice of the Altar there is Signified the general Sacrifice
by which the whole Mystical Body of Christ, that is all the city of the
Redeemed, is Offered up to God through Christ, the High Priest: (Cf.
S. Robertus Bellarm., De Missa, II, can. 8.) nothing
can be conceived more just or fitting than that all of us in union with
our Head, Who suffered for our sake, should also sacrifice ourselves to
the Eternal Father. For in the Sacrament of the Altar, as the same
St. Augustine has it, the Church is made to see that in what she offers
she herself is offered. (Cf. De Civ. Dei, lib. X.
cap. 6.)
104. Let the faithful, therefore, consider to what a High Dignity
they are raised by the Sacrament of Baptism. They should not think
it enough to participate in the Eucharistic Sacrifice with that general
intention which befits members of Christ and children of the Church, but
let them further, in keeping with the Spirit of the Sacred Liturgy, be
most closely united with the High Priest and His earthly Minister, at the
time the Consecration of the Divine Victim is effected, and at that time
especially when those Solemn words are pronounced: "By Him and with Him
and in Him, is to Thee, God the Father Almighty, in the unity of the Holy
Ghost, all Honor and Glory for ever and ever;" (Missale
Rom., Canon Missae.) to these words in fact the people
answer: "Amen." Nor should Christians forget to offer themselves,
their cares, their sorrows, their distress and their necessities in union
with their Divine Savior upon the Cross.
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