1.  In the midst of the earthly Paradise stood "the tree of life" (Gen. 2, 9), that is, the tree, the fruit of which was destined to impart to man perpetual youth, strength and beauty. It was a figure of the true tree of life, that stands in the midst of the new paradise, namely, of Holy Church. We are to understand by this true tree of life, first, the Cross of Christ, and then the Eucharist, which imparts fulness of heavenly and imperishable life to all who desire it. We have already investigated the root and the trunk of this tree of life we must now endeavor to know the quality of its rare and plenteous fruit, "beautiful to behold and agreeable to the taste."  This tree of life of the Eucharistic Sacrifice, planted by God in the garden of the Church, rears its blooming top high toward heaven, and spreads wide its shady branches over the earth, dropping down graces and blessings on all men. The Holy Sacrifice of the Mass may also be considered as the golden bridge uniting heaven and earth, for while clouds of incense of adoration and thanksgiving rise unceasingly from the altar to the throne of God, the blessed clouds of grace and mercy descend on mankind. Gloria in excelsis Deo et in terra pax hominibus bonae voluntatis! "Glory to God in the highest, and on earth peace to men of good will!" (Luke 2, 14.) This Chant of the Angels, which at the birth of Christ resounded for the first time on the plains of Bethlehem, "as the voice of many waters," echoes and reechoes throughout all ages, and finds its most splendid fulfilment in the celebration of the Eucharist. In as far as it is a Sacrifice of praise and thanksgiving, the Mass procures all honor and glory to God inasmuch as it is a Sacrifice of propitiation and petition, it obtains for men the plenitude of peace, that is, of all graces and blessings.

  2. That the Sacrifice of the Mass possesses in reality the above mentioned fourfold character of praise and thanksgiving, propitiation and petition, that in these four characteristics it unfolds its efficacy in a striking manner, is evident even from the fact that it not only replaces and transcends the figurative sacrifices of the Old Testament, but also that it infinitely surpasses them. For as the fulfilment and completion of the sacrifices prior to Christ, Holy Mass includes in itself all the goods foreboded by them.  Now, in the Old Law different sacrifices were prescribed for the above-named fourfold object; consequently, the Eucharistic Sacrifice alone must, in the most perfect manner, answer all these various objects for which sacrifices were chiefly offered.² The sole and perpetual Sacrifice of the New Testament, therefore, enables us to cancel all our indebtedness toward God and to fulfil all our obligations towards Him, to avert from ourselves all evils and to implore all favors. However, before we explain that and how the Holy Mass is the most perfect sacrifice of praise and the most precious and worthy sacrifice of thanksgiving to God, and the fullest sacrifice of propitiation and the most powerful sacrifice of petition for men, some preliminary questions remain to be answered, relating to the value of the Eucharistic Sacrifice, as also to the reason and nature of its efficacy.
The value (valor) and efficacy (efficacia) of sacrifice in general depend chiefly upon its essence and form. The more excellent and precious the object sacrificed, the higher the dignity and holiness of the priest sacrificing, and also, the more perfect his intention and his sacrificial act, the more valuable in itself and the more efficacious for the attainment of its object will be the sacrifice. First and chiefly, we shall consider the person of him who sacrifices, as well as the way and manner of the sacrifice. As there are more than one person offering the Eucharistic Sacrifice, who offer it in different ways, we shall examine and explain its value and efficacy under this aspect.
  I. First of all, the Eucharistic Sacrifice is to be considered in so far as in it Jesus Christ offers Himself, that is, He is not only the sacrificial gift, but also the most eminent sacrificer. In this respect the Sacrifice of the Mass is not inferior in value to that of the Cross: both are equally infinite, equally beyond all estimation and equally valuable. The infinite value of the Sacrifice of the Mass consists, indeed, also in the immensity of the object offered; but principally in the infinite dignity of the sacrificing Man-God. The object offered on the altar is the richest and the most glorious, the very best and the most precious that can be imagined, for it is Christ Himself, His Body and Blood, His holy humanity, which of itself, that is, by virtue of its natural and supernatural prerogatives and perfections, is incomparably more noble and valuable than all other creatures, and which by the hypostatic union with the Eternal Word, in which it is offered, even attains and possesses infinite dignity and sublimity above every creature.  But although Christ's precious Blood, which is mystically shed in the chalice, has an infinite, eternal and imperishable value, nevertheless, this of itself would not suffice to impart infinite value to the Eucharistic Sacrifice, since, for this purpose, it is requisite, above all, that the person who celebrates should possess infinite greatness and majesty, as is the case with the God-Man, and with Him alone. Mary, the everblessed Virgin, offered her Son in the Temple and at the foot of the Cross but, however holy and perfect her sentiments, however acceptable to God her offering may have been, still it was not infinite in value, not infinitely meritorious. The divine dignity and grandeur of the person sacrificing would, on the contrary, impart infinite value to a trifling gift. But since Jesus Christ, the Eternal Son of God and the Splendor of the glory of the Father, offers in the Mass His own self, His own flesh and blood, the Sacrifice of the Altar is in every respect infinitely valuable and precious.

  The infinite value of the Eucharistic Sacrifice must be distinguished still more minutely, that is, considered in a twofold sense. First, we may thereby mean the infinite grandeur, excellence and perfection peculiar to the Eucharistic Sacrifice, because Christ is the sacrificing priest and the victim offered. This value, this moral dignity of the Eucharistic Sacrifice, depends upon the grandeur and holiness of Christ inasmuch as He in the present sacrifices Himself and is sacrificed on the altar. But if we understand thereby the infinite value of the satisfaction and merit, that is, the infinite price and ransom, the inexhaustible treasure of the redemption contained in the Eucharistic Sacrifice, it also originates from Christ, but not in so far as He now offers Himself on the altar, but in so far as He once offered Himself on the Cross for by the Eucharistic Sacrificial act Christ can no longer make satisfaction and acquire merit, but merely constantly apply to us the treasure of merit fully acquired on the Cross.

Now, if we consider the Eucharistic Sacrifice in itself, that is, the divine dignity of the Sacrificing Priest and Victim, as well as the inscrutable treasures therein enclosed of the fruits of the Sacrifice of the Cross, we then perceive how Holy Mass possesses a value absolutely infinite. As an infinitely valuable and infinitely perfect sacrifice, the Holy Mass evidently possesses also power infinitely great to produce those effects which by Christ's institution belong to it and are peculiar to it. But, it may be asked further, are the effects actually brought forth by the infinitely valuable and efficacious Sacrifice of the Altar, likewise infinite and unlimited, or are they not rather finite and limited? In order to answer this question, we must consider the Eucharistic Sacrifice in its relation to God, to whom it is offered, and afterward in its relation to man, for whom it is offered. In sacrifice its relation to God is always the first and the most essential feature, since according to its very nature, sacrifice is an act of religion. Therefore, the Sacrifice of the Mass is primarily to be regarded as an act of divine worship (λαrρeτα). It serves to honor and glorify God not only in its quality of a sacrifice of praise, adoration and thanksgiving, but also as a sacrifice of propitiation and petition, for God is always honored and glorified, both when we endeavor to appease His justice and to move His goodness to impart graces to us, and also when we worship His majesty and pay Him our grateful thanks for His liberality. Since the Eucharist, in reference to all these ends, possesses infinite value and infinite power, that is, since it is a Sacrifice infinitely worthy and perfect of adoration, thanksgiving, propitiation and petition, there is given to God on the altar always the greatest possible, that is, infinitely great, homage. If, therefore, we consider the feature of latria, or divine worship, which chiefly consists in adoration, praise and thanksgiving, and also in propitiation and petition, then beyond a doubt the celebration of the Eucharistic Sacrifice contains in itself a worship of infinite value and, in fact, renders it to the Most High. In this connection, the Sacrifice of Christ, which in itself is infinite, always displays its full power: for by the celebration of the Mass the triune God infallibly and at all times receives a truly infinite homage, that is, perfectly worthy adoration, praise and thanksgiving.

But the case is different when the Eucharistic Sacrifice is considered in its relation to man. From this point of view it aims at procuring our salvation and sanctification, and is, consequently, a means of grace, or rather a source of grace, bringing us the riches of heavenly blessings. The Mass, especially as a sacrifice of propitiation and petition, produces for men the operations of grace. Assuredly, acts of propitiation and petition are offered to God in the Mass, but with the intent and purpose that He may be moved by reason of the sacrifice of propitiation and petition to restore us again to His favor and to impart to us His gifts. As has already been indicated, the value and dignity, that is, the intrinsic efficacy, of the Eucharistic Sacrifice is infinitely great in this respect also, that is, in appeasing an irritated God and moving His mercy to grant us His benefits. For the entire ransom paid for our redemption, the immense treasure of satisfaction and merit which was acquired on the Cross, are all upon the altar ever presented anew and offered by Christ to His Heavenly Father, that they may be applied to mankind. The Sacrifice of the Mass, accordingly, contains not only a superabundant atonement for the remission of all possible sins and punishments, but also an inexhaustible fund for the purchasing of innumerable graces and goods. Nevertheless, as it is in the nature of things the Mass cannot produce for man or in man infinite effects. For positively infinite effects are impossible as to number or magnitude nor would the finite creature be capable of receiving them. The fruits which the Sacrifice of the Mass obtains for us from God are only finite, that is, restricted to a certain number and determined measure, as is also the case in the Sacrifice of the Cross.
The Sacrifice of the Mass, therefore, with respect to man can have only a restricted efficacy, and in its fruits is capable of only a limited application. This restriction and limitation of the fruits of the Eucharistic Sacrifice may be understood in a two-fold sense intensive and extensive.
The Sacrifice of the Mass does not always produce effects so great and so manifold as the capacity of the recipients would warrant; it acts rather in an intensively limited degree, that is, its effects are restricted to a definite measure, even if they are different in individual cases sometimes greater, sometimes less. This is confirmed by the practice of the Church, according to which the Holy Sacrifice is not seldom repeatedly offered for obtaining some benefit, for example, the deliverance of a suffering soul from purgatory, the conversion of a sinner, health of body. If the Eucharistic Sacrifice always yielded the entire efficacy of which it is capable, a single holy Mass would actually suffice to obtain as many and as great blessings as are desired. Evidently the reason of its limited efficacy does not lie in the essence and value of the Sacrifice, since it possesses infinite power for producing every effect nor is it solely and alone due to the greater or less susceptibility of the person for whom the fruit of the Sacrifice is applied. This susceptibility, nevertheless, is duly considered therein, for it exerts its influence upon the measure of the fruit of the sacrifice to be obtained but the final and decisive reason for the more or less plentiful application of the sacrificial graces is the will of Christ, in other words, is to be sought in the positive ordinance of God.
 The Sacrifice of the Mass is a means of grace for it is intended to convey to us the riches of redemption. But for this there is need of a positive ordinance on the part of God. The Eucharistic Sacrifice can communicate graces to us only in as much and in as far as it is destined by God for this purpose. Now, in the distribution of His gifts, God requires our co-operation the better our preparation, the more liberal is He, as a rule, in the dispensation of His graces. This is the case not only with the Sacraments, but also in regard to the Holy Mass. The greatness of the fruit of the Sacrifice to be derived by us, therefore, is determined by God, but with regard to the dispositions of those for whom the Mass is offered. But here above all the good pleasure and the wise providence of God, who lovingly ordains all things, must be taken into consideration then the merciful will of the High Priest Jesus Christ, who offers and presents on the altar the price of His Blood to the Heavenly Father for specific effects, more or less great finally, also the subjective state of the recipient of the effects of the Sacrifice.  As we are bound to pray without intermission, the Sacrifice also must be offered without ceasing, in order that we may obtain the fruit and the graces desired. God has so ordained it, because the uninterrupted celebration of the Mass more effectually promotes His honor and our salvation.
b) The other much discussed question is practically of greater importance, namely, whether the effects of the Sacrifice of the Mass considered as to its extension, that is, in relation to the participants, be unlimited, or rather, on the contrary, limited and restricted. Here we must make a distinction. The faithful who personally and actively take part in the Sacrifice, that is, who devoutly assist thereat arid unite in the celebration, gain thereby a special sacrificial fruit. This fruit, obtained by participation in the Sacrifice, is, as is universally admitted, of unlimited extension, that is, it is applied undiminished, undecreased to all present, however numerous they may be. Whether there be many or few assembled around the altar, each receives undiminished the whole and full fruit of grace, corresponding to his zeal, his intention, his devotion and his piety. When several priests celebrate, that is, consecrate the same sacrificial species, as is the case at the ordination of priests and the consecration of bishops, we have in reality not merely one Sacrifice; for each of the celebrating priests performs a true sacrificial act and, consequently, each one's sacrificial act bears fruit entirely equivalent to that same which would result, had he alone celebrated the Mass.
The question that now engages our attention, relates to another fruit, namely, to that fruit which, by special application of the priest, is imparted to some particular person or persons. The question is, does the Sacrifice of the Mass, when it is offered for many, impart to each the entire fruit, that is, as much fruit as it would have procured an individual, had it been offered for him alone, or does the intensive-limited, sacrificial fruit, divided among the many, thus become proportionately less for each individual participant, the greater the number of those for whom the Sacrifice is especially offered? Some theologians of ancient times, and more still of recent date, answer the former question in the affirmative and the latter in the negative, that is, they assert, but probably without solid proof, that an extensive-unlimited efficacy of the Sacrifice is applied to the many. The majority of theologians, on the contrary, maintain, with full right, that the fruit of the Mass is divided among many individuals and becomes thereby proportionately less for each one, the greater the number of the participants for whom it is offered. By its nature the Mass could, nevertheless, show forth an extensive unlimited efficacy, had it been thus ordained by Christ for it depends wholly on the will of Christ. But that Christ did impart to the Eucharistic Sacrifice such an efficacy, cannot be proved. The opinion and practice of the Church, so important in such matters, is rather the opposite. For centuries, yes, from Apostolic times, the Church approves of and encourages the custom of offering the Mass specially for individuals. Now, it would evidently seem to favor a practice unwise and detrimental to the faithful, if the Mass could procure for hundreds and thousands, yes, for all equally great advantages, as much for the many as for one individual. By the special application in behalf of individuals, an immense amount of fruit would be lost to the remainder of the faithful, who, without reason, would be excluded from this gain. Why, then, should not the Sacrifice of the Mass be continually offered for all, the living as well as the dead?  By the decision of the Church it has been determined, that a priest who receives several stipends and, in return, celebrates but one Mass, sins not only against the commandment of the Church, but also against justice (contra justitiam), and, consequently, he is obliged to make restitution. This presupposes that the individuals offering stipends in a case of the kind are actually wronged, that is, that they do not receive as much fruit from the Sacrifice as the exclusive application of the Mass would procure for each individual. The intrinsic reason consists chiefly in the circumstance, that the sacrificial fruit in question is intensive-limited, that is, the fruit is confined to a certain measure.
 Now, nothing justifies the assertion that this fruit ever increases by the mere fact of the priest's offering the Mass for several, and that thus this presupposed fruit is communicated undivided to each and every one. Accordingly, the universal conviction, of the Catholic people, that a Mass celebrated exclusively for an individual is of more benefit to him than if it were at the same time offered for others, is entirely founded on truth. The reasons adduced show that the sacrificial fruit in question, taken in its entirety, is limited as to its extension. We make this remark, because some theologians draw here a distinction between the effects that the Mass produces as a Sacrifice of propitiation, and the effects it operates as a Sacrifice of petition. They are of opinion, namely, that although the fruit of propitiation (propitiatio) is limited as to its extension to a certain measure, but not the fruit to be obtained by way of petition.  With regard to the latter, they hold the application to be unlimited as to its extension but the reasons they allege for this merely prove, that this application is possible in virtue of the infinite value of the Eucharistic Sacrifice, but not that it was really intended by Christ and, therefore, actually takes place.
Up to the present time, we have considered the value and efficacy of the Eucharistic Sacrifice, in so far as Christ is not only the victim, but also the sacrificing priest, in other words, in as far as the visible priest accomplishes and offers the Sacrifice as the servant and living instrument of Christ. From this aspect, the Holy Mass is that essential, therefore always and everywhere "clean oblation", which cannot be defiled by any unworthiness or sinfulness either of the celebrating priest or of the faithful assisting thereat, that is, become displeasing to God, or diminished in value or efficacy. Inasmuch as Christ Himself offers His own self by the hands of His visible representative, the value, efficacy and fruit of the Sacrifice of the altar do not depend upon the holiness and devotion of the priest and faithful, but solely and only on the infinite dignity of Christ and the merits which He acquired on the Cross. This is what is meant, when it is said that the Sacrifice of Christ is always pleasing to God and efficacious ex opere operate, that is, by virtue of its valid performance without any further human co-operation. This fruit, which has its foundation immediately and solely in Christ and His infinite merits, is the greatest and most precious of the Sacrifice, the essential or real sacrificial fruit: it is always meant, when reference is made to the fruit of the Mass.

2. In the second place, the value and efficacy of the Sacrifice are to be considered, inasmuch as the celebration of it is an act of the united Church, or, in other words, inasmuch as the priest in the name and by the commission of the entire Church performs this sacred function at the altar. The Eucharistic Sacrifice and the prayers of the Breviary form the principal part of public divine worship, which by the ordinance and for the welfare of the Church, is conducted by ministers specially ordained and appointed for this purpose. At the altar the united Church offers and prays through the priest, her representative and delegate there she presents to God the Sacrifice of praise and thanksgiving, of propitiation and petition. Under this aspect, the value and efficacy of the Sacrifice of the Mass is measured by the dignity, merit and sanctity of the Church. From this it follows that the value of the Eucharistic Sacrifice, inasmuch as the Church offers it, is always finite and limited, for at no time has she been nor can she be infinitely holy. It is self-evident that on the part of the Church the effects which follow the celebration of Mass are always limited as to degree and greatness. It must here be noted, however, that the Church, inasmuch as she offers the Holy Sacrifice and prays through the priest, cannot merit and satisfy, since for this is required a positive action or suffering of a person pleasing to God. But in the celebration of Mass, there is, on the part of the Church, no such positive activity, to which could be attached the power of meriting or satisfying. Accordingly, the celebration of the Eucharistic Sacrifice by the Church has only impetratory power, that is, she can draw down graces and blessings from Heaven only by way of petition.
Holiness is an essential mark of the Church and, therefore, it can never be wanting to her.  The Church ever shines in the splendor and adornment of purity, for she is the Spouse of Christ. Consequently, the Sacrifice, offered by her hands, accompanied with many petitions and supplications, is always favorably regarded and received by God, and rewarded by Him with bountiful graces and blessings. But since the holiness of the Church consists in the sanctity of her members, it is not always and invariably the same, but greater at one period than at another therefore, the Sacrifice of the Church is also at one time in a greater, at another in a less degree pleasing to God and beneficial to man. The Church not only offers the Sacrifice, but she moreover unites with its offering various prayers and ceremonies. The sacrificial rites are carried out in the name of the Church and, therefore, powerfully move God to impart His favors and extend His bounty to the living and the dead. By reason of the variety of the formulas of the Mass, the impetratory efficacy of the Sacrifice can be increased in an accidental way, and the efficacy be directed in a special manner to different objects. The sacrificial fruit to be obtained by petition, through the mediation of the Church, is neither as to kind nor degree previously determined and limited. Therefore, the Church herself in her prayers is accustomed so to express her intentions and desires, that it can be known what benefits she wishes to obtain by the Mass and to whom she wills to apply them. Hence special prayers are more useful and more beneficial than general ones. Not only the degree of holiness of the Church, but also the nature of the prayers of the Mass and even of its whole rite exerts accordingly an influence upon the measure and nature of the limits of the Sacrifice. From what has been said there follow several interesting consequences. Among others, that, on the part of the Church, a High Mass solemnly celebrated has greater value and efficacy than merely a low Mass;  and also with regard to the Church's impetratory power a Votive or a Requiem Mass for a special intention is more valuable and efficacious than a Mass harmonizing with the Office of the day. At a Solemn High Mass the external display is richer and more brilliant than at a low Mass for at a solemn celebration the Church, in order to elevate the dignity of the Sacrifice, manifests greater pomp, and God is more glorified thereby. Let us consider the assistants (deacon, sub-deacon, acolytes), the precious vestments and sacred vessels, the greater number of lights, the incensing and the choral singing. This grander and more solemn celebration of the Sacrifice is more acceptable to God and, therefore, better calculated to prevail upon Him to grant us, in His mercy, the favors we implore; that is, to impart greater efficacy to the petitions and supplications of the Church. Votive Masses deviate from the office of the day, and hence may be celebrated only for a reasonable motive and only on certain days. They are offered for special intentions and according to special formulas answering to the particular purposes These liturgical formulas are, with respect to their contents, that is, their collects and lessons, so arranged, that the desired object or intention, for which the Mass is offered, can be the more easily and more surely attained. From this it follows that the Votive Mass in regard to the special intention possesses a greater impetratory power on the part of the Church than the ordinary Mass of the day. The same may be said of Requiem Masses. Their whole rite aims so much and so exclusively to implore for the suffering souls comfort, alleviation and abridgment of their pains, as to admit of no Collect whatever for the living. As a tenderly interested Mother, the Church makes every effort to free her suffering children from purgatory and to lead them to eternal rest. The essential fruit of the Mass has its immediate and only source in the self-immolation of Christ, and is, therefore, independent of the contents of the formulas of the Mass Rite of the Church. Hence there is here question only of the accidental, or subordinate, fruit, arising from the liturgical prayers of the Mass, but added to the essential fruit, and benefitting directly those for whom the Mass is celebrated. Now, if the priest, when obliged to offer a Votive Mass on a day permissible by the rubrics, does not then satisfy his obligation, if he says the Mass of the day, nevertheless, this must be understood of a perfect satisfaction of his obligation, for the essential fruit of the Sacrifice is the same in all Masses, and he is in this case not obliged to make restitution. We see from several decrees, that the Church is far more reluctant in permitting the Mass of the day to be said instead of the prescribed Votive Mass than instead of a Requiem Mass.  The reason for this may be that in Masses for the suffering souls the fruit of the Sacrifice depends chiefly on its satisfactory effect, which is independent of the rite, while in Votive Masses the impetratory fruit is more prominent and principally intended; in this respect the liturgical prayers of the Mass are specially efficacious, particularly when they are, as is the case in the formulas for Votive Masses, chiefly composed with regard to specified intentions. This efficacy and fruit of the Sacrifice, like the essential sacrificial fruit, is likewise independent of the worthiness or unworthiness of the officiating priest, and it can in regard to him be called ex opere operato but with respect to the Church it is quasi ex opere operantis. This impetratory fruit on the part of the Church is entirely wanting in the Mass, when an interdicted priest celebrates it, for such a one cannot offer and pray in the name of the Church.
3. Thirdly, the value and efficacy of the Mass are to be considered, inasmuch as its celebration is a personal good work of the officiating priest and of the faithful assisting thereat. The priest who celebrates the Mass and the faithful who participate therein by hearing it, by serving at the altar, by giving a stipend, by procuring the requisite sacred vessels, &c., perform, without doubt, the holiest and most salutary of the acts of divine worship; for the Church herself says, that there "can be no other work so holy and so divine performed by the faithful" than the celebration of the Eucharistic Sacrifice. Considered from this point of view, the value of the Sacrifice of the Mass is evidently only finite, its efficacy only limited and its fruitfulness only a restricted one. The celebration of the Mass by the priest and the participation of the faithful in this most sacred function have, if the required conditions be complied with, like every other good work, not merely the power to obtain favors and blessings, but to remit the temporal punishment of sin, and also to merit an increase of sanctifying grace and heavenly glory. Of this threefold fruit, the impetratory and satisfactory, but not the meritorious, may be given to and benefit others. For the merit is wholly personal and cannot be transferred to others; whereas we may satisfy for others and obtain by prayer many graces for them. This fruit originates ex opere operantis vel operantium, to gain it in full, one should be in the state of grace, act and pray with a good intention, with faith and reverence. It is evident that this fruit will be so much the more plentiful, the greater the piety and holiness, the love and devotion of the priest and of the faithful.  The essential sacrificial fruit (ex opere operate) and the Church's impetratory efficacy derived from the liturgy of the Mass cannot indeed be intrinsically either increased or diminished by the good or bad dispositions of the officiating priest, but virtue, holiness and devotion are necessarily demanded of him, that the Mass may, in every respect, be perfect, pleasing to God and rich in blessings. All that has been said respecting the dignity and value, the power and efficacy of the Sacrifice of the Mass, demonstrates that in the Holy Mass there is the inexhaustible ocean of the Divine mercies. Admission to this ocean of graces is so easy, and is free to all. God's liberality wills to enrich us with blessed gifts, and fill us with Heaven's blessing; O that our heart were not full of earthly thoughts and worldly attachments! Would that we knew how to esteem and profit by this Eucharistic Sacrifice for our salvation this "precious pearl", this "hidden treasure" in the field of the Church how soon should we become enriched with every grace If the blessed Mystery of the Altar were celebrated in only one place, or the sacred elements could be consecrated by only one priest, with what ardent longing would not all Christians desire to hasten to that spot and to that priest, in order to assist at the celebration. But now many are ordained priests, and Christ is offered on many altars in many places to the end that God's grace and love for men may shine so much the brighter, as the reception of Holy Communion is spread more widely throughout the globe. It is truly distressing and deplorable that, in consequence of our tepidity and sloth, we do not feel ourselves drawn toward God with more ardent desires, although in Him rest all the hope and all the merit of those destined to receive the inheritance of salvation. He is our Sanctifier and Redeemer, He is the source of comfort for the pilgrim in time and the enjoyment of the blessed in eternity. Therefore, with pain and sorrow ought it to be deplored that many pay so little attention to so salutary a mystery, which rejoices Heaven and preserves the whole world O the inconceivable blindness and hardness of the human heart, not to value more highly so ineffable a gift, and although afforded daily opportunity of hearing Mass, to fall into total indifference in its regard. (Cf. Imitation of Christ, IV, i.)