The Mass as a Renewal of the Life of Christ: From the Incarnation to His Wondrous Works

“For from the rising of the sun even to the going down, My name is great among the Gentiles, and in every place there is sacrifice, and there is offered to My name a clean oblation.” (Mal. 1:11)

This article continues the meditations begun in The Mass as God’s Wonderful Promise and Gift. There, we considered the Mass as the clean oblation foretold by the prophets and the Eucharist as God’s astonishing nearness to man. Here we turn to a truth that can deepen the way we assist at Mass: the Holy Sacrifice renews and makes present—not only the Passion—but the mysteries of our Lord’s life in their saving power.

These reflections are drawn from and inspired by Father Michael Mueller (1825–1899), a Redemptorist priest and prolific nineteenth-century author whose works aimed to explain and defend Catholic doctrine clearly, firmly, and devotionally. In adapting these meditations for A Catholic Life, I use far fewer extended quotations and rely more on explanation and application, while still allowing Mueller’s voice to appear at key moments. (Any direct quotation is placed in a block quote for easier footnoting.)

I. The Altar and Nazareth

One of the greatest temptations in Catholic life is to imagine that we would have believed more strongly if only we could have lived when Christ walked the earth—if only we could have seen Him in Bethlehem, heard Him in Nazareth, or followed Him through Galilee. And yet the Church teaches something far more consoling: in the Holy Eucharist and in the Sacrifice of the Mass, Christ has not left His Church. He is truly with us. He renews His saving mysteries in our presence, applying their fruits to our souls.

Mueller begins his meditation on these mysteries by drawing us into the home of Nazareth and the moment when history turned in silence: the Annunciation. He invites us to picture Our Lady at prayer, the angelic message, and the Virgin’s humble consent—the moment when the Word was made flesh.

“The Blessed Virgin… bowed to the divine decree and said: ‘Fiat mihi secundum verbum tuum’ – ‘Be it done to me according to thy word.’”

This moment is not merely “beautiful.” It is the hinge of redemption: God becomes man. And Mueller presses the awe of it upon us—because if we do not tremble at the Incarnation, we will never understand the humility of the Eucharist.

II. The Incarnation and the Consecration

Mueller’s most helpful contribution here is the bridge he builds between the mystery of the Incarnation and the mystery of the altar. In the Incarnation, the Son of God conceals His divinity in human nature. In the Mass, He conceals both divinity and humanity under the sacramental species. The same omnipotence that united God to man in the womb of Mary changes bread and wine into the Body and Blood of Christ at the consecration.

For this reason, the altar is not merely a “place of remembrance.” It is the place where the eternal God draws near again—hidden, humble, and real. Mueller puts it starkly: before consecration there is bread and wine; afterward there is bread and wine no longer, but Christ Himself, the very Body born of Mary and now reigning in glory.

“But suddenly… the priest utters the divine, life-giving words of consecration; and that which was bread and wine is bread and wine no longer, but the true Body and Blood of our Lord Himself.”

This is why the Mass should never be casual. If we are not interiorly recollected at the consecration, the failure is not in the liturgy. It is in us.

III. Christ in the Womb, and Christ Hidden in the Host

Mueller then turns from the moment of the Incarnation to the hidden life in the womb of Mary. Here his meditation becomes both doctrinal and penitential. Our Lord, even as an unborn child, is not unconscious or unaware in the way modern sentimentality imagines. The Church’s tradition insists upon the profound interior offering of Christ from the first instant of His earthly life. Mueller emphasizes that from the beginning our Lord offered Himself to the Father and accepted the whole work of redemption.

Whether one follows every detail of Mueller’s imagery or not, the core lesson is unmistakable: our Lord’s self-offering is not limited to Calvary. His entire life is sacrificial in spirit—an interior “Yes” to the Father on behalf of fallen man.

Mueller then makes an arresting comparison: Christ hid Himself in the womb; Christ hides Himself on the altar. In the womb, He was truly present, truly living, and yet unseen by the world. In the Eucharist, He is truly present, truly living, and yet hidden under the sacramental veil. This parallel helps the faithful understand the “logic” of God’s humility: God does not overwhelm; He condescends. He invites faith.

IV. Bethlehem and the Daily “Birth” of Christ at the Altar

From Nazareth and the womb, Mueller proceeds to Bethlehem. Here his meditation becomes more explicitly pastoral: if devout souls are inflamed at the thought of Christ’s birth in a stable, what should we feel when the same Christ becomes present on our altars every day?

In a phrase that is at once poetic and doctrinal, Mueller dares to describe the consecration as a kind of “birth” of Christ at the altar—not a literal repetition of Bethlehem, of course, but a real sacramental coming of Christ among us. He notes that the Church’s liturgical language on Christmas proclaims the Lord’s birth with a sense of “now,” precisely because Christ is not locked in the past: He is among us.

“There our Savior is born every day in the hands of the priest, by the words of consecration. The Church is His birthplace, the altar is His crib.”

This is a hard truth for modern Catholics: if we truly believed this, we would not wander casually at the consecration. We would not treat the church as a place of chatter. We would not approach Communion as routine. We would kneel with awe—because the God of Bethlehem is here.

V. Nazareth: The Hidden Life and the School of Virtue

Mueller does not linger only on scenes. He draws practical conclusions. After reflecting on the mysteries, he insists that the Christian life is not simply “believing” but becoming conformed to Christ—especially in virtue. This is where his meditation on Nazareth becomes an examination of conscience for modern Catholics.

Our Lord spent the vast majority of His earthly life in hiddenness: obedience, labor, humility, patience, quiet fidelity. The Gospels summarize decades with a simple statement: He was subject to Mary and Joseph. Mueller paints the scene vividly—Christ working, serving, obeying, living like a poor man, performing lowly tasks with perfect love and interior sacrifice.

This matters because the Mass is not merely a place to “feel spiritual.” It is a place where Christ renews His saving mysteries to transform us. If we assist at Mass faithfully, we should come away more humble, more obedient, more patient, more detached from sin and vanity. In other words, the “Nazareth” of Christ should begin to appear in our own life.

VI. God’s Wondrous Works and the Greater Miracle of the Mass

Mueller closes these meditations by returning to a broader theme: the wondrous works of God. He insists that two wonders stand pre-eminent in all history: the Incarnation and the institution of the Holy Sacrifice of the Mass. The first unites God to man in one divine Person. The second keeps the same God-Man near us, making present the sacrifice and applying its merits throughout the world.

At this point, Mueller also gives a helpful catechetical reminder: the “prodigies” of the Mass are not only the occasional miracles that capture attention. The prodigy is the Mass itself—transubstantiation, the Real Presence, the sustaining of the sacramental species, Christ whole and entire under each particle, and the unbloody sacrifice offered to the Father. These are not decorations; they are the heart of Catholic reality.

And if that is true, then a genuine Eucharistic renewal is not mainly a matter of new programs. It is a matter of restored faith and restored reverence. We must recover the Catholic instinct to adore what God has placed before us.

VII. Practical Application

• At the consecration, recollect yourself as though you were at Nazareth and Bethlehem and Calvary at once. Christ is truly present, and His mysteries are renewed in their saving power.
• Make the Creed’s “Et incarnatus est” a deliberate act of worship. Whenever the liturgy gives you the chance to kneel in honor of the Incarnation, do it with intention and gratitude.
• Let Nazareth judge your week. Ask: am I learning obedience, humility, patience, and quiet fidelity—or do I leave Mass unchanged?
• Do not treat Holy Communion as routine. If Christ hides Himself in the Host, it is to invite faith, reverence, and love—not carelessness.

Conclusion

The mysteries of Christ’s life are not merely past events to be admired from afar. In the Holy Sacrifice of the Mass, the same Christ is truly present, renewing and applying the fruits of His Incarnation, hidden life, and saving works to our souls. The world slept through the Incarnation; many sleep through the consecration. The remedy is not novelty. The remedy is faith—faith that becomes reverence, and reverence that becomes conversion.

Let us conclude with the same prayer used throughout these meditations, uniting ourselves to the Holy Sacrifice offered throughout the world:

Eternal Father, we humbly offer You our poor presence and that of the whole of humanity from the beginning to the end of the world at all the Masses that ever have or ever will be prayed. We offer You all the pains, sufferings, prayers, sacrifices, joys and relaxations of our lives, in union with those of our dear Lord Jesus here on earth. May the Most Precious Blood of Christ, all His blood and wounds and agony save us, through the Sorrowful and Immaculate Heart of Mary. Amen!