Whit Embertide

Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

Join the Church during these three days by fasting, abstaining from meat, and praying for vocations.

Ember Days this Pentecost: May 21, 24, and 25.

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:

Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.

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Brigittine Servitores of the Most Holy Savior

One new order worthy of consideration is the Brigittini Servitores Sanctissimi Salvatoris (Brigittine Servitores of the Most Holy Savior) who are located adjacent to the FSSP parish in Tyler, TX. They have a website here.  The group is still very small and new.  They describe themselves thusly:

Essentially contemplatives, they engage in an apostolate of assisting the Holy Father and bishops to implement “Ecclesia Dei Adflicta” and Summorum Pontificum, while living a life centered on the Holy Sacrifice of the Mass and the full Divine Office in the 1962 Rite (sic: Missal).

They promote the public recitation of the Divine Office by helping the Catholic faithful to appreciate and to recite it correctly and to promote its public recitation also promoting Latin literacy through seminars, formal courses of instruction, and correspondence courses. They correspond with priests, religious and laity interested in the traditional Latin liturgy and in the work of the Servitores, also disseminating information regarding churches, parishes, and religious orders using the Traditional Latin liturgy and other pertinent information for the promotion of the same. They also organize days of recollection and conferences for Catholics interested in the traditional Latin liturgy.

 You can contact the Brigittini Servitores as shown below:

Sister Margarita O.S.s.S.
Residentia Geatus Vilmos Apor
PO Box 4025 Tyler TX 75712 USA

You can e-mail Sister Margarita at servitores5@gmail.com.

The Brigittines were once widespread across northern Europe but many of their monasteries were destroyed during the Protestant uprising several hundred years ago.  Let us pray for an increase in their numbers.

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Traditional Mass Propers: Pentecost Sunday (WhitSunday)

Vestments: Red

 
INTROIT
Sap. 1:7
The Spirit of the Lord has filled the whole world, alleluia! and that which contains all things has knowledge of His voice, alleluia, alleluia, alleluia! Ps. 67:2. Let God arise, and let His enemies be scattered, and let those who hate Him flee before Him. V. Glory be . . .

COLLECT - O God, who this day instructed the hearts of the faithful by the light of the Holy Spirit, grant that through the same Holy Spirit we may always be truly wise and rejoice in His consolation. Through our Lord . . .

LESSON
Acts 2:1-11
When the days of the Pentecost were accomplished, they were all together in one place: And suddenly there came a sound from heaven, as of a mighty wind coming: and it filled the whole house where they were sitting. And there appeared to them parted tongues, as it were of fire: and it sat upon every one of them. And they were all filled with the Holy Ghost: and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue. And they were all amazed, and wondered, saying: "Behold, are not all these that speak Galilean? And how have we heard, every man our own tongue wherein we were born? Parthians and Medes and Elamites and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya about Cyrene, and strangers of Rome, Jews also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God."

GRADUAL
Ps. 103:30
Alleluia, alleluia! V. Ps. 103:30. Send forth Your Spirit and they shall be created, and You shall renew the face of the earth. Alleluia! (Here all kneel.) V. Come, Holy Spirit, fill the hearts of Your faithful, and kindle in them the fire of Your love.


SEQUENCE

All kneel during the first verse

Holy Spirit, come and shine
On our souls with beams divine
Issuing from your radiance bright.
Come, O Father of the poor,
Ever bounteous of your store,
Come, our heart's unfailing light.

Come, Consoler, kindest, best,
Come our bosom's dearest guest,
Sweet refreshment, sweet repose.
Rest in labor, coolness sweet,
Tempering the burning heat,
Truest comfort of our woes.

O divinest light, impart
Unto every faithful heart
Plenteous streams from love's bright flood.
But for your blest Deity,
Nothing pure in man could be;
Nothing harmless, nothing good.

Wash away each sinful stain;
Gently shed your gracious rain
On the dry and fruitless soul.
Heal each wound and bend each will,
Warm our hearts benumbed and chill,
All our wayward steps control.

Unto all your faithful just,
Who in you confide and trust,
Deign the sevenfold gift to send.
Grant us virtue's blest increase,
Grant a death of hope and peace,
Grant the joys that never end.
Amen. Alleluia!

GOSPEL
John 14:23-31

At that time, Jesus answered and said to him: "If any one love me, he will keep my word. And my Father will love him and we will come to him and will make our abode with him. He that loveth me not keepeth not my words. And the word which you have heard is not mine; but the Father's who sent me. "These things have I spoken to you, abiding with you. But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled: nor let it be afraid. You have heard that I said to you: 'I go away, and I come unto you.' If you loved me you would indeed be glad, because I go to the Father: for the Father is greater than I. And now I have told you before it come to pass: that when it shall come to pass, you may believe. I will not now speak many things with you. For the prince of this world: cometh: and in me he hath not any thing. But that the world may know that I love the Father: and as the Father hath given me commandments, so do I. Arise, let us go hence."

OFFERTORY
Ps. 67:29-30
Make lasting what You have wrought in us, O God; in Your temple in Jerusalem let the kings offer presents to You, alleluia!

SECRET - Bless our offering, O Lord, and cleanse our hearts by the light of the Holy Spirit. Through our Lord . .

COMMUNION
Acts 2:2, 4 Suddenly there came a sound from heaven, as of a violent wind blowing, and it filled the whole house where they were sitting, alleluia! And they were all filled with the Holy Spirit, and began speaking of the wondrous deeds of God, alleluia, alleluia!

POST COMMUNION - May the coming of the Holy Spirit cleanse our hearts, and, as a heavenly dew, water them to bring forth good fruit. Through our Lord . . .

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58 Confirmed in Kansas City SSPX Ceremonies

I wish to present some images from the Confirmations and the Pontifical Low Mass at St. Vincent de Paul Church in Kansas City, Missouri, from Saturday, May 11, 2013. 58 confirmands (32 young men and 26 ladies) knelt before Bishop Bernard Tissier de Mallerais to receive the Holy Ghost and become Soldiers of Christ.  Please join me in praying for all of them.

Source: SSPX.ORG

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Vigil of Pentecost: Fast and Abstinence

Today is the Vigil for Pentecost, and tomorrow we will celebrate the Descent of the Holy Spirit and the foundation of the Church. Pentecost marks the completion of the work of redemption, the fullness of grace for the Church and its children, and the gift of faith for all nations.

Fast and Abstain on the Vigil of Pentecost

Today's preparation should not be underestimated.  Catholics should fast and abstain from meat today in order to better conform themselves to celebrate this High Holy Day of Pentecost. The Vigil of Pentecost has been a day of required fasting and abstinence for centuries and it was kept as such even through the early 1960s.

The days of obligatory fasting as listed in the 1917 Code of Canon Law were the forty days of Lent (including Ash Wednesday, Good Friday, and Holy Saturday until noon); the Ember Days; and the Vigils of Pentecost, the Assumption of the Blessed Virgin Mary, All Saints, and Christmas.

On January 28, 1949, the United States bishops issued modified regulations on abstinence in America again after receiving a ruling from the Sacred Congregation of the Council. Partial abstinence replaced complete abstinence for Ember Wednesdays, Ember Saturdays, and the Vigil of Pentecost.

By 1962, the laws of fasting and abstinence were as follows as described in "Moral Theology" by Rev. Heribert Jone and adapted by Rev. Urban Adelman for the "laws and customs of the United States of America" copyright 1961: "Complete abstinence is to be observed on all Fridays of the year, Ash Wednesday, the Vigils of Immaculate Conception and Christmas. Partial abstinence is to be observed on Ember Wednesdays and Saturdays and on the Vigil of Pentecost. Days of fast are all the weekdays of Lent, Ember Days, and the Vigil of Pentecost."

Shortly after the close of the Second Vatican Council, Paul VI issued an apostolic constitution on fasting and abstaining on February 17, 1966, called Paenitemini, whose principles were later incorporated into the 1983 Code of Canon Law. Paenitemini allowed the commutation of the Friday abstinence to an act of penance at the discretion of the local ordinaries and gave authority to the episcopal conferences on how the universal rules would be applied in their region. Abstinence which previously began at age 7 was modified to begin at age 14. Additionally, the obligation of fasting on the Ember Days and on the remaining Vigils was abolished.

Learn more about this forgotten history in the Definitive Guide to Catholic Fasting and Abstinence.

The Vigil Mass of Pentecost   

The Mass for Pentecost was formerly celebrated during the night and has since been anticipated.  It seems that the Vigil was modeled on that of Easter.  As was observed on Holy Saturday, a vigil was kept during the night of Pentecost Sunday to prepare for the Sacrament of Baptism.  The Feast of Whitsun - the term Whitsunday is another name for Pentecost, alluding to the white vestments of the neophytes - is as ancient as that of Easter.  The Saturday following the Octave of Pentecost officially begins the Season After Pentecost. For the special prayers and readings for the pre-1955 Vigil of Pentecost, click here.

While the Novus Ordo calendar unfortunately only has 2 octaves, traditional Catholics will be familiar with the idea of multiple overlapping Octaves.  The practice of celebrating an Octave, while not only traced to the time spent by the Apostles and the Blessed Virgin Mary awaiting the Paraclete also has its origins in the Old Testament eight-day celebration of the Feast of Tabernacles (Leviticus 23:36) and the Dedication of the Temple (2 Chronicles 7:9). Very truly, Christ did not come to abolish the Old Law but to fulfill it.

This is one of the most important celebrations in the Church's liturgical year. I've prepared for this day through the Original Novena. The Feast of Pentecost (i.e., Whitsunday) is one of the principal feasts in the life of the Church.  After tomorrow's Feast (and the subsequent Octave), we will conclude Pascaltide and begin the Season after Pentecost.

Collect for the Vigil of Pentecost from the 1962 Missal:

Grant, we beseech Thee, O almighty God, that the splendor of Thy brightness may shine forth upon us, and the light of Thy light may, by the illumination of the Holy Ghost, confirm the hearts of those who have been born again by Thy grace.  Through our Lord...in the unity of the same Holy Ghost

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St. Paschal Baylon

1955 Calendar (Double): May 17

Born on the Feast of Pentecost in 1540, St. Paschal lived a quiet start to his life, just as our Lord did.  His name Paschal refers to "the Pasch (Passover) of the Holy Ghost" which is the Spanish term for Pentecost.  Until the age of 20, Paschal (1540-92) tended flocks on the hills of Aragon. He would carry a book with him and beg passersby to teach him the alphabet and to read, and as he toiled in the fields he would read religious books.

He then became a Franciscan Brother and spent the rest of his years mainly as doorkeeper in various friaries of Spain. St. Paschal chose to work in poverty as he said, "I was born poor and am resolved to die in poverty and penance."  All through his life he was animated with a burning love for the Holy Eucharist, a love so intense that it enabled him to speak triumphantly to heretics about the most obscure mysteries of the Faith. He was a mystic and contemplative, and he had frequent ecstatic visions. He would spend many nights before the altar in prayer. At the same time, he sought to downplay any glory that might come from this piety. He passed from earth to Heaven in 1592. He was beatified by Pope Paul V and canonized by Pope Alexander VIII.

Pope Leo XIII declared him patron of all Eucharistic confraternities and congresses.  Christian art usually depicts him wearing the Franciscan habit and bearing a monstrance, signifying his devotion to the Holy Eucharist. During the Red Terror at the time of the Spanish Civil War his grave was desecrated and his relics burned by anticlerical leftists.

Collect:

O God, who didst adorn blessed Paschal Thy Confessor with a wonderful love for the holy Mysteries of Thy Body and Blood: mercifully grant that we too may be worthy to receive the rich spiritual graces which he received from this divine banquet; who lives and reigns with God the Father...

Prayer Source: 1962 Roman Catholic Daily Missal

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St. Ubaldus

1955 Calendar (Semidouble): May 16

Today the Holy Church celebrates the life of St. Ubadlus, Bishop of Gubio and Confessor.  Born to noble parents, St. Ubaldus lived a pious childhood.  After his father died while Ubadlus was still quite young, the boy became a canon regular for the local Cathedral.

He felt a vocation to become a monk, and entered to the Monastery of St. Secondo in the same city, where he remained for some years. Recalled by his bishop, he returned to the cathedral monastery, where he was made prior. Having heard that at Vienna Blessed Peter de Honestis some years before had established a very fervent community of canons regular, to whom he had given special statutes which had been approved by Paschal II, Ubald went there, remaining with his brother canons for three months, to learn the details and the practice of their rules, wishing to introduce them among his own canons of Gubbio.

After being consecrated Bishop of Gubio by Pope Honorius II, he returned to his people and became a perfect pattern of all Christian virtues and a powerful protector in all their spiritual and temporal needs.  It is said that St. Ubaldus helped prevent Frederick Barbarossa from sacking Gubio when the bishop went out on the road to plead with Frederick.

He died of natural causes after a long and painful two year illness in 1160.

At the solicitation of Bishop Bentivoglio, Pope Celestine III canonized him in 1192. His power, as we read in the Office for his feast, is chiefly manifested over the evil spirits, and the faithful are instructed to have recourse to him "contra omnes diabolicas inequities".

The power St. Ubaldus possessed against evil spirits was evident. The Church moves in a spirit world--good angels are all about, while constant vigilance is exercised against Satan and his devils. The liturgy contains a considerable number of exorcisms and adjurations. Then there are a series of sacramentals directed against the power of evil spirits; for example, holy water, palms, candles. Hold these sacramentals in highest esteem. — Excerpted from The Church's Year of Grace, Pius Parsch

Similarly, Dom Gueranger writes in the Liturgical Year:

In order to honour her eternal High Priest, the Church presents to him this day the merits of a pontiff who, after his mortal career, was admitted into a happy immortality. Ubaldus, here on earth, was the image of our Lord Jesus Christ. Like his divine Master, he received the holy anointing of priesthood; he was a mediator between God and man; he was the shepherd of a flock; and now he is united with our Risen Jesus, the great Anointed, the Mediator, the Shepherd. In proof of his influence in heaven, Ubaldus has had given to him a special power against the wicked spirits who lay snares for our perdition. It has frequently happened that the simple invocation of his name has sufficed to foil their machinations. The Church has fixed this day as his feast with the view of encouraging the faithful to have recourse to his protection. 

Collect:

Help us, O Lord, and stretch out Your right hand in compassion to save us from the wickedness of the devil, through the intercession of Your blessed confessor bishop Ubaldus. Through Our Lord . .

Prayer Source: 1962 Roman Catholic Daily Missal

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St. John Baptist de la Salle

1955 Calendar (Double): May 15

Today we celebrate the life of St. John Baptist de la Salle.  Born April 30, 1651, St. John would live until Good Friday, April 7, 1719.  He would be remembered especially as the founder of the Brothers of Christian Charity.  This order, despite its former greatness, has fallen considerably since Vatican II.

La Salle received the tonsure at the young age of eleven and was named canon of Rheims Cathedral when he was fifteen. He was sent to the College des Bons Enfants, where he pursued higher studies and, on July 10, 1669, he took the degree of Master of Arts. When De La Salle had completed his classical, literary, and philosophical courses, he was sent to Paris to enter the Seminary of Saint-Sulpice on October 18, 1670. His mother died on July 19, 1671, and on April 9, 1672, his father died. This circumstance obliged him to leave Saint-Sulpice on April 19, 1672. He was now twenty-one, the head of the family, and as such had the responsibility of educating his four brothers and two sisters. He completed his theological studies and was ordained to the priesthood at the age of 26 on April 9, 1678. Two years later he received a Doctorate in Theology.

De La Salle became involved in education little by little, without ever consciously setting out to do so. He lived in a time when society was characterized by great disparity between the rich and the poor. Jean Baptiste de la Salle believed that education gave hope and opportunity for people to lead better lives of dignity and freedom.

In 1685, he founded what is generally considered the first normal school — that is, a school whose purpose is to train teachers — in Rheims, France.

Although good teaching was important to John Baptist, spiritual formation was more so; and, in the face of a rampant Jansenism, he was advocating frequent and even daily Communion. When his foundation was firmly rooted and oriented, he resigned as superior, living thereafter as the humblest of his subjects. He died two years later, on Good Friday.

He was canonized by Pope Leo XIII on May 24, 1900, and was inserted in the Roman Catholic calendar of saints in 1904. Because of his life and inspirational writings, he was proclaimed as the Patron Saint of Teachers on May 15, 1950, by Pope Pius XII

Collect:

O God, You inspired the holy confessor John Baptist to teach the poor and to lead the young in the path of truth, and then founded a new congregation in Your Church through him. May his intercession and example fill us with zeal to glorify You by the saving of souls, so that we may also share his reward in Heaven. Through Our Lord . . .

Prayer Source: 1962 Roman Catholic Daily Missal

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May I Trasmit "That Which I Have Also Received": A Testimony Against Activism

The theme of this month's Holy Cross Seminary Newsletter resolves on prayer and the necessity to place prayer first in our lives - even before our apostolic works.  The full newsletter is below but I quote from it now to highlight some noteworthy sections:

Prayer is work and it is the work of God. Man was. created in order to share in the divine occupation of. glorifying God in his life on earth and in heaven. Nonetheless, man may, and must, apply himself to the. vicissitudes of life in a prayerful manner, as is befitting. the talents God has given him.

What a work prayer is! It is a work we do not take on alone. Christ was sent to dwell among us for this reason – to pray for us and to pray with us. Christ is our success. If we refuse to work with Him, our prayer becomes restless, we seek distractions from His loving and piercing gaze, and we avoid prayer for some other good work. This temptation to ignore prayer for good works is the fallacy of activism. Activity becomes a replacement for prayer and may accomplish some good, but for others who will profit from the work – for such an activist is not growing, but is spiritually undeveloped and therefore risks losing his soul. St. Paul illustrates this danger: But I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway (I Corinthians 9:27).

How many misguided souls made spiritual dwarves are caught up in busy-work and not the work of adoring God as He wishes? Such a soul has no recollection and fails to purify his intentions in his activities, which become more and more for the glory of the worker. By contrast, the true apostolate is genuine when the apostle is “pre-occupied” with, and steeped in, the life of prayer.

St. Pius X, in Hærent Animo (his 1908 Encyclical on priestly holiness, §27) says: There are some who think, and even declare openly, that the true measure of the merits of a priest is his dedication to the service of others; consequently, with an almost complete disregard for the cultivation of the virtues which lead to the personal sanctification of the priest (these they describe as passive virtues), they assert that all his energies and fervour should be directed to the development and practice of what they call the active virtues. One can only be astonished by this gravely erroneous and pernicious teaching.

The 1917 Code of Canon Law directs Bishops to ensure that their clergy adhere to a regimen that fosters holiness of life and “success” in the ministry, beginning with frequenting the Sacrament of Penance, daily mental prayer, regular visits to the Blessed Sacrament, the daily Holy Rosary and examination of conscience and the spiritual retreat.

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Why did our Lord Ascend into Heaven?

Many of us Catholics may have a difficult time articulating the reason why our Lord ascended into Heaven?  Why did He have to ascend in order to accomplish His divine mission of redemption?  What exactly is the effect of His Ascension?  The reason that we fail to understand the answer is one of the chief reasons why we neglect to adequately celebrate the Ascension and Ascensiontide.

Why Did Our Lord Ascend into Heaven?

The answer to this fundamental question is found in the Preface for the Ascension, a Preface found in the Traditional Roman Rite but abandoned in the Novus Ordo.

It is truly meet and just, right and availing unto salvation that we should at all time and in all places give thanks unto Thee, O holy Lord, Father almighty and everlasting God; through Christ or Lord. Who after His resurrection appeared and showed Himself to all His disciples; and while they beheld Him, was lifted up into heaven, so that He might make us partakers of His Godhead. And therefore with angles and archangels, with thrones and dominations, and with all the heavenly hosts, we sing a hymn to Thy glory, saying without ceasing...

The answer to our question is underlined above - "so that He might make us partakers of His Godhead."  Our Lord ascended for us.  He ascended so that we might become divine.

Dom Guéranger, O.S.B. expresses this sublime reason for our Lord's Ascension thusly:

Jesus ascended into heaven. His Divinity had never been absent; but, by Ascension, His Humanity was also enthroned there, and crowned with the brightest diadem of glory. This is another phase of the mystery we are now solemnizing. Besides a triumph, the Ascension gave to the sacred Humanity a place on the very throne of the eternal Word, to whom it was united in unity of Person. From this throne, it is to receive the adoration of men and of angels. At the name of Jesus, Son of Man, and Son of God—of Jesus who is seated at the right hand of the Father almighty—“Every knee shall bend, in heaven, on earth and in hell.”

Dom Gueranger elsewhere reflects as to why the Ascension is always mentioned in the Canon of the Mass. Here he expresses similar noteworthy sentiments:

The feast of the Ascension shows us the work of God in its completion. Hence it is that the Church, in her daily offering of the holy sacrifice, thus addresses the eternal Father: the words occur immediately after the consecration, and contain the motives of her confidence in the divine mercy: ‘Wherefore, O Lord, we Thy servants, as also Thy holy people, calling to mind the blessed Passion of Christ Thy Son our Lord, His Resurrection from the dead, and His admirable Ascension into heaven, offer unto Thy most excellent Majesty a pure, holy, and unspotted Host.’ 

It is not enough for man to hope in the merits of his Redeemer’s Passion, which cleansed him from his sins; it is not enough for him to add to the commemoration of the Passion that of the Resurrection, whereby our Redeemer conquered death; man is not saved, he is not reinstated, except by uniting these two mysteries with a third: the Ascension of the same Jesus who was crucified and rose again.

Heaven was not opened until our Lord's Ascension:

It was fitting that Christ, the conqueror of death, would be the first to open the gates of Heaven. He did so not on the day of His Resurrection but 40 days later when He opened Heaven, led the souls of the just from the Limbo of the Fathers (e.g. Adam, Eve, Moses, Isaiah, et cetera) into Heaven, and He took His seat at the right hand of the Father. For the first time in world history, human flesh had entered Heaven.

As St. Thomas Aquinas stated in the Summa:

"Ascending on high, He led captivity captive," because He took with Him to heaven those who had been held captives by the devil—to heaven, as to a place strange to human nature. captives in deed of a happy taking, since they were acquired by His victory

Reflection from Archbishop Fulton J. Sheen:

"In the Ascension the Savior did not lay aside the garment of flesh with which He had been clothed; for His human nature would be the pattern of the future glory of other human natures, which would become incorporated to Him through a sharing of His life. Intrinsic and deep was the relation between His Incarnation and His Ascension. The Incarnation or the assuming of a human nature made it possible for Him to suffer and redeem. The Ascension exalted into glory that same human nature that was humbled to the death." (Archbishop Fulton Sheen, Life of Christ)

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