Benediction of the Blessed Sacrament

The presence of an august yet veiled Mystery

Saint Pius X carrying the Blessed Sacrament

MONSIGNOR Robert Hugh Benson brings his novel of the apocalyptic era, Lord of the World, to a crashing climax with the pope, Sylvester III, bearing the Blessed Sacrament in procession as Christ comes in glory. As the procession approaches the field of Armageddon, the choir sings the hymn Pange Lingua (Sing, my tongue) whose familiar closing verses are the Tantum Ergo. So moving is the experience of the ceremony, so compelling the presence of the Word of God Incarnate in the Host in the monstrance, that even a Mohammedan is driven to confess his faith in Christ.

Few Catholics who attend the popular devotion of Benediction would dispute these sentiments. The atmosphere surrounding the ceremonies is fairly charged with the presence of an august yet veiled majesty. The splendor of the lights, the curtain formed by the incense, the rich vestments worn by the celebrant, the deep bows and reverences before the precious monstrance all combine to elevate the heart and mind to the contemplation of God truly present in His holy courts. The enduring appeal of Benediction among Catholics faithful to Tradition indicates the esteem in which the Most Holy Sacrament of the Altar is held.

The chief purpose of Benediction is the worship of God in His greatest gift to men, the Holy Eucharist. The ceremonies, though they vary from nation to nation, as we shall see, all consist in the exposition of the Host for all to adore It. This perhaps grew out of the custom of elevating the Host at Mass for all to see It.

Corpus Christi 1929 in Germany

THE ELEVATION is a part of Mass dating from the early thirteenth century. As with many external observances, this little custom was introduced and prescribed as a remedy to counteract the false teachings of certain theologians; in this case, the erroneous doctrine held that the species of bread and wine were not to be adored. Perhaps as a result of this error, other pious customs took hold. People flocked to the churches several times a day to be present at the Elevation, and for their part the clergy en-couraged this manifestation of devotion. Spanish priests erected black screens behind the altar so that the Host and the priest’s hands could be more easily seen; acolytes were strictly en-joined not to obscure the Host by the smoke of the thurible, and the church bells were tolled at the moment of the Elevation so that all who could not view the Sacrament could make some act of adoration.

Later in the thirteenth century, the feast of Corpus Christi was established by Pope Urban IV. Part of the solemn ceremonies of the feast include a procession of the clergy and faithful, the priest bearing the Blessed Sacrament and the others not otherwise occupied with carrying the canopy or lighted candles singing hymns of praise to the Blessed Sacrament. In this way the cult of the Blessed Sacrament advanced greatly.

Card. Pacelli during the Eucharistic Congress in Argentina

BY DEGREES the monstrance came into use as the proper vessel for carrying the Eucharist so that It could be seen and adored by the faithful. Originally its use was restricted to processions; nevertheless, the overwhelming demand of the faithful to see the Host and give It adoration caused the clergy to leave the Eucharist exposed on the altar. This practice, though, was considered an abuse because it left the Blessed Sacrament open to the risk of being stolen and then desecrated. A sort of compromise was reached in Germany and Central Europe. To accommodate the devotion of the people, “Sacrament houses” (in German, Sakramentshäuschen) were constructed. These enormous tabernacles, placed in the most prominent locations of the churches, were sealed by a metal latticework door which allowed a view of the interior. In this way the Blessed Sacrament could be seen by the faithful, but It could not be easily stolen. Returning to the monstrance, though, it is clear that once a means of exposing the Sacred Host had been devised, this means could be used to add greater solemnity to certain ceremonies by performing them before the Eucharist in the plain view of all. Mass could be celebrated before the Blessed Sacrament; the canonical hours could be sung. These ceremonies, though, were strictly regulated by the Church.

IT WAS OUT of the custom of singing Vespers before the Blessed Sacrament exposed that Benediction perhaps arose. In Europe, the faithful often attended choral Vespers on Sunday; it is as important as attending Mass. To add greater solemnity to the chanting of this hour, the Eucharist would be placed in the monstrance, and, following the psalms and the Canticle of Our Lady, the clergy would adore and incense the Host, then a special blessing with the Blessed Sacrament of those present concluded the ceremonies.

Another possible source for Benediction is the custom of singing hymns to the Blessed Virgin before one of her images. In the Age of Faith, Marian confraternities, both clerical and lay, were formed, and one part of their function was to assemble every evening in church to sing canticles in honor of the Mother of God. To add solemnity to their gatherings, the Blessed Sacrament was exposed, and following the hymns, a special blessing of the confraternity was given. This blessing, of course, was administered by a priest holding the monstrance. Of the two explanations for the rise of Benediction, the second seems more plausible. We have records from wills requesting that confraternities of Our Lady sing their hymns for the repose of the soul of the deceased; for this charity the confraternity received an endowment. Very often, however, the request contained the condition that the service be held before the Blessed Sacrament exposed, and that the customary blessing be given.

ALTHOUGH THE current rite of Benediction has no set form, certain practices are prescribed. The Tantum Ergo must be sung, the versicle Panem de caelo and its response must be sung, and the prayer of Corpus Christi, Deus qui nobis sub sacramento must be said. Incense is prescribed, and no less than ten wax candles must be lighted. Other than this, no other ceremonies are obliged. In English-speaking countries the celebrant, accompanied by no less than two assistants, enters the sanctuary, ascends to the altar and removes the Blessed Sacrament which is enclosed in the luna, a gold clip or a glass case which closes snugly around the Host. He places the luna in the center of the monstrance and sets the monstrance on a corporal which has been spread either on the altar or in the exposition throne, a niche above the altar especially used for exposition of the Host. In the solemn ceremony of Benediction, a deacon, fully vested, performs these functions. The choir sings a hymn to the Blessed Sacrament, usually O Salutaris Hostia, as these are being done. The celebrant, now at the foot of the altar steps, bows profoundly with the ministers, and then rises to place incense in the thurible. He kneels and incenses the Host with three double swings, then returns the thurible to the acolyte. At this point, prayers or litanies may be recited or another hymn may be sung. Usually these prayers are related to a devotion to which Benediction is appended, such as Sacred Heart, Mother of Perpetual Help, or Miraculous Medal Devotions. Sometimes, if Benediction is performed on a great feast, prayers of the feast or in honor of the saint are recited. Such prayers are not required; indeed, nothing at all need be done at this point.

BENEDICTION PROPER takes place with the singing of the Tantum Ergo. A moderate bow is made at Veneremur cernui; a profound bow at Genitori genitoque, the first line of the second verse. Incense is again placed in the thurible; the Eucharist is again incensed by the celebrant. After he returns the thurible to the acolyte, the celebrant intones the versicle and the choir sings the response. An acolyte brings over the humeral veil, a vestment which is worn over the shoulders and which falls over the forearms and hands. He places it over the cope and the priest fastens it over his breast. The priest ascends the altar, genuflects to the Blessed Sacrament, and picks up the monstrance, holding it “through the veil.” He turns around to face the congregation, and gives a blessing with the monstrance. As he brings the Blessed Sacrament “across the center” the bells are rung and the Blessed Sacrament is incensed. The priest replaces the monstrance on the corporal and returns to the foot of the altar. He removes the humeral veil and recites the Divine Praises “in reparation for blasphemy”—a devotion whose origin is obscure, but which seems to be a fairly recent addition to the rite. The Blessed Sacrament is reposed in the tabernacle, a closing hymn is sung, and the ceremony closes. Benediction is a sublime expression of our devotion to Our Lord in the Holy Eucharist. Attendance at the ceremonies is a tremendous way of thanking God for such a marvelous invention of His love for us, and the perfect manifestation of our faith in the Real Presence. As St. Thomas Aquinas, author of the Pange Lingua (from which the Tantum Ergo is taken) and the Verbum Supernum (from which the O Salutaris is taken), wrote in another of him hymns to the Blessed Sacrament, the splendid Adoro Te Devote: O Godhead hid, devoutly I adore Thee Who truly art within the forms before me; To Thee my heart I owe with bended knee, As failing quite in contemplating Thee. Sight, touch, and taste in Thee are all deceived; The ear alone most safely is believed; I believe all the Son of God has spoken; Than Truth’s own word there is no truer token. God only on the cross lay hid from view; But here lies hid at once the Manhood too; And I in both professing my belief; Make the same prayer as the repentant thief.