Why Multiple Signs of the Cross During the Extraordinary Form of the Roman Rite?
Monday, January 25th, 2010Indeed many a question has been raised as to why when the TLM is celebrated, the faithful has to witness a lot of the priest’s gestures of making the sign of the cross. We perfectly understand that during the revisions of the Roman liturgy post-Vatican II, many omissions were made in assuming that reverent gesture more so even that of some seemingly trivial elements being rendered “non-obligatory” (like priests maintaining the “ad orientem” position whilst celebrating the Mass, or using the “canonical fingers” after the handling of the consecrated hosts). Now with regard to frequently crossing oneself or making the sign of cross over the sacred species by the celebrant, Matthew Bellisario of Catholic Champion provides us with his commentary with citations from the Angelic Doctor and Pope Benedict XVI himself as to why this had been practised ever since the heavenly Roman liturgy has been codified or specified during the Council of Trent.
I personally would like to take note of the following elocutions by no less than St. Thomas Aquinas himself in tackling the very same question about making the sign of the cross within the celebration of the sacred liturgy:
The priest, in celebrating the mass, makes use of the sign of the cross to signify Christ’s Passion which was ended upon the cross. Now, Christ’s Passion was accomplished in certain stages. First of all there was Christ’s betrayal, which was the work of God, of Judas, and of the Jews; and this is signified by the triple sign of the cross at the words, “These gifts, these presents, these holy unspotted sacrifices.”
Secondly, there was the selling of Christ. Now he was sold to the Priests, to the Scribes, and to the Pharisees: and to signify this the threefold sign of the cross is repeated, at the words, “blessed, enrolled, ratified.” Or again, to signify the price for which He was sold, viz. thirty pence. And a double cross is added at the words—”that it may become to us the Body and the Blood,” etc., to signify the person of Judas the seller, and of Christ Who was sold.
Thirdly, there was the foreshadowing of the Passion at the last supper. To denote this, in the third place, two crosses are made, one in consecrating the body, the other in consecrating the blood; each time while saying, “He blessed.”
Fourthly, there was Christ’s Passion itself. And so in order to represent His five wounds, in the fourth place, there is a fivefold signing of the cross at the words, “a pure Victim, a holy Victim, a spotless Victim, the holy bread of eternal life, and the cup of everlasting salvation.”
Fifthly, the outstretching of Christ’s body, and the shedding of the blood, and the fruits of the Passion, are signified by the triple signing of the cross at the words, “as many as shall receive the body and blood, may be filled with every blessing,” etc.
Sixthly, Christ’s threefold prayer upon the cross is represented; one for His persecutors when He said, “Father, forgive them”; the second for deliverance from death, when He cried, “My God, My God, why hast Thou forsaken Me?” the third referring to His entrance into glory, when He said, “Father, into Thy hands I commend My spirit”; and in order to denote these there is a triple signing with the cross made at the words, “Thou dost sanctify, quicken, bless.”
Seventhly, the three hours during which He hung upon the cross, that is, from the sixth to the ninth hour, are represented; in signification of which we make once more a triple sign of the cross at the words, “Through Him, and with Him, and in Him.”
Eighthly, the separation of His soul from the body is signified by the two subsequent crosses made over the chalice.
Ninthly, the resurrection on the third day is represented by the three crosses made at the words—”May the peace of the Lord be ever with you.”
In short, we may say that the consecration of this sacrament, and the acceptance of this sacrifice, and its fruits, proceed from the virtue of the cross of Christ, and therefore wherever mention is made of these, the priest makes use of the sign of the cross.
(III,q. 83, a. 5, ad 3)
For more of the explanation and reflection on this matter is the article by Matthew Bellisario in his blog.
