intercession of the saint whose feast we are celebrating. But all these prayers are concluded with the name of Jesus Christ: Per Dominum nostrum Jesum Christum ("Through our Lord Jesus Christ"). Because all the graces that we obtain are given to us chiefly in view of the merits of Jesus Christ. It is not true, as the innovators say, that we offer the Sacrifice of the Altar to the saints. It is altogether false; for we know very well that the sacrifice, being a cult or worship that is due to the sovereign Lord of the universe, can be offered only to God; and if at the Mass we make mention of the saints, we do so only because of the favors that they have received from God, to whom they acknowledge they are indebted for all the happiness that they possess.
Here follow the Epistle and the Gospel. While listening to the reading of the Epistle, we must hear it as if it is God himself who speaks by the mouth of his prophets and apostles.
The Epistle is followed by the Gradual, which, according to Bellarmin, was sung in former times while the deacon ascended the steps of the ambo—an elevated pulpit—to read the Gospel. The Gradual was followed by the Alleluia, a Hebrew word that signifies Praise the Lord. But in Lent the Alleluia, which expresses joy, is replaced by the Tract, which Abbot Rupert calls the lamentation of penitents (Pœnitentium lamentum).
The priest then leaving the left side of the altar, which represents the Jewish people, passes to the right side, which represents the Gentiles, who accepted the Gospel that was rejected by the Jews. We should listen to the Gospel as if we heard the words of our divine Saviour instructing us himself, and we should at the same time ask him for the necessary help to put in practice what he teaches. It is an ancient custom to stand during the reading of the Gospel, to show that we are ready to fol-
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