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n a few weeks, on the First Sunday of Advent, we shall be celebrating Mass with a new English translation of the texts. In this issue, you will read a series of articles explaining the changes to the English translation that we have been using since the 1970s. These articles will probably be most effective when they are read as we are actually celebrating the Mass with the new English translation. So, please, keep this copy of FAITH Magazine and refer to it often in the coming months.
Same maSS, new wordS
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Since becoming a bishop, there have been a number of occasions when I have been called upon to celebrate Mass in Spanish. What has struck me most on those occasions is how close the Spanish translation is to the Latin original and how loose the English translation is. That is the primary reason for the new English translation. This new translation will be included in a somewhat large book called the Roman Missal. For the past 40 years, we have called that book the Sacramentary in English, but it has always been called the Roman Missal in Latin. Because this new missal includes the Mass prayers for many of the new saints canonized by Blessed John Paul II and by Pope Benedict XVI, it is quite hefty. Our altar servers may have to take some exercise classes to be able to hold it for the opening and closing prayers! Learning these new translations, especially of the Gloria and the Creed, may take some time. We have become used to praying with certain words and it can become difficult to change them. We shall all need to be patient with ourselves and with each other. The changes for the priests are even more significant, so please be patient with all of us as we stumble along and make mistakes. It’s most likely that we’ll be more glued to the book than before. Many of the priest’s prayers are known to us by heart. Still, it will be good for us to spend more time with these new texts as that will offer us an opportunity for As always, the celebration of deeper prayer. the Mass is primarily the act of One noticeable change in the new missal is the amount of chant which is Jesus worshipping his Father encouraged in the celebration of the in heaven, offering yet again Mass. In the Eastern Churches, most the same sacrifice he made of the chanting is done by the deacons, but in the Latin Church that task of himself on the cross 2,000 falls primarily to the priest. My mothyears ago. That is a perfect er always said that we should give sacrifice. We are privileged back to God the voice he gave to us! Please excuse your pastor if he does to be able to join that offering not quite feel up to chanting in spite of and thus also worship God in my mother’s admonition. Personally, I spirit and in truth. have enjoyed chanting the Mass and have found that a way to emphasize the solemnity of the occasion. As always, the celebration of the Mass is primarily the act of Jesus worshipping his Father in heaven, offering yet again the same sacrifice he made of himself on the cross 2,000 years ago. That is a perfect sacrifice. We are privileged to be able to join that offering and thus also worship God in spirit and in truth. The one who created us and who redeemed us deserves that hourly worship once a week in gratitude for his love for us. My prayer is that these changes in the translation of the Mass may afford all of us an opportunity to renew our commitment to give God his due, to join our sisters and brothers in faith, and to pray for the good and the salvation of all the world. Bishop Earl Boyea is the fifth bishop of the Catholic Diocese of Lansing. vided by FAITH readers, Knights of Columbus members and FAITH Magazine
FAITH Magazine / November 2011 / www.FAITHmag.com
contents: a new tranSlatIon of the roman mISSal –
what will we be saying at Mass?
The Magazine of the Catholic Diocese of Lansing
Most Reverend Earl Boyea PUBLISHER
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Rev. Dwight Ezop
EDITOR AND CHAIRMAN
n a few weeks’ time, the English-speaking Catholics of the United States will welcome an updated translation of many of the prayers that we use when we gather to celebrate the Mass. The Mass itself is not changing – but some of the words we use to express the deepest mysteries of our faith will. Although change like this is not always easy, it does present us with some wonderful opportunities.
November 2011 • Volume 12: Issue 9
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Shortly before I was ordained, my mother expressed to me the one primary concern she had for me. “You’re someone who
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likes to experience new things, and routine is not always good for you,” she said. Mom went on to share with me that she was concerned that I might find it difficult to have to pray basically the same words each time I would celebrate the Mass. Thanks be to God that my mother’s fears did not come to pass. At the same time, I do know that all of us can fall into an almost-automatic recitation of the words of our prayers at Mass, not stopping to think about the powerful truths of our faith that those words help us to express. Therein lies one of the opportunities of the revised English translation. The very fact that some of the words will be different means that we will have to think deliberately about those words of prayer as we pray them. That is not a bad thing. Having to take time before every celebration of the Mass to sit with and quietly reflect on the words that will be prayed and
the beauty those words seek to express will be a blessing. Being more deliberate and more deliberative in our prayer at Mass can only benefit us. The other opportunity that the revised translation provides is a chance to reflect more deeply on all aspects of the celebration of the Mass – words, gestures, song and silence. It is a good thing if the new translation encourages all of us to take a deeper look at every aspect of the celebration of the Mass. Won’t that be helpful to all of us? Take some time to carefully read and reflect on the pages of this special edition of FAITH. Not only will you have the opportunity to learn the new words that will help us to pray the same Mass, but you will also have the opportunity to appreciate more deeply the beauty of the Church’s central act of worship by which, in word, gesture, song and silence, we seek to express our thanks for the saving sacrifice of Christ. And so our journey in FAITH continues.
Father Dwight Ezop is editor of FAITH Magazine and pastor of the Catholic Community of St. Jude. E-mail: editor@FAITHmag.com.
About the author: Rita Thiron is the director of the Office of Worship for the Diocese of Lansing. She holds a master’s in Theology from the University of Notre Dame and a bachelor’s in History from Xavier University. She is the author of several books, including one on the liturgical books and documents. She is a frequent workshop presenter, has written countless articles, and serves as a contributing columnist in FAITH Magazine.
This special issue of FAITH contains a compilation of the Theology 101 Ms. Thiron has written during the past year. In this issue, you will find an easy-to-read history of the Mass and liturgical books, as well as a clear explanation of the changes to the words of the Mass. We hope you will find it informative and useful as we enter the Advent season.
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Same Mass new words
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English speaking Catholics in the United States welcome the new Roman Missal A d v e n t 2 0 1 1
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What is liturgy?
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here is a new edition of the Roman Missal. You will notice some changes in the words of the Mass. In this series on the liturgy, FAITH explores various aspects of liturgy to prepare you for the upcoming changes. It’s Sunday morning. We rise, get dressed, gather up the kids, get into the car and travel to our local parish. We nestle into our usual pew, say a brief private prayer and stand when it’s time to sing the opening hymn. We follow the usual routine. We faithfully fulfill our obligation. But what ancient ritual have we begun? What awesome mystery have we entered into? Liturgy is the official public worship of the church. Our most important liturgy is the Mass, but we have other liturgies, such as funerals, blessings and all our sacramental rites. The word liturgy comes from a Greek word, leitourgia – “the work of the people.” The work is actually God’s work and he invites all of us to participate in it (Catechism of the Catholic Church 1069). Liturgy, by its very nature, is communal. We enter into relationship with the Trinity and with one another. We also enter into relationship with others all over the world who are gathering around the altar of Christ’s word and Eucharist. The assembly is not a collection of people praying in the same place, but
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a community of people, who “express in their lives and manifest to others the mystery of Christ and the real nature of the church” (Constitution on the Sacred Liturgy, 2). And it is this mystery of Jesus Christ that is the only “theme” of any liturgy. The paschal mystery is the life, passion, death, resurrection and glorious ascension of Jesus Christ and our participation in it! Perhaps it’s that second part that we least understand – that “dying he destroyed our death and rising he restored our life” (Easter Preface I). Each liturgy, then, is a work of our ongoing redemption. We follow the command to “do this in memory of me.” But we do not merely remember what Jesus has done for us, but, with Christ as the head of every liturgical celebration, it is a remembering that makes present – anamnesis. “To accomplish so great a work [our ongoing redemption] Christ is always present in his church, especially at its liturgical celebrations” (SC 7). Christ is present not only in the person of his minister … but especially in his eucharistic elements. He is present in the sacraments and his in his word “for it is Christ himself who speaks when the holy Scriptures are read …” (SC 7). Christ is present, too, in our assemblies, for he promised wherever two or more are gathered in my name, there am I in the midst of them” (Mt 18:20). And so we gather – Jesus, you and me. We address our prayers to God the Father, the source of all liturgy. We acknowledge all that he has done for us and give him thanks and praise (CCC 1081).
We are inspired by the grace of the Holy Spirit. And we seek God’s continuing favor through his son, Jesus Christ. We pray with words that express and foster our faith. These prayers are both ancient and new. They are crafted carefully, based upon the principle of lex orandi, lex credendi – “the words of our prayer are the words of our belief.” We never pray anything that we don’t believe and we don’t believe anything that is not expressed in our prayer. For example, Pope Pius XII proclaimed the dogma of the assumption in 1950, based on the fact that the church had long celebrated it in its liturgy. There is always a “tension” in the way we pray – a good kind of tension that comes from fullness. We are thinking in the past, present and future. We speak about the “already” and the “not yet.” We are remembering what God has done for us, acknowledging what he continues to do for us now, and anticipating what we will experience in the heavenly kingdom.
The liturgy has other “languages” besides the spoken word. In signs and symbols, in posture and gesture, in silence and in song, in our buildings and our art, we give expression to the faith we share. We have been invited to this liturgy by the living God. We have encountered him in a special way and been sanctified by his grace. We have been nourished by word and sacrament, the ordained minister and by each other. And we are dismissed until we can all meet again – perhaps next week, perhaps in the heavenly kingdom. We are reminded to go in peace to love and serve the Lord. Some of you may remember the Latin words that ended our Mass, ite missa est, “Go, it is the sending.” From that word missa we get “mission” – our duty to go out and spread the good news and to serve the Lord. From that word, too, we get “Mass” – a liturgy which empowers us to do so.
the liturgical year
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e live by our schedules. We check the clock, consult our electronic datebooks, and record important events on the refrigerator calendar. We celebrate birthdays, anniversaries and holidays with family rituals and increased festivity. Similarly, the church has developed, over many centuries, a liturgical calendar. But this is not merely based on chronology. It acknowledges sacred time (kairos) – a time filled with meaning,
always lived in relationship with God. Central to that relationship and to all our liturgies is the paschal mystery – the incarnation, passion, death, and resurrection of Jesus – and our participation in it. We recall the past, seeing all of salvation history in relation to Christ’s redemptive act. And in that remembering, we make that redemptive act present (anamnesis) – we realize how Christ continues to redeem us here and now. Finally, we look forward to the time when we shall see God face to face in the fullness of the kingdom. It takes a whole year to even begin to explore all the facets of
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so great a mystery, so the church has carefully arranged seasons, weeks, days and even hours that help us to do so. Early Christians celebrated Jesus’ resurrection every Sunday. They would gather on the day of the resurrection, read from the memoirs of the apostles, give thanks to the best of their ability and share a meal of bread and wine. We still do that! Easter is still the high point of our year and our week. We still gather faithfully every Sunday – the day of the resurrection, the first day of creation, the day of the Holy Spirit’s descent, the Lord’s Day. The Easter triduum is still the culmination of the entire year, the days around which all other days are arranged. The word “triduum” means “three days” and these are Good Friday, Holy Saturday and Easter, including its great Vigil. Good Friday begins with its own vigil; on Holy Thursday evening we celebrate the Mass of the Lord’s Supper. On Friday, we recall Christ’s passion and death. Easter Vigil, which commemorates the holy night when Christ rose from the dead, ranks as the “mother of all vigils.” (General Norms for the Liturgical Year and the Calendar,
21) Our celebration of his resurrection continues on Sunday morning and the triduum concludes on Sunday evening with Easter Vespers. Actually, we may go home and return to church again, but we are celebrating one long liturgy over 72 hours. The Easter triduum is followed by 50 days of rejoicing. The Easter season begins with a sacred octave – eight days that are celebrated as solemnities. Forty days after Easter, the church marks the Ascension of the Lord. In all but six dioceses in the United States, this solemnity has been moved to the Seventh Sunday of Easter so that more people can observe it. The season concludes on Pentecost Sunday, when we celebrate the descent of the Holy Spirit. Originally, Pentecost was a Jewish observance of the giving of the law to Moses; it was celebrated 50 days after Passover. (That is why people of every nation were in Jerusalem when Peter threw open the doors and preached the good news. Despite the many languages they spoke, they understood him and came to believe.) We prepare for the sacred triduum in a season we call Lent (from the Middle English word for “lengthen”). This season has two natures – baptismal and penitential. It is an intense period of preparation for our elect as they near the Easter sacraments and it serves as a baptismal retreat for those already baptized. This season begins on Ash Wednesday and concludes on Holy Thursday afternoon.
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Which calendar guides our life? Is it the school year? Retail sales? The fiscal year? Sport seasons? Let us resolve to enter more deeply into the Liturgical Year. Let us pray for the grace to participate more fully in the paschal mystery, and to more deeply relate our own sufferings and joys, dying and rising, to the life of Christ.
Next to the triduum, the Nativity of the Lord holds the most sacred place on the liturgical calendar. Christmas first appeared as a separate observance in the fourth century. Roman Christians may have Christianized a pagan feast of the winter solstice; modern liturgical historians, however, think that this date was chosen by calculating that Jesus was conceived on the same day as his death (approximately March 25). Following an ancient Roman custom, there are four distinct Masses on Christmas – Vigil, Midnight, Dawn and During the Day. The Christmas season also recalls other early manifestations of Christ’s divinity, such as the preaching in the temple, the Epiphany, and Jesus’ baptism in the River Jordan. Christmas, too, has an octave that concludes with the solemnity of Mary, Mother of God (Theotokos – God Bearer). The largest of our seasons, of course, is Ordinary Time, but there is nothing “ordinary” about it! The word actually comes from the word “ordinal” or “counted” time. In these weeks, we do not focus on a specific aspect of the paschal mystery, but on the entirety of Christ’s earthly life, his miracles and his revelation of God’s kingdom. Which calendar guides our life? Is it the school year? Retail sales? The fiscal year? Sport seasons? Let us resolve to enter more deeply into the Liturgical Year. Let us pray for the grace to participate more fully in the paschal mystery, and to more deeply relate our own sufferings and joys, dying and rising, to the life of Christ.
What is sung liturgy?
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hen they crossed through the Red Sea, the Old Testament people praised God in song. (Exodus 15) The psalmist tells of people who danced and sang with timbrels and harps. (Ps 149) Long before the role of the cantor emerged in synagogue practices, the people publicly chanted prayers and cantillated the Torah. Jesus and his disciples sang on their way to the Mount of Olives. Paul told the Colossians to “sing psalms, hymns and spiritual songs with gratitude in your hearts to God.” (3:16) Generations of Christians since have composed music to praise God – a simple melody or a polyphonic masterpiece, accompanied by large orchestras or a crude drum, voiced by a soloist or an assembly of thousands. We value music. It engages the heart, expresses emotions and stirs the soul in ways that the spoken word cannot. But music is not merely an optional decoration of our liturgy. It is integral to it. We do not sing at liturgy, we sing the liturgy! Since music expresses and fosters faith, it allows us to more deeply enter into the mystery we celebrate. The bishops at Vatican II recognized this when they noted that the “full, conscious and active participation of the people was the
Why sing?
aim to be considered before all else. (SC 14ff)” The new Order of Mass had more than a dozen parts that could be sung, as well as numerous options for the priest celebrant. No longer were the people to be silent spectators. Liturgical music’s primary role, then, is ministerial – it serves the liturgy. It allows the people to be more actively engaged, harmonizes with the liturgical season and day and supports the structure of the given rite. It allows the rite to unfold without overshadowing the ritual words and actions. (Sing to the Lord, 68) Sometimes music accompanies a ritual action (Lamb of God); sometimes it supports a ritual action (an entrance hymn); and sometimes it is the ritual action (the Gloria). Not every part of the Mass is sung, but among those that are, we can recognize various categories. Knowing what they are helps us to appreciate some ancient traditions, to choose music wisely and to give priorities to what should be sung. Dialogues are exchanges between the presider and assembly, e.g., The Lord be with you. And also with you. They are part of the presider’s communication with us and they both signify and bring about communal celebration. (STL 115) Acclamations are “shouts of joy” from the assembly and, by their very nature, should be strong and musically appealing. Among these are the Gospel Acclamation – an Alleluia and verse before we listen to
What do we sing?
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the words of Jesus. (In Lent, another verse replaces it.) We respond to the General Intercessions with Lord, hear our prayer or some other sung response. We “interrupt” the Eucharistic Prayer several times with our acclamations. We sing the Holy, holy, holy at the conclusion of the Preface. The memorial acclamation (e.g. Christ has died, Christ is risen, Christ will come again) expresses our faith in the paschal mystery. In the Great Amen, we offer our final assent to the full Eucharistic Prayer. The psalms are “the voice of Christ and the voice of the church at prayer.” (STL 116, quoting Laudis canticum, Paul VI, 1970) Since they are songs of praise and petition, they are meant to be sung. The original place for hymns in the liturgy was actually the Liturgy of the Hours. A four-hymn structure was first added to the Latin Mass to allow participation. Now, vernacular hymns may be used to accompany the entrance, the presentation of the gifts, Communion, and, if desired, a recessional. These processional songs create a sense of community. The entrance song helps us to enter into our celebration and prepares us to hear the word of God. (GIRM 46) The Communion hymn fosters a sense of unity as we partake of the sacrament of unity. Supplemental songs have no specified texts. These include a prelude, a preparation hymn, or the song after Communion.
gical music. Liturgies always are prepared as a whole, not by selecting distinct elements. So music is chosen by looking at the readings and prayers of the Mass, as well as any ritual action it may demand. Those who prepare the music take the following into account: The liturgical judgment – Is this music capable of serving the structural and ritual aspects of the rite? Does it match the ritual action, e.g., are we singing of holy Communion at Communion time? Is this antiphon or verse called for in the liturgical books? The pastoral judgment – Does this music draw the people closer to the mystery they celebrate? Does it help form their faith? Does it respect the age, culture, language, or education of a particular assembly? The musical judgment – Does this piece of music have the aesthetic qualities to bear the weight of the mystery being celebrated? Is it worthy music? Neither popular songs nor songs with cheap or trite musical styles are suitable for liturgy. While the church may applaud Gregorian Chant, the church has never adopted any one particular musical style, but has admitted styles of music from every period. (SC 123) To these three qualities, we might add the “theological judgment” so that one may carefully examine all lyrics in light of sound doctrine.
(GIRM 164)
The simple answer to this is that we all do! Bishops, priests and deacons have texts that are assigned to them. Skilled cantors, choirs and instrumentalists lead our singing. But the assembly is the primary musical minister. All of us participate in sung liturgy – young or old, gifted with a great voice or not, we all must raise our hearts and voices to God in song. After all, all liturgy anticipates the heavenly liturgy and we are just warming up for the heavenly choir!
Other parts of the Mass also may be sung, including the Lord’s Prayer; the Profession of Faith or Creed may be sung, but a simple setting should be used. (GIRM 68) The Gospel also may be chanted.
How do we choose music?
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Many parishes are blessed by trained pastoral musicians who, with the pastor, coordinate litur-
FAITH Magazine / November 2011 / www.FAITHmag.com
Who sings?
D. Quillan
Full, conscious and active participation in the liturgy
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n Dec.4, 1963, inspired by the Holy Spirit, the bishops of the world passed the first of 16 documents that would be promulgated by the Second Vatican Council. Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, was one of the four “constitutions” which defined vital issues of church teachings and practice. This constitution called for a reform of the liturgy. It did not mandate innovations, but restored ancient practices. It urged that “the rites be revised carefully in light of sound tradition and that they be given new vigor to meet the circumstances and needs of modern times.” (SC 4) The constitution began with a theological review of the nature of liturgy and its role in the life of the church. (1-13) It called for the improved liturgical formation of the clergy and the faithful (15-19) and carefully detailed the principles which would guide the reform. (21-46) The chapters that followed gave specific norms for the reform of the Mass, the sacraments, the Liturgy of the Hours, the liturgical year, and more.
And in all these important efforts, what was given highest priority? What was the goal to be considered before all else? It was the full, conscious and active participation of the people in the pews! The church earnestly desires that all the faithful be led to that full, conscious and active participation in liturgical celebrations, called for by the very nature of the liturgy. Such a participation by the Christian people … is their right and duty by reason of their baptism. In the reform and promotion of the liturgy, this full and active participation by all the people is the aim to be considered before all else. For it is the primary and indispensible source from which the faithful are to derive the true Christian spirit … (SC 14, emphasis added) Indeed, that phrase, “full, conscious and active participation,” appeared no less than 31 times in the Constitution on the Sacred Liturgy. What does this phrase imply? The council envisioned that we would be participating in the liturgy with our whole mind, heart and bodies!
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… Pastors must therefore realize that when the liturgy is celebrated something more is required than the mere observance of the laws governing valid and lawful celebration; it is also their duty to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects. (11)
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For centuries, the faithful “attended” or “heard” Mass in Latin. They devoutly listened as the priest recited texts in Latin. Only in the early 20th century were personal missals published to provide translations. And language was not the only barrier to participation. Frequently, the architecture itself separated us from the altar by great distances or communion rails. Often, the faithful simultaneously prayed the rosary or other devotions while Mass was being celebrated and they hungered for familiar clues like the ringing of bells. How did the Second Vatican Council bring about our greater participation? First, it encouraged “liturgical formation with zeal and patience.” (19) The bishops knew that we would better participate if we understood the depth of the mystery being celebrated, the structure of the Mass, and the richness of the traditions behind our current Too often, some will practices. complain that they Second, they reminded us that liturgies are never “don’t get much out of private functions – they Mass.” The obvious involve the whole body of response is “What the church, near and far, visible and invisible. (26) did you put into it?” The liturgy is public and We never come to communal by its very naliturgy to be enterture, but it also concerns individual members in tained, or worse yet, different orders and offices to judge the music or who exercise a variety of the homily. We are not liturgical roles – bishops, priests, deacons, lectors, there as strangers or cantors and more. silent spectators. We Third, the liturgical come together as a books themselves were reformed to promote active Christian community participation. The people to encounter the living were given more “speaking God. parts” and encouraged to take part in acclamations, responses, psalmody, antiphons, and songs. (30-31) Music, especially, allowed us to give fuller expression to our prayer. And the texts of these books were to be marked by “noble simplicity.” They were to be “short, clear, and unencumbered by useless repetitions; they [were to be] written within the people’s power of comprehension and, as a rule, not require much explanation.” (34) Most importantly, the liturgical books were to be translated into the vernacular so that the people could pray in their own language, just as they had for centuries before Trent. These translations were to be approved by each country’s con-
ference of bishops and the Holy See. Fourth, since we pray with our whole bodies, we participate fully, consciously and actively with postures and gestures. We kneel, we sit, we stand, we process, we bow our head, we make the sign of the cross. These common postures and gestures are a sign of our unity when we are gathered for the Sacred Liturgy – they both express and foster our intention and spiritual attitude. (General Instruction of the Roman Missal, 42)
Silence, too, is a means of participation. In silence, we recollect our sins and gather our prayers in the Introductory Rites. In silence, we reflect on the readings. In silence (or in song), we reflect on the great gift of Holy Communion. (GIRM 45) We participate, too, simply by listening attentively to the readings and the prayers and then responding to them with “Thanks be to God” or “Amen” or other acclamations. Too often, some will complain that they “don’t get much out of Mass.” The obvious response is “What did you put into it?” We never come to liturgy to be entertained, or worse yet, to judge the music or the homily. We are not there as strangers or silent spectators. We come together as a Christian community to encounter the living God. The Constitution on the Sacred Liturgy (48) best describes our participation. We are “instructed by God’s word and nourished at the table of the Lord’s body, we give thanks to God by offering the immaculate Victim, not only through the hands of the priest, but also with him. We offer ourselves as well, through Christ the Mediator, so that we may be formed day by day into an ever more perfect unity with God and with each other, so that finally God may be all in all.”
D. Quillan
the order oF the Mass
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n the middle of the second century, St. Justin Martyr wrote to Antonius Pius explaining what Christians do when they gather for worship: “ … And on the day called Sunday, all who live in cities or in the country gather together in one place, and the memoirs of the apostles and the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and as we before said, when our prayer is ended, bread and wine are brought, and the president in like manner offers prayers and thanksgivings according to his ability, and the people assent, saying Amen; and there is distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons …” (First Apology Chapter 67 nos.35, trans. Lawrence Johnson).
Those practices should sound very familiar to us in the 21st century. For what St. Justin is describing is very similar to our present day Liturgy of the Word and Liturgy of the Eucharist.
A witness to unbroken tradition
Throughout church history, the structure of the Mass has undergone development from a
variety of liturgical families, cultures and language groups, but we have steadfastly borne witness to an “unbroken tradition.” For example, when St. Pius V promulgated the Missal of the Council of Trent (1548-1563), he ordered that some rites be restored “to the original norm of the holy Fathers” (Quo primum, 1570) referring to writers of the Patristic Age. Likewise, the bishops of the Second Vatican Council (1961-1965) built upon the Missal of Trent, this time aided by amazing discoveries of ancient church orders, fresh linguistic scholarship and research in liturgical history (cf. General Instruction of the Roman Missal 6-15). Among other things, they restored the Prayers of the Faithful, embraced a fuller treasury of Scripture readings, added eucharistic prayers based on ancient anaphoras and restored the use of vernacular languages while preserving the use of Latin. It helps now and then to step back and see how the Mass flows from ritual element to ritual element and how those parts make up a cohesive whole.
The Order of Mass – an integrated whole
“The Mass is made up … of two parts: the Liturgy of the Word and the Liturgy of the Eucharist. These, however, are so closely interconnected that they form but one single act of worship. For in the Mass, the table both of Christ’s word and of Christ’s Body
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is prepared, from which the faithful may be instructed and refreshed. There also are certain rites which open and conclude the celebration” (GIRM 28). The purpose of the Introductory Rites “is to ensure that the faithful who come together as one establish communion and dispose themselves properly to God’s word and to celebrate the Eucharistic worthily” (GIRM 46). Even the procession of the presider and other ministers through the assembly, as we sing the opening hymn, is an act of gathering. We begin with the sign of the cross, recall our sins or the waters of baptism and sing the ancient hymn of praise, the Glory to God. The opening prayer (also called the collect since it “collects” all our prayers) sets the character for the whole celebration. On Sundays and festive days, the main parts of the Liturgy of the Word are the three readings and the chants between them – one from the Old Testament (except during the Easter season), one from the New Testament and one from the Gospels. Next, the homily explains the readings and relates God’s living word to our daily lives. We affirm our adherence to the Word by means
of the profession of faith (cf. GIRM 55). Finally, we offer our petitions in the prayers of the faithful, praying for ourselves and the whole world. At the Last Supper, Christ instituted the Eucharist by which his sacrifice on the cross is continuously made present. He took the bread and wine, gave thanks, broke the bread and gave it to his disciples. In his memory, we continue to take, bless, break and give in the Liturgy of the Eucharist. In the preparation of the gifts and the altar the priest receives our gifts of bread and wine. In our great prayer of thanksgiving – the Eucharistic Prayer – we offer God thanks and the simple gifts become the body and blood of Christ. In the fraction rite (while we chant the Lamb of God) we break the bread. And in the distribution of Communion, we receive from one bread and one cup. Some of you may remember the old formula of the Mass, ite missa est – “Go, it is the sending.” From that word “missa” we get dismissal and mission. From that word missa we get Mass. In our brief, yet profound, Concluding Rite we are still blessed and dismissed so that, nourished by word and sacrament, we may go out and tell the good news of our salvation.
the history oF liturgical books
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e reverently carry in the Book of Gospels in the opening procession of Mass. The server brings the sacramentary to the priest so that he might recite the opening prayer. The reader approaches the ambo and reads from the lectionary. But
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what is the history of these sacred books and why are they so important to how we worship? Our liturgical texts bear witness to an “unbroken tradition” (GIRM of how the church has worshipped for 2,000 years. The third edition of the Roman Missal, which we will use in November 2011, 6)
is the latest step in this tradition. In the early church, worship was conducted by improvisation, with the presider “giving thanks to the best of his ability.” (Justin Martyr, c. 160) Rituals and texts were influenced by Jewish synagogue practices. This was an oral culture and only gradually did presiders start to write things down, often on scrolls made of animal skins, then in a “codex” (similar to a book as we now know it). These small liturgical books, libelli, were often only a few pages long and contained prayers for one or more celebrations. The earliest standardized eucharistic prayers seem to date from the third century. By the fourth century, as worship became more formalized and with growing concern for orthodoxy, there was a trend toward standardization of the prayers and readings that would be used at various rituals and on various days of the year. Yet, there was still a variety of expressions in multiple liturgical centers, from Rome to Jerusalem, from Antioch to Egypt. In the next few centuries, more extensive books appeared, such as the Leonine Sacramentary – a rather disorganized collection of libelli that appeared at the end of the sixth century and was erroneously attributed to Pope Leo I (440-461). The Old Gelasian Sacramentary Our liturgical texts (seventh-eighth century) bear witness to an had three sections orga“unbroken tradition” nized according to the liturgical year. Roman in ori(GIRM 6) of how the gin, it was later enlarged by church has worFrankish practitioners. The shipped for 2,000 Gregorian Sacramentary (late eighth century) was years. The third edia book intended for the tion of the Roman exclusive use of the pope Missal, which we and eventually developed into three different prodwill use in November ucts. In 785, Pope Hadrian 2011, is the latest gave one of these to Charstep in this tradition. lemagne (d. 814), who extended its use throughout his empire. Extensive additions gradually were made for local use. Other liturgical books, too, were developing in the first nine centuries. Where once a Bible had simply been marked with marginal notes, it became a more practical matter to organize the readings into epistle books (epistolaries) or gospel books (evangeliaries). As early as the fifth century, lectionaries organized selected passages (pericopes) according to the liturgical year. Early church ordos (plural – ordines) contained rubrics, or instructions, for how the Mass, sacramental rites and other ceremonies were to be performed. A series of famous Roman Ordines became the norm for papal, episcopal, monastic and parochial practices. All these now provide fascinating glimpses into how early worshippers celebrated initiation, ordinations, Masses, funerals and even coronations. By the end of the first millennium, the church was using full missals, with everything one would need for Mass – chant texts from the antiphonary, readings from the epistle book and the gospel book, prayers from sacramentaries, and instructions from the ordines. (cf. From Age to Age by Edward Foley, The Liturgical Press, 2008) Partly in reaction to the Reformation, the Council of Trent (1548-
1563) called for uniformity in the liturgical books, using Latin, the language of scholarship. Soon after, the church received a breviary (1568), the Missal of Pius V (1570) and the Roman Ritual (1614). Using the recently-invented printing press (c.1440), the church decreed that all dioceses and religious communities whose liturgical traditions were less than 200 years old would use these books. Though they underwent some changes in the next 400 years, they remained relatively unchanged until the Second Vatican Council (1961-1965). After the Council of Trent (1548-1563), our liturgical books remained relatively unchanged for 400 years. Some papal initiatives, including the reform of Holy Week in the 1950s, created some modest changes to texts and the liturgical calendar. But when Pope John XXIII called for the 21st ecumenical council, he wanted an aggiornamento (“a re-awakening” “fresh air”) so that the Church would continue to be an instrument of grace in the midst of a modern world. One of the hallmarks of Vatican II was scholarship! Experts in liturgical and Church history, called periti advised the bishops of the world before, during and after their four sessions. In all, 16 documents were promulgated by the council. The very first document of those was passed on December 4, 1963 – “Sacrosanctum Consilium, the Constitution of the Sacred Liturgy.” In this magnificent treatise on the theology of worship and the central role of liturgy in the life of the Church, the bishops wrote: In order that the Christian people may more surely derive an abundance of graces from the liturgy, the Church desires to undertake with great care a general reform of the liturgy itself… In this reform both texts and rites should be drawn up so that they may express more clearly the holy things they signify and that the Christian people, as far as possible, are able to understand them with ease and to take part in the rites fully and actively, as befits a community. (SC 21) The council decreed that several key principles would guide the reform of our official books. The primary goal would be the full, conscious, and active participation of the people – their right and duty by reason of their baptism. The rites would be “marked by noble simplicity; … short, clear and unencumbered by useless repetitions; … written within the people’s powers of comprehension and as a rule not require much explanation.” (SC 34) Toward that end, while Latin was to be preserved, the Mass and sacraments, once again, would be celebrated in the language of the people and acclamations and dialogues would increase the speaking role of the assembly. The use of Sacred Scripture would be greatly expanded and the Word would be integral to all liturgical celebrations. While “bearing witness to unbroken tradition” and preserving ancient texts, the rites would provide richer options to address a variety of pastoral needs and circumstances. For example, the council called for the restoration of the ancient catechumenate process – what you now experience as the Rite of Christian Initiation of Adults (RCIA). The Order of Mass would be streamlined by eliminating various devotional practices that had crept into our liturgy over the centuries. Now it more closely resembles the practices of the Early Church and allows us to focus on the paschal mystery of Christ. In the reform of the Liturgical Year, the Church restored greater prominence to the sacred triduum and to Sunday as the primordial feast. Saints from every era and continent were recognized in the reformed calendar.
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All of this required new books! The texts were created by a committee of experts (Consilium) and were released in Latin. Then, each conference of bishops had authority to translate them into their own language groups. The Roman Ritual (our book of rites) was published in separate volumes containing the reformed texts for the Rite of Baptism for Children, Rite of Penance, Rite of Marriage, the Book of Blessings, etc. The Roman Missal (our book for the celebration of Mass) was, once again, printed as separate books for very practical reasons – a Sacramentary, which contained the prayers; the Lectionary, which contained the readings, the Book of Gospels, etc. The first edition came out in 1969 and was fully translated into English by 1974. A “second edition” (with its slight modifications) was promulgated in 1975 and the English translation of it ap-
peared in 1985 (this is our current text). In 2000, Pope John Paul II, issued a “third typical edition” – not much changed, but many more saints had been canonized! This edition needed to be translated into English and our bishops worked on that for more than 10 years. The Roman Pontifical (which contains the rites a bishop uses) and the Liturgy of the Hours (or Divine Office) also underwent reform with careful fidelity to ancient texts and practices. In 2,000 years of development, our liturgy always has been a “living” liturgy. Early extemporaneous texts differed from place to place, from presider to presider. Modern liturgical books – based upon some of those same ancient texts – are shared with a universal Church. But from ancient scrolls to hardbound texts our goal has been the same – to give glory to God and to express our thanks for the great gift of our redemption!
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translating the roMan Missal
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or more than 2,000 years, the Church has paid careful attention to how our prayer is composed and recorded. After all, the words of our prayer express the words of our belief – words matter. The Roman Missal is the book that contains the words used at our Mass. In 1969, Pope Paul VI promulgated the first edition of the Roman Missal after Vatican II. A slightly revised second edition appeared in 1975. In 2000, Pope John Paul II promulgated the third edition. (Not a lot changed, but there were new texts for the many saints whom he had canonized.) As usual, this liturgical
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book was released in Latin and then conferences of bishops all over the world began to translate it into various languages. Who does the actual translating from Latin to English? In 1963, the bishops of the United States joined 10 other Englishspeaking countries and formed a group of linguistic scholars called the International Commission on English in the Liturgy (ICEL). They prepared translations for the Missal, the Liturgy of the Hours and all our sacramental rites. Their work was guided by a document Comme le Prévoit (issued by the Consilium and Congregation for Divine Worship, Jan. 25, 1969). This guideline
The order of Mass of Paul VI Introductory Rites • Opening Hymn • Greeting • Penitential Rite (or Sprinkling Rite) • Glory to God • Opening Prayer (or Collect)
permitted translators to use “dynamic equivalence” – not word-for-word translation, but phrasing that better suited the cadence of each vernacular language. ICEL never ceased to work on the missals and other liturgical texts. But when the third edition of the Roman Missal was released, it was quickly followed by a new set of guidelines for the translators – Liturgiam Authenticam: On the Use of Vernacular Languages in the Publication of the Books of the Roman Liturgy. This guideline required a more literal translation. Some key points in Liturgiam Authenticam are worth noting: • Scriptural allusions should foster a correspondence between biblical and liturgical texts • Appreciating a word chosen by the early Church Fathers in the context of their debates • Appreciating “sacral language,” that is, we don’t address God in everyday speech • Using a consistent manner of rendering an expression throughout the text • Carefully ordering words, subordinate and relative clauses and preserving parallelism • Translation of terms as in the original – same person, number and gender • Using a rich variety of theological vocabulary, especially in titles addressing God • Using a masculine pronoun for the Holy Spirit; a feminine pronoun for
Liturgy of the Word • First Reading • Responsorial Psalm • Second Reading • Gospel Acclamation • Gospel • Homily • Profession of Faith • General Intercessions Liturgy of the Eucharist • Preparation of the Altar and the Gifts • Presentation Hymn • Prayer Over the Gifts • Eucharistic Prayer Thanksgiving Acclamation(s) Epiclesis Institution Narrative and Consecration Anamnesis Offering Intercessions Final Doxology • Lord’s Prayer • Sign of Peace • Invitation to Communion • Communion Procession [and Communion Hymn(s)] • Prayer after Communion Concluding Rites • [Announcements] • Greeting • Blessing • Dismissal • [Closing Hymn]
the Church • Certain expressions in the Church’s patrimony are to be respected, for example, et cum spiritu tuo and mea culpa, mea culpa, mea maxima culpa • Exclude any prejudice or unjust discrimination • Respect literary and rhetorical genres – speeches, poetry, narratives, etc. Guided by these stronger norms, the conferences and ICEL divided the new Roman Missal into 13 manageable sections – the Order of Mass, Proper of Seasons, Proper of Saints, etc. From February 2004 to November 2009, ICEL submitted each translated section to the bishops. At each stage, words were debated and refined, amendments made, and drafts went back and forth. Finally, the United States Conference of Bishops (USCCB) approved each section and sent the text to the Holy See for a recognitio, or final approval. Meanwhile, other countries around the world were submitting their texts to Rome in English, French and German. Still other language groups continue to translate texts. The USCCB received the first recognitio for the Order of Mass in June 2008, then the 12 remaining sections received a recognitio on March 25, 2010. It takes a long time to do such holy work. Words matter. The words of prayer matter even more.
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What will we be saying at Mass? 18
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D. Quillan
greetings and dialogues
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n the First Sunday of Advent, Nov. 27, 2011, all Catholic churches in the United States will begin using a revised translation of the book of prayers for Mass (formerly referred to as the Sacramentary). This new Roman Missal will be the third edition since Vatican II. It was promulgated by Pope John Paul II in 2000. A year later, a new set of guidelines on how texts were to be translated was issued – Liturgiam Authenticam. With a new book and a new set of translation rules, conferences of bishops around the world have been busy for more than a decade, translating the editio typica from the Latin into the language(s) of their people. The Order of Mass is not changing, but you will notice changes to some of our now-familiar prayers and responses. Not only is the new translation closer to the original Latin in style and structure, but it will deepen our faith by using words that draw on the Church’s rich theological, liturgical, scriptural and patristic traditions.
The introductory rites: the Greeting
“The rites that precede the Liturgy of the Word, namely, the Entrance, the
Greeting, the Penitential Act, the Kyrie, the Gloria…and the Collect, have the character of a beginning, an introduction, and a preparation. Their purpose is to ensure that the faithful who come together as one, establish communion and dispose themselves properly to listen to the Word of God and to celebrate the Eucharist worthily.” (GIRM 46) The introductory rites begin with a few simple words of dialogue between the priest and the people. By their nature, dialogues foster and bring about communion between the priest and all the members of the assembly. They are an outward sign that this is a communal celebration and that we, priest and people, are about to enter into an important liturgical act. It should be the normative practice to sing these dialogues. (Sing to the Lord: Music in Divine Worship, 115) We begin our communal prayer the same way we begin all prayer, “In the name of the Father and of the Son and of the Holy Spirit.” The ancient words and gesture of the Sign of the Cross are not changing. What follows will change a bit. The priest will say “The Lord be with you.” This line is often used as a greeting or as words of encouragement in Scripture. (cf. Judges 6:12; Ruth 2:4; Luke 1:28) A bishop says, “Peace be with you.” (John 20:19, 26; Lk 24:11) The people will respond, “And with your spirit.” This response is a more literal translation of et cum spiritu tuo. It can be
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found in several places in Scripture, especially in the writings of St. Paul – “The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.” (Gal 6:18; see also 2 Tim 4:22, Philippians 4:23, and Philemon 25)
The new language not only better harmonizes with the Scriptures, but more directly reflects the theology that, through baptism, the Spirit of God dwells in all of us and unites us as one body in Christ. In addition, this will be more in harmony with what other language groups – such as the Spanish, French, German and Italians – have been using for more than 40 years. This same exchange is repeated elsewhere in Mass – before the Gospel, before the eucharistic prayer and in the concluding rite.
There are two other options for this greeting during the introductory rites: “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all” which can be found in the conclusion of St. Paul’s Second Letter to the Corinthians (13.13) or “Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7, etc.). To both, we will respond, “And with your spirit.” With these few words of reverence and mutual respect, we acknowledge the Trinity and embark upon our celebration of the Paschal Mystery – that Christ lived, died and rose for our salvation. It is a journey we began at baptism and a mystery we enter into most fully at each celebration of the Eucharist.
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the penitential act
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n ancient document called the Didache (c.60) noted that the people came together on the Lord’s Day and gave thanks “after first confessing their sins.” For many centuries, the Mass had no penitential rite. The Confiteor was part of the private prayers said by the priest and the ministers at the foot of the altar. After Vatican II, a brief penitential rite was added that had its source in both Scripture (Matthew 5:23-25) and tradition. (cf. The Mystery of Faith by Lawrence Johnson, page 13)
Now the act of penitence has several options. Each begins with an invitation by the priest to recall our sins and a pause for silent reflection. We may all respond by praying the confiteor, a
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prayer that acknowledges the social dimension of sin. The new translation of this prayer restores the “through my fault, through my fault, through my most grievous fault.” Alternately, we may respond to a series of invocations addressed to Christ. What was once a long litany was shortened in the sixth century and now consists of three verses (tropes) that conclude with the ancient Greek response – Kyrie eleison, Christe eleison, Penitential Act Form 1-3 (MP3) Scan tags with your mobile device to listen. Get the free mobile app for your phone at http://gettag.mobi
Kyrie eleison. St. Paul used the word kyrios to acknowledge Christ and his divinity. We may also respond in English –“ Lord, have mercy; Christ, have mercy; Lord, have mercy.” Another option uses Scripture. (Baruch 3:2 and Psalm 85:8) This is followed by the “Lord, have mercy” in Greek or English. The final option may be used on Sundays, especially during the Easter season. Water is blessed and sprinkled on the people as a reminder of their baptism and the reconciliation brought about by Christ. The Asperges rite comes from Psalm 51:9
“Cleanse me of sin with hyssop, that I may be purified.” During Eastertide, this verse is replaced by the Vidi Aquam, a text about the water flowing from the temple. (Ezekiel 47:1, 8, 9) Each of these rites concludes with the priest’s absolution – “May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.” Though these words lack the efficacy of the sacrament of penance (GIRM 51), they are a fitting reminder that we all seek God’s mercy, especially as we come together to celebrate his sacred mysteries.
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the gloria
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doxology is a “word of praise” and we have several in our Mass that usually conclude a prayer. But the Gloria is known as the Great Doxology. It is a Christian hymn modeled after the psalms and canticles of the Bible. Originally used as an Easter hymn and at the conclusion of morning prayer, it can be found in Greek and Syrian sources as early as the fourth century, most notably in the Apostolic Constitutions in 380. Some call it the “angelic hymn” since its first words are taken from the angels’ greeting to the shepherds at Bethlehem. (Luke 2:14) It was first incorporated into the pope’s Christmas Mass in the sixth century. By the 11th century, it was sung at all Masses on Sundays and special occasions. Ideally, since it is a hymn, it is always sung. Originally, it was sung by the assembly with a simple melody. Only in later centuries,
when elaborate polyphonic settings were composed, was it sung exclusively by a choir. Today, it may be sung by the entire assembly, by the cantor or choir, or by the people alternating with the choir. The text of this hymn may not be replaced by any other text. (GIRM 53) It is sung or said on Sundays outside the seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character. As we begin using the new translation of the Roman Missal, you will notice some new phrases. They are not in our current translation, but they do appear in the Latin original – “We praise you, we bless you, we adore you, we glorify you, Lord God, heavenly King, O God, almighty Father.” Even this seeming repetition is a sign of our meager attempts at due praise. The word “sins” is now pluralGlory to God (MP3) ized, acknowledging that Jesus takes away
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sins from each of us and all of us. The word “begotten” has been added to the phrase “Only begotten Son of the Father” to give a fuller expression to this important doctrine. Indeed, this phrasing is found in the Antiphonary of Bangor in 690 (Deus Pater omnipotens,
Domine Fili Unigenite, Sancte Spiritus Dei). It is fitting that the Glory to God appears in our introductory rites. We are gathered together to join the entire Church in a sacrifice of praise.
This altarpiece shows the Holy Trinity with Mary Magdalene and St. John the Baptist
the nicene creed
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mong the early Christians, a profession of faith was part of the rite of baptism. The catechumen would renounce evil, enter the water, then profess belief by answering a series of questions associated with the Trinity. Later, as the catechumenal process developed, those awaiting baptism would be given a longer credal formula that they would memorize, then recite it for the bishop. These questions and recitation are still a vital part of our initiation rites. The Nicene Creed, which we most commonly use at Mass, was developed at the Council of Nicea (325) and the Council of Constantinople (381). Historians first see its use at Mass in the sixth century. In various liturgical families, it was recited before the eucharistic prayer, before the Lord’s Prayer or following the homily. In modern times, the Creed is recited or sung on Sundays, solemnities or other festive occasions. “The purpose of the … Profession of Faith or Creed is that the whole gathered people may respond to the word of God proclaimed in the readings… and that they may call to mind and confess the great mysteries
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of the faith…” (GIRM 67) Currently, we begin with “We believe …,” but soon we will begin with “I believe.” This is the literal translation of the Latin “credo.” But even when we profess our faith communally, we only can speak for our individual faith. You’ll also notice that “I believe” replaces “we believe” three more times in the new translation. While we currently say “…the only Son of God, eternally begotten of the Father,” soon we will say “…the Only Begotten Son of God born of the Father before all ages.” “Only Begotten Son” matches the words of the Gloria. In addition, “born of the Father before all ages”is a literal translation of “natus est ...” Lansing Bishop Earl Boyea notes, “We believe that Jesus was not ‘merely born’ in Bethlehem, but that he is eternally begotten by the Father. The Son is always being born of the Father and the Father is always begetting the Son.” (FAITH, October 2009) “Consubstantial with the Father” will take some getting used to, but it is a good word for us to learn. It is a direct use of “consubstantialis” and is a stronger phrase than “one in being with the Father.” Everything has being and we all have that being in God. But the Father and Son, together with the Spirit, are of the same substance – that is, they are only one God (ibid).
While the current translation uses “he was born of the Virgin Mary,” the new translation will use “was incarnate of the Virgin Mary” (incarnates est … ex Maria Virginae). To become incarnate means “to take flesh,” that is, Jesus became a human being, not at his birth in a stable, in the womb of the Virgin. You’ll notice a few more slight changes in the new translation. Most were chosen to adhere more literally to the original Latin. “Suffered death” replaces “suffered and died,” since there are
not two verbs in the original. “Adored” replaces “worshipped,” since it appears in the original and since it was consistently used throughout the new missal. “I confess” means to express belief in, not merely to acknowledge our guilt. As you recite the new translation, do so slowly. Reflect on each word and each line. “This is our faith. This is the faith of the Church. We are proud to profess it in Christ Jesus our Lord.” (Rites of Baptism and Confirmation)
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the presidential prayers – propers
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our times during the Mass, the priest, who presides over the assembly in the person of Christ, addresses God in the name of all those present. We call these the presidential prayers because they are voiced by the presider. (GIRM 30) Foremost among these is the Eucharistic Prayer, but three other orations (ora, “to pray”) are offered that are proper to the Mass – that is, they are particular to the liturgical day or rite. We encounter the first one at the conclusion of the introductory rites. First, the priest says “Let us pray” and in the silence that follows, we focus on the fact that we are in God’s presence and call to mind all the intentions we may bring before the Lord this day. Then the priest begins the opening prayer, or the collect,”so called because it “gathers together” the silent intentions of the faithful. (GIRM 54)
The Collect
Like all Roman Rite prayers, it is marked with noble simplicity and clarity of expression. The collect concisely expresses the character of this particular celebration. It has three major parts – the address (“Heavenly Father,” “Almighty God”), the petition (“Grant that we may …) and the conclusion, which acknowledges the mediation of Christ. The conclusion changes depending on the rest of the prayer. • If the prayer is addressed to God, it will conclude with “Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God forever and ever. • If the prayer is directed to the Father, but the Son is mentioned as the end: “who lives and reigns with you and the Holy Spirit, God, forever and ever.” • On the rare occasions when it is directed to the Son, the prayer ends with “You live and reign with God the Father, in the unity of the Holy Spirit, God forever and ever.” In the current translation, we hear the phrase “We ask this
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through …” But there are no words for “we ask this” in the Latin original, so in the new translation, the priest will merely say “Through Christ our Lord …” We make the prayer our own by responding “Amen.” This is a great Aramaic word. It sounds the same in Latin. It means “so be it” or “it is so.” With this word, we assent to what is true. (cf. Deut 27:15; 1 Cor 14:16) At the beginning of the Liturgy of the Eucharist, the gifts of bread and wine are brought forward. After they have been placed on the altar and the accompanying rites completed, the priest invites us to pray that these gifts may be acceptable to the Father. He then prays the prayer over the offerings. (GIRM 77) There is evidence that the Church has prayed a prayer over the gifts since the 11th century. For many centuries, the prayer was recited quietly and was called “the secret.” But in the reforms of Vatican II, the name of the prayer and its manner of recitation were restored. In the Mass, only one prayer over the offerings is said and it ends
Prayer over the offerings
with the shorter conclusion: “Through Christ our Lord.” Again, if Jesus has been mentioned in the prayer, the conclusion changes. As before, the people unite themselves to the entreaty and make the prayer their own with the acclamation, “Amen.” After the distribution of Communion, the people pray together silently or sing a hymn of thanksgiving. (GIRM 164) “To bring to completion the prayer of the people of God, and also to conclude the entire Communion rite, the priest says the prayer after Communion, in which he prays for the fruit of the mystery just celebrated. (GIRM 89) He uses the shorter conclusion “Through Christ our Lord.” Again, this will vary depending on the totality of the text. We affirm the prayer with our “Amen.” These prayers have a rich history and are part of the rich heritage of the Church. All of them have undergone a new translation so we may hear a phrase that is new to us. Listen attentively to the rich theology they contain and to the petitions that they address to the Father. Then give the prayer a sincere and hearty “Amen.”
The prayer after Communion
“Hosanna in the highest” quotes what the crowds said as Christ entered Jerusalem. (Matt “Blessed is he who comes in the name of the Lord” recalls those same crowds who originally were shouting out a verse from Psalm 118:26.
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preFace dialogue, preFace and sanctus
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he center and summit of the Mass is the eucharistic prayer, our great prayer of thanksgiving and sanctification. (GIRM 78) Indeed, the Greek word for thanksgiving is eucharistia. The prayer is mainly recited by the priest as, in the name of the entire community, he addresses God the Father, through Christ, in the Holy Spirit.
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How this prayer begins is evidence of its importance. The prayer begins with a dialogue between the people and the priest, who invites us to give thanks to God. “The Lord be with you/And with your spirit” is an exchange already experienced twice during the Mass. Next, the priest invites the people
The Preface Dialogue
to “Lift up your hearts” (sursum corda) and they respond, “We lift them up to the Lord.” “Let us give thanks to the Lord our God” can be found in sources dating back to the first Christian communities. Indeed, it is found in nearly all sources except the East Syrian texts. In the new translation, we will respond, “It is right and just.” This is an accurate translation from the Latin. Moreover, it is a natural complement to the line that follows: “It is truly right and just …” The priest reinforces what we have just said as he begins the preface. In the preface (praedicatio – “speaking before”), the priest, “in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation or for some special part of it that corresponds to the day, festivity or season.” (GIRM 79a) The scholars of Vatican II restored the practice of having a rich variety of prefaces – some are proper to the prayer itself, but most have been composed for a particular liturgical season or day. They highlight a particular reason to be thanking God.
The Preface
The Sanctus (“holy”) is taken from an ancient synagogue practice and was incorporated into Christian worship as early as the first century. It was not seen everywhere in Western practice until after the fifth century. The first line of the Holy, Holy, Holy is from Isaiah 6:2-3. In a vision, the prophet sees God on a throne surrounded by his angels. In Hebrew, the term is sabaoth and implies that God has command over an army, or “host,” of angels. It is just one more indication of God’s power over all things. So, in the new translation, we will say “Holy, Holy, Holy, Lord God of hosts.” “Hosanna in the highest” quotes what the crowds said as Christ entered Jerusalem. (Matt 21:9) “Blessed is he who comes in the name of the Lord” recalls those same crowds who originally were Holy, Holy, Holy (MP3) shouting out a verse from Psalm 118:26. So let us be attentive to every word as we offer God this great prayer of thanksgiving and praise. It is “truly right and just” that we should do so.
The Sanctus
T. Gennara
the eucharistic prayer
T t
he eucharistic prayer is the center and summit of our entire celebration (GIRM 78). Like many of our traditions, it has its origin in Jewish practices. The leader of the meal would have offered a
blessing (barekah) over the bread that praised God, acknowledging his past and present deeds. Over the wine, he’d offer a three-part prayer that would include praise for creation, thanksgiving for salvation history, and petition that God’s saving acts would continue.
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Though scholars debate whether or not the Last Supper was a Passover meal, Jesus, too, offered such prayers to his Father. He added an important dimension when he said “…this is my body” and “This is my blood.” Further, he commanded his disciples to “Do this in memory of me.” The early Christian communities continued to gather in table fellowship and to use traditional prayer forms as they broke bread in memory of the Lord. Most of these prayers were extemporaneous until about the fourth century when texts became fixed in various regions. In the West, they used the term canon (Latin for “rule” or “law”) and in the East, they used the term anaphora (Greek for “lifting up” or “offering”). By the fourth century, the prayers that made up the Roman Canon became fixed. The canon was formalized by Gregory the Great (590604). It was sung or recited out loud until the ninth century, when it began to be prayed in a low voice. Vatican II restored the practice of the presider saying the prayer out loud so that the assembly might pray as he leads it. The Council also expanded our repertoire of canons. Eucharistic Prayer I is the Roman Canon. Eucharistic Prayer II is based on the Apostolic Tradition (attributed to Hippolytus in Rome, 215 AD); Eucharistic Prayer III is a modern composition based on the Mozarabic (Spanish) rite; and Eucharistic Prayer IV is based on Eastern anaphoras, especially from St. Basil and St. John Chrysostom. In 1974, Eucharistic Prayers for Children were developed; they included acclamations that heightened a child’s attentiveness. In 1975, two Eucharistic Prayers for Reconciliation were added. In 1995, the Swiss Synod Prayer or the “Eucharistic Prayer for Masses for Various Needs and Occasions” was added to the official list. No matter which one is chosen for Mass, each eucharistic prayer has these eight elements (GIRM 79): • Thanksgiving – throughout the prayer, but especially in the Preface, naming what God has done • Acclamations – including the Sanctus and the Memorial Acclamations • Epiclesis – (“a calling upon”) invocation of the Holy Spirit upon the gifts and upon us • Institution Narrative/Consecration – the Scriptural account of Jesus’ institution of the Eucharist; the words the priest uses to
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consecrate the bread and wine into the Body and Blood of Christ • Anamnesis – This is not a mere recollection, but a remembering that makes an historic event present here and now • Offering – we offer Christ’s sacrifice with him to the Father, in the Holy Spirit • Intercessions – we pray for the living and the dead, in communion with all the saints • Final Doxology – concluding words of praise offered through, with, and in Christ (per ipsum) to which we add “Amen.” Soon, you’ll notice significant changes to the translations of our eucharistic prayers. But the structure of the prayers will remain the same. You will still recognize the eight elements listed above. Listen carefully for some new words. You will hear the word “chalice” instead of “cup.” This links the narrative closer to the ceremonial vessel we use today and to the original Latin word. The priest will simply say “The mystery of faith.” “Let us proclaim the…” has been omitted since it seemed out of place to suddenly address the assembly in the middle of a prayer directed to the Father. One of our responses – “Christ has died. Christ is risen. Christ will come again.” – will no longer be used. These three declarative sentences are good strong We Proclaim Your statements about Christ; but Death, When We Eat This they do not match the other Bread and Doxology Amen - MP3 responses, which are prayers directed to Christ. In addition, the other responses acknowledge our sharing in Christ’s sacrifice and its fulfillment. In the words of consecration over the precious blood, you’ll note several changes. The word “everlasting” is replaced by “eternal.” The former refers to something that lasts a long time; the latter describes something for which no measurement of time is possible. There will be a new translation of pro multis. Where we used to hear “for you and for all so that sins may be forgiven” we will now hear “…poured out for you and for the many for the forgiveness of sins.” Jesus did indeed die to forgive sin and he sacrificed his life so that all may have salvation. Some will freely choose to reject this great gift, so the Holy Father chose the words “for the many.” As we join in this great prayer of thanksgiving and sanctification, let us be aware that we are offering a sacrifice of praise for all that God has done for us and that we are, once again and still, joining in the great sacrifice of Christ.
the coMMunion rite
O o
n the night before he died, Jesus ate supper with his Apostles. He broke bread, blessed wine, and invited them to eat and drink. But this was much more than a meal – he offered them his very Body and Blood. Moreover, he commanded them to continue to do this in memory of him. For over two thousand years, we have never failed to follow this dominical command. Every time we gather for Mass, we are still nourished by both word and sacrament. After listening and responding to the Scriptures, we offer our great prayer of thanksgiving (eucharistia in Greek) acknowledging all that God has done for us and recalling, especially, Christ’s institution of the Eucharist. Then we prepare to receive the Paschal Banquet when, as a community of believers, we are formed into an even more perfect union with God and with each other. That is why we call this sacrament “Holy Communion.” Let’s take a closer look at the rites that surround this sacred meal. The rite begins with the prayer that Christ himself taught us. (Mt 6:9-13) The Lord’s Prayer has been part of the Mass since the sixth century, when it was officially added by Pope Gregory
The Lord’s Prayer
the Great. In the new Roman Missal, it will be the only text that retains old English language such as “art” and “thy.” Too many people have memorized it this way. The priest will offer a slightly different introduction and a slightly altered embolism (an “insert”) that will more directly reflect Scripture. The final phrase, For the kingdom, the power, and the glory…, has its roots in Byzantine Christian practice. Priest: At the Savior’s command and formed by divine teaching, we dare to say: All: Our Father, who art in heaven… Priest: Deliver us Lord, we pray, from every evil, graciously grant peace in our days, that by the help of your mercy we may be always free from sin and safe from all distress as we await the blessed hope and the coming of our savior, Jesus Christ (Ti 2:13) All: For the kingdom the power and the glory are yours now and forever. St. Paul had urged his communities to “greet one another with a holy kiss” (Rom 16:16). The location of the sign of peace has changed over the centuries. Early on, it was part of the Liturgy of the Word – after the intercessions, just before we carried gifts to the altar of sacrifice (Mt 5:23-24). In the 6th century, it was placed
Sign of peace
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immediately after the Lord’s Prayer to link it more closely with Holy Communion. An invitation to the sign of peace can be found in the Missal of Pius V (1570) as a private prayer of the priest. The sign of peace was restored after Vatican II. In the new translation, only the last line of the presider’s invitation will change. Priest: Lord Jesus Christ, who said to your Apostles, Peace I leave you, my peace I give you, (Jn 14:27) look not on our sins but on the faith of your Church, and graciously grant her peace and unity in accordance with your will. Priest: The peace of the Lord be always with you. All: And with your spirit. Priest: Let us offer each other the sign of peace. In the early Church, the entire Eucharistic celebration was called “the breaking of the bread.” Now, this simple rite “… signifies that the faithful are made one body (1 Cor 10:17) receiving Communion from the one Bread of life which is Christ, who died and rose for the salvation of the world” (GIRM 83). The priest breaks the bread into smaller pieces or distributes the hosts from one vessel into several to prepare for the distribution of Holy Communion. He will also take a small particle of host and drop it into the Precious Blood. This is accompanied Lamb of God (MP3) by the ancient litany, Lamb of God... If necessary, multiple invocations may be added since this is music to cover a ritual action. (GIRM 83). The final one will always end with “grant us peace.” This is the only chant which may be used during the Fraction of the Bread.
The fraction of the bread or Lamb of God
Priest: May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to all who receive it. (quietly) All: Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, grant us peace.
Invitation
Next, the priest will invite us to Communion. He elevates
the host slightly and says: Priest: Behold the Lamb of God, behold him who takes away the sins of the world, Blessed are those called to the Supper of the Lamb. These words echo what John the Baptist said when he saw Jesus (Jn 1:29). They conclude with the vision of John in Revelation, when the angel told him to write down “blessed are all those called to the banquet of the Lamb” (Rv 19:9). We respond: All: Lord, I am not worthy that you should enter under my roof, only say the word and my soul shall be healed. These new words will more closely resemble the words of the centurion who asked Jesus to cure his servant, even though he
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did not deem himself worthy to have Jesus enter his house (Mt 8:8 and Lk 7:6-7). We too, acknowledge with humility that we are unworthy to have Jesus enter our very being. Appropriately, our Communion procession is all about unity as we receive the sacrament of unity. While we individually receive the Lord, we also ALL receive the Lord – it is a “Jesus and us” moment. Even our music underscores this unity. It begins when the priest consumes the Body and Blood of Christ and does not conclude until all have received. Following an ancient tradition, the minister says to each communicant, “The Body of Christ” or “The Blood of Christ.” In a profound exchange of faith, we respond, “Amen.” This Aramaic word means “to pitch one’s tent stake,” that is, to state with strong conviction, “So be it” or “I believe.”
Holy Communion
After a period of silence or after a hymn, during which we all thank God for his great gift of the Eucharist, the server brings the Missal to the presider and he prays the Prayer after Communion. He prays that this sacrament may affect our lives and bear great fruit in God’s Kingdom. The words we will use in the Communion Rite are both ancient and new. They remind us, again and still, of Jesus’s invitation to encounter him in the breaking of the Bread.
Prayer after Communion
CNS
the concluding rite
T t
he final words of our Mass make up the Concluding Rite. It’s just a few sentences. It consists of some brief announcements (if necessary), a greeting, a blessing, a dismissal by a priest or deacon, and the veneration of the altar (GIRM 90). A closing hymn is optional. How can something so brief be so important? Let’s take a look at each part of the rite. In the early Church, the worshippers would have conducted a brief business session, perhaps discussing charitable projects. Pope Leo the Great (440-461) placed announcements after the homily for a practical reason – the crowds would have been settled in place. In the late 7th century, the pope had “stational” Masses at different churches in Rome; at the end of each Mass, the deacon announced the time and place of the next papal Mass. Today, we may make a few important announcements, but a parish bulletin communicates most.
Announcements
The priest greets us with the same words that have been used three times before during our celebration. Again, he quotes the greeting found in Scripture (Jgs 6:12; Ru 2:4,2, Chr 15:2 and Lk 1:28).
Greeting
Priest: The Lord be with you. All: And with your spirit. Just before Jesus ascended into heaven, he raised his arms and blessed his disciples. (Lk 24:50) A blessing calls down God’s protection and it has long been part of Jewish and Christian prayer. We find evidence of a Lenten “prayer over the people” in some concluding rites of the 6th century. In the thirteenth century, we find more official formulas for blessings (within and outside Mass). At Trent, a blessing and a prayer before the blessing were included in the Missal of Pius V (1570). Building on those traditions, we now have three options for the final blessing – a solemn blessing, a simple blessing and a prayer over the people with a simple blessing. When you are invited to “Bow your head and prayer for God’s blessing,” you can be sure that a blessing with multiple invocations will follow. This Solemn Blessing usually references each member of the Trinity and after each invocation, you respond “Amen.”
Blessing
We find evidence of a formal dismissal as early as the fourth century, when the bishop would formally conclude an assembly.
Dismissal
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The Franks would have said “Let us bless the Lord” and respond with “and give him thanks.” In Rome, the phrase would have been ite missa est (“Go, it is the sending”) and the response would have been Deo gratías (“Thanks be to God”). This latter exchange gives a hint of the importance of the entire Concluding Rite. From the word missa we get the words “dismissal” and “Mass.” From missa we also get “mission.” During the Mass we have been formed and fortified by the word, sacrament and each other to go out and do something – to bring the Good News to the rest of the world, to do good works and to live our baptismal calling. As the Constitution on the Sacred Liturgy reminds us, “The liturgy marvelously fortifies the faithful in their capacity to preach Christ” (CSL 2). The actual dismissal is usually given by a deacon (who traditionally announces all directives during Mass). In his absence, the presider dismisses the people. At a recent synod in Rome, bishops and scholars encouraged the Holy Father to add new options for the dismissal. They reflect the nature of the mission on which we are all sent. Deacon or Priest: Go forth, the Mass is ended. OR
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Go and announce the Gospel of the Lord. OR Go in peace, glorifying the Lord with your life. OR Go in peace. (Mk 5:34) All: Thanks be to God The altar is a sign of Christ in our midst. At the dedication of a church, the altar is anointed with chrism oil to recall Christ (“the anointed one”). Bishops, priests and deacons venerate it with a kiss when they process in and out of the Church. Others may venerate it with a profound bow. We should, too, when we enter a church.
Veneration of the Altar
Most assemblies will conclude with a final hymn, but it actually is not an official part of the Concluding Rite. When a hymn is used, its music accompanies our procession out of the church and its text usually emphasizes the important mission on which we are about to embark. Yes, our Concluding Rite is brief. But it is rich in meaning and it is profound in its capacity to encourage us to live as disciples of Christ.
Closing Hymn
Mass Responses and Prayers The Roman Missal, Third Edition GreetinG PRIEST: The Lord be with you. PEOPLE: and with your spirit.
REMOVABLE GUIDE
PenitentiAl Act form a (Confiteor) I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God. or form B PRIEST: have mercy on us, o lord. PEOPLE: for we have sinned against you. PRIEST: Show us, o lord, your mercy. PEOPLE: And grant us your salvation.
GloriA Glory to God in the highest, and on earth peace to people of good will. we praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, lord God, heavenly King, o God, almighty father. Lord Jesus Christ, only Begotten Son, Lord God, Lamb of God, Son of the father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us.
For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.
GosPel diAloGue PRIEST (OR DEACON): The Lord be with you. PEOPLE: and with your spirit. PRIEST (OR DEACON): A reading from the holy Gospel according to _____. PEOPLE: Glory to you, o Lord.
Profession of fAith (nicene Creed) I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. Continued...
I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.
Profession of fAith (apostles’ Creed)
invitAtion to PrAyer P R I EST: Pray, brethren ... acceptable to God, the almighty Father. PEOPLE: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.
PrefAce diAloGue P R I EST: The Lord be with you. P EOP LE: and with your spirit. P R I EST: Lift up your hearts. P EOP LE: We lift them up to the Lord. P R I EST: Let us give thanks to the Lord our God. P EOP LE: It is right and just.
Priest: the mystery of faith. P EOP LE: A – we proclaim your death, o lord, and profess your resurrection until you come again. B – When we eat this Bread and drink this Cup, we proclaim your Death, o lord, until you come again. C – Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.
the lord’s PrAyer P EOP LE: Our Father ... P R I EST: ... and the coming of our Savior, Jesus Christ. P EOP LE: For the kingdom, the power and the glory are yours now and for ever.
siGn of PeAce P R I EST: The peace of the Lord be with you always. P EOP LE: and with your spirit.
invitAtion to communion P R I EST: Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the lamb. ALL: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.
concludinG rites P R I EST: The Lord be with you. P EOP LE: and with your spirit. P R I EST (OR DEACON): Go forth, the mass is ended. OR Go and announce the Gospel of the lord. OR Go in peace, glorifying the lord by your life. OR Go in peace. P EOP LE: Thanks be to God.
PrefAce AcclAmAtion holy, holy, holy lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
www.FAITHCatholic.com Excerpts from the English translation of The Roman Missal © 2011, International Committee on English in the Liturgy, Inc. All rights reserved. Published with the approval of the Committee on Divine Worship, United States Conference of Catholic Bishops.
REMOVABLE GUIDE
I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.
the mystery of fAith