Musings of a Catholic
Do what ever He tells you (Jn 2:5)
Some Terms You Should Know
Corporal: A square linen cloth that the paten and chalice rest upon on top of the alter.
Purificator: A linen cloth used to clean the chalice.
Missal: A book containing the various prayers said at Mass. This is sometimes referred to as the Sacramentary.
Paten: A sacred plate used to hold the bread that will be consecrated at Mass.
Chalice: A sacred cup used to hold the water and wine that will be consecrated at Mass.
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REVISED
Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the bread of life.
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REVISED
Blessed are you, Lord God of all creation, for through your goodness we have received the wine we offer you: fruit of the vine and work of human hands it will become our spiritual drink
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REVISED
With humble spirit and contrite heart may we be accepted by you, O Lord and may our sacrifice in your sight this day be pleasing to you, Lord God. |
REVISED
Wash me, O Lord, from my iniquity
and cleanse me from my sin.
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REVISED
Pray, brethren (brother and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father.
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Council of Trent
Roman Canon
And whereas it beseemeth, that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy; to the end that it might be worthily and reverently offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savour of a certain holiness and piety, and raise up unto God the minds of those that offer it. For it is composed, out of the very words of the Lord, the traditions of the apostles, and the pious institutions also of holy pontiffs.
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Did you Know
Hosanna means “save us” When Christ entered Jerusalem on Palm Sunday it would have meant “Save your people”
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Saint Francis de Sales
After the Sanctus, think with all humility and reverence of the great blessing of the death and passion of our Saviour; ask him to bring it to all the world, especially to the children of the Church and to those who are close to us. Ask him that it may be for the glory and happiness of the saints in heaven, and a solace for the souls in Purgatory. From The mass and the Saints.
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Saint Albert
The first kind of communion is that which comes from obedience and authority, and which we have with the nobler members of the Church, such as the pope, patriarchs, and bishops. Here he speaks of the second form of communion in the mystical body, by which any member shares in what is beneficial to any other member. From The Mass and the Saints
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Dom Gueranger
The day before he suffered. These words were added by Pope Alexander I, the sixth successor of Saint Peter. He did this to recall the Passion, because the sacrifice of the mass is one and the same with the sacrifice of the cross. From The Mass and the Saints
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Did You Know
Transubstantiation means the change of the whole substance of bread into the substance of the body of Christ and the whole substance of wine into the substance of His blood. This change is brought about in the Eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However the outward characteristics of bread and wine, that is the “Eucharistic species remain unaltered.” Compendium of the Catechism of the Catholic Church No. 283
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Saint Vincent Ferrer
When the words of consecration are said, Christ truly descends into the host and the whole substance of the bread is converted into the true flesh of Christ. He is as truly in the host when the words of consecration have been completed as he was in the womb of the Virgin Mary when she had spoken those words, Behold, the handmaid of the Lord: be it done to me according to thy word. From The Mass and the saints.
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The Holy Sacrifice of the Mass
Lesson Three
Part One
The Liturgy of the Eucharist
Introduction
We have completed the first part of the Mass. We have heard the Word of God. We are now ready to enter into the second part of the Mass - The Liturgy of the Eucharist. In the Catechism of the Catholic Church we are told that we must consider the Eucharist as:
Thanksgiving and praise to the Father;
The sacrificial memorial of Christ and His Body;
The presence of Christ by the power of His word and His Spirit.
Let us look at each of these aspects of the Eucharist.
Thanksgiving and praise to the Father
The word Eucharist means “Thanksgiving.” In the mass we offer to the Father through His son the sacrifice of thanksgiving. We thank the Father for the work of creation. According to the Catechism of the Catholic Church “In the Eucharistic sacrifice the whole of creation loved by God is presented to the Father through the death and Resurrection of Christ. Through Christ the Church can offer the sacrifice of praise and thanksgiving for all that God has made good, beautiful, and just in creation and humanity.” We need to remember that this sacrifice of praise is only made possible through Christ. We the faithful are united to Christ such that the sacrifice of praise is offered through Christ and with Him, to be accepted in Him.
The sacrificial memorial of Christ and of His Body the Church
The Catechism of the Catholic Church states “The Eucharist is the memorial of Christ's Passover, the making present and sacramental offering of His unique sacrifice, in the liturgy of the Church which is His Body.” If we are to appreciate the Liturgy of the Eucharist we must understand this statement fully.
First let us examine what is meant by “Christ's Passover.” To fully understand Christ's Passover we need to first look at the Jewish Passover. The Jewish Passover is a memorial of the Israelites escape from the Egyptians. On the night of the Passover God instructed the Israelites to slaughter one lamb for each household and to place the blood of the lamb on the door posts of their homes (Exodus 12: 1-15). They were then to eat the the lamb roasted together with unleavened bread and bitter herbs. That night as God carried out the tenth and most terrible plague, the slaying of the first-born, God protected the households of the Israelites who had placed the blood of the lamb on their door posts from the effects of this plague. The tenth plague led Pharaoh to let the Israelites leave Egypt. Shortly after they left, Pharaoh changed his mind and went after the Israelites. God then saved the Israelites by the parting of the Red Sea. Thus the Israelites were taken from slavery to freedom. We are taken from slavery to sin to life by the Passover of Christ - His death on the cross and His resurrection.
Next let us look at the word “memorial.” Normally when we think of “memorial” we think of an activity or thing that reminds us of past events. When the Israelites celebrated the Passover it was more than a recollection of what took place. It became the proclamation of the mighty works that God did for men. These events became present and real in a very certain way in their Liturgical celebrations. These events become real and are made present in the memory of the believer. This enables the believer to conform there lives to the lessons derived from the event.
When “Memorial” is used in the New Testament it takes on an expanded meaning. According to the Catechism of the Catholic Church “when the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present: the sacrifice Christ offered once for all on the cross remains ever present.” According to Lumen Gentium “As often as the sacrifice of the of the cross by which 'Christ our Pasch has been sacrificed' is celebrated on the alter, the work of our redemption is carried out.” It is important to keep in mind that the sacrifice is not being repeated, but is made present in time and the work of our redemption is being carried out right their in our presence. This can be hard to understand and, in fact, cannot be fully understood by us. But if we keep in mind that God is outside of time we have a clue to how this comes about, as with all mysteries we need to believe with faith. Reason can only take us so far.
The next word we need to look at is “sacrifice.” How is the Eucharist sacrifice? The Eucharist is sacrifice because it is the memorial of Christ's Passover. By looking at the words used for the consecration of the bread and wine: “This is my body which will be given for you” and “This is the cup of my blood, the blood of the new and everlasting covenant.” we can see that Christ is giving up Himself. This is the same body as the body He gave up for us on the cross. The Eucharist is sacrifice because it:
makes present (re-presents) the sacrifice of the cross,
is its memorial,
applies its fruit, an everlasting redemption.
The Eucharist is also the sacrifice of the Church. Since the Church is also the body of Christ it also participate in the offering of its head - Christ. So His sacrifice becomes our sacrifice. According to the Catechism of the Catholic Church “The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with His total offering, and so acquire a new value.”
The presence of Christ by the power of his word and the Holy Spirit.
According to the Catechism of the Catholic Church Christ
is present in many ways to His Church: in His word, in His Church's prayer, 'where two or three are gathered in my name,' in the poor , the sick, and the imprisoned, in the sacraments of which He is the author, in the sacrifice of the Mass, and in the person of the minister. But 'He is present … most especially in the Eucharistic species.'
As is clear from the above quotation Christ is present in many ways, but His present in the Eucharist is unique. In the Eucharist the whole of Christ is present. He is present in body, Blood, Soul and Divinity. The council of Trent stated “The whole Christ is truly and substantially contained” in the Eucharist. When the bread and wine are consecrated by the priest Christ becomes present in the Eucharist. This presence is called real because it is unique, He is substantially present. We can say that Christ, who is both God and man is wholly and entirely present with us. What a great gift He gives to us.
The Liturgy of the Eucharist has three main parts:
• The preparation of the gifts,
• The Eucharistic prayer,
• The Communion Rite.
The Preparation of the Gifts
After the Liturgy of the Word has been completed, the Offertory song begins. The ministers, alter servers, or members of the congregation place the corporal, the purificator, the chalice, the pall, and the Missal on the alter. During the preparation of the alter the collection is taken. In the early Church would bring bread and wine present it to the presider during the Mass. Today the bread and wine are bought. We give today of ourselves by giving in the collection. In a very real way when we give of our material wealth we are dying to ourselves. It proclaims that our faith is in God, not the things of this world. Once the alter has been prepared and the collection completed the gifts of bread and wine are brought to the alter. Usually they are brought in a formal procession to the priest by members of the congregation. It should be noted that in some parishes the procession of the gifts takes place during the collection. In other parishes the procession takes place after the collection and the collection is brought to the priest along with the bread and wine. The bread and wine are placed on the alter by the priest acting in the person of Christ. The collection is placed to the side of the alter.
Once the presentation of the gifts is complete and the alter has been prepared the priest moves to the alter and takes the paten with the bread and holds it slightly raised above the alter with both hands. If the Offertory song is still being sung He will say the following in a low voice. If there is no Offertory song he says the words aloud.
Blessed are you, Lord God of all creation,
Through your goodness we have this bread to offer,
which earth has given and human hands have made.
It will become for us the bread of life.
He then places the paten with the bread on the corporal.
If the Offertory song was not sung the people may say:
Blessed be God for ever.
Then the deacon, or the priest, pours wine and a little water into the chalice saying
By the mystery of this water and wine
may we come to share in the divinity of Christ
who humbled himself to share in our humanity.
If there is an Offertory song he says the following words quietly. If there is no Offertory song he may speak the words aloud.
Blessed are you Lord God of all creation,
Through your goodness we have this wine to offer,
fruit of the vine and work of human hands.
It will become our spiritual drink.
Then the priest places the chalice on the corporal.
If there was no Offertory song the people may respond with:
Blessed be God for ever.
The priest then bows profoundly and says inaudibly:
Lord God
we ask you to receive us and be pleased
with the sacrifice we offer you
with humble and contrite hearts.
The priest then moves to the side of the alter and washes his hands saying quietly a verse from Psalm 51:2, asking that God might cleanse him from all his sins that he might be made worthy to offer this great sacrifice.
Lord, wash away my iniquity;
cleanse me from my sin.
The Preface
We begin this great prayer of thanksgiving and consecration with a “preface.” We are entering the center and summit of the Mass and we need to get ready. We need to prepare our hearts and soul. We do this in the preface. The Priest first asks that the Lord be with us and we in turn ask that the Lord be with the priest. Then the priest asks us to lift up our hearts to God. In other words we are asked to take our mind off of our problems and raise our thoughts to heavenly things. We respond that we have lifted our heart to the Lord. Then the priest asks that we give thanks to the Lord. And we respond that it is right to do so. If we do what we have been asked to do and have said we will do then we should be shifting our thoughts to the things of God and all we need to thank Him for. We conclude the preface by saying or singing the Sanctus. We are now joining those in heaven in offering praise to God.
The priest begins the Eucharistic prayer with his hands extended. He says or sings:
The Lord be with you.
The people respond:
And also with you.
The priest lifts his hands and continues:
Lift up your hearts.
The people respond:
We lift them up to the Lord.
With hands extended, he continues:
Let us give thanks to the Lord our God.
The people respond:
It is right to give Him thanks and praise.
The Priest then continues the preface with hands extended. Numerous prefaces are available for the priest to use at this time. In some cases he has a choice, in others the preface he uses is proscribed. The preface I am using here is a preface for use on Sundays during Ordinary Time.
Father all-powerful and ever-living God,
we do well always and everywhere to give you thanks
through Jesus Christ our Lord.
Through His cross and resurrection
he freed us from sin and death
and called us to the glory that has made us
a chosen race, a royal priesthood,
a holy nation, a people set apart.
Everywhere we proclaim your mighty works
for you have called us out of darkness
into your own wonderful light.
And so with all the choirs of angels in heaven
we proclaim your glory
and join in your unending hymn of praise.
The Sanctus
At the conclusion of the preface the priest joins his hands. Then together with the people says:
Holy, holy, holy Lord, God of power and might,
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.
We respond to this recitation of all the things God has done for us by singing or saying the Sanctus. Singing or saying of the Sanctus (Holy) should get us excited. Great things are about to happen. Christ's death on the cross is about to become a moment in this day's Mass in which we are participating. The Sanctus is a prayer that comes to us from Scripture. The first two lines are from the book of Isaiah 6:3 and also from the book of Revelations 4:8. These first two lines relate to the worship of God in Heaven. The remainder of the Sanctus relates to the worship of God on earth. They come from Mark 11:9-11. These versus come from the description of Christ's triumphal entry into Jerusalem, where He would celebrate the Last Supper, be crucified, die and rise again from the dead. We on earth are joined with those in heaven worshiping God.
At the conclusion of the Sanctus all kneel.
Increase Your Understanding
If you would like to receive feedback from me copy and paste the questions into your e-mail, answer them and send to me at mass1@musingsofacatholic.com
1.How many Eucharistic prayers are there?
2.What are the key parts found in all of the Eucharistic prayers?
3.Which Eucharistic prayer is the newest?
4.The Council of Trent said that the Mass was composed from what three things?
5.During the Preface our thoughts should be shifted to what?
6.Where does the “Sanctus” come from?
7.What does the word “Hosanna” mean?
8.What does St. Francis de Sales say we should think about at the conclusion of the Sanctus?
Te Igitur
Eucharistic prayer I has several parts that the other three do not have. The Te Igitur, Commemoration of the living, Communicantes, and Hanc Igitur make up the main additions.
The Te Igitur is an introduction explaining what we are doing:
•We are coming with praise and thanksgiving,
•We are asking the father to accept and bless are gifts, and
•who we are offering these gifts for.
The priest with hands extended, says:
We come to you, Father
with praise and thanksgiving,
through Jesus Christ your son.
He joins his hands and, making the sign of the cross over both the bread and wine says:
Through Him we ask you to accept and bless
these gifts we offer you in sacrifice.
With hands extended he continues:
We offer them for your holy catholic Church,
watch over it, Lord, and guide it;
grant it peace and unity throughout the world.
We offer them for N. our Pope,
for N. our bishop,
and for all who hold and teach the catholic faith
that comes to us from the apostles.
Commemoration of the Living
In this section we pray for the living. When the priest pauses after saying “those for whom we now pray” we can silently name those we want to pray for at this time.
Remember Lord, your people,
especially those for whom we now pray, N. and N.
The priest prays for them briefly with hands joined. Then, with hands extended, he continues:
Remember all of us gathered here before you.
You know how firmly we believe in you
and dedicate ourselves to you.
We offer you this sacrifice of praise
for ourselves and those who are dear to us.
We pray to you, our living and true God,
for our well being and redemption.
Communicantes
The next portion of the prayer will vary depending on the the Feast being celebrated or the time of the Liturgical year. Below is the most frequently used form. Regardless of the form of the Communicates used we are reminded of our communion with the saints in heaven by the sacrament of the alter.
In union with the whole Church
we honor Mary,
the ever-virgin mother of Jesus Christians
our Lord and God.
We honor Joseph, her husband
the apostles and Martyrs
Peter and Paul, Andrew
[James, John, Thomas
James, Philip, Bartholomew, Matthew,
Simon and Jude; we honor Linus, Cletus, Clement, Sextus,
Cornelius, Cyprian, Lawrence, Chrysogonus,
John and Paul, Cosmas and Damian]
and all the saints.
May their merits and prayers
gain us your constant help and protection.
[Through Christ our Lord. Amen.]
Hanc Igitur
Once again we ask the Father to accept our offering.
Then with hands extended , the priest continues:
Father accept this offering
from your whole family.
Grant us your peace in this life,
save us from final damnation,
and count us among those you have chosen.
He joins his hands
[Through Christ our Lord. Amen.]
The Epiclesis
Epiclesis in Greek means to “invoke upon”. During this portion of the Eucharistic prayer the priest calls upon God the father to send His Holy Spirit upon the gifts of bread and wine so that they may become for us the Body and Blood of Our Lord. He also invokes the Holy spirit asking that all who share in the Body and Blood of Christ may be brought together in unity. That they may become one body, one spirit in Christ. We should keep in mind the fact that this is a powerful encounter with heaven.
Then with hands outstretched over the offerings, he says:
Bless and approve our offering
make it acceptable to you,
an offering in spirit and in truth.
Let it become for us the body and blood of Jesus Christ,
your only Son, our Lord.
As he says the above prayer he makes the sign of the cross over the bread and wine.
He joins his hands
[Through Christ our Lord. Amen.]
The Institutional Narrative and Consecration
This part of the Eucharistic prayer is the retelling of what took place in the upper room on the night before Christ died. The use of the word retelling is in many ways misleading, because it is much more than a narrative. It is a making present of those activities and the events attached to the last supper - Christ's death on the cross. During this part of the Mass the priest repeats the words Christ said that evening. When the priest, speaking in the person of Christ, repeats these words of consecration they have the power to bring about through the work of the Holy Spirit what the words say. The bread and wine become the Body and Blood of Jesus Christ. He becomes present - Body, Blood, Soul and Divinity. Christ's death on the cross is symbolized by the way in which the bread and wine are consecrated - first the bread and then the wine.
We need to keep in mind throughout the Mass that the priest acts as the person of Christ. He is able to do do this because when a man receives Holy Orders, a man is changed in his very being: as priest he becomes “another Christ.”
The priest speaks the following formulas clearly and distinctly as the meaning demands.
The day before He suffered
The priest takes the bread and, raising it a little above the alter, continues:
He took bread in his sacred hands
The priest looks upward.
And looking up to heaven,
to you his almighty Father,
he gave you thanks and praise.
He broke the bread, gave it to his disciples, and said:
The priest bows slightly.
Take this, all of you, and eat it:
this is my body which will be given up for you.
The priest shows the consecrated host to the people, places it on the paten, and genuflects in adoration. Then he continues:
When supper was ended,
The priest takes the chalice and, raising it a little above the alter, continues:
he took the cup.
Again he gave you thanks and praise,
gave the cup to his disciples, and said:
The priest bows slightly.
Take this, all of you, and drink from it:
this is the cup of my blood,
the blood of the new and everlasting covenant.
It will be shed for you and for all
so that sins may be forgiven.
Do this in Memory of me.
The priest shows the chalice to the people, places it on the corporal, and genuflects in adoration. When the priest shows us the consecrated host and when he shows the consecrated chalice it is a good time for the faithful to adore the Lord by an act of piety using the words Saint Thomas used when he saw the risen Lord “My Lord and my God.”
Saint Thomas Aquinas
It is objected that none of the evangelists record that Christ spoke all these words. In reply, it must be said that the evangelists' intention was not to pass on the forms of the sacraments, which had to be kept hidden in the primitive Church, but to tell the story of Christ. Yet almost all these words can be found in diverse places in scripture. For St. Luke and St. Paul have This is the chalice, and St. Matthew has This is my blood of the new covenant, which will be poured out for many for the remission of sins. The words eternal and the mystery of faith, come from a tradition going back to our Lord, which came to the Church through the apostles: as St. Paul says, I received of the Lord that which also I delivered unto you. From The Mass and the Saints. |
Then he sings or says:
Let us proclaim the mystery of faith;
The faithful, along with the celebrant and concelebrants say one of the following:
Christ has died,
Christ has risen,
Christ will come again.
Or:
Dying you destroyed our death,
rising you restored our life.
Lord Jesus, come in glory.
Or:
When we eat this bread and drink this cup,
we proclaim your death, Lord Jesus,
until you come in glory.
Or:
Lord by your cross and resurrection
you have set us free.
You are the Savior of the world.
When we repeat these words above we are proclaiming the “mystery of faith.” We are acknowledging the reality of Christ's death and also we proclaim that He is alive and will come again.
Increase Your Understanding
If you would like to receive feedback from me copy and paste the questions into your e-mail, answer them and send to me at mass1@musingsofacatholic.com
1.What are the four parts of Eucharistic prayer I that are not found in the other Eucharistic Prayers?
2.According to the “Te Igitur” who are we offering these gifts for?
3.What are we reminded of in the “Communicates?”
4.What four things do we ask God for in the “Hanc Igitur?”
5.What does “Epiclesis” mean in Greek?
6.What do we ask of the Holy Spirit in the “Epiclesis?”
7.What is “Transubstantiation?”
8.When do Catholics believe the bread and wine become the Body and blood of Christ?
9.What do we proclaim when we say or sing the “Mystery of Faith?”
So far all that the priest has done might have been done inaudibly. He is now going to speak directly to the congregation and ask them to pray that the sacrifice he is about to offer to God will be acceptable. We respond praying that the sacrifice may be acceptable and that it might be for our salvation and the salvation of all. We pray this knowing from Scripture that it is possible to offer God an unacceptable sacrifice. The first case of this can be found in the book of Genesis Chapter 4. Cain and his brother Abel each offer a sacrifice to God, but only the sacrifice of Abel is acceptable. In the book of Malachi, 1:6-11 God rejects the sacrifice of the priests saying, I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand.” These are only two of the many times God rejected sacrifices offered to Him. If our heart is not right no matter what the sacrifice it will not be acceptable.
The priest then moves to the center of the alter and facing the faithful he extends his hands and then joins them and says:
Pray, brethren,
that our sacrifice
may be acceptable to God,
the almighty Father.
The people stand and respond:
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 Church.
PRAYERS OVER THE GIFTS
The priest then extends his hands over the gifts and prays a prayer that takes to heart the special circumstances of the day and again asks God to accept the gifts we offer Him in faith. At the conclusion of the prayer the faithful respond with:
Amen.
Increase Your Understanding
If you would like to receive feedback from me copy and paste the questions into your e-mail, answer them and send to me at mass1@musingsofacatholic.com
1.The Catechism of the catholic Church lists three aspects of the Eucharist that we should consider. What are they?
2.What do we mean when we say “the Eucharist is thanksgiving and praise to the Father?”
3.What do we mean by the word “memorial” when used in conjunction with the Eucharist?
4.Briefly explain how the Eucharist is sacrifice.
5.What is meant by the “real presence of Christ” in the Eucharist?
6.What are the three main parts of the “Liturgy of the Eucharist?”
7.In the early Church what was presented at the time of the offering?
8.How does the giving of money today equate to what the people gave in the early Church?
9.What is the “paten?”
10.What might be a way in which we might offer an unacceptable sacrifice to God?
The Eucharistic Prayers
Now we come to the very heart of the Mass -- the Eucharist. The word “Eucharist” in Greek means “give thanks.” This portion of the Mass is often called the anaphora. “Anaphora” is a Greek word which means “offering.” There are several Eucharistic prayers that can be used by the priest at Mass. Although they vary somewhat they all have the same key parts. They are:
The Preface, which consists of the Thanksgiving and Acclamation.
The epiclesis, (The invocation of the Holy Spirit)
The Institutional Narrative
The anamnesis (memorial)
The intercessions
The Great Doxology
I will explain each of these parts using Eucharistic Prayer Number I (Roman Canon) as it is today. I will put the revised version of Eucharistic prayer one and the other three Eucharistic Prayers in Appendix A to this lesson. This will allow you to have all the Eucharistic Prayers together to study and use for meditation. The more you have internalized these prayers the greater you will appreciate this part of the Mass which is truly the center and summit of the Mass.
Eucharistic Prayer I is essentially the same as it was in the seventh century. Eucharistic Prayers II and IV bring us even older elements of the Christian Eucharistic tradition. Eucharistic Prayer III is a fairly new prayer coming to us shortly after the Second Vatican Council. Even though it is a new prayer it consists of parts that are as old or older than the other Eucharistic Prayers.
Let us pray.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Come, Holy Spirit, fill the hearts of Your faithful and kindle in the fire of your love. Send forth Your Spirit and we shall be created and you shall renew the face of the earth.
Let us pray.
O God, who by the light of the Holy Spirit instruct the hearts of the faithful, grant that by the same Holy Spirit, we may be truly wise and ever rejoice in His consolations. Through Christ Our Lord. Amen.
