Understanding the Roman Missal

Understanding the Roman Missal The new translation

By Abbot Cuthbert Johnson OSB

All booklets are published thanks to the generous support of the members of the Catholic Truth Society

CATHOLIC TRUTH SOCIETY PUBLISHERS TO THE HOLY SEE

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Contents

Presentation

Presentation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3 Preparation for a sacred celebration . . . . . . . . . . . . . . . .4 The Introductory Rites . . . . . . . . . . . . . . . . . . . . . . . . . .9 The Penitential Act . . . . . . . . . . . . . . . . . . . . . . . . . . . .18 The hymn ‘Glory to God in the Highest’ . . . . . . . . . . .23 The Liturgy of the Word . . . . . . . . . . . . . . . . . . . . . . . .27 The Creed: Profession of Faith . . . . . . . . . . . . . . . . . . .34 The Liturgy of the Eucharist . . . . . . . . . . . . . . . . . . . .42 The Eucharistic Prayers . . . . . . . . . . . . . . . . . . . . . . . .46 Eucharistic Prayer I . . . . . . . . . . . . . . . . . . . . . . . . . . .49 (The Roman Canon) . . . . . . . . . . . . . . . . . . . . . . . . . . .49 Eucharistic Prayer II . . . . . . . . . . . . . . . . . . . . . . . . . . .59 Eucharistic Prayer III . . . . . . . . . . . . . . . . . . . . . . . . . .63 Eucharistic Prayer IV . . . . . . . . . . . . . . . . . . . . . . . . . .69 The Communion Rite . . . . . . . . . . . . . . . . . . . . . . . . . .77 The Concluding Rites . . . . . . . . . . . . . . . . . . . . . . . . . .86

The Church in Britain and the whole English-speaking world has a new translation of the Latin Roman Missal as published in 2002 by Blessed Pope John Paul II. This edition of the Missal contains the additional texts approved by the Holy See during the previous thirty five years. There are no changes in the Order of the celebration of Mass.

Following the guidelines given by the Holy See in the Instruction entitled Liturgiam authenticam the translators have produced a text which has dignity, beauty and doctrinal precision in a style suitable for Divine Worship.

The translation has been approved by the Bishops of the English-speaking countries of the world.

This brief introduction to the prayers of the Missal is designed to be more prayerful than technical. Excellent works of catechesis have been prepared by the various Bishops Conferences of the English speaking world which will help make the introduction of the Missal be an occasion for “a renewal and a deepening of Eucharistic devotion all over the English-speaking world”. (Pope Benedict XVI).

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Preparation for a sacred celebration Recollection All the great spiritual writers have insisted upon the need to cultivate silence and recollection. In the world in which we live with its distractions and noise, many feel the need for an oasis of silence and calm. Our churches can and should help to meet this need. In recent years the silence and recollection before Mass has been disturbed in some churches by unnecessary conversation both before and after the celebration of the sacred liturgy.

Even Saint John Chrysostom (347-407) had to remind the faithful of his time that “the church is not a barber’s shop or a chemist’s or a market stall; it is the dwelling of angels; it is the kingdom of God; it is heaven itself ... in the church, only spiritual things may be spoken, for this is heaven”.

The church is our Father’s house and the place where the community experiences its fellowship in Christ and should be a place where all are made welcome. It is possible to do this and at the same time not neglect that prayerful preparation which leads to a more profound participation in the celebration. Even Saint Paul had to remind some of the more exuberant members of the

Corinthian community that the character of the house of God as a house of prayer must not be overlooked. Those who have to prepare children and others for church with all that this involves should not be anxious. All that is done for love, even in trying circumstances, is for the glory of God. The church To help our recollection we should remember that every church building is an image of the holy city, the heavenly Jerusalem, toward which we, the people of God, are making our way on pilgrimage. As we enter the church we should recall that we are passing from the world wounded by sin into the world of new life which was opened to us through our baptism. Taking holy water reminds us of our baptism. As we walk through the doorway we hear the Lord’s words, “I am the door; if any one enters by me, he will be saved, and will go in and out and find pasture”. (John 10:9).

The altar After an act of reverence to the Blessed Sacrament our attention turns towards the altar on which the sacrifice of the Cross is made present. The altar is also the table of the Lord to which we have been invited. The altar has been anointed with chrism and is thus a sign of the Anointed One of the Lord, Jesus Christ, the victim, priest

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and altar of his own life-giving sacrifice. The altar has been sanctified by the invocation of the Holy Spirit to become a visible sign of the silent yet eloquent witness to the saving work of our Mediator with the Father, Christ our High Priest.

The sacred character of the altar is expressed in this prayer from the Rite of the Dedication of an Altar: “May this altar be the place where the great mysteries of redemption are accomplished: a place where your people offer their gifts, unfold their good intentions, pour out their prayers, and echo every meaning of their faith and devotion.”

The ambo The place from which the Word of God is proclaimed is holy. The Fathers of the Church saw it as a throne for the word of God. The ambo is the table of the word and the seat of wisdom. The ambo holds up the Word of God as the altar and the sacred vessels hold up the body and blood of Christ. It is by hearing the word and sharing in the bread of life that we grow into the full stature of Christ.

The chair Every celebration of the Eucharist is led by the bishop, either in person or through his priests. The Eucharist is the action of Christ and the people of God, hierarchically assembled.

The president’s chair is a sign of his ministry of service in imitation of the Lord who came not to be served but to serve and give himself for us through his sacrificial death and glorious Resurrection.

The structure of the Mass The fundamental structure of the Mass has remained unchanged from the time of the Apostles. The Mass is made up of two principal parts that form one single act of worship: the liturgy of the Word and the liturgy of the Eucharist.

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The Mass begins with the introductory rites: the entrance chant and the veneration of the altar followed by the greeting, the Act of Penance, the Lord, have mercy, and, the Glory be to God (when prescribed). The introductory rites are brought to a conclusion by the Collect Prayer.

The liturgy of the Word is made up of Scripture readings, the homily, the Creed, (when prescribed), and concluded by the Bidding Prayers.

The Liturgy of the Eucharist begins with the presentation of the bread and wine. After the prayer over the Gifts, there begins the Eucharistic Prayer. The Lord’s Prayer follows and during the Lamb of God there takes place the ancient and sacred gesture of the “breaking of the bread”. After Communion and thanksgiving the liturgy of the Eucharist is brought to a close with the prayer after Communion.

Just as the Mass opened with the introductory rites so it concludes with a rite of dismissal. This is made up of the final greeting and blessing followed by the dismissal, the veneration of the altar and the procession.

The Introductory Rites The purpose of the Introductory rite is quite simply to enable the congregation be of one mind and heart so that they are ready to listen to word of God and celebrate the holy Eucharist. Saint Benedict expresses this in his Rule by saying that in the sacred liturgy our minds should be in harmony with our voice.

Entrance Chant When all is ready and the people have assembled together, the entrance chant begins, and the Celebrant and ministers process to the altar. The opening chant or hymn helps to introduce the assembly to the season or mystery that is being celebrated. The opening chant is the first affirmation by the assembly that they have come together to praise and worship the Lord.

“Let us come before Him singing for joy ... with songs of praise, let us hail the Lord, ... Let us come before him giving thanks ...” (from the Psalms).

Veneration of the Altar and Greeting of the People When the Celebrant and the ministers reach the place of celebration, they make a sign of honour and reverence to the altar. The Celebrant and the ordained ministers

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venerate the altar with a kiss. Incense is a sign of honour and also symbolises the prayers of the people of God that ascend to heaven. The Celebrant receives the censer from the deacon or server and proceeds to walk around the altar incensing it. In front of the Cross, the Celebrant pauses and reverences the holy image with incense.

Sign of the Cross The opening words and gesture with which the people of God begin their celebration affirm both their baptismal profession of faith in God, Father, Son and Holy Spirit and their mission to witness it before the whole world: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the holy Spirit” (Matthew 28:19). (cf. John 14:13-14; Acts 2:21).

All reply Amen which is a Hebrew word. It is meant to convey approval for what has been done or said. The expression also has the idea of a definitive affirmation “so be it for it cannot be otherwise”. Amen occurs several times in the liturgy and always has the meaning of an affirmative assent to what has been said and accomplished.

Greeting The community is assembled in the name of Christ Jesus, “where two or three are gathered in my name, there I am

in their midst” (Matthew 18:20). This belief in the Lord’s presence is shown by the greeting and acknowledged by the people’s response. Any form of secular greeting, such as “good morning”, is not only inappropriate but it undermines the meaning of what it is to be assembled in Christ. If there is a need for a particular word of welcome this takes place after the greeting and as part of the introduction to the Mass.

First form of greeting The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.

This greeting is taken from the second letter of Saint Paul to the Corinthians, (2 Corinthians 13:13). The greetings used in the celebration of Mass are among our oldest liturgical texts and have their roots in Holy Scripture, especially the writings of St Paul. It is possible that Saint Paul was quoting words of greeting which were already in current use in the first Christian communities.

Instead of the former “fellowship of the Holy Spirit” the text now reads “communion of the Holy Spirit”. The word communion conveys much more than is implied by fellowship. Communion is an expression of the very essence of the nature of the Church. The most