Introduction To The Roman Catholic Mass
A bicentennial of freedom and self-determination is a reason for celebration. A nation does not want to forget this great event of the past. Likewise, we annually celebrate Thanksgiving Day, Independence Day, Washington's and Lincoln's birthdays. These memorials foster our gratitude and our awareness as a nation under God.
The Jews celebrate their Exodus from bondage in Egypt, which is their birthday as a free nation, with the annual Passover. The remarkable thing is that they attribute their redemption expressly to the intervention of almighty God and celebrate it annually with a detailed ritual. Until the destruction of the Jewish temple in Jerusalem (70 A.D.) this ritual consisted of the Passover sacrifice (offering God a lamb as a symbol of appreciation) and a sacrificial repast (symbolizing both communion with God, to whom the victim was offered, and communion with fellow worshipers). Afterward the Jewish Passover became, what it still is, only a memorial meal. Nevertheless, this celebration is not just a grateful remembrance of the past; rather past and present coincide. At the Passover, Jews identify themselves with those who actually did leave Egypt. As Jewish tradition has it: "From generation to generation everyone must consider himself as having personally gone out of Egypt. Therefore we must thank him [God] and praise him who led our fathers and us through these wonderful things out of slavery to freedom" (Mishna Pes. 10, 5).
As a faithful Jew, Jesus celebrated the annual Passover. In the Gospels, we have detailed information about the last time he celebrated it with his disciples on the night before his death. This event is known as "The Last Supper." After the Passover lamb had been sacrificed to God in the temple, it was brought to the upper room Where Jesus and his friends ate it as a sacrificial repast according to Jewish ritual.
At this Last Supper, Jesus did a remarkable thing. He gave this ancient sacrifice and sacred meal (the Jewish Passover) a new meaning. Referring to his cruel death on the cross, he said in other words: "From now on I am that Passover lamb, sacrificed to deliver you figuratively from the slavery in Egypt and actually from all evil. Do this as a memorial of me." In meditating on our Lord's death on the cross, the early Church saw Jesus as a Jewish high priest offering sacrifice to God. This sacrifice, however, was not a lamb; it was his own body and blood, shed to set us free from the bondage of evil (Heb 9,10).
Following this trend of thought, we understand Paul when he says: "Christ, our Passover, has been sacrificed" (1 Cor 5, 7). Our Eucharistic celebration is a Jewish Passover with a new meaning. The Jews celebrate Passover as a memorial of their redemption from bondage in Egypt, brought about by God's mighty hand. We Christians celebrate the Eucharist as a memorial of our redemption from the slavery of evil, brought about by Christ's death on the cross.
When the early Christians were effectively kicked out of the synagogue around A.D. 70, they took with them not only the Hebrew Scriptures (which in the New Testament they saw fulfilled in Jesus Christ) but also the Jewish tradition of worship, which included services of the Word and Temple sacrifices. Due to these two sources, Christian liturgy was, from the very outset, an intensely biblical form of prayer.If this is all true of Christian worship in general, it is most especially so when we come to a consideration of the eucharistic sacrifice, the Mass. The Church is never more the Church than when she unites with her Bridegroom (Jesus) in offering the sacrifice by which the world was redeemed. It should come as no surprise, then, that this most sacred of prayers is thoroughly grounded in the Word of God. Sometimes people realize that the first half of the Mass is essentially a service of the Word (Bible readings); all too often, however, even Catholics fail to comprehend that the whole Mass is permeated with a biblical theology, direct quotes from the Sacred Scriptures, and indirect or subtle allusions to biblical verses or themes.
To demonstrate this point the reader will be directed to an appropriate reference. Where the plain type, will be the official essential texts of the Mass; the scriptural passages (taken from the New American Bible With Revised New Testament), on which the liturgical prayers are based, are printed in italics within brackets.
The Prologue to St. John's Gospel informs us that "the Word became flesh." We see that happen in a preeminent manner in the Church's liturgy as the Word of God---spoken to and preserved among the People of God---is used in such a way that God once more makes his dwelling among us, enabling us to behold his glory and thus be led to that glory for all eternity.
In celebrating the memorial of our redemption, the Eucharist [Mass], we do what our Lord has told us to do: "Do this as a remembrance of me" (Lk 22, 19). Moreover, we look to the early Church of Jerusalem, closest to the source of Christianity. In Acts we read: "The community of believers were of one heart and one mind" (Acts 4, 32). "They devoted themselves to the apostles' instruction and the communal life, to the breaking of the bread and the prayers" (Acts 2, 42). These early Christians were very much aware of our Lord's promise: "Where two or three are gathered in my name, there am I in their midst" (Mt 18, 20).
"In the celebration of Mass, which perpetuates the sacrifice of the cross, Christ is really present in the assembly itself, which is gathered in his name" (General Instruction of the Roman Missal, ch. 11, no. 7). All Christians share in Christ's royal priesthood, which is a function of intercession for all fellowman. Hence, the celebration of the Eucharist is the action of the whole Church. All should participate. How. ever, through the sacrament of orders, some Christians are singled out to exercise a special ministry in this priestly people, whose "spiritual sacrifice to God is accomplished through the ministry of presbyters [priests], in union with the sacrifice of Christ, our one and only Mediator" (Ibid., no. 5).
In summary, "the celebration of Mass is the action of Christ and the people of God hierarchically [in graded order] assembled" (Ibid., ch. 1, no. 1), of one heart and mind, each playing his role in the great memorial drama of our redemption, the Eucharist.
Mass is made up of the Liturgy of the Word (Bible readings and Homily) and the Liturgy of the Eucharist. There are also introductory rites, which prepare us for both the table of God's word and the table of Christ's body and blood, and a concluding rite which consists of a final blessing and dismissal. Assembled "in graded order," we listen to the prayers assigned to the priest, actively take part in the dialogues, sing wholeheartedly, meditatively apply God's word to our own life situation, make Christ's sacrifice, present in the signs of bread and wine, a token of our own self-surrender to God, and make Communion an intimate encounter with our Lord.
There is no time for idle dreaming. If properly understood, participating in the Eucharist is exciting---even without the usual trappings we associate with excitement, such as a swinging band! Music at Mass is meaningful only if it underlines and fosters activities of heart and mind.
Religious symbolism points to beautiful realities often more effectively than mere words can do. Entering the church, We make the sign of the cross with holy water. It reminds us of our baptism. Likewise, the sprinkling with holy water, which may replace the penitential rite, points to cleansing from sin. Genuflecting is a sign of respect for the Blessed Sacrament, kneeling is a symbol of humility, and standing in prayer expresses respect for Almighty God. (Do we not stand up to shake hands?)
Incense clouds may symbolize prayers going up to God, and striking one's breast is a confession of sinfulness. The handshake of peace should be a genuine symbol of love and concern for all fellow members. As religious people, we should develop a feeling for symbolism and make it meaningful. Void symbolism is boring.
The introductory rites consist of songs and prayers which precede the Liturgy of the Word and the Liturgy of the Eucharist.
a)The Entrance Antiphon deepens the unity of the people and introduces us to the mystery of the season or feast.
b) Within the sanctuary there stands that which is the very heart of the church---the altar. Since we in the Catholic tradition give high preference to the Liturgy of the Eucharist, the altar is central, not the pulpit. Entering the sanctuary the priest venerates the altar with a kiss. The altar bears the gift which Christ will offer to the heavenly Father.
c)The Penitential Rite speaks for itself. We should worship with a clean heart. Notice that the "I confess" of the new rite mentions the much overlooked "in what I have failed to do." ("During this past week where have I failed to be the kind of person I should be in the eyes of my Maker?")
d) Praise to Christ. The "Lord, Have Mercy" (Kyrie) is an acclamation which praises the Lord and implores his mercy. The "Glory to God" (Gloria) is an ancient hymn in which the Church assembled in the Spirit praises and prays to the Father and the Lamb.
e) Opening Prayer. The Introductory Rites conclude with a prayer which expresses the theme of the celebration and addresses a petition in the people's name to God the Father through the mediation of Christ in the Holy Spirit. The people make the prayer their own and give their assent by the acclamation: Amen.
a) First we listen to a reading from the Hebrew Bible, which we call the Old Testament. Since the Church sees all the aspirations of the ancient Hebrews fulfilled in Christ, we must read the Old Testament in order to understand its Christian interpretation, which is the New Testament. The Hebrew Bible contains a wealth of God-inspired wisdom. We must especially bear in mind that the Bible never tells stories for a story's sake. In telling a story, the sacred writer wants to teach religious values. Hence, the reader should always try to find the point of the story, which is God's word to us.
As for the Responsorial Psalm, we should become acquainted with the way the Church re-interprets the Psalms and gives them a Christian meaning. Often the refrain indicates how we should adapt a particular psalm in its liturgical setting on Sunday.
b) The second reading is usually taken from letters composed by the apostles. As the early Jerusalem Church has done, we devote ourselves to the apostles' instruction. (See no. 3 above.) The Church is apostolic! Both the first and the second reading are usually done by lay members of the congregation.
c) The Liturgy of the Word culminates in the reading of the Gospel, which deals directly with God's manifestation in Jesus Christ. Candlelight (Christ is the light of the world!) and incense (sign of respect) can be used to help emphasize the importance of the Gospel reading. Christ is present and speaks to us.
d) As a rule, the Homily develops some point of the Bible readings. Indeed, the congregation may rightfully expect that the priest will be well acquainted with Biblical theology and prepare his sermons carefully. On the other hand, the congregation must be realistic. One cannot expect a spectacular performance every Sunday. Neither may we expect that the preacher will say only "nice things." Paul told the young bishop Timothy: "I charge you to preach the word [of God], to stay with this task whether convenient or inconvenient---teaching, reproving, appealing---constantly teaching and never losing patience" (2 Tm 4, 2). The priest has to do his duty and apply the Bible message to the life situation of the congregation.
e) The Profession of Faith is our assent to the word of God, which we have heard in the readings and Homily. And exercising our priestly function (see no. 3 above) we make intercession for all mankind by saying the petitions and/or underlining them by our response.
At the Last Supper, Christ took bread, gave thanks and praise to the Father, broke it, and gave it to his disciples, saying: "Take this and eat it: this is my body." Then he took the cup, again gave thanks, and gave it to his disciples, saying: "Take this and drink from it: this is the cup of my blood. Do this in memory of me." (See no. 2, above.) Corresponding to these words and actions of our Lord, the Church has ararnged the celebration of the Eucharist as follows.
Preparation of the gifts. Bread, wine and water are brought to the sanctuary.
The Eucharistic prayer (which means "prayer of thanksgiving and sanctification"). It has a preface (introduction), followed by the preface acclamation, the "Holy, holy, . . . " by the congregation. In this framework of thanksgiving, the offerings of bread and wine become the body and blood of Christ and are offered to God in sacrifice.
Communion rite (a sign of the unity of the faith- ful). In communion all receive the body and'blood of Christ as a sacrificial repast. (See nos. 1 and 2, above.)
Members of the congregation bring the gifts of bread and wine to the altar. We should pay attention to its symbolism. Bread and wine (in Oriental setting, daily food) stand for all of us, who want to offer ourselves as "an everlasting gift to God" (Euch. Pr. III). Other gifts (collection) are added. This money is used for the poor and the support of the church. All of this should be seen as a symbolical giving of self.
The presentation song, prayers, lifting up of the gifts, and incense, if used, underline the idea of self-giv:ng. "Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts" (Prayer by priest). All of this symbolism has only so much meaning as you give to it by giving yourself to God. You can show this by a heartfelt Amen to the Prayer over the Gifts, which asks the Father's blessing.
At a farewell party for a retiring employee most of the time is taken up by speaking words of thanks and appreciation for services rendered, and only at the end is a token of appreciation offered, a gift which signifies whatever has been said.
The Eucharistic Prayer should be considered in a similar setting. Most of it consists of words of praise and thanksgiving, and in that framework time and again we offer Almighty God a token of our gratitude, namely, the body and blood of Christ (Christ himself in the signs of bread and wine), offered in sacrifice on the altar of the cross "once for all" (Heb 10, 10).
The Roman Missal offers a choice of many Prefaces and four versions of the Eucharistic Prayer proper. All contain the following elements.
a) Preface. We should wholeheartedly join in the dialogue, in which we are invited to give thanks to God, and the acclamation, the "Holy, holy . . . ," said/sung in union with all the angels of heaven.
b) Epiciesis (Invocation). These are the prayers before the Consecration in which the priest and we with him invoke God's power and ask him that the gifts offered by men may be consecrated, that is, become the body and blood of Christ and source of salvation for those who partake. "[God] let your Spirit come upon these gifts to make them holy, so that they may become for us the body and blood of our Lord, Jesus Christ" (Euch. Pr. II).
c) Narrative of the Institution and Consecration. We celebrate the sacrifice which Jesus Christ instituted at the Last Supper when in the signs of bread and wine he offered his body and blood (himself), gave them to the apostles, and told them to do the same "in memory" of him.
d) Anamnesis (a calling to mind). Calling to mind our Lord's death, resurrection, and ascension, we offer God in thanksgiving "this holy and living sacrifice," the body and blood of Christ, and in and with him ourselves "as an everlasting gift" to the Almighty (Euch. Pr. III). (See also nos. 2 and 3, above.)
e) Intercessions, which we should make our own.
f) Final Doxology (hymn of praise), which we should confirm with our acclamation "Amen" (So be it!). . . . . "Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever. AMEN." [ For from him and though him and for him are all things. To him be glory forever. Amen. (Romans 11:36)]
At a banquet we celebrate togetherness (communion) not only with the host and hostess but also with the fellow guests. Intending not to meet certain people could be a reason to decline an invitation.
The night before his death, our Lord ate the Passover lamb with his disciples as a sacrificial repast. (See nos. I and 2, above.) Traditionally, eating from the lamb which had been offered to God symbolized communion with God and fellow worshipers. We should see "Holy Communion" in a similar vein. We eat "our Passover, which has been sacrificed" (1 Cor 5, 7, see no. 2, above), and should realize that by doing so we signify our oneness not only with God in Jesus Christ, but also with all who partake. This is clearly indicated by the preparatory rites which lead directly to it.
a) The Lord's Prayer. This is a petition both for daily food, which for Christians means also the Eucharistic bread, and for forgiveness from sin, "forgive us ... as we forgive those who trespass against us." Without taking this prayer seriously, signifying communion with Christ and fellowman would be a void symbolism.
b) Rite of Peace. Before we share the table of the Lord, we shake hands as a sign of love for one another. With the priest we ask for peace and unity in Christ's kingdom.
c)Breaking of Bread. In early Christianity the Eucharist (Mass) was known as "The Breaking of Bread" (See no. 3, above). Using a loaf of bread, its breaking was a necessity for distributing it, but simultaneously it was seen as a beautiful symbolism: All are one in partaking of the one loaf of bread, Jesus Christ (1 Cor 10, 17). For practical reasons we now use small altar breads and one large one, which is broken when the congregation prays/sings "The Lamb of God." Symbolism is still there. The priest shows the broken bread. Christ was "broken," sacrificed, as a spotless lamb to take away the sin of the world.
d) The Communion Antiphon expresses the spiritual union of all who partake in the Eucharistic banquet. Note that in Biblical language the words "flesh, body, blood" do not indicate the things as such but the whole person and the event which they signify, namely, Jesus Christ giving himself in his meritorious death, in which we share when we partake in the Eucharist.
e) Silent Prayer. If spontaneous silent prayer does not work too well, meditatively you could pray again the Responsorial Psalm to the first Bible reading or the Communion Psalm in your Missal, and take a thought that strikes you as a starting point for private prayer. Our personal prayer is summed up in a final prayer by the priest (Prayer after Communion). We make it our prayer by our acclamation, Amen---So be it!
The presiding priest greets us, gives his blessing, and dismisses the congregation with the mission to love and serve the Lord. Partaking in the Eucharist means a renewed commitment to God and fellowman. We have prayed: "[God] we offer you in thanksgiving this holy and living sacrifice. Look with favor on your Church's offering, and see the Victim (Christ) whose death has reconciled us to yourself.... May he [Christ] make us an everlasting gift to you" (Euch. Pr. III). We hope to make this commitment real during the week "strengthened by the bread of heaven." Not even caring enough to try to do so would make our partaking in the Eucharist a void and meaningless symbolism. Symbolize only reality!
May almighty God bless you, the Father, and the Son, and the Holy Spirit. [As he blessed them he parted from them and was taken up to heaven. (Luke 24:51)]
A
Go in the peace of Christ. [Your faith has saved you; go in peace. (Luke 7:50)]
B
The Mass is ended, go in peace.
C
Go in peace to love and serve the Lord. [Serve now the LORD, your God, and his people Israel. (2 Chronicles 35:3)]
People: Thanks be to God. [Thanks be to God for his indescribable gift! (2 Corinthians 9:15)]
ACKNOWLEDGMENT: The--INTRODUCTION TO THE ORDER OF MASS, written by Rev. John C. Kersten, S.V.D. appeared in, The New St. Joseph Weekday Missal, published by Catholic Book Publishing Co. ,New York, N.Y. The section THE MASS A BIBLICAL PRAYER, written by Rev. Peter M. J. Stravinskas, appeared in a booklet published by, Our Sunday Visitor Publishing Division, of Our Sunday Visitor, Inc. 200 Noll Plaza, Huntington, IN 46750