DMC Talk on Roman Canon The variety of opinions as to what is the most important part of the Mass: The homily, the music, the reading of scripture,

Transcription

1 DMC Talk on Roman Canon The variety of opinions as to what is the most important part of the Mass: The homily, the music, the reading of scripture, The reception of Holy Communion, the sign of peace (I pray few think so!). Of course, the entirety of the Mass from beginning to end is of vast importance as they work as an organic whole to express the great mystery of the Sacrifice of Jesus Christ and that of the Church. What is rarely said among people is that the most essential/meaningful/important part of Mass for them is the praying of the Eucharistic Prayer (to refresh our memories the portion of the Mass that starts with the Preface dialogue and ends in the great doxology before we pray the Our Father together). Too often the Eucharistic prayer is seen as that long portion of the Mass that the priest recites alone in anticipation of my ability to receive Holy Communion that day. It is tragic that few people take time to really pray during this portion of the Mass for it is here that our Lord is made present on the Altar and the Church participates in the priestly prayer of Jesus Christ as we sacramentally make present His Most Holy Sacrifice. Part of the reason many do not appreciate the infinite value of the Eucharistic Prayer is because people are unaware of how it is structured, what is taking place and why we pray as we do. I would like to spend this evening explaining the Eucharistic Prayer, especially Eucharistic Prayer I or the Roman Canon. Long ago, the prophet Malachi spoke of a future perpetual sacrifice that would be offered by all nations to the Living God. It is during the Eucharistic Prayer that the Hour of Sacrifice is upon us! In the recent past, the Eucharistic Prayer was known as the Canon Actionis, which means the rule or standard by which the Mass is to be offered. But do not let those more mechanical terms leave a bitter taste for this is truly a prayer where Jesus, the Son of God, with the Church forever united to him, offers his sacrifice to God the Father in union with the Holy Spirit. This prayer is truly Christocentric, as it makes constant references to the Second Person of the Most Holy Trinity, represented by the priest, who

2 acting in persona Christi capitis, he is truly another Christ at prayer. This is why the priest alone recites this prayer, for his voice becomes the voice of Christ whose one sacrifice he alone can offer to the Father. Chief elements that are essential to EP: 1) Thanksgiving (expressed in the Preface), in the name of the entire Church, the priest praises the Father and gives thanks to him for the whole work of salvation, or speaks of the specific reason for a given feast (Christmas, Easter, etc). 2)Acclamation: Joining with the angels, we sing the Sanctus, this is an intrinsic part of EP and priest and people are to sing it together. 3)Epiklesis (Invocation): in special invocations, the Church calls on God s power and ask that the gifts offered by human hands be consecrated to become the Lord s Body and Blood, and that the divine victim received in Holy Communion be the source of salvation to all who partake of It. 4) Narrative of Institution- the words and actions of Christ, that sacrifice celebrated by him at Last Supper, and then commanded to be reenacted in mystery. 5)Anamnesis (memorial): in fulfillment of the command received from Christ through the apostles, the Church keep his memorial by recalling his passion, resurrection and ascension (Paschal Mystery) 6)Oblation: the oblation or offering of the victim is part of a sacrifice. The Church, most especially those participating at that Mass, offer the spotless victim to the Father in the Holy Spirit. The faithful also offer themselves united to Christ s sacrifice, for a deeper union with the Father. 7)Intercessions: the Eucharist is celebrated in communion with the entire Church, both living and dead. 8)Final doxology. Since reforms of Vatican II, are now a variety of EP to choose from. Some scholars contents EP II is the most ancient but is lack of consensus. What we do know is that EP I (The Roman Canon) is of affirmed antiquity, originating at the end of the 4 th century in the City of Rome and taking the shape we know it today after the pontificate of St. Gregory the Great in the 6 th century. IS different in

3 both gesture, ritual action and some of the text in OF and EF of Mass but by and large the same. The Preface: The priest invites us to lift up our hearts, sursum corda, to turn our minds to the heavens above and on God alone. From there flows a poetic prayer/hymn of thanksgiving, first and foremost for our salvation in Christ/short summaries of salvation history or more specifically to speak of a particular feast day, saint celebration, liturgical season etc. The preface ends with an invitation to join the Seraphim (angels closest to God who hide their faces as they burn with divine love), the Cherubim (the guardians of Eden and dread messengers of God), archangels and angels to praise the Lord in the words given to us by the Angels. The Sanctus- Is 6:1-3- Kadosh, Kadosh, Kadosh, Sanctus, Sanctus, Sanctus, holy, holy, holy. ST Thomas- It is believed that the angels visit the assemblies of the faithful, especially when the holy mysteries are celebrated. Pause for a moment to consider you sing with the angels during this prayer. As we sing with the angels, all creation is affirmed that it is filled with the glory of the Lord, for to him belongs dominion, power and glory now and forever, amen. Then we recall the words of the Gospels that spoke of the coming of Christ into the Holy City Hosanna in the highest, announcing our belief that salvation has come upon and the words of Elizabeth to Mary that blessed are all who believe in the one who comes in the name of the Lord. It is also a reminder that for Christ to reign in glory first had to come the Cross, and so too our hymn of praise is a reminder that we are now to enter into the Lord s sacrifice. Beginning of Roman Canon (beginning of epiklesis): To you therefore most merciful Father- a recognition of our littleness before God and that we must approach him humbly to implore his mercy, how more fitting to do so then in silent adoration, kneeling in anticipation of the coming of Christ into our midst. The priest asked that God the Father bless the bread and wine that will become these gifts, offerings, holy and unblemished sacrificessacrificial language of OT here. Offered in union with entire Church- Pope Francis (nod of head at his name), our local bishop, and all who hold onto and transmit the

4 catholic and apostolic faith- notably this qualification, necessity to partake of this sacrifice is also belief in what it is! Commemoration of the Living (intercessions)- Priest pauses to pray for those Mass is offered for (if he has specific intention or anyone he wants to pray for, you opportunity to do the same and savour that moment of silent prayer). Priest offers the Eucharistic sacrifice for all gathered at this Mass, but also notes the offered for themselves and all who are dear to them. Not that lay faithful are concelebrating the Mass but you are all bringing your intentions to this Mass- for the salvation of souls, for God to provide for our needs, and above all to pay God homage, praise and sacrifice as it right and just to do. Communicantes- Mention idea of triptych art form- Mary on right side, Jesus in middle and John the Baptist on left, gives us a visible image of the Roman Canon. A list of names of those in whose memory we commemorate this sacrifice, who are united with us as we pray. This is not a random list of names, has a very specific structure and purpose to which saints are chosen in this list. Of first importance is Mary, the Mother of God (head nod at her name), and then since 1962 St. Joseph, the chaste spouse of Mary. Then is list of 24 saints- twelve apostles plus St. Paul (but not St. Matthias who replaced Judas) and twelve male martyrs, represents the name of the 24 elders mentioned in the Book of Revelation. We are familiar with the 12 apostles, but is specific order: first Peter, prince of the apostles, then Paul, Andrew (the first disciple called by the Lord), the sons of Zebedee (John and James), then the remaining apostles according the dates of their liturgical feasts (which no longer applies in OF as calendar was changed in 1969). The other 12 are 5 popes (Linus, Cletus, Clement, Sixtus, Cornelius) 1 bishop from north Africa (Cyprian, who was a great ally of the Pope), the deacon Lawrence of Rome, the cleric and catechist Chrysogonus, and 4 laymen- the brothers John and Paul and the brother physicians Cosmas and Damian, all of whom have churches dedicated to them in the city of Rome. THIS list of names also show

5 the hierarchical nature of the Church, with Mary and Joseph first, then 12 apostles, followed by Popes, bishops, priest, deacons, laity. Epiklesis continued: Once again a petition for God to receive the oblation we have put before him, for the whole Catholic family, for peace, for salvation from hell and to be counted among the blessed. Epiklesis: Priest extends hands over offering to once again petition God that it will become the Body and Blood of Jesus Christ. In other EP is explicit mention of the coming down of the Holy Spirit upon the gifts, is present here to but the structure of the blessing which began at the start of the prayer extends to now as move into the words of institution and consecration. Consecration: What humanity had been waiting for centuries is now to take place upon the altar of God. The consecration is the essential part of the Mass. It is here the priest in his unique personhood fades into the background as he acts in Persona Christi and it is the Lord himself who utters the words only he can utter. The priest is the instrument of Christ, and he does not act on his own account or by his own power. Only Christ can offer the sacrifice of his Body and Blood and so it is Christ who acts in the consecration. TO BE CLEAR, it is Jesus Christ who performs the consecration, while the priest lend his voice. He utters words not from history and memory but words the bear the same effective power Christ attached to them at the Last Supper to make bread and wine his body and blood. The priest follows the narrative of the gospels, taking bread, eyes raised to heaven, blessed, broken (doesn t though, save for fraction rite later in Mass), and said.note says This precious chalice. Once chalice is consecrated, the full work of our redemption is truly and effectively carried out in the Mass, the same body that hung on the cross and blood that was poured out on the earth are now present on the altar. St. Cyril of Jerusalem (4 th century): Do not think these are just plain bread and plain wine. They are the body and blood of Christ, as the Lord asserted. Faith must convince you of the latter even though your sense suggest you the former. Do not judge about this according to your preferences but, based on your faith, believe with

6 firmness and certainty that you have been made worthy of the body and blood of Christ. Reason of elevation- in part to combat heresies that denied Real Presence but also to recall the Lord s word: And I, when I am lifted up from the earth, will draw all things to myself. Is this not what occurs at Mass, all creation should bow before him as he is raised up in the hands of a priest for all to behold! We come to Mass to adore the Lord AND offer sacrifice, united to the priest, at Mass then, we come to share in the sacrifice of Jesus Christ. Mysterium Fidei: we are invited to acclaim what has just happenedthe paschal mystery has redeemed us from hell, and that to receive communion to proclaim the sacrifice of Christ until he comes in glory, and we humbly as our Saviour to save us- with hope of his return in glory, until then the Mass continues. Anamnesis: The prayer of remembrance in which the Church calls to mind the Paschal Mystery, that is the passion, death, resurrection and ascension of Christ in anticipation of the coming of the Holy Spirit at Pentecost. The Church is acting in memory of Our Lord and obeying his command- Do this in memory of me. This is why we call the Mass a sacramental reenactment of Christ s death. We do not re-crucify Christ or add to his sacrifice, but make it sacramentally present once again. Recall OT notion of Passover, were back at the first Passover, so too sacramentally we are at Calvary, the tomb and Mt of Olives at the Ascension, these mysteries are made present in our midst for us to behold. Beauty of the Roman Canon is the mention of how all present at the Mass share in offering this pure victim, this holy victim, this spotless victim, the thrice holy Lord in the Holy bread of Eternal Life and Chalice of Everlasting Salvation. MEANING the lay faithful are not mere spectators, but unite themselves to the priest as he offers Christ to the Father in the Spirit. The Oblation: We ask God to turn his serene and kindly countenance (his face) on the sacrifice of His Son, and to accept It, we offer him back his Holy Begotten Son. We recall three biblical sacrifices that were most pleasing to God- that Of Abel who offered the very best of his flock to God and was murdered though

7 innocent, of Abraham, who was willing to sacrifice Isaac to God and showed his steadfast faith in the Lord (rabbinic tradition that Isaac was killed and brought back to life by the angel) and Melchizedek, the priest king of Salem who offer to El-Elyon, God most High, a thanksgiving sacrifice of bread and wine on Abram s behalf. All echo images of Christ- Abel offering his best (himself a victim), Abraham offering his only begotten son as foreshadowing that God himself would provide a sacrifice, and Melchizedek, bread and wine that will become the Eucharist. Bowing low, the priest invokes angelic intercession to mediate on his behalf to accept this oblation and present it before God in heaven, he bows in humility to show that the Eucharist is infinitely holy but we are not, are we rightly disposed to receive him? It will it be for our benefit and salvation, will it be a communion made in mediocrity and coldness or one of love and efficacy to grow in the life of grace? It is a bold prayer the priest makes offering Our Lord to His Father, he must bow low and ask that we be filled with every grace and heavenly blessing. Intercessions: We have already prayed for living, now We turn to pray for the dead- show the Eucharist is not just for the living, united to the saints and angels, but also for those who have died and rest in the sleep of peace (do not say death, for in the presence of Christ, our eternal life, death is no more). A striking image of purgatory, we are not praying for those who are damned but those who are being purified in preparation for heaven, evokes images of the biblical notion of sheol and also pagan roman notion of death as a restful sleep, common in catacombs. WE remain in communion with those who have died: St Cyril of Jerusalem said in the 4 th century about the Mass we pray for our deceased forefathers and for all those who have lived among us. For we have a deep conviction that great help will be afforded those souls for whom prayers are offered while this holy and awesome Victim is present. Priest is instructed to pause to recall those who he wants to pray for who have died, DO THE SAME!!!!

8 2 nd list of saints: We approach their intercession as sinners, priest strikes his breast in recognition, to share in the fellowship of those who have passed from death to eternal life- the next list of martyrs (JBap +7 male and 7 female). First, St. John the Baptist. If Mary was the head of the first list, St. John the Baptist is rightly the first of this list, the precursor of Christ in life and in death, then follows the first martyr Stephen, the Apostle Matthias who replaced Judas, St. Barnabas, the co-worker of St. Paul, St Ignatius of Antioch (among first martyred bishops and successor of St. Peter to see of Antioch), Pope Alexander I, the priest Marcellinus, the exorcist Peter, all who had a following in Rome. For 7 female martyrs- Felicity and Perpetua of North Africa, both mothers and martyrs, then 5 virgin martyrs- Agatha from Catania, Lucy from Sicily, the Romans Agnes, Cecilia and Anastasia. These 5 woman martyrs whom end the list of saints recall the wise virgins who were prepared to meet Christ, the Bridegroom. When you compare the lists of saints, the first group show the hierarchic, institutional and magisterial dimensions of the Church, the second list the more pneumatic, prophetic and eschatological the 24 elders may sit as judges over the Church, but the Baptist and his cohort implore the mercy of God upon those now beyond the realm of earthly choices (those in purgatory). Doxology- we pray through Christ Our Lord Through whom you continue to make all these good things, O Lord; you sanctify them, fill them with life, bless them, and bestow them upon us. This prayer acts as an introduction to the coming doxology, the gifts of spiritual nourishment in the Eucharist and the gift of redemption, Christ has transformed bread and wine into his body and blood from which we are given the gift of grace through his sacrament to make us holy IN the Doxology, Per ipsum, cum ipsum et in ipso (very Pauline in theology, all prayer is offered through Christ, the one meditator between God and Man, with Christ and the Mystical Body, the Church and in Christ, Paul s expression to show our incorporation in Christ. IN THE UNITY of the Spirit, all glory and honour in yours, All Mighty Father, for ages without end.