PRAYING THE MASS SAMPLE. The new translation of the people s texts at Mass. Edited by Fr Allen Morris. McCRIMMONS Great Wakering, Essex

Transcription

1 PRAYING THE MASS The new translation of the people s texts at Mass Edited by Fr Allen Morris McCRIMMONS Great Wakering, Essex

2 First published in the United Kingdom in 2011 by McCrimmon Publishing Co. Ltd High Street, Great Wakering, Essex SS3 0EQ Compilation and layout 2011 Fr Allen Morris and McCrimmon Publishing Co. Ltd. ISBN Concordat cum Originali Nihil Obstat Imprimatur J. M. Porter Very Revd. Mgr. George Stokes Censor Deputatus, Rt. Revd. Thomas McMahon Bishop of Brentwood Permission granted for distribution in the dioceses of Scotland. Acknowledgements All quotations from the Roman Missal are taken from the English translation of The Order of Mass 2010, International Commission on English in the Liturgy, Inc. All rights reserved. Quotations from Celebrating the Mass: a pastoral introduction are 2005 Catholic Bishops Conference of England and Wales. All other content and editorial arrangement 2011 Fr Allen Morris Cover design by Nick Snode Cover image: Typset in Adobe Garamond 12pt, Optima 10.5pt and Gill Sans Bold 16pt Printed and bound by Index Print, Colchester, Essex, UK

3 Contents Introduction...4 The Introductory Rites...5 Greeting Penitential Act Gloria The Liturgy of the Word...10 The responses to the proclamation of Sacred Scripture The Nicene Creed The Apostles Creed The Liturgy of the Eucharist...14 The Orate Fratres The Eucharistic Prayer The Eucharist Prayers Preface dialogue Sanctus Mystery of Faith The Doxology and Great Amen The Communion Rite...21 The Lord s Prayer The Sign of Peace Breaking of the Bread Invitation to Communion The Concluding Rites The Dismissal Music and the Mass...28 Introductory Greeting Gloria Chants before and after the Gospel Sanctus (Holy) Mystery of Faith Agnus Dei (Lamb of God) The Dismissal

4 % Introduction In 1969 a new edition of the Roman Missal was published in Latin. It had been revised according to the direction of Vatican Council II, which had completed its work only some 5 years earlier. Vatican II s Decree on the Sacred Liturgy had instructed that: The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as well as the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved. An English translation of this revised Rite was produced speedily at the request of the bishops, still better to assist the faithful s understanding of and active participation in the liturgy of the Church. The translators faced a formidable challenge. How to approach the work of translation? How best to express the meaning of the Latin in English? There was little experience to draw on. After all, the last major translation of the texts of the Mass into the vernacular had been carried out some 1700 years previously, when the language of the liturgy in Rome shifted from Greek to Latin! The translations, prepared in the 1960s and 70s, have served the Church well. However, even at the time of their first publication those who prepared them recognised that this was a first attempt and the translation would quickly require reworking. As it has turned out, those first attempts have remained in place for over 40 years. A generation of British Catholics have grown up knowing nothing other than those texts and they have learnt to know and love the Mass through them. Whatever deficiencies those texts may have, they deserve our respect for the way they have served us all. However, for about 20 years now, the bishops have overseen the work of preparing a new translation, which more accurately and fittingly renders the Latin original into English. This booklet presents those texts in the Mass which the lay faithful will sing or say. In time, these new texts too will find their way into our hearts, and, hopefully, also be the occasion for promoting a deeper love and understanding of the treasure that is the Mass. 4

5 % The Introductory Rites The two principal parts of the Mass are the Liturgy of the Word and the Liturgy of the Eucharist. These are the two tables from which the Christian family is fed and draws its nourishment for faithful Christian living. But before we come to the table of the Word there are some preliminary rites for example, the entrance procession, the greeting, the Penitential Act or the sprinkling with holy water, the Kyrie, the Gloria and the Collect. These introductory rites serve as a beginning, an introduction and a preparation to what will follow. They are the warm-up exercises before the main event. They help us to be present to one another and to God. We greet and are greeted. We acknowledge our weaknesses and sinfulness, and entrust ourselves and each other, to the mercy of God. We rehearse our sorrow for sin and sing of God s glory. The themes of praise and repentance, which are first sounded in these simple rites, are more fully developed in all that follows. But, by a careful participation in these first beginnings, we will find ourselves better prepared to hear the Lord speak to us in the Holy Scriptures, better prepared to offer our thanksgiving for God s saving work; and be able to benefit more fully from our sharing in the spiritual food and drink that is offered to us in Holy Communion. The purpose of the Introductory Rites is to ensure that the faithful, who come together as one, establish communion and dispose themselves to listen properly to God s word and to celebrate the Eucharist worthily. Celebrating the Mass 139 5

6 Praying the Mass Greeting Priest: Or: Or: People: The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Grace to you and peace from God our Father and the Lord Jesus Christ. The Lord be with you. And with your spirit. % The congregation prays for its Priest by responding to the Priest s greeting with the words And with your spirit. It is by virtue of the gift of the Spirit given at ordination that the Priest presides at the Mass. The Priest greets the people he is there to serve, praying for them that they will be sustained by the Lord. The people pray that in his ministry he will be faithful to the spirit of his ordination. Many of the phrases used in the Mass are drawn from Scripture. These opening words of greeting and response are drawn directly from the Scriptures. See the greetings used, for example in Judges 6:12, and Ruth 2:4, and of course, by the angel Gabriel to Our Lady (Luke 1:28). Similarly the greetings used by Paul, for example Galatians 6:18: The grace of the Lord be with your spirit, my brothers. In the celebration of the Mass, the words of Scripture become our own words, and the sentiments they express our own sentiments. It is certain that when we pray the Mass, we offer our personal prayer. But, the Mass we pray is always more than just the prayer of those who pray it, in a particular place and at a particular time. It is always the prayer of the Church as a whole, united in all times and all places. The Church finds fresh expression in our present, particular, gathering, but is always more, much more, than us alone. The tradition lives in us, and we draw our life from the Tradition of the Church. 6

7 The Introductory Rites Penitential Act % The Penitential Act has a number of forms. The first form, the Confiteor, (below) emphasises our acknowledgement and repentance of our sins. All: First Form 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, Striking their breast, they say: through my fault, through my fault, through my most grievous fault; Then they continue: 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. % The second form, (below), puts equal emphasis on our confession of sin and our desire for the mercy of God. SECOND Form Priest: Have mercy on us, O Lord. People: For we have sinned against you. Priest: People: Show us, O Lord, your mercy. And grant us your salvation. 7

8 Praying the Mass % In the third form we focus on the salvific work of Christ. We pray that what He has done at other times and for others, He might do now and for us. THIRD Form Priest: You were sent to heal the contrite of heart: Lord, have mercy. Or: Kyrie, eleison. People: Lord, have mercy. Or: Kyrie, eleison. Priest: You came to call sinners: Christ, have mercy. Or: Christe, eleison. People: Christ, have mercy. Or: Christe, eleison. Priest: You are seated at the right hand of the Father to intercede for us: Lord, have mercy. Or: Kyrie, eleison. People: Lord, have mercy. Or: Kyrie, eleison. % The phrase Lord, or Christ, have mercy, translates the Greek to Kyrie or Christe, eleison. The Latin Mass (and its English translation) continues to retain some words and phrases from times when worship of God was more commonly conducted in Greek, for example the Kyrie Eleison, or in Hebrew, for example, Alleluia and Amen. These words are precious witnesses to the tradition handed down to us. % After each form of the Penitential Act, the Priest prays a prayer of Absolution, praying that through His mercy, God might bring us to the fullness of life: May almighty God have mercy on us, forgive us our sins and bring us to everlasting life. It would be a mistake to think of eternal life as something that begins only after our death. By the grace of God, for us, life eternal begins even now. % After the first and second forms of the Penitential Act the following responsory is used. Priest or other minister: Lord, have mercy. Or: Kyrie, eleison People: Lord, have mercy. Or: Kyrie, eleison Priest: People: Christ, have mercy. Or: Christe, eleison Christ, have mercy. Or: Christe, eleison Priest: Lord, have mercy. Or: Kyrie, eleison People: Lord, have mercy. Or: Kyrie, eleison 8

9 The Introductory Rites Gloria All: 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. % When it first appeared in the Roman Liturgy the hymn that is the Gloria, was reserved for use at solemn liturgies, at which a bishop presided. In time it was accepted for use at celebrations on more solemn days (today, Feasts and Solemnities) whether it is a bishop or priest who presides at the Mass. The Gloria is a hymn and its nature requires that it should be sung. 9

10 Praying the Mass % The Liturgy of the Word When the Scriptures are read, it is Christ himself who speaks to us. Our first response, to his active presence in our midst, should be to listen attentively. But the Lord speaks, to draw us into dialogue, conversation, with himself. The readings can seem, at first hearing, to be of things past. A deeper listening quickly persuades that the Lord speaks to us also of things present. As we listen, we hear words of compassion and encouragement, of challenge, and of hope. Sometimes we are chastened by what we hear, sometimes filled with joy and hope. But, always, the Lord speaks to draw us into deeper communion with himself. The path to this deeper communion is our opening our hearts and minds to the dialogue to which the Lord invites us by the proclamation of the Scriptures. It is not a path to be hurried along. It is a path that requires a certain inner quiet and peacefulness in those who would take it. Those responsible for ministering the word of God at Mass lay readers, musicians and clergy need to avoid any sense of rush, and to promote an atmosphere of reflection and prayer. The Chosen People entered into a special covenant with God at Sinai, a covenant that was renewed and fulfilled on Calvary. By hearing the word proclaimed in worship, the faithful again enter into the unending dialogue between God and the covenant people, a dialogue sealed in the sharing of the Eucharistic food and drink. The meaning of Communion is proclaimed in the word; the message of Scripture is made actual once again in the Communion banquet. The proclamation of the word is thus integral to the Mass and at its very heart. Celebrating the Mass,

11 The responses to the proclamation of the readings After the readings To indicate the end of the reading, the reader acclaims: Reader: The word of the Lord. All reply: All: Thanks be to God. The Gospel Minister: The Lord be with you. All reply: All: And with your spirit. Minister: A reading from the holy Gospel according to N. All reply: All: Glory to you, O Lord. The Liturgy of the Word At the end of the Gospel, the Deacon, or the Priest, acclaims: Minister: The Gospel of the Lord. All reply: All: Praise to you, Lord Jesus Christ. % The dialogue between reader and congregation, at the end of the Readings, echoes the dialogue before our reception of Holy Communion The word of the Lord The Body/Blood of Christ. Our response of Thanks be to God or Amen has us profess our faith in Christ s real presence and our gratitude for the nourishment that he offers us. In each case, once the word and Communion has been ministered to us, we are invited to a brief time of quiet prayer, better to know the meaning of the gift we have received. 11

12 Praying the Mass The Nicene Creed All: 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, At the words that follow, up to and including and became man, all bow. 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. 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. 12

13 The Liturgy of the Word The Apostles Creed All: I believe in God, the Father almighty, Creator of heaven and earth and in Jesus Christ, his only Son, our Lord, At the words that follow, up to and including the Virgin Mary, all bow. 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 Church encourages the use of both the Nicene and the Apostles Creed at Mass. The Apostles Creed is the ancient baptismal Creed of Rome. For that reason it is especially appropriate for use in the seasons of Lent, as we prepare for the baptism of adults in our parish communities, and for the renewal of their baptismal promises by all the Baptised. It is also especially appropriate to use during the Easter season as the Church rejoices in the Resurrection of Christ, and how, through her baptism, she shares in the Death and Resurrection of the Lord. The Nicene Creed is the Creed agreed at the Council of Nicaea in 323AD. Through this Creed the Church defended her faith against early distortions. 13

14 Praying the Mass % The Liturgy of the Eucharist Nourished by the proclamation of the word of God, the faithful of God next offer the great Thanksgiving, that is the Eucharist. In each celebration of the Eucharist, the Sacrifice of Christ, anticipated at the Last Supper and offered once and for all at Calvary, is re-presented to the Father by the Church. She has no richer gift to offer to the Father, than the perfection of Jesus Christ, fully human and fully divine. As this Liturgy begins, gifts of bread and wine, fruit of the earth and work of human hands, are brought to the altar. They will become the means by which Jesus continues to share his life with us, but at the moment that they are brought to the altar, they symbolise us and our lives, the sacrifices we make that we might live in Christ and live as Christ. In the Eucharistic Prayer which follows, we remember and give thanks for the saving acts of God, and above all, we remember the Paschal Mystery of Jesus Christ, his Passion, his Death and his Resurrection. We remember how, at the Last Supper, Jesus symbolised his love for the disciples by giving them himself in form of bread and wine. At the conclusion of that ritual he commanded them to, Do this in memory of me. In our celebration of the Mass, we fulfill his command, and Christ is again made present on the altar in form of Bread and Wine, his very self, really present, offered to the Father and shared with the Church, which is his Body. For Catholics, the Eucharist is the source and summit of the whole Christian life. It is the vital centre of all that the Church is and does, because at its heart is the real presence of the crucified, risen and glorified Lord, continuing and making available his saving work among us. The Second Vatican Council reminded us: the most holy Eucharist holds within itself the whole spiritual treasure of the Church, namely Christ himself, our Passover and our living bread Celebrating the Mass,

15 The Liturgy of the Eucharist Orate Fratres Priest: All: All: Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father. The people rise and reply: 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. Then the Priest says the Prayer over the Offerings, at the end of which the people acclaim: Amen. % In this simple exchange between Priest and people, the sacrificial character of the Mass is underlined. There is reference to the ultimate Sacrifice of Christ, which is to be re-presented in the Eucharistic Prayer. There is reference also to the spiritual sacrifices, which each one of us brings to the altar, that they might be offered to God the Father, united with the Sacrifice of Christ, his Son, our Lord and Brother. The Eucharist is a matter of life and death. Christ s life of love is offered up, even at the cost of death. That life is received as gift and restored in love: we celebrate the fact that Jesus, once dead, is risen and he will die no more. We celebrate, too, because that life has been shared with us, that, saved from the death of sin, we might live in Christ, and for ever. This active love of God, Father, Son and Holy Spirit, is the source of the holiness of the Church. As we, its members, unite in prayer before the altar, we pray for a renewal of that holiness. 15

16 Praying the Mass The Eucharistic Prayers When the Roman Missal was revised, following Vatican Council II, four Eucharistic Prayers were included in the Missal. They are retained in the new edition of the Missal. The first is the Roman Canon, the ancient prayer used in the Western Church from at least the 4th Century. The language of the prayer is typical of courtly and religious speech of the time. Eucharistic Prayer II is based on a possibly even older prayer, found first in the Apostolic Tradition, commonly ascribed to Rome and to the early 4th Century. Eucharistic Prayer III was a new composition, prepared for the new Missal, in the tradition of the Western Latin rite, but using a much more contemporary style than the Roman Canon. Eucharistic Prayer IV was also a new composition, and is closer in its form to the Eucharistic Prayers of the Church in the East. Additional Eucharistic Prayers have more recently been approved by the Church for use. Some of these are now incorporated in the current 3rd edition of the Missal. There are two Eucharistic Prayers for Masses of Reconciliation which are particularly appropriate for use during the season of Lent. There is also a Eucharistic Prayer for Masses for Various Needs and Occasions a prayer which has four distinct forms. This Prayer is not intended for use on Sunday and in the principal liturgical seasons, but rather on other occasions, when the Church gathers for times of pastoral renewal. The Eucharistic Prayer, the centre and summit of the entire celebration, sums up what it means for the Church to celebrate the Eucharist. Since it is the summit of the Mass, it is appropriate for its solemn nature and importance to be enhanced by being sung. Celebrating the Mass,

17 The Liturgy of the Eucharist Preface Dialogue The Priest begins the Eucharistic Prayer. Extending his hands, he says: Priest: The Lord be with you. People: And with your spirit. The Priest, raising his hands, continues: Priest: Lift up your hearts. People: We lift them up to the Lord. The Priest, with hands extended, adds: Priest: Let us give thanks to the Lord our God. People: It is right and just. % The Eucharistic Prayer begins with this Dialogue between the Priest and the congregation. St John Chrysostom preached that this exchange was so important that without the congregation s affirmation and response, the Priest lacked the authority to proceed with the Church s prayer. Since the celebration of Mass is a communal action, the dialogue between priest celebrant and the assembly is of special value. It is not only an external sign of communal celebration, but also fosters and brings about communion between priest and people. The dialogue establishes at the outset that the Eucharistic Prayer is prayed in the person and power of the Lord who is with the Church, and in the name of the whole assembly and indeed of the whole Church in heaven and on earth. All are invited, in the biblical term, to lift up their hearts, that is, to raise up and place in God s presence their entire being, thoughts, memories, emotions, and expectations, in grateful attention and anticipation. Celebrating the Mass,

18 Praying the Mass The Sanctus 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. % The largest part of the Eucharistic Prayer is spoken or chanted by the Priest. He prays the prayer in the person of the Church even as he serves in persona Christi. The rest of the assembly joins in the praying of the prayer silently, associating itself with what is proclaimed to God the Father on its behalf. However there are particular parts of the prayer the acclamations in which the whole assembly is to join their voices with the Priest. These acclamations the Sanctus, the Memorial Acclamation and the Great Amen are, of their nature, song, and they should be sung, even if other parts of the Eucharistic Prayer are not. Choir and cantor parts should be sung, when they facilitate and enhance the congregation s participation. In this acclamation the assembly joins its voice to that of all creation in giving glory to God, with words inspired by the vision of Isaiah (6:3). In each celebration of the Eucharist, the Church is taken up into the eternal liturgy in which the entire communion of saints, the heavenly powers, and all of creation give praise to the God of the universe. Celebrating the Mass,

19 The Liturgy of the Eucharist The Mystery of Faith Priest: People: The mystery of faith. And the people continue, acclaiming: Or: Or: We proclaim your Death, O Lord, and profess your Resurrection until you come again. When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again. Save us, Saviour of the world, for by your Cross and Resurrection, you have set us free. % The Memorial Acclamation is a sung acclamation, which puts on the lips of the faithful, the Mystery of our Faith, the Paschal Mystery of Christ s Passion, Death and Resurrection. The first of the acclamations most directly refers to this Mystery, and includes a reference to the promised coming of the Lord, at the end of time. The second makes it clear that our participation in the Mass and our reception of Holy Communion, is a profession of faith in the Mystery. The third makes it clear that the Paschal Mystery is the source of our salvation. The Memorial Acclamation of the people in the Eucharistic Prayer confesses the Church s belief in the central mystery of our faith, the Paschal Mystery of Christ s death, resurrection, and presence among his people. Celebrating the Mass,

20 Praying the Mass The Doxology and Great Amen Priest: The Priest takes the chalice and the paten with the host and, elevating both, he says: The people acclaim: People: Amen. Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honour is yours, for ever and ever. % The faith of the Christian is informed and centred on our belief in Jesus, and our desire to live as his disciples. But through, with and in Jesus we offer our prayer, our praise and honour to God, His Father and our Father. Nowhere is this orientation of Christian prayer made more clear than in the Doxology, which concludes the Eucharistic Prayer, and the Lord s Prayer which follows immediately after it. The Great Amen, as the congregation s affirmation of the prayer which is the central action of the Mass, is of profound importance. This importance can be difficult to express in the one short word Amen, if it is only said. Musical settings can prolong the Amen and help the assembly express and experience the power of their affirmation. Faithful to the Jewish pattern of prayer known and used by Jesus and his disciples, the Eucharistic Prayer concludes where it began, with an ascription of praise and glory to God, which is endorsed and ratified by all present in their acclamation Amen. Saint Paul considered this ratification by the assembly to be essential to the thanksgiving prayer (see 1 Corinthians 14:15 16), and early Christian writers laid great stress on it as the people s confirmation of all that was proclaimed on their behalf by the priest. 20 Celebrating the Mass, 198

21 The Communion Rite % The Communion Rite For many centuries the Communion Rite generally involved the Communion of the Priest only. So infrequent had lay reception of Holy Communion become that in 1215, at Lateran Council IV, the Church emphasised the importance of receiving the gift of Holy Communion at least once a year. At the beginning of the 20th century, Saint Pope Pius X encouraged a return to more frequent Holy Communion on the part of all the faithful, and of the admission of children to Holy Communion at an earlier age than formerly. The renewal and reform of practice was progressively integrated into the religious practice of the Church through the 20th century, and is now taken for granted by the faithful. With the more frequent reception of Holy Communion comes the challenge: to continue to sustain a sense of devotion and reverence to the sacrament of the Body and Blood of Jesus during the Communion Rite. The eating and drinking together of the Lord s Body and Blood in a Paschal meal is the culmination of the Eucharist. The assembly is made ready to share in this banquet by a series of rites that lead from the Eucharistic Prayer directly to the Communion. The themes underlying these rites are the mutual love and reconciliation that are both the condition and the fruit of worthy communion and the unity of the many in the one. These themes are symbolised at both the natural and the sacramental level in the signs of bread and wine now become the Body and Blood of Christ. Celebrating the Mass,

22 Praying the Mass The Lord s Prayer Priest: All: Priest: All: At the Saviour s command and formed by divine teaching, we dare to say: Our Father, who art in heaven, hallowed be thy name; thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. 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 Saviour, Jesus Christ. For the kingdom, the power and the glory are yours now and for ever. % The translation of the Lord s Prayer which we use at Mass has not changed. Neither has the translation of the Doxology, with which the people conclude the Priest s prayer, Deliver us, Lord, we pray However, the words used by the Priest to introduce the Lord s Prayer have changed. They remind us, very firmly and clearly, of how this is an audacious prayer we pray. We, human creatures, only dare to call God Father because Jesus, God the Son, and our Lord and Saviour, has invited us to do this. In fulfilling his command, we present ourselves as indeed God s children. 22

23 The Communion Rite The Sign of Peace Priest: The peace of the Lord be with you always. The people reply: People: And with your spirit. % The Priest prays that the assembly will always share in the peace of the Lord, united in love and faith. The assembly prays that their Priest will also live in that same peace. This peace is that peace which Jesus said the world cannot give (John 14:27). It is a peace lived in the love of God; a peace that unites all believers and all peoples and the whole of creation. It is a peace that is part of God s original plan for the world, and which has been put in jeopardy only by sin. It is a peace newly won for us by the risen Christ, and a peace to which he invites all peoples and all creation. The exchange of peace prior to the reception of Communion is an acknowledgement that Christ whom we receive in the Sacrament is already present in our neighbour. In this exchange the assembly acknowledges the insistent Gospel truth that communion with God in Christ is enjoyed in communion with our sisters and brothers in Christ. The rite of peace is not an expression merely of human solidarity or good will; it is rather an opening of ourselves and our neighbours to a challenge and a gift from beyond ourselves. Like the Amen at Communion, it is the acceptance of a challenge, a profession of faith that we are members, one with another, in the body of Christ. Celebrating the Mass 203,

24 Praying the Mass Breaking of the Bread After the Sign of Peace has been exchanged, the Priest takes the host, breaks it over the paten, and places a small piece in the chalice, saying quietly: Priest: May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it. Meanwhile the following is sung or said: 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. 24

25 The Communion Rite Invitation to Communion Following the Fraction Rite the Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud: Priest: All: 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. Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed. % One of the features of the liturgical texts in the Roman Missal is the way in which they present us with a rich mosaic of biblical quotations and allusions. Some of these were flattened out in the previous translation, but are now made clearer to us. The words placed on the lips of the faithful, as they prepare to come to receive Holy Communion, are those of the Centurion who asked the Lord of healing for his sick servant (Matthew 8:5-13). The text reminds us of our unworthiness, but also of the honour the Lord does us by coming to us, in this most intimate of ways. Above all, these words remind us that the Body and Blood of Christ is a food and drink that offers us salvation. The reception of Holy Communion by the faithful is preceded by a dialogue, which professes faith in Christ s personal presence in Eucharistic elements: The Body/Blood of Christ. Amen. The Roman Rite does not provide an equivalent text for the prayer of the lay faithful in the moments after they have received Holy Communion. However, use might be made of the following phrases which the Priest celebrant says before his Communion: May the Body of Christ keep me safe for eternal life. May the Blood of Christ keep me safe for eternal life. 25

26 Praying the Mass % The Concluding Rites The Concluding Rites of the Roman Mass are notably brief. There may be a few brief announcements, a greeting and blessing and then the dismissal and then, following the veneration of the altar, the celebration ends with an orderly procession of ministers and assembly. The emphasis is on our leaving, not simply because the Mass is ended, but because we have been nourished by Word and Sacrament and now we have work to do. After the Communion Rite, the Mass closes with a brief Concluding Rite. Its purpose is to send the people forth to put into effect in their daily lives the Paschal Mystery and the unity in Christ which they have celebrated. They are given a sense of abiding mission, which calls them to witness to Christ in the world and to bring the Gospel to the poor. Celebrating the Mass,

27 The Concluding Rites The Dismissal Priest: People: Priest: People: People: The Lord be with you. And with your spirit. May almighty God bless you, the Father, and the Son, and the Holy Spirit. Amen. Then the Deacon, or the Priest himself, with hands joined and facing the people, says: Or: Or: Or: Go forth, the Mass is ended. Go and announce the Gospel of the Lord. Go in peace, glorifying the Lord by your life. Go in peace. Thanks be to God. % Scholars suggest that the word Mass finds its ancient origins in the words of dismissal: Ite missa est literally Go, it is the dismissal. So this moment of The dismissal is clearly important! Indeed it is sometimes said that the Church comes to church, principally to be sent out again, to continue its work of witnessing to the Gospel to the world. In the current edition of the Roman Missal fresh words of dismissal have been added at the specific request of Pope Benedict XVI to emphasise the work of evangelisation entrusted to the Church. This emphasis is most clear in the second and third phrases quoted above. The first of these seems to encourage our speaking about the Good News of Jesus Christ. The second highlights the way in what we believe, can inform the way in which we live, and how that way of living, can itself be a powerful witness to the Gospel. 27

28 Praying the Mass % Music and the Mass The Christian faithful who gather together as one to await the Lord s coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (cf. Col. 3:16). Singing is the sign of the heart s joy (cf. Acts 2:46). Thus St Augustine says rightly, Singing is for one who loves. There is also the ancient proverb: One who sings well prays twice. General Instruction to the Roman Missal 39 Music is integral to every liturgical celebration. It is decorative, but it is not only decorative. It has a function to perform, at the service of the prayer of the Church. Singing draws people together and unites them in pitch and rhythm, in melody and words. It transforms individuals into an assembly of worshippers. Not every liturgy is celebrated with the same degree of solemnity. Sundays and Solemnities enjoy pride of place and demand greater preparation. Other celebrations are planned in the light of the community s needs and resources. That said, it is not difficult to sing, and particularly it is not difficult to sing simple chant, such as that published in the new edition of the Missal. In selecting what to sing at Mass, priority should be given to singing the constitutive parts of the Mass, in preference to hymns. Among these parts priority should be given to the responsorial psalm, to the acclamations before the Gospel and within the Eucharistic Prayer (the Sanctus, the acclamation at the Mystery of Faith, and the Great Amen), and to the dialogues between the priest and the people (for example, the preface dialogue and the final dismissal). A selection of the new chant settings follow on the next few pages. Introductory Greeting The Missal offers a variety of greetings from which the priest may choose, but the people s response is always the same. Priest: The Lord be with you. All: And with your spir it. 28

29 Music and the Mass Gloria 29

30 Praying the Mass The chants before and after the Gospel Minister: All: á ( ) A reading from the holy Gospel according to Mat thew. Mark. Luke. John. á Glory to you, O Lord. After the gospel has been proclaimed: Minister: á á The Gospel of the Lord. All: á Praise to you, Lord Je sus Christ. Chant during the Eucharistic Prayer Preface Dialogue V. The Lord be with you. R. And with your spir it. V. Lift up your hearts. R. We lift them up to the Lord. V. Let us give thanks to the Lord our God. R. It is right and just. 30

31 Music and the Mass Sanctus (Holy) All: Ho- ly, Ho- ly, full of your glo- ry. Ho- ly Lord God of hosts. Ho- san- na in the high- est. who comes in the name of the Lord. Heav- en and earth are Bless- ed is he Ho- san- na in the high- est. Mystery of Faith Priest: All: Or: Or: 31

32 Praying the Mass Agnus Dei (Lamb of God) All: Lamb of God, * you take a- way the sins of the world, have mer- cy on us. Lamb of God, * you take a- way the sins of the world, have mer- cy on us. Lamb of God, * you take a- way the sins of the world, grant us peace. The Dismissal Priest: Or: Or: V. Go forth, the Mass is end- ed. R. Thanks be to God. V. Go and an- nounce the Gos- pel of the Lord. R. Thanks be to God. á V. Go in peace, glorifying the Lord by your life. R. Thanks be to God. Or: V. Go in peace. R. Thanks be to God. 32