Sacrosanctum Concilium: Part II, The Most
Sacred Mystery of the Eucharist
Sacrosanctum Concilium(SC) provides the philosophical foundation and
pastoral vision of what the new Mass should be. Especially notable
(and we'll see again this week) is the focus on the ``full
involvement'' of the faithful in the Liturgy (SC 48). We'll begin
this meditation focusing on the relevant section of SC, namely Chapter
2. This section outlines the key ideas of the Second Vatican
Council's vision of the Mass.
From there we'll turn to the 2002
edition of the General Instruction of the Roman Missal (GIRM). The
2002 edition is the third one since Vatican II (the first was in
1974), and I've chosen to use that rather than the 1974 edition, since
it is more current. This section of the meditation will focus on
answering the question: ``Why do we do that at Mass?'' Starting this
section by challenging your small group to list out the part of the
Mass, in order, might be something to try.
Sacred music and sacred art have a whole meditation reserved for them
next week, hence the very terse treatment of them here.
There are plenty of good answers to this question, here are a few:
- Re-presentation of the Last Supper. Fulfillment of the paschal banquet (SC 47).
- Memorial of Christ's Death and Resurrection (SC 47).
- A sign of unity, a bond of charity (SC 47, cf. Is 61:1, Lk 4:18).
- Discussion: Where do we see each of these aspects reflected in the Mass?
- Full Involvement -- ``Christ's faithful when present at this
mystery of faith, should not be there as strangers or silent
spectators.'' Rather, the faithful should be ``conscious of what they
are doing, with devotion and full involvement'' (SC 48).
- Be Instructed by God's Word -- through the readings and the
homily (SC 48).
- Be Nourished by the Eucharist -- it is indeed a gift of finest
wheat (cf. SC 48)!
- Give thanks to God -- ``It is right to give him thanks and
praise'' (Roman Missal, cf. SC 48).
- Learn to offer ourselves -- ``By offering the immaculate
Victim, not only through the hands of the priest, but also with him
they [the faithful] should learn to offer themselves as well, through
Christ the Mediator'' (SC 48, cf. 1 Tm 2:5).
- To Grow in Perfect Unity -- ``with God and with each other''
(SC 48).
- Discussion: What is it that you get out of Mass? How does it affect you personally?
- Order of Mass -- in order to ``bring out more clearly the
intrinsic nature and purpose of its several parts'' to ``readily
achieve the devout, active participation of the faithful.'' Simplify
the rites, while careful to preserve the substance;
remove the superfluous, restore what has suffered (SC 50).
- The Scriptures -- ``The treasures of the Bible are to be opened
up more lavishly'' (SC 51). At the end of the three year cycle of
semi-continuous readings, you'll have heard important passages from
every book of the Bible, with many read in their entirety. The cycle
of readings is a fruit of this reform.
- Prayer of the faithful -- is to be restored to the liturgy (SC
53). Here the community as a whole exercises it's baptismal
priesthood in praying for the Church and the world.
- Vernacular -- To better allow for the participation of the
faithful, Masses are allowed to be celebrated in the vernacular (SC
54, cf. SC 36, 40). Especially in this age of growing
globalization, the request that ``steps should be taken enabling the
faithful to say or sing together in Latin'' their parts of the Mass
shows remarkable foresight (SC 54).
- Active Participation -- The faithful are encouraged to regular
communion (SC 55), participation in the whole of Mass (not just one
part) (SC 56).
- Concelebration -- as it ``aptly expresses the unity of the
priesthood.'' It is the local Bishop who gets the last word on the
local norms for concelebrated Masses(SC 57-8).
``The celebration of the Eucharist, like the entire Liturgy, is
carried out through perceptible signs that nourish, strengthen, and
express faith, the utmost care must be taken to choose and to
arrange those forms and elements set forth by the Church that, in view
of the circumstances of the people and the place, will more
effectively foster active and full participation and more properly
respond to the spiritual needs of the faithful'' (GIRM 20, cf. SC 59).
- The gestures and posture of the priest, the deacon, and the
ministers, as well as those of the people, ought to contribute to
making the entire celebration resplendent with beauty and noble
simplicity, so that the true and full meaning of the different parts
of the celebration is evident and that the participation of all is
fostered. Scriptures -- ``When the Sacred Scriptures are read in
the Church, God himself speaks to his people, and Christ, present in his
own word, proclaims the Gospel.'' All must listen ``with reverence,''
and though the Scriptures speak to every place and time, a living
commentary (the homily) allows for a ``fuller understanding'' (GIRM 29).
- Priestly/Presidential Prayers -- Here the priest ``prays in the
name of the Church and of the assembled community'' (GIRM
30). Discussion: What are some examples of these types of prayers?
- Speech and Song -- Tone of voice and language idiom must be
appropriate to what's going on (GIRM 38). Discussion: If you group has
any lectors, ask about their understanding.
Paul instructs then faithful to sing psalms, hymns and songs (cf. Col
3:16), and singing is seen as a sign of joy (cf. Acts 2:46). As the
proverb goes, ``One who sings well prays twice'' (GIRM 39)
Discussion: If your group has any choir members, what are their thoughts
on song?
- Movement -- ``The gestures and posture of the
priest, the deacon, and the ministers, as well as those of the people,
ought to contribute to making the entire celebration resplendent with
beauty and noble simplicity, so that the true and full meaning of the
different parts of the celebration is evident and that the
participation of all is fostered.'' (GIRM 42, cf. SC
30,34). Common posture is a sign of unity.
- Silence -- it also has its place both before and during the
liturgy (GIRM 45). Discussion: Where does silence belong in the liturgy?
``The rites preceding the Liturgy of the Word, namely the Entrance,
Greeting, Act of Penitence, Kyrie, Gloria, and Collect, have the
character of a beginning, introduction, and preparation. Their
purpose 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'' (GIRM 46).
Discussion: What do the introductory rites cause us to focus on?
Also known as the processional, the people/priest/choir/cantor (or
some permutation thereof) chant/sing/say as the priest, deacon and ministers
process in. This serves not only as an opening, but a move toward
unity and a way of attuning the faithful to the season or feast of the
day (GIRM 47-49).
We sign ourselves with the Cross (our family name, as Msgr. Swetland
likes to say), and the priest and assembly exchange the greeting.
This makes manifest the ``mystery of the Church gathered together''
(GIRM 50).
The entire community participates in a formula of general confession,
acknowledging our sinfulness and praying for the mercy of God united
with each other and all the angels and saints. Obvious, but
important: This is not the sacrament of Reconciliation (GIRM
51).
As a chant, the Kyrie is meant to be sung. Here the
faithful ``acclaim the Lord and implore his mercy'' (GIRM 52).
In ancient hymn (again, meant to be sung), the Church gathers together
in the Holy Spirit to glorify the Father and Son (GIRM 53).
This is always sung on Sundays (outside Advent and Lent) and on Solemnities.
During the brief silence after the priest's invitation (``Let us
pray''), the faithful recall that they are indeed in the presence of
God, and formulate their own petitions mentally. The priest then
``collects'' them and offers them to the Trinity in the Collect
prayer. Trivia: This prayer is always trinitarian (GIRM 54).
``The main part of the Liturgy of the Word is made up of the readings
from Sacred Scripture together with the chants occurring between
them. The homily, Profession of Faith, and Prayer of the Faithful,
however, develop and conclude this part of the Mass. For in the
readings, as explained by the homily, God speaks to his people,
opening up to them the mystery of redemption and salvation and
offering them spiritual nourishment; and Christ himself is present in
the midst of the faithful through his word. By their silence and
singing the people make God's word their own, and they also affirm
their adherence to it by means of the Profession of Faith. Finally,
having been nourished by it, they pour out their petitions in the
Prayer of the Faithful for the needs of the entire Church and for the
salvation of the whole world'' (GIRM 55, cf. SC 7,
33). Discussion: What is the focus and the goal of the Liturgy of the Word?
``In the readings, the table of God's word is prepared for the faithful,
and the riches of the Bible are opened to them'' (GIRM 57,
cf. SC 51). Here we hear again the story of salvation history and
open our hearts and minds to learn of God's love for his people
throughout space and time.
The readings are always proclaimed from the ambo and
must be from the Scriptures. These readings are ministerial, not
presidential in nature. Thus, it is traditional (lower case t) for
some qualified person(s) other than the presider to read the
readings. Lectors are the preferred minister for non-Gospel readings
and Deacons for Gospel readings (GIRM 58).
``After each reading, whoever reads gives the acclamation, to which
the gathered people reply, honoring the word of God that they have
received in faith and with grateful hearts'' (GIRM. 59).
Trivia: We have a three year cycle of readings for Sunday Mass, and a
two year cycle for daily Mass.
In the Psalm, (which is preferably sung) we sing together the songs
of the Chosen People. These are all tied to the readings of the day,
but in case of necessity other psalms (but not other hymns or songs)
may be substituted (GIRM 61)
The Gospel Acclamation (i.e. the Alleluia in all seasons but Lent) is
a rite in itself, ``by which the...faithful welcomes and greets
the Lord who is about to speak to them in the Gospel.'' This
acclamation is another chant, and is (almost) always sung.
The homily ``is necessary for the nurturing of the Christian life. It should be of course,
an exposition of some aspect of the readings from Sacred Scripture or
of another text from the Ordinary or from the Proper of the Mass of
the day and should take into account both the mystery being celebrated
and the particular needs of the listeners'' (GIRM 65). It
must be given by a Deacon or Priest (GIRM 66). Trivia:
There is an entire USCCB document on the homily entitled, ``Fulfilled
in Your Hearing: The Homily in the Sunday Assembly.''
``The purpose of the Symbolum or Profession of Faith, or
Creed, is that the whole gathered people may respond to the word of
God proclaimed in the readings taken from Sacred Scripture and
explained in the homily and that they may also call to mind and
confess the great mysteries of the faith by reciting the rule of faith
in a formula approved for liturgical use, before these mysteries are
celebrated in the Eucharist'' (GIRM 67).
The assembled faithful respond ``to the word of God, which they have
welcomed in faith and, exercising the office of their baptismal
priesthood, offer prayers to God for the salvation of all.'' The
normal template for intercessions is: the needs of the Church, for
public authorities and the salvation of the world, for those in
difficulty, and for the local community. These prayer intentions
should take the particular liturgical occasion into account (GIRM 70).
Discussion: Why does do we always pray for these four intentions?
``At the Last Supper Christ instituted the Paschal Sacrifice and
banquet by which the Sacrifice of the Cross is continuously made
present in the Church whenever the priest, representing Christ the
Lord, carries out what the Lord himself did and handed over to his
disciples to be done in his memory...Accordingly, the Church has
arranged the entire celebration of the Liturgy of the Eucharist in
parts corresponding to precisely these words and actions of Christ:
- At the Preparation of the Gifts, the bread and the wine with
water are brought to the altar, the same elements that Christ took
into his hands.
- In the Eucharistic Prayer, thanks is given to God for the whole
work of salvation, and the offerings become the Body and Blood of
Christ.
- Through the fraction and through Communion, the faithful, though
they are many, receive from the one bread the Lord's Body and from the
one chalice the Lord's Blood in the same way the Apostles received
them from Christ's own hands'' (GIRM 72, cf. SC 47).
Discussion: How does the Liturgy of the Eucharist prepare us for the
celebration of the Sacrament?
The priest and deacon prepare the altar for the gifts of bread and
wine are brought forward by the faithful. In days past (and in some
places today), the faithful prepare the bread and wine themselves and
bring them and their other gifts forward. The procession is
accompanied by the Offertory chant, and after they have been
received with the appropriate rite, the priest washes his hands, ``as
an expression for the desire of interior purification'' The priest
then prays over the gifts, and the people respond: Amen (GIRM 73-77).
``Now the center and summit of the entire celebration begins: namely,
the Eucharistic Prayer, that is, the prayer of thanksgiving and
sanctification.'' The faithful lift up their hearts in praise and
thanksgiving, and join themselves with the priest and ``with Christ in
confessing the good deeds of God and in the offering of Sacrifice.
The Eucharistic prayer demands that all listen to it with reverence
and in silence'' (GIRM 78). The Eucharistic prayer has a
number of parts...
- Thanksgiving/Preface -- In the name of God's holy people, the
priest gives thanks to God for his wondrous works.
- Acclamation/Sanctus -- With the choirs of angels and
saints, the people join in the praise of God.
- Epiclesis -- The Church calls on ``the power of the
Holy Spirit that the gifts offered by human hands be consecrated.''
- Institution Narrative and Consecration - By means of
the very ``words and actions of Christ, the Sacrifice is carried out
which Christ himself instituted at the Last Supper.''
- Anamnesis -- The Church, to fulfill Christ's command
``keeps the memorial of Christ, recalling especially his blessed
Passion, glorious Resurrection, and Ascension into heaven.''
- Offering -- The Church offers ``the spotless Victim to
the Father.'' It also serves to help the faithful learn to offer
themselves.
- Intercessions -- Since the Eucharist is offered in
communion with the whole Church -- militant, suffering and triumphant
-- we make offering for all her members, living and dead.
- Final Doxology -- The glorification of God in the
Eucharistic Prayer is concluded, and the people respond with the Great
Amen (GIRM 79).
Discussion: What postures and gestures are used by the priest and the
faithful during the Eucharistic prayer? Why do you think they were chosen?
``Since the Eucharistic Celebration is the Paschal Banquet, it is
desirable that in keeping with the Lord's command, his Body and Blood
should be received by the faithful who are properly disposed as
spiritual food. This is the sense of the fraction and the other
preparatory rites by which the faithful are led directly to
Communion'' (GIRM 80).
Here we make petition for our daily food (esp. the Eucharist) and
purification from sin, such that ``what is holy may, in fact, be given
to those who are holy'' (GIRM 81)
Here the Church asks God for peace and unity for herself and for the
whole human family. The faithful express to each other their communion
and mutual love before receiving the Blessed Sacrament. Trivia: The
exact sign of peace to be given varies from culture to culture.
The priest breaks the host, recalling Christ's breaking of
the bread at the Last Supper. A piece of the host is put into the
chalice ``to signify the unity of the Body and Blood of the Lord in
the work of salvation, namely, of the living and glorious Body of
Jesus Christ.'' The Agnus Dei is chanted/sung/said at this time (GIRM 83).
The priest and faithful prepare themselves quietly to receive Christ
in the Blessed Sacrament. While the priest is receiving, the
Communion chant begins. ``Its purpose is to express the communicants'
union in spirit by means of the unity of their voices, to show joy of
heart, and to highlight more clearly the "communitarian" nature of the
procession to receive Communion.'' A hymn after communion may follow.
To conclude the entire Communion Rite, the priest says the prayer
after communion, ``in which he prays for the fruits of the mystery that
has just been celebrated.'' The people respond: Amen (GIRM 84-89).
``The concluding rites consist of:
- Brief announcements, if they are necessary;
- The priest's greeting and blessing, which on certain days and
occasions is enriched and expressed in the prayer over the People or
another more solemn formula;
- The dismissal of the people by the deacon or the priest, so that
each may go out to do good works, praising and blessing God;
- The kissing of the altar by the priest and the deacon, followed
by a profound bow to the altar by the priest, the deacon, and the
other ministers'' (GIRM 90).
This Network Catholic Fellowship meditation was prepared by Chris Siefert
Chris Siefert
2004-05-26