WORDS IN THE ROMAN MISSAL, THIRD EDITION
Some of the words used in the new translation
of the Mass may be unfamiliar to some Catholics.
The following list of definitions may help
to increase your understanding of the rich theology
that underlies these texts.
___________________________________________
Abasement: The lowering of one of higher rank. Jesus
abased himself in that, though he was God, he lowered
himself and became a human being so that he might save
us from our sins (see Phil 2:6-11).
Adoption: In Baptism, the Holy Spirit transforms us into
children of the Father, thereby making us his adopted
sons and daughters in the likeness of his eternal Son (see
Eph 1:3-6). In this way, the faithful are made “partakers
in the divine nature (cf. 2 Pt 1:4) by uniting them in a
living union with the only Son, the Savior” (Catechism of
the Catholic Church [CCC], no. 1129). In the sacraments,
we become the sons and daughters of God by adoption
through Christ Jesus.
Angels and archangels, cherubim and seraphim,
thrones and dominions: Spiritual, personal, and immortal
creatures, with intelligence and free will, who glorify
God and serve him as messengers of his saving plan. Traditionally,
the choirs of angels have been divided into various
ranks, including archangels, cherubim, seraphim, thrones,
dominions, principalities, and powers (see Col 1:16).
Chalice: From the Latin word “calix” meaning “cup” (see Ps
116:13; Mt 20:22; 1 Cor 10:16). Th e use of this term in the
Liturgy points to the chalice’s function as a particular kind of
cup and indicates the uniqueness of what it contains, the very
Blood of Christ.
Clemency: The loving kindness, compassion, or mercy
that God shows to sinners.
Communion: Our fellowship and union with Jesus and
other baptized Christians in the Church, which has its
source and summit in the celebration of the Eucharist.
By receiving Jesus in Holy Communion, we are united to
him and one another as members of his Body.
Consecration: Th e dedication of a thing or person to
divine service by a prayer or blessing. In the Mass, “consecration”
also refers to the words spoken by the priest
whereby the bread and wine are transformed into the risen
Body and Blood of Jesus.
Consubstantial: Th e belief, articulated in the Nicene
Creed, about the relationship of the Father and the Son:
that “in the Father and with the Father, the Son is one
and the same God” (CCC, no. 262).
Contrite: To be repentant within one’s heart and mind
for sins committed and to resolve not to sin again.
Covenant: A solemn agreement between human beings,
between God and a human being, or between God and
a people involving mutual commitments or promises. In
the Old Testament, God made a covenant with the Jewish
people. Jesus, through his death and Resurrection, made
a new covenant with the whole of humanity. One enters
into this new covenant through faith and Baptism.
Damnation: Eternal separation from God’s love caused
by dying in mortal sin without repentance.
Godhead: Th e mystery of one God in three Persons:
Father, Son, and Holy Spirit.
Homage: Th e honor, respect, and reverence due to
another. Homage is especially due to God, for he is eternal,
all good, all holy, and all loving.
Implore: To plead, beseech, or ask with humility. Th is is
an example of the self-deprecatory language in the Roman
Missal that helps to express our dependence on God. We
humbly beg the Father to hear and answer our prayers, for
we ask them in the power of the Holy Spirit and in the
name of Jesus.
Incarnation: Th e Son of God assumed human nature and
became man by being conceived by the Holy Spirit in the
womb of the Virgin Mary. Jesus is true God and true man.
As man, the Son of God obtained our salvation. Th e use
of this term in the Nicene Creed indicates that Jesus’ birth
has a significance beyond that of any other human birth.
Ineffable: That which cannot be conceived or expressed
fully (see 1 Cor 2:6-9). One cannot, for example, adequately
describe in concepts and words the mystery of the
Trinity or the mystery of the Incarnation.
Infusion: The Holy Spirit is poured into the hearts
and souls of believers, and so they are filled, or infused,
with grace.
Intercessor: One who makes a petition on behalf of
others. Our unique intercessor is Jesus Christ, who intercedes
on our behalf with the Father (see Rom 8:34). The
priest at Mass acting in the person of Christ intercedes
on behalf of the whole Church.
Justification: The gracious action by which God frees us
from sin and makes us holy and righteous before him.
Lord, God of Hosts: From the word “sabaoth,” hosts are
the invisible powers that work at God’s command over
heaven and earth.
Mediator: One who unites or reconciles separate or
opposing parties. Thus, Jesus Christ is the “one mediator
between God and the human race” (1 Tm 2:5). Through
his sacrificial offering he has become high priest and
unique mediator who has gained for us access to the
Father through the Holy Spirit.
Merit: The reward that God promises and gives to those
who love him and who by his grace perform good works.
One cannot earn justification or eternal life; they are the
free gifts of God. Rather our merit is from God through
Christ in the Holy Spirit. The Father freely justifies us in
Christ through the indwelling of the Spirit; and Christians,
by the same Holy Spirit, are empowered to do
good works of love and justice. In cooperating with the
Holy Spirit, the faithful receive further grace and thus,
in Christ, cooperate in the work of their salvation.
Oblation: A gift or sacrifice offered to God.
Only-Begotten Son: This title “signifies the unique and
eternal relationship of Jesus Christ to God his Father: he
is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18); he
is God himself (cf. Jn 1:1)” (CCC, no. 454). Jesus is the
Son of God not by adoption but by nature.
Paschal: Referring to Christ’s work of redemption accomplished
through his Passion, death, Resurrection, and
Ascension. Through the Paschal Mystery, Jesus destroyed
our death and restored us to life. The Paschal Mystery is
celebrated and made present in the Liturgy so that we can
obtain the fruit of Jesus’ death and Resurrection, that is, the
forgiveness of our sins and the new life of the Holy Spirit.
Patriarchs: Title given to the venerable ancestors or
“fathers” of the Semitic peoples, Abraham, Isaac, and
Jacob, who received God’s promise of election.
Precursor: One who comes before as a herald. John the
Baptist is the precursor of Jesus.
Provident grace: The free and undeserved gift that God
gives us as he protects and governs all creation.
Redemption: Jesus Christ is our Savior and Redeemer
because he frees us from our sin through his sacrificial
death on the Cross.
Temporal: What pertains to this world of time and history,
as opposed to what pertains to God, such as our new
life in Christ through the indwelling of the Holy Spirit.
Venerate: To show devotion and respect to holy things
and people. Catholics venerate relics and saints. Veneration
must be clearly distinguished from adoration and worship,
both of which pertain solely to the Trinity and Jesus as the
Son of God.
REFERENCES
Catechism of the Catholic Church (2nd ed.). Washington, DC: United
States Conference of Catholic Bishops, 2000.
General Instruction of the Roman Missal. Liturgy Documentary Series 2.
Washington, DC: United States Conference of Catholic
Bishops, 2003.
Excerpts from the Catechism of the Catholic Church, second edition,
copyright © 2000, Libreria Editrice Vaticana–United States Conference
of Catholic Bishops, Washington, D.C. Used with permission. All
rights reserved.
Scripture texts used in this work are taken from the New American
Bible, copyright © 1991, 1986, and 1970 by the Confraternity of
Christian Doctrine, Washington, DC 20017 and are used by permission
of the copyright owner. All rights reserved.p © 2010, United States Conference of Catholic Bishop D.C. Gratission is hereby granted to reproduce
the ms for nonprofit educational use, when accompanie following acknowledgment: “Copyright © 2010 United Stat
October 2, 2011 Bulletin
GREETING
At the beginning of Mass, immediately after the Sign of the Cross, the celebrant extends one of three different liturgical greetings to the people. The one that is perhaps most commonly used is “The Lord be with you.” It is a familiar line that will remain unchanged with the new translation.
However, our new response will be the first major change in the Order of Mass. Instead of “And also with you,” we will now be saying, “And with your spirit.” This new response will also be made at the four other times during Mass when this dialogue occurs: at the reading of the Gospel, at the beginning of the Eucharistic Prayer, during the Sign of Peace (when the priest says, “The peace of the Lord be with you always”), and at the conclusion of Mass.
Why the change? At the most basic level, “And with your spirit” is the proper translation of the original Latin text: “Et cum spiritu tuo.” By correctly expressing this dialogue in English, we are actually aligning our translation with that of all the other major language groups, which have long been translating the Latin properly. For example, in Spanish, the response is “Y con tu espíritu.”
But even beyond the linguistic, the recovery of the word “spirit” also carries Scriptural meaning. One form or other of “The Lord be with you” appears multiple times in the Bible, including the greeting given by the Archangel Gabriel to Mary at the Annunciation: “Hail, favored one! The Lord is with you” (Lk 1:28). Then, in the Pauline epistles, multiple variations of “The Lord be with your spirit” are employed as parting words to different church communities. Understood together, this liturgical dialogue in the Mass is an exchange whereby all present – both Priest and congregation – ask that the Holy Spirit (whom we call “the Lord, the giver of life” in the Nicene Creed) establish a stronger communion among us.
In addition, for the congregation to answer the Priest, “And with your spirit,” is actually a theological statement about what we Catholics believe regarding ordained ministers. No. 367 of the Catechism of the Catholic Church speaks of how “spirit” can refer to an elevation of the soul, whereby the soul “is raised beyond all it deserves to communion with God.” Through Holy Orders, Christ has forever configured the Priest’s soul to Himself in a special way, by the power of the Holy Spirit. By specifically referencing the Priest’s spirit, we can affirm this transformation and pray for his ministry.
This new response of “And with your spirit” will be a difficult change to remember – perhaps one of the most difficult for us laity. However, it will not take long to grow accustomed to the new wording, especially given its frequency. Above all, we should reflect on how it conveys the content of Sacred Scripture, as well as the work of the Holy Spirit in the Church.
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
October 9, 2011 Bulletin
PENITENTIAL ACT
The Penitential Act immediately follows the greeting dialogue. Important changes occur in the first form of the Penitential Act, which is the commonly used formula called the Confiteor. “Confiteor” is Latin for “I confess,” and comes from the first line of the prayer.
Most of this text remains the same as the version we presently use. However, there are two key modifications. The first replaces our current wording of “I have sinned through my own fault” with “I have greatly sinned.” The new text reflects the Latin wording by incorporating the adverb “nimis,” which means “very much.”
The second set of changes occurs about halfway through the Confiteor, and is more significant. The words removed from the first section (“through my own fault”) are being returned to their proper place here, but with the expression’s full content. “Through my fault, through my fault, through my most grievous fault” is a direct translation of the Latin phrase “mea culpa, mea culpa, mea maxima culpa.”
As a well-known line from the old Latin Mass, “mea culpa” has even become a familiar part of our secular parlance, by which one admits having made a mistake.
Some might wonder, why this seemingly heavier emphasis on sin in the revised English Confiteor?
Looking beyond simple fidelity to the Latin, language that calls to mind our fallen human nature is actually very important in the Sacred Liturgy. The great Apostle of Christ, St. Paul, spoke of his complete and continual reliance on God’s grace in vivid terms well after his conversion: “Christ Jesus came into the world to save sinners. Of these I am the foremost” (1 Tim 1:15).
It is good to acknowledge our sinfulness at particular times, just as we should do at sacramental Confession. Unlike Reconciliation, we are not sacramentally absolved of our sins at this point during the Holy Mass. Nevertheless, it is an appropriate way to “prepare ourselves to celebrate the sacred mysteries,” as the Priest says at the beginning of the Penitential Act. We must strive to approach the altar of God with humble dispositions, and should receive the Most Holy Body and Blood of Christ free from grave sin, and in a worthy fashion, as St. Paul exhorts us in 1 Corinthians 11:23-29.
During the Confiteor, the faithful should “strike their breast” while saying, “through my fault, through my fault, through my most grievous fault.” This prescribed “striking” is a symbolic tapping of the chest with a clenched fist over one’s heart, signifying remorse. This is part of the beauty of our Catholic liturgy – sacramental words are complemented by sacramental actions. This action also recalls the penitent tax collector in Luke, chapter 18, who “beat his breast and prayed, ‘O God, be merciful to me a sinner.’”
The Confiteor ends with the individual asking for the prayers of the rest of the assembly and the Saints, led by the Blessed Virgin Mary, whose sinlessness and humility are the perfect model for our own Christian lives.
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
October 16, 2011 Bulletin
GLORIA
The General Instruction of the Roman Missal describes the Gloria as “a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb” (no. 53).
Much of the text of the Gloria comes from Scripture: the first lines are derived from the Angels heralding the glad tidings of Christ’s birth in Luke 2:14 – “Glory to God in the highest and on earth peace to those on whom his favor rests.” The opening words (“Glory to God in the highest”) also correspond to the Latin, “Gloria in excelsis Deo” – a phrase universally familiar from the popular Christmas carol, “Angels We Have Heard on High.”
There are clearly substantial differences between the new liturgical text and the Gloria translation that we have been using. The current text reads, “peace to his people on earth,” which the new text expands to “on earth peace to people of good will.” It helps to know that some versions of the Bible render Luke 2:14 as “on earth peace, good will toward men.” The new translation of the Gloria is a richer reference to the fact that the Messiah’s coming brings the world a higher order of divine peace that only the incarnate Son of God can bestow. Those who live in accordance with God’s will and receive His grace shall experience the fullness of this peace.
Turning to the second sentence of the new Gloria, we notice something striking – the new translation recovers entire phrases that were left out of the current translation. Right now, we sing, “we worship you, we give you thanks, we praise you for your glory.” However, the Latin text of the hymn offers five successive ways in which we should pay homage to God: “We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory.” In a general sense, it is true that these all convey the same idea of worshiping God. But liturgical prayer is enhanced by poetic repetition, and these five descriptions of worship do hold subtle distinctions. Together, they combine to express the extent to which it is our Christian duty to give “glory to God.”
The addition of “Only Begotten Son” recovers a key phrase from the Latin text – “Fili Unigenite.” This is a venerable title of Jesus Christ, which speaks of the fact that the Son of God comes forth from the Father, yet is no less an eternal Person of the Divine Trinity.
Unlike our current translation, the new text includes two lines (rather than one) that begin with “you take away the sins of the world,” thereby reflecting the Latin text. By regaining this line and an additional “have mercy on us” in the next line, the new translation features a classic threefold structure of supplication: “have mercy on us… receive our prayer… have mercy on us.” We also see this sort of structure in the Kyrie and Lamb of God.
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
October 23, 2011 Bulletin
CREED
This Creed was originally adopted at the Council of Nicaea in A.D. 325 and updated at the Council of Constantinople in A.D. 381. It is therefore also referred to as the “Niceno-Constantinopolitan Creed.”
The first major change is difficult to miss: the Creed will now say “I believe” instead of “We believe.” Other language groups have been using “I believe” in the vernacular, because it is a straightforward translation of the Latin “Credo.” This offers a recurring opportunity to reaffirm one’s personal faith, just as when individuals respond, “I do,” if there is a renewal of baptismal promises during Mass.
The next change is from “seen and unseen” to “visible and invisible.” The Latin “visibilium” and “invisibilium” convey a more specific demarcation between the bodily and the spiritual realms. For instance, a child playing hide-and-seek may be unseen yet is still considered visible, whereas one’s guardian angel is indeed invisible by nature.
The new Creed translation also recovers Christ’s title, “Only Begotten Son” (“Fili Unigenite”), which we see in the revised Gloria. To say the Son is “born of the Father before all ages” is a profound theological truth, for the Son is not “born” in the human sense of beginning one’s life, but eternally proceeds from the Father while being always fully God. Therefore, we profess that Jesus Christ is “begotten, not made.”
Following this comes a major wording change: from “one in being” to “consubstantial with the Father.” “Consubstantial” (“consubstantialem” in the Latin text) is an unusual word that will require some catechesis, but it is a crucial early theological term, asserting that the Son is of the “same substance” with the Father – meaning He equally shares the Father’s divinity as a Person of the Holy Trinity.
Although it carries the same basic meaning as “one in being,” the more precise use of “consubstantial” is an acknowledgement of how the Greek equivalent of the word was so important for safeguarding orthodoxy in the early Church. In the Fourth Century, the description “homoousios” (“same substance”) was affirmed over “homoiousios” (“like substance”). The reality of who Christ is thus hinged upon a single letter!
There is another important change in the middle of the Creed: “and by the Holy Spirit was incarnate of the Virgin Mary, and became man.” The current wording of “born of the Virgin Mary, and became man” can easily be misinterpreted to mean that Christ did not actually become man until the time He was born. Of course, the reality is that the Son of God took on human nature from the moment of His conception in the Blessed Virgin Mary’s womb, at the Annunciation. By using the term, “incarnate,” the new translation leaves no ambiguity.
One of the remaining minor changes in the new Creed translation is “I look forward to the resurrection of the dead,” by which one expresses a sincere desire, rather than simply “looking for” the resurrection. The Latin “exspecto” conveys a sense of anxious waiting and expectation!
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
October 30, 2011 Bulletin
INVITATION TO PRAYER
After the Priest washes his hands, he extends an invitation to prayer. Whereas the current translation of the Orate, fratres (“Pray, brethren”) has “our sacrifice,” the new translation is changed to “my sacrifice and yours.” This seemingly slight distinction, found in the original Latin, in fact conveys the reality that those who are gathered offer the Holy Sacrifice of the Mass in different ways. The Priest offers it on our behalf in a special manner, in persona Christi (in the person of Christ), by virtue of his ordination.
But those of us in the pews are not idle spectators. The Second Vatican Council’s Constitution on the Sacred Liturgy, art. 48, says that the faithful should be “conscious” participants “by offering the Immaculate Victim, not only through the hands of the Priest, but also with him, they should learn also to offer themselves.”
This call to join ourselves to the action of the priest is then answered when the people stand and make their response, which is also referred to by the first words of the prayer in Latin, Suscipiat Dominus.
There is only one change to this prayer by the people, though it is not insignificant. The addition of “holy” reminds us that the Church belongs to Christ, and is founded on His grace.
Afterwards comes the Priest’s “Prayer over the Offerings” – part of the proper prayers that change depending on the liturgical day. Just as with the Collects at the beginning of Mass, many of these will feature richer and fuller content.
PREFACE DIALOGUE
The Eucharistic Prayer itself begins with the Preface dialogue. The first change is another instance of “And with your spirit.” This is the third time the exchange appears during the Mass, and it is a particularly profound moment. The Priest, by the spirit given him at ordination, is about to act in the person of Christ to consecrate the bread and wine into the Holy Eucharist.
The second change lies in the phrase, “It is right and just.” This is a simple rendering of the Latin, “Dignum et iustum est,” emphasizing the fact that it is fitting and appropriate, or fair (“just”), to “give thanks to the Lord our God,” because He is both our Creator and Redeemer.
This dialogue is followed by the Preface, a more lengthy prayer that can vary depending on the liturgical occasion. Most Prefaces in the new translation expand upon the words of the preceding dialogue by beginning, “It is truly right and just, our duty and our salvation, always and everywhere to give you thanks.”
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
FOR NOVEMBER 6, 2011 BULLETIN
SANCTUS
At the conclusion of the Preface comes the Sanctus, which in Latin means “Holy.” The Sanctus, like the Gloria, is intended to be sung – in fact, many different settings of the Latin text exist even in Gregorian chant.
The only textual difference from our current version is that “God of power and might” becomes “God of hosts.” The word “hosts” refers to a great gathering or multitude, and speaks here of God’s command over the heavenly host of angelic armies.
This reference has a Biblical foundation in Isaiah 6:1-3, where the prophet writes, “I saw the Lord seated on a high and lofty throne… Seraphim were stationed above… ‘Holy, holy, holy is the Lord of hosts!’ they cried one to the other. ‘All the earth is filled with his glory!’”
And in Luke 2:13, a “multitude of the heavenly host” also announces the birth of Jesus to the shepherds.
The words of the final three lines of the Sanctus can be found in the Gospel of Matthew, during the entry of Jesus into Jerusalem before His Passion, as the people shouted, “Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest” (Mt 21:9). Versions of this acclamation appear in the other Gospels, and the “Blessed is he…” line comes from Psalm 118 (117), amidst a passage that became understood as a reference to Christ.
The Sanctus reminds us that all creatures on “heaven and earth” owe thanksgiving to God (“Eucharist” actually means “thanksgiving”). And because we truly believe that the Angels are also present and worshiping with us as we celebrate the Holy Eucharist, then every fiber of our being is made to reflect the utmost reverence. Therefore, immediately after the Sanctus, we kneel. Kneeling is a sign of respect and humility that is distinctly human and bodily – it is something that even the Angels, being pure spirit, cannot do.
MYSTERY OF FAITH (formerly the Memorial Acclamation)
As part of the new Mass translation, after the consecration, rather than saying, “Let us proclaim the mystery of faith,” the Priest will simply announce, “The mystery of faith” (“Mysterium fidei”). It will be a declarative statement about the Eucharist now present. Blessed John Paul II reflected on these words in his encyclical, Ecclesia de Eucharistia, writing that the very thought of the mysterious gift of the Holy Eucharist should fill us with “profound amazement and gratitude” (no. 5).
In response, the people shall make one of three revised acclamations. All three are rooted in Scripture. Option A, and especially option B, are derived from 1 Corinthians 11:26 – “For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.” And Christ’s title in option C is found in John 4:42, when the woman who met Jesus at the well is told by her fellow Samaritans, “we know that this is truly the savior of the world.”
The three acclamations all incorporate familiar elements, although some of the phrases have been rearranged when compared to our present text. One acclamation that we use now – “Dying you destroyed our death…” – has been substantially amended to shift the emphasis more upon Christ’s own death and Resurrection.
What is conspicuously absent is the popular current acclamation, “Christ has died, Christ is risen, Christ will come again.” This line, although powerful, is not found in the Latin. In addition, unlike the other acclamations, it does not directly address Christ made present in the Blessed Sacrament, nor does it speak of our relationship with Him.
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
FOR NOVEMBER 13, 2011 BULLETIN
INVITATION TO COMMUNION
After the Lord’s Prayer and the Sign of Peace, we sing the Agnus Dei (“Lamb of God”) as the Priest breaks the sacred Host. The Agnus Dei text remains unchanged, though it is always good to recall its origin in the words of John the Baptist, as he heralds Christ’s arrival at the River Jordan: “Behold, the Lamb of God, who takes away the sin of the world” (Jn 1:29).
That passage from the Gospel of John is also embedded in the subsequent line spoken by the Priest, while he holds the Host over the chalice: “Behold the Lamb of God…”
The new translation recovers the word, “behold,” which also evokes the words of Pilate to the crowd in presenting the scourged Jesus: “Behold, the man” (“Ecce homo” – Jn 19:5). The Holy Eucharist is a re-presentation of that same sacrificial Victim, and our partaking in it is a foretaste of the heavenly wedding banquet of the Lamb (Rev 19:9).
Then come the words we pray in response, before the distribution of Holy Communion begins: “Lord, I am not worthy…”
The replacement of our current, relatively terse “not worthy to receive you” with “I am not worthy that you should enter under my roof” is a significant change. The new line comes directly from the Gospels, particularly Matthew 8:8, in which the faith-filled centurion begs Jesus to heal his paralyzed servant: “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.” It is therefore a Biblical text that conveys humanity’s unworthiness on account of sin, and our need for sincere humility before receiving the Holy Eucharist. Indeed, when Jesus encounters the centurion’s humility, he says, “Amen, I say to you, in no one in Israel have I found such faith” (Mt 8:10).
Nonetheless, despite these Biblical origins, speaking of “my roof” may seem strange before Holy Communion, since Christ is coming to us in the form of food – not literally entering into our houses.
Certainly, the clear association with Matthew, chapter 8, has a figurative intent, but it may also be helpful to recall that Saint Paul says, “your body is a temple of the Holy Spirit within you” (1 Cor 6:19).
We are therefore to make our bodies into fitting homes for God’s grace to dwell within our souls. The Eucharist is true food that provides spiritual nourishment, which is why we will refer more specifically to “my soul” in the last line. But this sacramental strength for our souls in turn informs both our mental and physical deeds (recall the Confiteor also incorporates both types of action – “in my thoughts and in my words”), such that the totality of our bodies, souls, and lives may become suitable instruments of the Lord.
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
FOR NOVEMBER 20, 2011 BULLETIN
CONCLUDING RITES
After the Priest has recited or sung the Prayer after Communion, we arrive at the Concluding Rites.
For the last time during the Mass, the Priest says, “The Lord be with you,” and we respond, “And with your spirit.”
Then comes the final blessing (sometimes preceded by a prayer or three-fold solemn blessing on special occasions, or by the pontifical blessing if a Bishop is celebrant): “May almighty God bless you, the Father, and the Son, and the Holy Spirit.”
Following our response of “Amen” to the final blessing, Mass is concluded with the dismissal, said or sung by the Priest (or a Deacon, if one is present). With the new Missal, our three current dismissal formulas will be replaced by four options.
The first corresponds to the actual Latin dismissal, which is familiar to many: “Ite, missa est.” In fact, this is where the word “Mass” comes from - “missa est” - which at its most fundamental level means “it is sent” or “it is the dismissal.” More than a mere declaration that it is time to leave, this has the function of emphasizing our Christian call to “mission” (a word with the same Latin origins).
Pope Benedict XVI spoke of this in Sacramentum Caritatis, the Apostolic Exhortation he released in 2007 as a follow-up to the 2005 Synod of Bishops on the Holy Eucharist. He said our participation in the Eucharistic Liturgy should translate into a life in imitation of Christ, such that from the Sacred Liturgy should spring forth the “missionary nature of the Church.” He wrote that it would be helpful to “provide new texts” for the final blessing “in order to make this connection clear” (no. 51).
Therefore, the Holy Father himself selected the three other dismissal formulas that we shall receive, and they were added to the Latin text of the Missal.
Our response at the dismissal remains the same: “Thanks be to God.” What else can we do except give thanks to God? He has provided us with an inestimable gift in the Holy Mass, and a means by which
He draws us and the entire world into closer communion with Him.
Changes in the Parts of the People in the Order of Mass in the Roman Missal, Third Edition (approved June 15, 2006 by the United States Conference of Catholic Bishops; confirmed March 26, 2010 by the Holy See [Prot n. 1464/06/L]) Excerpts from the English translation of The Roman Missal © 2010, International Committee on English in the Liturgy, Inc. All rights reserved. Copyright © 2010 United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved.
FOR NOVEMBER 27, 2011 BULLETIN
WHAT IS THE ROMAN MISSAL?
Over the past several years, you have heard much through newspapers, blog postings, and Twitter about the revised translation of The Roman Missal. You may be wondering, “What is The Roman Missal, and how does this translation affect us?”
Take notice of the red book the priest uses most often during Mass. This book is called The Sacramentary, which together with the Lectionary for Mass makes up The Roman Missal. The Missal is the collection of prayers, chants, and instructions (rubrics) used to celebrate Mass. This includes prayers such as the Sign of the Cross and opening greeting; Collects; Gloria; Creed; Eucharistic Prayers; Holy, Holy, Holy; Memorial Acclamations; and the final blessing. The majority of the prayers we recite or sing at Mass are contained in this book and it is these prayers that are currently being retranslated from the original Latin into English.
In the early Christian Church, many of the Mass prayers were memorized and handed down orally. Scribes eventually collected the prayers and recorded them in liber sacramentum (book of sacraments or sacramentaries). Other books were used for the scripture readings: Lectionaries and a Book of the Gospels (Evangeliary) for the scripture readings, and additional books for the chants and antiphons. Slight changes and additions developed as manuscripts were handed on and hand scribed. Eventually the chants, scripture readings, prayer texts, and instructions were compiled into a single volume, the Missale Plenum (complete Missal). When Johannes Gutenberg invented the movable printing press in 1470, this allowed the Mass texts to become standardized and published universally. In 1474, the first Missale Romanum (Roman Missal) was printed in Latin and the texts contained in this volume evolved over the five ensuing centuries.
Because the amount of scripture proclaimed at Mass increased following the Second Vatican Council (1962 –1965), the Missale Romanum (Roman Missal) was divided into two separate books: The Lectionary for Mass (four volumes of Sacred Scripture) and The Sacramentary (prayers, chants, and instructions [rubrics] for the celebration of the Mass). The Lectionary texts for the dioceses of the United States were revised in 1998 and are currently used in the liturgy. The texts that are found in the current edition of The Sacramentary have been retranslated and will eventually be used in English-speaking countries. With this translation, the name of the book will change from The Sacramentary to The Roman Missal, a translation of the Latin title, Missale Romanum.
All of the prayers we say in English have corresponding Latin texts. After the Second Vatican Council, the Latin texts were translated into the vernacular, or common language, of particular regions. The first English translation of The Roman Missal was completed quickly in 1969. It aimed for a “spirit” of the texts rather than an exact literal translation of the Latin words. A second revision of these texts occurred in 1975. In 2001, the Congregation for Divine Worship and the Discipline of the Sacraments, the liturgical commission in Rome, issued a document outlining the methodology and process for translating liturgical texts into vernacular languages. This document, Liturgiam authenticum, called for a more literal translation of the original Latin, and so a group of scholars, poets, and theologians convened and worked painstakingly on providing a third English translation. The Congregation for Divine Worship and the Discipline of the Sacraments announced recognitio on April 30, 2010. These texts will be implemented on November 27, 2011, the First Sunday of Advent.
When the translation is used, you will notice slight changes in the prayers we hear and say at Mass. For example, we will soon respond, “And with your spirit” to “The Lord be with you.” Being faithful to the original Latin prayers will enhance the meaning of the texts. They will be more poetic, and there will be a more obvious connection to the scriptural roots of our prayers. There is an old axiom, lex orandi, lex credendi—that is “the law of prayer is the law of faith” or “that which we pray is that which we believe.” This is why the prayers of the Church are so important and why the Church has initiated the process of revising the English translation. The words of our prayers are what we believe as a Church and form us as the body of Christ. For more information about The Roman Missal, please visit this Web site: www.Revised Roman Missal.org.
Written by Jill Maria Murdy. Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English translation of The Roman Missal © 1973, 2010 International Commission on English in the Liturgy Corporation (ICEL). All rights reserved. Photo © John Zich. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1).
(December 4, 2011 BULLETIN)
The Liturgy of the Word
Kristopher W. Seaman
I remember waking up, as the anesthesia wore off, after having gone through craniofacial surgery. For me, surgery is scary, but craniofacial surgery was terrifying. Above me was the surgeon who said with a big smile, “Everything went well. You’ll be fine.” What relief! What comfort! What good news! It made me think of many of the characters in the New Testament to whom Jesus spoke “Good News” and conveyed words of comfort. Jesus continues to speak to us, and not just through surgeons, family, friends, and even strangers, but also through his own words during the liturgy. In the Liturgy of the Word, as the General Instruction of the Roman Missal states, “When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his word, proclaims the Gospel” (GIRM, 29). Let us look at the structure of the Liturgy of the Word.
The Liturgy of the Word begins with the First Reading at the ambo. Typically, this reading is from the Old Testament; during Easter Time, the reading is from the Acts of the Apostles. A period of silence after the reading allows for people to reflect upon the word they just heard proclaimed. In many parishes in the United States of America, the Psalm is sung. Psalms reflect a vast array of emotions as we hear lament, thanksgiving, praise, and petition. These words help us to express our own varied expressions of faith.
The Second Reading is usually an epistle, that is, a let-ter from the New Testament. Again, a brief period of silence takes place after the Second Reading. During the Gospel procession, “Alleluia” is sung, or during Lent, an acclamation such as “Praise to You, Lord Jesus Christ!” In many parishes, the Book of the Gospels is accompanied with candles and, on solemn occasions, with incense. This leads to the climax of the Liturgy of the Word: the proclamation of the Gospel. Most Sundays, these words are the words of Jesus as recorded in the accounts of the Gospel.
The homily should connect the readings to the lives of the assembly. In describing the homily, the GIRM states that it “is necessary for the nurturing of the Christian life. It should be an explanation 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). The homily juxtaposes the experiences of the people in the assembly with the texts of the liturgy. The texts may be a prayer that speaks to the needs of the assembly at that time, or it may be a part of the Eucharistic Prayer, or the psalm that speaks to people. God’s words comfort and challenge us. Perhaps, with that in mind, the prayer may challenge us to an aspect of God’s compassion or mercy that will stir us to God’s mission.
After the Creed, the priest celebrant invites prayers of petition. The intercessions of the Prayer of the Faithful flow from the homily and the Word of God. They juxtapose the needs of the Church, the world, the oppressed, and the local community with God’s word proclaimed in the liturgy. These prayers are general, meaning they are not particular for any one person or for any one thing. For instance, instead of praying only for Aunt Joan who is struggling with illness, we pray for all the sick and ill, especially Joan, Jim, Agnes, and Lucy. The closing prayer of the Prayer of the Faithful concludes the Liturgy of the Word. The Liturgy of the Eucharist, then, begins.
Though we cannot see words, their power, especially if they are Christ’s words proclaimed in liturgy, touch us with comfort or challenge us to live Christ’s mission given to the Church.
Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English translation of The General Instruction of the Roman Missal © 2010, International Commission on English in the Liturgy Corporation (ICEL). All rights reserved.The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1)
(December 11, 2011 BULLETIN)
“Lord, I Am Not Worthy . . .”
D. Todd Williamson
Few Gospel accounts are as powerful as the story of the Roman Centurion who has heard of Jesus and his great deeds. The Centurion seeks out Jesus to help him, for his servant is paralyzed and suffering. Of course, Jesus agrees and offers to come to the Centurion’s home to cure the servant. In faith, the Centurion utters these powerful words: “Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed” (Matthew 8:8, NRSV; see also Luke 7:6).
This is, truly, a story of faith. Recall, that the Centurion is a Roman — a Gentile—one who would be considered ineligible for the promises that the Lord had made to his Chosen People, Israel. Yet he had faith that Jesus could heal his servant. He even called Jesus “Lord.” Because of this, Jesus was willing to go to his house — an act that would have been forbidden and would, according to Jewish standards, made Jesus unclean. Yet Jesus was willing to do this. In the end, this story is as much about the faith of the Centurion as it is a story of the ends to which Jesus will go to bring health, wholeness, and salvation.
Is it any wonder, then, that the Church puts the words of the Centurion on the mouth of every member of the liturgical assembly as we too prepare to receive health, wholeness, and salvation through the gift of the Eucharist? With the implementation of the English translation of the third edition of The Roman Missal, this full statement of the Centurion will be our response to the invitation to Holy Communion: “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.”
It is no accident that these words, in this exchange, should take place at this point of the Mass. Look at what is happening: we are being invited to “behold” the Lord, as he is present in the Eucharist. Not simply to “look,” not simply to “notice.” We are to “behold” him — to see him, with the eyes of faith, and to see what he is doing for us in this liturgy. He is preparing to feed us with his very body and blood!
This makes the most sense if we look closer at the Gospel accounts and the story of the Centurion, particularly from the Gospel according to Matthew (it is also recounted in Luke), for it is only in the Matthean account that Jesus replies to the Centurion “many will come from the east and the west, and will eat with Abraham and Isaac and Jacob in the kingdom of heaven [emphasis added] . . . . Go; let it be done for you according to your faith” (Matthew 8:11, 13, NRSV).
Now look again at the liturgical exchange at this point in the Eucharist. We are invited to “Behold the Lamb of God.” The invitation references the vision of the book of Revelation (19:9, NRSV), where the angel says to Saint John, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” The wedding feast of the Lamb, and the “banquet in the kingdom of heaven,” that Jesus references in Matthew (see above) are the same great banquet! And we are being invited to that banquet, at this moment in the liturgy!
Surely, there are no better words with which to respond to this invitation — “Lord, I am not worthy / that you should enter under my roof, / but only say the word / and my soul shall be healed.” The liturgy invites us, at this moment, to the same faith, to the same conviction, as that of the Centurion belief in what Jesus can do. Then, as the Centurion was assured presence at the great banquet of heaven, so too might we be admitted to that same banquet, here, in this Eucharist! If there was hope for him, then surely there is hope for us, too!
Notice that in the revised translation of this exchange, the emphasis is not on our unworthiness. Truly, in fact, none of us is worthy of so great a gift as the Eucharist. And that’s the point! It is not our merit that admits us to this great banquet. Rather, it is our faith in Jesus Christ — the same faith as that of the Centurion! God’s grace given in the sacrament of the Eucharist is free gift. We need only respond and accept this gift.
The full response of the Centurion helps us to recognize that Christ’s promise of health, wholeness, and salvation is ours if we accept the invitation. That promise is fulfilled in the Eucharist, in Holy Communion which we are about to receive!
“Blessed are those called to the supper of the Lamb!”
Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English translation of The Roman Missal © 1973, 2010, International Commission on English in the Liturgy Corporation (ICEL). All rights reserved. Photo © John Zich. This image may be reproduced for personal or parish use. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1).
(December 18, 2011 BULLETIN)
“And with Your Spirit”
Daniel Merz, sll
Probably the most noticeable change for the laity in the revised translation of The Roman Missal will be the response to “The Lord be with you,” which restores the phrase “And with your spirit” in place of “And also with you.” This change is specifically called for by Liturgiam authenticam, the instruction from the Congregation for Divine Worship and the Discipline of the Sacraments regarding the translation of liturgical texts. It states that the Latin phrase, Et cum spiritu tuo, must be translated as literally as possible. English is the only major European language that does not mention the spirit in the current translation of this response; the Greek liturgy of the Eastern Churches also employs the equivalent of “And with your spirit.” So the new form has both tradition and widespread use on its side. Underlying the use are scriptural and theological reasons.
This ancient Christian use of “spirit,” in both Greek and Latin, was strange to the ancient world. “Nothing like it is known outside Christian writing” (Paulinus Milner, “Et Cum Spiritu Tuo,” in Studies in Pastoral Liturgy, vol. 3. ed. by Placid Murray, osb, Dublin: The Furrow Trust, 1967. p. 202). “With your spirit” was long thought to be a Semitic idiom meaning nothing more than “with you.” The Hebrew word nephesh means “soul” or “spirit,” but it can also mean “self.” But the Hebrew word behind “with your spirit” is not nephesh but rather another Hebrew term, ruah, which means “breath” or “spirit.” The Greek word for spirit, pneuma, is never used in the Old Testament to render nephesh, but only when translating ruah. Thus, it seems clear that the use of “spirit” in the liturgy is not intended merely as a euphemism for “you” but bears some other special theological significance.
Sometimes, Saint Paul calls the gifts of the Holy Spirit pneumata (see 1 Corinthians 14:12: “So with yourselves, since you are eager for pneumaton, spiritual gifts . . .” and 14:32, “The spiritual gifts of the prophets are subject to the prophets”; see similar usage in Revelation 22:6 and 19:10). The episcopal ordination prayer of The Apostolic Tradition (third or fourth century ad) asks God for the “spirit of leadership”: “And now also pour forth the power which comes from you, of the spirit of leadership which you gave to your beloved Child, Jesus Christ, and which he accorded to your holy apostles who have founded the Church in every place . . . .” This Ordination prayer, then, specifically refers to a gift of the spirit that was given to Christ, which Christ in turn bestowed on the apostles, and which this prayer shows is bestowed upon bishops in the Church. The Ordination prayer for priests similarly asks, “Look upon your servant who is here and grant him the spirit of grace and of council of the presbytery so that he may aid and govern your people with a pure heart . . . .” In the prayer for deacons: “Grant the spirit of grace and zeal to your servant.”
Given the petitions employed in these ordination prayers, it is noteworthy that the phrase “And with your spirit” is used only in response to an ordained minister. The non-ordained member leading the assembly in prayer (for example, at a wake service, a Holy Communion service, the Liturgy of the Hours) would never say “The Lord be with you” because, at least in part, they do not receive the phrase in return “And with your spirit.” The “spirit” mentioned here refers specifically to the spirit received in Ordination. It is an affirmation by the assembly that the ordained minister has received the appropriate anointing with the spirit to make him the leader in sacramental ministry. This usage has a special beauty: it is less about the person of the priest than about the office of the priesthood, which is supported and guaranteed by the Spirit of God given in ordination. Early Church Fathers, such as John Chrysostom, Theodore of Mopsuestia, Narsai of Nisibis, and Abraham bar Lipheh explicitly back this interpretation.
One scriptural usage may be set in objection to this interpretation: Galatians 6:18, Philippians 4:23, and Philemon 25 all use “spirit” in a more general sense as addressed to the whole Church: “The grace of the Lord Jesus Christ be with your spirit.” Saint Paul is not referring here to the particular gifts of the Spirit possessed by each member of the local Church, because “spirit” is in the singular. Rather, he is referring to that gift of the Spirit which each local Church possesses in so far as it is a unity in Christ for the worship of the Father (Milner, page 206). In this sense, the ordained minister represents the whole Church in a way that the non-ordained does not. For this reason, the laity may offer a blessing in their own name only, whereas the ordained bless in the name of the Church — because of the “spirit” they have received in ordination.
Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English translation of The Roman Missal © 1973, 2010 International Committee on English in the Liturgy Corporation (ICEL). All rights reserved. The copyright notice must appear with the text. For additional information about the Missal visit www.RevisedRomanMissal.org. Published with Ecclesiastical Approval (Canon 823, 1).
(December 25, 2011)
The Liturgy of the Eucharist
Kristopher W. Seaman
Eucharist, as we know, means “thanksgiving.” To be thankful is to be grateful — to offer gratitude. “Thank you” is the response we make to someone who has either given something to us or has done something for us. God did not give us something, as much as he gave us someone: his very own Son. In the Eucharistic Prayer we pray to God the Father, through the Son, that the Holy Spirit will transform bread and wine into the Body and Blood of Christ so that we might enter deeper communion with God and one another. We also pray that we are transformed, so that we “may be filled with every grace and heavenly blessing.” This prayer, then, is our response to God’s immense gift of love given to us, especially in the Eucharist.
The Eucharistic Prayer, the prayer of thanksgiving and sanctification, is the “center and high point” of the Mass (General Instruction of the Roman Missal, 78). Because this prayer is the summit, everything that happens in the liturgy is leading us to this high point. The altar is prepared, gifts of bread and wine are brought up in a procession, given to the priest celebrant (or deacon) so that these gifts might be prepared. Then, the Eucharistic Prayer begins with the priest presider proclaiming, “The Lord be with you.” The great prayer concludes with the liturgical assembly singing, “Amen.” Following the Eucharistic Prayer is the Communion Rite, which is a subsection of the Liturgy of the Eucharist. This rite consists of the Lord’s Prayer (Our Father), the Sign of Peace, the fraction rite, the Communion Procession, the period of silence and/or the Song of Thanksgiving and finally the Prayer after Communion. The General Instruction of the Roman Missal (the document containing the majority of rubrics for the Mass) states, “In the Lord’s Prayer a petition is made for daily bread, which for Christians means principally the Eucharistic Bread, and entreating also purification from sin, so that what is holy may in truth be given to the holy” (81). This is a beautiful statement: “. . . so that what is holy may in truth be given to the holy.” What makes us holy, the Body and Blood of Christ. After praying for our “daily bread” we are invited to offer a sign of peace. In scripture, Christ wished his disciples the greeting “Peace be with you!” on several occasions. As Christ offers us peace, we extend that peace to others. Christ’s peace calls us to holiness and prepares us for the reception of his body and blood. Then, the “Lamb of God” or Agnus Dei is sung while the priest celebrant or deacon breaks the host in preparation for the Communion procession. This is not a functional moment, but contains a beautiful theology: The one host is broken for the many so that the many may become one body (see GIRM, 83). This is a definition of Communion: Many become one in Christ Jesus.
In the Communion Procession, three actions occur. The first action is the processing forward itself; the second is singing the Communion Chant; and the third is the reception of the body and blood of Christ. The Communion song’s “purpose being to express the spiritual union of the communicants by means of the unity of their voices, to show gladness of heart, and to bring out more clearly the ‘communitarian’ character of the procession to receive the Eucharist” (GIRM, 86). The act of processing, the singing the song, and the receiving of Christ’s Body and Blood all manifest the liturgical assembly’s being brought closer into communion or unity with the Triune God.
Finally, the Liturgy of the Eucharist concludes with a period of silent prayer and the Prayer after Communion. This is the opportunity for the liturgical assembly to pray for Christ’s Body and Blood to bear fruit in their lives. Each part of the Liturgy of the Eucharist — as well as the Liturgy of the Word — is about the Triune God working in our midst and calling us to become holy as God is holy.
Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English translation of The Roman Missal and The General Instruction of the Roman Missal © 1973, 2010, International Commission on English in the Liturgy Corporation (ICEL). All rights reserved. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1).
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