Transcript The Roman Missal - Diocese of Altoona

Revised
Roman Missal
Workshops
Diocese of
Altoona-Johnstown
1
Why are we here today?
2
Think about
the Last Supper
What thoughts
form in your mind?
3
Some Thoughts Might Be . . .
• Jesus sharing the Seder meal with his
disciples
• The institution of the Eucharist
• Bread and wine turned into Jesus’ Body
and Blood
• Jesus saying, “Do this in memory of
me.”
4
How do we know about these
events?
5
How do we know about these
events?
We know about them through
scripture and tradition
6
How Did We Learn About the
Eucharistic Meal?
• In the Acts of the Apostles we read of the
followers of Jesus gathering together to
break bread.
Acts 2:46, 20:7, 20:11, 27:35
7
How Did We Learn About the
Eucharistic Meal?
• In his gospel account of the journey to
Emmaus, Luke’s gospel tells how the
disciples came to recognize Jesus in the
breaking of the bread.
Luke 24:13 - 35
8
How Did We Learn About the Past?
• In his writings to the Corinthians, St. Paul
recounts words that were handed on to
him: “the Lord Jesus, on the night he was
handed over, took bread . . . and said,
“This is my body . . . Do this in memory
of me.”
1 Corinthians 11:23–25
9
What is a Missal?
• As time went on, the Church Fathers
gathered the words used to faithfully
celebrate the Eucharistic Meal (Mass)
and collect them into books that became
early missals. Many versions existed, but
none were universal to the Roman (Latin)
Rite until the 16th century.
10
How Did We Get Here?
• In 1570, Pope Pius V issued the first
Roman Missal – a complete collection of
all the texts (prayers, rubrics, readings,
antiphons) that were used in the
celebration of the Eucharistic Meal. This
book was only revised eight times over
the next 400 years.
11
How Did We Get Here?
• The last change to the Roman Missal of
1570 was implemented by Pope John
XXIII in 1962. The two most noted
changes were:
–Inclusion of St. Joseph in the
Eucharistic Prayer
–Removal of the “faithless” reference to
Jews in the Good Friday prayers
12
How Did We Get Here?
• A major revamping of the Roman Missal
was orchestrated by the Second Vatican
Council. The Council called for a
rejuvenation of the Church’s liturgical life
– including a reform and renewal of the
Mass.
13
How Did We Get Here?
•
•
•
•
•
•
•
•
1969 – New 1st Ed. Latin missal issued
1970 – English translation approved
1974 – Missal placed in use in the US
1975 – 2nd Ed. Latin missal issued
1985 – 2nd Ed. missal placed in use in US
2000 – 3rd Ed. Latin missal issued
2002 – GIRM of the 3rd Ed. used in US
2010 – English translation of 3rd Ed.
approved
14
How Did We Get Here?
• Work began on translating the third
edition of the new Roman Missal from
Latin into English in 2001 by a group
known as ICEL (International Committee
on English in the Liturgy).
15
Why Did Approval Take So Long?
11 Members
15 Associate Members
16
Why Did Approval Take So Long?
Let’s Review Translating First
17
Why Did Approval Take So Long?
Let’s Review Translating First
• There are two basic methods of
translating that are generally accepted.
They are:
18
Why Did Approval Take So Long?
Let’s Review Translating First
• There are two basic methods of
translating that are generally accepted.
They are:
Formal Equivalence
Formal equivalence holds true to the
form of the words.
19
Why Did Approval Take So Long?
Let’s Review Translating First
• There are two basic methods of
translating that are generally accepted.
They are:
Dynamic Equivalence
Dynamic equivalence uses the
form of the words , but also allows for
interpretation of the force of the meaning.
20
Let’s Examine This Passage from the
Acts of the Apostles
On the first day of the week when we
gathered to break bread, Paul spoke to
them because he was going to leave on the
next day, and kept on speaking until
midnight.
Acts 20:7
21
Let’s Examine This Passage from the
Acts of the Apostles
On Sunday when we gathered to break
bread, Paul spoke to them because he was
going to leave on the next day, and kept on
speaking until midnight.
Acts 20:7
22
Let’s Examine This Passage from the
Acts of the Apostles
On the Lord’s Day when we gathered to
Break bread, Paul spoke to them because
he was going to leave on the next day, and
kept on speaking until midnight.
Acts 20:7
23
Let’s Examine This Passage from the
Acts of the Apostles
On Saturday evening when we gathered to
break bread, Paul spoke to them because
he was going to leave on the next day, and
kept on speaking until midnight.
Acts 20:7
24
What Is Changing?
• During the 30 years between 1970 and
the release of the Third Edition of the
Roman Missal, many Church leaders,
theologians, and scholars studied the
English translation. In general they
concluded that the English translation
varied too greatly from the Latin edition
and the translations into other languages.
25
What Is Changing?
• The first edition (1969) and the second
edition (1975) of the Roman Missal were
translated into English using Dynamic
Equivalence.
• The third edition of the Roman Missal
needed to be translated with close
adherence to Formal Equivalence.
26
What Were
the Guidelines for Translation?
Two Church documents gave guidance to the
latest translation. The first is:
• “Liturgiam Authenticam” (March 2001)
Set Latin as the model from which all
translations are to be made.
Directed that conformity to formal
equivalence be used for the translations.
27
What Were
the Guidelines for Translation?
The second is:
• “Ratio Translationis” (English Version: 2007)
The texts of the revised translations of
the Roman Missal need to be marked by
a heightened style of English speech and
a grammatical structure that closely
follows the Latin text.
Care must be taken in translating
person, number, and gender.
28
Let’s see how this new translation will
affect the five parts of the Mass.
–
–
–
–
–
–
Introductory Rites
Liturgy of the Word
Liturgy of the Eucharist
Communion Rite
Concluding Rites, and then
How will music be impacted?
29
Revised Mass Texts
The WORDS we say at Mass are
undergoing a revised translation.
The FLOW of the Mass is not
changing.
30
Introductory Rites
They formally introduce the
Mass, get us ready to listen
intently to the Liturgy of God’s
Word, and then prepare us as we
gather at the table of the Lord for
the Liturgy of the Eucharist.
31
Introductory Rites
Entrance Chant
Sign of the Cross
Greeting
32
Introductory Rites
Penitential Rite
The Gloria
Opening Prayer (Collect)
33
Entrance Chant
Sunday
Usually everyone sings a hymn
Weekdays
A hymn is sung; or a one-sentence
antiphon is prayed (new)
34
Entrance Chant
Translation
Faithful to the Latin, constant in style,
consistent in vocabulary.
35
Sign of the Cross
No change in words or gestures
All make the gesture together
Priest says the words, people respond with
‘Amen’
36
Greeting (Form A)
Options include 3 different formulas, the
best known is Form A
“ The Lord be with you”
The new response is
“And with your spirit
Same response is used throughout the
Mass
37
Greeting
This is a closer translation to Latin
”Et Cum Spiritu Tuo”
This revision matches response in other
major languages.
38
Greeting
English “Goodbye” comes from “God be
with you.”
Other possible greetings include:
39
Greeting (Form B)
Present
The grace of our
Lord Jesus Christ
and the love of
God and the
fellowship of the
Holy Spirit be
with you all.
New
The grace of our
Lord Jesus Christ,
and the love of
God, and the
communion of the
Holy Spirit be
with you all.
40
Greeting (Form C)
Present
The grace and
peace of God our
Father and the
Lord Jesus Christ
be with you
New
Grace to you and
peace from God
our Father and the
Lord Jesus Christ.
41
Penitential Rite
There are presently three options for the
introduction, they will be replaced by a
single option
42
Introduction
Present
New
My brothers and
sisters, to prepare
ourselves
to celebrate the
sacred mysteries,
let us call to mind
our sins.
Brethren(Brothers
and sisters), let us
acknowledge our
sins, and so
prepare ourselves
to celebrate the
sacred mysteries
43
Penitential Rite
There are 3 options
Option A-The Confiteor
Concludes with “Lord have mercy” or
“Kyrie eleison”
44
Confiteor (Option A)
Present
I confess to
almighty God,
and to you, my
brothers and sisters,
that I have sinned
through my own
fault
New
I confess to
almighty God
and to you, my
brothers and
sisters, that I have
greatly sinned
45
Confiteor
Present
in my thoughts and in
my words,
in what I have done,
and in what I have
failed to do;
New
in my thoughts
and in my words,
in what I have
done
and in what I have
failed to do,
46
Confiteor
Present
and I ask
blessed Mary, ever
virgin,
New
through my fault,
through my fault,
through my most
grievous fault;
therefore I ask
blessed Mary everVirgin,
47
Confiteor
Present
all the angels and
saints,
and you, my
brothers and
sisters,
to pray for me to
the Lord our God.
New
all the Angels and
Saints,
and you, my
brothers and
sisters,
to pray for me to
the Lord our God.
48
Penitential Rite
Option B is completely rewritten
49
Option B
Present
Priest: Lord, we
have sinned
against you:
Lord, have
mercy.
People: Lord,
have mercy.
New
Priest: Have
mercy on us, O
Lord.
People: For we
have sinned
against you.
50
Option B
Present
Priest: Lord, show
us your mercy
and love.
People: And grant
us your salvation
New
Priest: Show us, O
Lord, your
mercy.
People: And grant
us your salvation
51
Option C
Option C is completely rewritten
One example is included
Option to use the Greek text:
“Kyrie eleison, Christe eleison, Kyrie
eleison”
52
Option C
Present
You were sent to
heal the contrite:
Lord have mercy
You came to call
sinners:
Christ, have mercy.
New
You were sent to
heal the contrite of
heart: Lord, have
mercy.
You came to call
sinners:
Christ, have mercy.
53
Option C
Present
You plead for us
at the right hand of
the Father:
Lord, have mercy.
New
You are seated at
the right hand of
the Father to
intercede for us:
Lord, have mercy.
54
Penitential Rite
All of these choices may be replaced
with the “Rite of Blessing and
Sprinkling of Water.”
This rite is especially encouraged during
the Easter season.
55
The Gloria
The Gloria should be sung; though it may
be recited.
The people may alternate with the choir,
or the choir may sing it alone. It may be
intoned by the priest, the cantor, or the
choir.
56
The Gloria
The first portion is completely rewritten. It
is humbler and more modest. It
acknowledges the Majesty of God and
presents a human being talking to the
God who made us.
57
The Gloria
It captures the awesome mystery of the
dialogue between the “Created” and the
“Creator”.
In the opening line we hear an echo of the
angels announcing Peace at the birth of
Jesus (the Christmas Story).
58
The Gloria
All descriptions of God restored.
Demonstrates great experiences of meeting
God in prayer.
59
The Gloria
The new translations makes plural
“You take away the sins of the world”
This shows that Jesus takes away, not just
generic sin from the world, but
individual, personal sins are forgiven.
The last, long sentence remains the same
60
The Gloria
Present
Glory to God in
the highest,
and peace to his
people on earth.
New
Glory to God in
the highest,
and on earth
peace to people of
good will.
61
The Gloria
Present
Lord God, heavenly
King,
almighty God and
Father,
we worship you,
we give you thanks,
New
We praise you,
we bless you, we
adore you, we
glorify you, we
give you thanks
62
The Gloria
Present
we praise you for
your glory.
Lord Jesus Christ,
only Son of the
Father,
New
for your great
glory, Lord God,
heavenly King, O
God, almighty
Father.
63
The Gloria
Present
Lord God, Lamb
of God,
New
Lord Jesus Christ,
Only Begotten
Son,
Lord God, Lamb
of God,
Son of the Father,
64
The Gloria
Present
you take away the
sin of the world:
have mercy on us;
New
you take away the
sins of the world,
have mercy on us;
you take away the
sins of the world,
receive our prayer;
65
The Gloria
Present
you are seated at
the right hand of
the Father: receive
our prayer.
For you alone are
the Holy One,
New
you are seated at
the right hand of
the Father, have
mercy on us.
For you alone are
the Holy One,
66
The Gloria
Present
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
.
New
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
67
Opening Prayer (Collect)
All (Collects) Opening Prayers being
completely retranslated.
Sentences are longer and more complex
and will sound different than current
prayers.
68
Opening Prayer (Collect)
Currently opening prayers conclude
“We ask this through our Lord Jesus
Christ”
This is being revised to make the role of the
Persons of the Trinity more precise.
69
The Roman Missal
The Liturgy of
the Word
70
The Liturgy of the Word
Readings
Homily
Creed
Prayer of the Faithful
71
Readings
Old Testament
Responsorial Psalm
New Testament
Gospel
72
Readings
In the readings, the table of God's word is
prepared for the faithful, and the riches of
the Bible are opened to them. Hence, it is
preferable to maintain the arrangement of
the biblical readings, by which light is
shed on the unity of both Testaments and
of salvation history.
73
Readings
Moreover, it is unlawful to substitute
other, non-biblical texts for the readings
and responsorial Psalm.
In the celebration of the Mass with a
congregation, the readings are always
proclaimed from the ambo.
74
Readings
The function of proclaiming the readings
is ministerial, not presidential. The
readings, therefore, should be proclaimed
by two lectors on Sundays and major
feast days, and the Gospel by a deacon or,
in his absence, a priest other than the
celebrant.
75
First Reading
On Sundays and major feast days the first
readings usually taken from the Old
Testament, though during the Easter
season the Acts of the Apostles is used.
On week days, the First reading is taken
from both the Old Testament and the nonGospel portions of the New Testament. A
marked silence follows the reading.
76
Responsorial Psalm
After the first reading comes the
responsorial Psalm, which is an integral
part of the Liturgy of the Word and holds
great liturgical and pastoral importance,
because it fosters meditation on the word
of God.
77
Responsorial Psalm
The responsorial Psalm should
correspond to each reading and should, as
a rule, be taken from the Lectionary. In
the United States, it is permissible to
replace the listed Psalm with a seasonal
one. It is preferable that the responsorial
Psalm be sung.
78
Second Reading
On Sundays and major feast days the
second readings is taken from the nonGospel portion of the New Testament.
A marked silence should follow the
reading.
79
Missale Romanum (1962)
The pre-Vatican Missale Romanum
(1962) contained only two readings and
was based on an annual cycle and a
minimum of alternative readings for
special occasions.
80
Lectionary for Mass
The readings used are contained in the
Lectionary for Mass. The current
Lectionary is a fruit of the Vatican II. It is
based on a three year cycle for Sunday
celebrations and a two year cycle for
week days.
81
“Old” vs “New”
Missale Romanum
Lectionary
Used 1 % of Old
Testament, 8 of 46
books cited.
Uses 14 % of Old
Testament. 43 of
46 books cited.
82
“Old” vs “New”
Missale Romanum
Used 11 % of nonGospel portion of
the New
Testament.
14 of the 23 books
cited.
Lectionary
Uses 55 % of nonGospel portion of
the New
Testament.
All 23 books cited.
83
“Old” vs “New”
Missale Romanum
Used 22 % of the
Gospels.
Matthew
35%
Mark
3%
Luke
16%
John
30%
Lectionary
Uses 90 % of the
Gospels
Matthew
86%
Mark
96%
Luke
88%
John
92%
84
Gospel
The proclamation of the Gospel is the
high point of the Liturgy of the Word.
The Liturgy itself teaches that great
reverence is to be shown to it by setting it
off from the other readings with special
marks of honor. This includes a Gospel
Acclamation (Alleliua) as the Gospel
book is in procession to the ambo.
85
Gospel
The minister appointed to proclaim it
prepares himself by a blessing or prayer;
the Faithful, standing as they listen to it
being proclaimed, and their acclamations
acknowledge and confess Christ present
among them.
86
Gospel Responses
Present
Deacon (or Priest):
The Lord be with
you.
New
Deacon (or Priest):
The Lord be with
you.
People: And also
with you.
People: And with
your spirit.
87
Gospel Responses
Present
Deacon (or Priest):
A reading from the
holy Gospel
according to N.
New
Deacon (or Priest):
A reading from the
holy Gospel
according to N.
People: Glory to
you, Lord.
People: Glory to
you, O Lord.
88
Homily
The Homily should ordinarily be given
by the priest celebrant himself. He may
entrust it to a concelebrating priest or the
deacon, but never to a lay person.
There is to be a Homily on Sundays and
holy days of obligation at all Masses that
are celebrated with the participation of a
congregation; it may not be omitted
without a serious reason. It is highly
recommended on other days.
89
Homily
It should be 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.
After the Homily a brief period of silence
is observed.
90
Profession of Faith
The purpose of the Profession of Faith, or
Creed, is that the whole gathered people
may respond to the word of God
proclaimed in the readings and explained
in the homily. They may also call to mind
and confess the great mysteries of the
faith by reciting the rule of faith before
these mysteries are celebrated in the
Eucharist.
91
Profession of Faith
The Creed is to be sung or prayed by the
priest together with the people on
Sundays and Solemnities. It may be
prayed also at particular celebrations of a
more solemn character.
If it is sung, it is begun by the priest or, if
this is appropriate, by a cantor or by the
choir. It is sung, however, either by all
together or by the people alternating with
the choir.
92
Nicene Creed
Present
We believe in one
God, the Father,
the Almighty,
maker of heaven
and earth, of all
that is seen and
unseen.
New
I believe in one
God, the Father
almighty, maker of
heaven and earth,
of all things
visible and
invisible.
93
Nicene Creed
Present
We believe in one
Lord, Jesus Christ,
the only Son of
God, eternally
begotten of the
Father,
New
I believe in one
Lord Jesus Christ,
the Only Begotten
Son of God, born
of the Father
before all ages.
94
Nicene Creed
Present
God from God,
Light from Light,
true God from
true God,
begotten, not
made,
New
God from God,
Light from Light,
true God from true
God, begotten, not
made,
95
Nicene Creed
Present
New
One in being with
the Father.
Through him all
things were made.
consubstantial
with the Father;
through Him all
things were made.
96
Nicene Creed
Present
For us men and for
our salvation he
came down from
heaven: *by the
power of the Holy
Spirit he was born
of the Virgin Mary,
and became man.*
New
For us men and for
our salvation he
came down from
heaven, *and by
the Holy Spirit
was incarnate of
the Virgin Mary,
and became man.*
97
Nicene Creed
Present
For our sake he
was crucified
under Pontius
Pilate; he
suffered, died,
and was buried.
.
New
For our sake he
was crucified
under Pontius
Pilate, he suffered
death and was
buried,
98
Nicene Creed
Present
New
On the third day
he rose again in
fulfillment of the
Scriptures;
and rose again on
the third day in
accordance with
the Scriptures.
.
99
Nicene Creed
Present
New
he ascended into
heaven and is
seated at the right
hand of the Father.
He ascended into
heaven and is
seated at the right
hand of the Father.
.
100
Nicene Creed
Present
New
He will come
again in glory
to judge the living
and the dead, and
his kingdom will
have no end.
He will come
again in glory
to judge the living
and the dead and
his kingdom will
have no end.
101
Nicene Creed
Present
We believe in the
Holy Spirit, the
Lord, the giver of
life, who proceeds
from the Father
and the Son.
New
I believe in the
Holy Spirit, the
Lord, the giver of
life, who proceeds
from the Father
and the Son,
102
Nicene Creed
Present
With the Father
and the Son he is
worshiped and
glorified.
He has spoken
through the
Prophets.
New
who with the
Father and the Son
is adored and
glorified, who has
spoken through the
prophets.
103
Nicene Creed
Present
We believe in one
holy catholic and
apostolic Church.
We acknowledge
one baptism for
the forgiveness of
sins.
New
I believe in one,
holy, catholic and
apostolic Church.
I confess one
baptism for the
forgiveness of sins
104
Nicene Creed
Present
New
We look for the
resurrection of the
dead, and the life
of the world to
come. Amen.
and I look
forward to the
resurrection of the
dead and the life
of the world to
come. Amen.
105
Apostles’ Creed
Present
I believe in God,
the Father
almighty, creator
of heaven and
earth.
I believe in Jesus
Christ, his only
Son, our Lord.
New
I believe in God,
the Father
almighty, Creator
of heaven and
earth, and in Jesus
Christ, his only
Son, our Lord,
106
Apostles’ Creed
Present
He was conceived
by the power of the
Holy Spirit and
born of the Virgin
Mary.
New
who was
conceived by the
Holy Spirit, born
of the Virgin Mary,
107
Apostles’ Creed
Present
He suffered
under Pontius
Pilate, was
crucified, died,
and was buried.
New
suffered under
Pontius Pilate,
was crucified, died
and was buried;
108
Apostles’ Creed
Present
He descended to
the dead. On the
third day he rose
again.
He ascended into
heaven,
New
he descended into
hell; on the third
day he rose again
from the dead; he
ascended into
heaven,
109
Apostles’ Creed
Present
and is seated at the
right hand of the
Father.
He will come
again to judge the
living and the
dead.
New
and is seated at the
right hand of God
the Father
almighty; from
there he will come
to judge the living
and the dead.
110
Apostles’ Creed
Present
New
I believe in the
Holy Spirit,
the holy catholic
Church,
the communion of
saints,
I believe in the
Holy Spirit,
the holy catholic
Church,
the communion of
saints,
111
Apostles’ Creed
Present
the forgiveness of
sins, the
resurrection of the
body, and the life
everlasting.
Amen.
New
the forgiveness of
sins, the
resurrection of the
body, and life
everlasting.
Amen.
112
Prayer of the Faithful
In the Prayer of the Faithful, the people
respond in a certain way to the word of
God which they have welcomed in faith
and offer prayers to God for the salvation
of all. It is fitting that such a prayer be
included, as a rule, in Masses celebrated
with a congregation.
113
Prayer of the Faithful
It is for the celebrant to direct this prayer
from the chair. He begins it with a brief
introduction, by which he invites the
faithful to pray, and likewise he
concludes it with a prayer.
The intentions announced should be
sober, succinct, and they should express
the prayer of the entire community.
114
Prayer of the Faithful
The intentions are announced from the
ambo or from another suitable place, by
the deacon or one of the lay faithful.
As a rule, the series of intentions is to be
1. For the needs of the Church
2. For public authorities and the salvation
of the whole world
115
Prayer of the Faithful
3. For those burdened by any kind of
difficulty
4. For the local community
5. Other needs and intentions
116
Liturgy of the Eucharist
117
Liturgy of the Eucharist
• Preparation of the Gifts
‾ Inaudible and audible preparatory prayers said
by the priest at the altar (the Collects)
• Prayer Over the Offerings
• Eucharistic Prayer
‾ Eucharistic Prayers: Origins and fitting times for
use
‾ Eight elements common to all Eucharistic Prayer
118
Elements of the
Eucharistic Prayer
Thanksgiving
Acclamation
Epiclesis
Institution Narrative
Offering
Anamnesis
Intercessions
Final Doxology
119
The Church has arranged the
entire celebration of the Liturgy of
the Eucharist in parts
corresponding to precisely these
words and actions of Christ:
120
“Take and eat, this is my body;
drink from it all of you , for this is
my blood of the covenant, which will
be shed on behalf of many for the
forgiveness of sins.”
Matthew 26: 26-28
121
The Liturgy of the Word and the Liturgy of
the Eucharist, are so closely interconnected
that they form but one single act of
worship.
General Instruction of the Roman Missal (GIRM, 4)
122
The Liturgy of the Eucharist begins
with the preparation of the altar “the center of the whole liturgy of
the Eucharist”
123
The gifts are brought forward in
procession by some of the faithful
accompanied by the Offertory chant
that continues at least until the gifts are
placed on the altar.
124
Preparation of the Gifts
Once received by the priest or deacon
at an appropriate place, the priest
places the bread and wine on the altar
to the accompaniment of the
prescribed formulas.
125
Preparation of the Gifts
Current Text
New Text
Blessed are you, Lord,
God of all creation.
Through your goodness
we have this bread to
offer, which earth has
given and human
hands have made. It
will become for us the
bread of life.
Blessed are you, Lord God
of all creation, for through
your goodness we have
received the bread we
offer you: fruit of the
earth and work of human
hands, it will become for
us the bread of life.
126
If no offertory song is sung, the priest
has the option of saying the prayer
aloud; then the faithful (remaining
seated) may respond:
"Blessed be God forever"
127
The deacon or priest then pours
wine and a little water into the
chalice, saying inaudibly:
128
‘By the mystery of this water and
wine may we come to share in the
divinity of Christ, who humbled
himself to share in our humanity.’
129
Prayer at the Preparation of
the Gifts
Blessed are you, Lord,
God of all creation.
Through your
goodness we have this
wine to offer, fruit of
the vine and work of
human hands. It will
become for us our
spiritual drink.
Blessed are you, Lord
God of all creation,
for through your
goodness we have
received the wine we
offer you: fruit of the
vine and work of
human hands it will
become our spiritual
drink.
130
If no offertory song is sung, the priest has
the option of saying the prayer aloud; then
the faithful (remaining seated) may
respond:
“Blessed be God forever”
131
After placing the chalice upon the
altar, the priest bows profoundly and
says quietly:
132
Prayer at the Preparation of
the Gifts
Lord God, we ask you
to receive us and be
pleased with the
sacrifice we offer you
with humble and
contrite hearts.
With humble spirit
and contrite heart
may we be accepted
by you, O Lord, and
may our sacrifice in
your sight this day be
pleasing to you, Lord
God.
133
Prayer at the Preparation of
the Gifts
Lord, wash away
my iniquity; cleanse
me from my sin.
Wash me, O Lord,
from my iniquity
and cleanse me from
my sin.
134
‘Pray, brethren’
Pray, brethren,
that our sacrifice
may be acceptable
to God, the
almighty Father.
Pray, brethren
(brothers and
sisters), that my
sacrifice and yours
may be acceptable to
God, the almighty
Father.
135
The people, who have remained seated
during this preparatory rite, stand, and
respond:
‘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.’.
136
Prayer Over the Offerings
The priest recites the Prayer Over the
Offerings which has 2 options for the
conclusion.
Uniting themselves to this entreaty, the
faithful remain standing and respond:
‘Amen’
137
The Prayer over the Offerings concludes
the preparatory rites and prepare for the
Eucharistic Prayer.
138
Opening Dialogue
The Eucharistic Prayer begins with a
solemn exchange of lines between the
priest and the gathered faithful (standing)
in the lifting up of hearts to the Lord in
thanksgiving and praise.
139
As the priest begins the Eucharistic
Prayer, he sings or says:
V. The Lord be with you.
R. And with your spirit.
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.
140
Eucharistic Prayer
• The center and summit of the entire
celebration
• Prayer of thanksgiving as well as
sanctification and demands that all
prayerfully listen to it with reverence
and in silence.
141
Eucharistic Prayer
We pray to God the Father, through the Son,
that the Holy Spirit will come and change the
bread and wine into His Body and Blood so
that we may enter into Holy Communion with
God and one another - that we truly "may be
filled with the Holy Spirit and become One
Body, One Spirit in Christ."
142
All Eucharistic Prayers cited in the
Third Edition of Roman Missal have
new translations:
• Eucharistic Prayers I – IV
• Eucharistic Prayers for two
Masses of Reconciliation
• One Eucharistic Prayer for
Masses for Various Needs
and Occasions
143
While the priest has the freedom of
choosing which Eucharistic Prayer to
use during the celebration of the
Mass, there are solid liturgical
guidelines, aspects of liturgical
practice and theology that make some
prayers more fitting to the occasion
than others:
144
Eucharistic Prayer I
Especially fitting for use:
• On Sundays
• When a special phrase denoting
the nature of the celebration may
be inserted into it
• Christmas-Holy Thursday- the
Octave at Easter
145
Eucharistic Prayer II
• Origins traced to third/fourth century
• Shortest Eucharistic Prayer
• Designed especially for weekday Mass
146
Eucharistic Prayer III
• Newly composed and especially fitting
for use on Sundays and feast days
147
Eucharistic Prayer IV
• Based on a 4th century prayer
• More complete summary of salvation
history
• Designed for use during Ordinary Time
148
Special Occasions
Some Eucharistic Prayers were designed
for special occasions such as:
Two Masses of Reconciliation written for
the Jubilee Year of 1975 and are used
during Lent
149
Eucharistic Prayer for
Masses for Various Needs
and Occasions
• The Third Edition of the Roman Missal includes a
section with prayers for different intentions (civil
authority, those living unjustly, religious
vocations, etc.)
• With four variations, each have its own preface
and changeable part within the body of the prayer
• Appropriate for weekday Mass
150
Eucharistic Prayers for
Masses With Children
Eucharistic Prayers for Masses With
Children have been omitted from the Third
Edition of the Roman Missal . To date, no
revisions have been printed.
The current three options may still be used
for Masses With Children.
151
Elements of the
Eucharistic Prayer
Thanksgiving
Acclamation
Epiclesis
Institution Narrative
Offering
Anamnesis
Intercessions
Final Doxology
152
Thanksgiving
The priest, in the name of the entire holy
people, glorifies God the Father giving
thanks for the whole work of salvation or
for some special aspect of it that
corresponds to the day, festivity, or season.
153
Acclamation
The whole congregation joins their prayer
of universal praise to God with the armies
of angels, in singing or saying the Holy,
Holy, Holy:
154
Holy, Holy, Holy
‘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.’
‘
155
In the United States, people
should kneel immediately after
the Holy, Holy, Holy until after
the Great Amen of the
Eucharistic Prayer, except
when prevented on occasion
due to health or other good
reason.
156
Epiclesis
By means of particular invocations, the
priest asks the Holy Spirit to come down
upon the gifts transforming them into
Christ’s Body and Blood, and that the
sacrificial Victim to be received in
Communion be for the salvation of those
who will partake of it.
All invocations have been re-translated
157
Institution Narrative
By means of the sacred words and actions
of Christ, the pure Sacrifice is then carried
out which Christ himself instituted at the
Last Supper, when he offered his Body and
Blood under the species of bread and wine,
gave them to his Apostles to eat and drink,
and left them the command to perpetuate
this same mystery.
158
Eucharistic Prayer III:
Institution Narrative
On the night he was
betrayed, he took bread
and gave you thanks and
praise. He broke the
bread, gave it to his
disciples, and said:
For on the night he was
betrayed he himself took
bread, and giving you
thanks he said the
blessing, broke the
bread and gave it to his
disciples, saying:
159
Words of Consecration
Take this, all of you and
eat it:
This is my body which
will be given up for you.
Take this all of you and eat
of it:
For this is my body which
will be given up for you.
160
Eucharistic Prayer III:
Institution Narrative
When supper was ended,
he took the cup, again he
gave you thanks
and praise, gave the
cup to his disciples, and
said:
In a similar way, when
supper was ended, he took
the chalice, and
giving you thanks
he said the blessing,
and gave the chalice to
his disciples, saying:
161
Words of Consecration
Take this, all of you, and
drink from it: this is
the cup of my blood, the
blood of the new
and everlasting
covenant. It will be
shed for you and for all
so that sins may be
forgiven. Do this in
memory of me.
Take this, all of you,
and drink from
it: for this is
the chalice of my
Blood, the Blood of the
new and
eternal covenant;
which will be poured
out for you and for
many for the
forgiveness of sins. Do
this in memory of me.
162
The Mystery of Faith
• Immediately after the Consecration and display of the
consecrated elements to the people , the priest
announces "the mystery of faith”
• “Let us proclaim” has been omitted from the Third
Edition of the Roman Missal
• The whole congregation responds to the sacrifice of
the on the altar by proclaiming one of the following
three newly translated acclamations:
163
A- ‘We proclaim your death, O Lord,
and profess your Resurrection until
you come again.’
164
B- ‘When we eat this Bread and
drink this Cup, we proclaim your
death, O Lord, until you come
again.’
165
C- ‘Save us, Savior of the world, for
by your Cross and Resurrection,
you have set us free.’
166
Anamnesis
The Church proclaims the Death and
Resurrection of Christ until He comes
again.
167
Offering
The Church—and in particular the
Church here and now gathered—
offers in the Holy Spirit not only the
spotless Victim but also themselves to
the Father.
168
Intercessions
Expression is given to the fact that the
Eucharist is celebrated in communion with
the entire Church, of heaven as well as of
earth, and that the offering is made for her
and for all her members, living and dead,
who have been called to participate in the
redemption and the salvation purchased by
Christ’s Body and Blood.
169
The priest lifting up the paten with the
host and the deacon (if present) the
chalice, sings the Final Doxology:
170
Final Doxology
Through him, with
him, in him, in the
unity of the Holy
Spirit, all glory and
honor is yours,
almighty Father,
for ever and ever.
Through him, and
with him, and in him,
O God, almighty
Father, in the unity of
the Holy Spirit, all
glory and honor is
yours, for ever and
ever.
171
The Great Amen
The perfect glorification of God is
expressed, confirmed, and concluded by
the people’s acclamation:
‘Amen’
172
The Communion Rite
173
Introduction
The Communion Rite begins with the
Lord’s Prayer and continues through the
Prayer after Communion or Collect.
•The Communion Rite is that part of the
Mass at which we partake of the Body and
Blood of Christ.
•It is at this time that we come forth to
receive our spiritual nourishment for our
souls and for our very lives.
174
The RITUAL surrounding the sharing of
Holy Communion will not be changing.
•You will however, find some of the
wording to be different.
175
The Lord’s Prayer
The Priest prays a brief invitation and then
invites everyone to pray the Lord’s prayer
together.
• The Lord’s Prayer itself, is not changing.
The same words will be prayed which we
have prayed all through our Christian
lives. This is the ONLY text of the Mass
that retains the old English pronoun
(Thy) in thy will be done.
176
• The reason for the Lord’s Prayer
remaining the same is that it has
achieved a level of holiness that cannot
be replaced.
• The Acclamation which concludes the
Lord’s Prayer will also remain the same.
• We will still pray: “For the Kingdom/the
power and the glory are yours, now and
forever.”
177
Changes to the Priest’s parts
Present
Let us pray with
confidence to the
Father in the words
our Savior gave us:
New
At the Savior’s
command and
formed by divine
teaching, we dare
to say:
178
Changes to the Priest’s parts
Embolism
Embolism
Deliver us Lord
from every evil and
grant us peace in our
day. In mercy keep
us free from sin and
protect us
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
179
Changes to the Priest’s parts
Embolism
Embolism
from all anxiety as
we wait in joyful
hope for the coming
of our Savior, Jesus
Christ.
from all distress as
we await the
blessed hope and the
coming of our
Savior Jesus Christ.
In this is echoed the words of St. Paul to
Titus 2:13, which affirms that Christ has
come and that we await the blessed hope
of His return.
180
Prayer for Peace
• The priest prays to Jesus for peace and
unity in the church.
• There are some changes in the text
prayed by the priest.
181
Prayer for Peace
Present
Lord Jesus Christ,
you said to your
apostles: I leave you
peace, my peace I
give you. Look not
on our sins, but on
the faith
New
Lord Jesus Christ,
who said to your
Apostles, Peace I
leave you, my peace
I give you, look not
on our sins, but on
the faith
182
Prayer for Peace
Present
Of your Church and
grant us the peace
and unity of your
kingdom, where
you live for ever and
ever
New
Of your Church and
graciously grant her
peace and unity in
accordance with
your will. Who live
and reign for ever
and ever
183
Prayer for Peace
• The Priest or Deacon will invite the
Congregation to share peace as usual
184
Sign of Peace
Present
New
Priest: The peace of Priest: The peace of
the Lord be with you the Lord be with you
always.
always.
People: And also
with you.
People: And with
your spirit.
185
Lamb of God (Agnus Dei)
• The words to the Lamb of God will not
change.
• The Priest elevates the consecrated hosts
and prays:
186
Lamb of God
Present
Priest: This is the
Lamb of God who
takes away the sins of
the world. Happy are
those who are called
to his supper.
New
Priest: 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.
187
Lamb of God
Present
People: Lord, I am
not worthy to
receive you, but
only say the word
and I shall be
healed.
New
People: Lord, I am
not worthy that you
should enter under
my roof, but only
say the word and my
soul shall be healed.
188
Lamb of God
• The use of the phrase: “Behold the
Lamb of God,” is closer to the Latin and
is a more direct allusion to Jn. 1: 29,
where John the Baptist points out Jesus to
his followers.
• The word Happy is changed to Blessed.
189
Lamb of God
• This change makes clearer the allusion to
Rev. 19:9.
• Here the angel in the vision has John
write down the words that proclaimed
Blessed all those called to the wedding
banquet of the Lamb.
190
Lamb of God
• The reply makes two changes: “To
receive you” becomes “that you should
enter under my roof.”
• This makes a direct connection to Matt.
8:8 and Luke 7:6 where a Gentile
Centurion has asked Jesus to heal his
servant. Jesus intends to go to his house
but the Centurion believes himself
unworthy to have Jesus come there.
191
Lamb of God
• The word, roof, is not to be thought of as
the roof of one’s mouth, but rather as
connected to the Centurion’s humility.
• The prayer highlight our unworthiness to
have him enter the place where we live.
192
Lamb of God
• Another change to this text is “I” shall be
healed becomes “My Soul.”
• Soul is restored to wherever it appear in
Latin.
• “My Soul” implies spiritual healing that
alone can cure “my soul.”
193
Holy Communion
• When we receive Holy Communion,
there will be no change to the words.
• We will still make a profound bow.
• We will still hear,
“The Body of Christ”
“The Blood of Christ”
194
Holy Communion
• We will still respond “Amen” to each.
• We should still sing during the
Communion Procession.
• The Communion Song should be sung
until the last person has received.
195
Prayer after Communion
• Before the Collect, there should be a time
of silence.
• A reflective song can be sung during this
time.
• The Communion Rite concludes with the
Prayer after Communion (Collect).
196
Prayer after Communion
• We will hear the same invitation: “Let us
Pray.”
• The translation of the prayer will be new
and will conclude in the same way,
prompting the assembly to respond
“Amen.”
197
The Concluding Rite
• Brief announcements may be made from the
Presider’s chair after the Collect and before the
Dismissal.
• If the priest is using a Prayer over the people
or a Solemn Blessing he or the Deacon will
invite you to bow your heads as you hear the
words. You will still respond with either one
or three “Amen/s.”
198
The Concluding Rite
Present
New
Priest: “The Lord be Priest: “The Lord be
with you,”
with you,”
Assembly: “And
also with you.”
Assembly: “And
with your spirit.”
199
The Concluding Rite
• The Dismissal Rite remains as is with
new options particular to the Priest or
Deacon.
• When Mass concludes, we do not just
leave the church, we enter the world with
a mission.
200
The Dismissal
• “God 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.”
• We respond “Thanks be to God”
201
MUSIC FOR THE
MASSES
Let us be ready by Advent 2011
Points taken from
“Sing to the Lord!”
202
Discernment of music
• In discerning the quality of liturgical
music seek guidance from the Church’s
treasury of sacred music.
• New settings of the ordinary will be
required.
203
The Principle of
Progressive Solemnity
• Progressive solemnity means that
“between the solemn, fuller form of
liturgical celebration, in which
everything that demands singing is in
fact sung, and the simplest form, in
which singing is not used, there can be
various degrees according to the greater
or lesser place allotted to singing.”
204
The Principle of
Progressive Solemnity
• Progressive solemnity includes not only
the nature and style of the music, but how
many and which parts of the rite are to be
sung.
• Greater feasts such as Easter Sunday or
Pentecost might suggest a chanted
Gospel, but a recited Gospel might be
more appropriate for Ordinary Time.
205
The Principle of
Progressive Solemnity
• Musical selections and the use of
additional instruments reflect the
liturgical season, feast, or solemnity that
is being celebrated.
• Solemnities and feasts invite more
solemnity.
206
The Principle of
Progressive Solemnity
• Certain musical selections are more
capable of expressing this solemnity,
adding an extraordinary richness to these
special celebrations.
• The most solemn musical expressions
retain their primary responsibility of
engaging human hearts in the mystery of
Christ that is being celebrated on a
particular occasion by the Church.
207
The Principle of
Progressive Solemnity
• At other times, the liturgical season calls
for a certain musical restraint.
• In Advent, musical instruments should be
used with moderation and should not
anticipate the full joy of the Nativity of
the Lord.
• In Lent, musical instruments should be
used only to support the singing of the
gathered assembly.
208
The Parts to Be Sung
• Singing by the gathered assembly and
ministers is important at all celebrations.
Not every part that can be sung should
necessarily be sung at every celebration;
• “Preference should be given to those
[parts] that are of greater importance.”
209
The Parts to Be Sung
• Dialogues and Acclamations
–Dialogues such as
• The Lord be with you……
And with your spirit.
–The Gospel Acclamation, as well as the
Eucharistic acclamations including the
Sanctus, the Memorial Acclamation,
and the Great Amen.
210
The Parts to Be Sung
• Antiphons and Psalms
–The psalms are poems of praise that are
meant, whenever possible, to be sung.
211
The Parts to Be Sung
• Refrains and Repeated Responses
–The Liturgy also has texts of a litanic
character that may be sung as
appropriate.
–These include the Kyrie and Agnus Dei
of the Mass, the response to the Prayer
of the Faithful at Mass, and the Litany
of the Saints in various rites.
212
The Parts to Be Sung
• Hymns
–Appropriate to the season
–Reflecting the teaching of the readings
of the day
• The role of music is to serve the needs of
the Liturgy and not to dominate, seek to
entertain, or draw attention to itself or the
musicians.
213
The Parts to Be Sung
• There are instances when the praise and
adoration of God leads to music taking on
a far greater dimension. At other times,
simplicity is the most appropriate
response.
• The primary role of music in the Liturgy
is to help the members of the gathered
assembly to join themselves with the
action of Christ and to give voice to the
gift of faith.
214
Musical Quality
The Three Judgments
The Liturgical Judgment
Is this composition capable of meeting
the structural and textual requirements set
forth for this particular rite?
215
Musical Quality
The Three Judgments
The Pastoral Judgment
–Does a musical composition promote
the sanctification of the members of the
liturgical assembly by drawing them
closer to the holy mysteries being
celebrated?
216
Musical Quality
The Three Judgments
–Does it strengthen their formation in
faith by opening their hearts to the
mystery being celebrated on this
occasion or in this season?
–Is it capable of expressing the faith that
God has planted in their hearts and
summoned them to celebrate?
217
Musical Quality
The Three Judgments
The Musical Judgment
–Is this composition technically,
aesthetically, and expressively worthy?
–Does this music stand the test of time?
–In recent times, the Church has
consistently recognized and freely
welcomed the use of various styles of
music as an aid to liturgical worship.
218
Settings of the Mass Parts
•
•
•
•
•
Check out the following Websites
http://www.npm.org/Chants/index.html
http://www.revisedromanmissal.org/
http://www.usccb.org/romanmissal/
Seek free assembly additions from major
publishers
219
First choose the music
• New Mass settings
• Revised Mass settings
• Choosing a Gloria
–A setting that has no refrain or is
“through composed”
–Use the verse-refrain settings for more
solemn occasions
220
First choose the music
• Choose the best Mass settings for the
occasion
–What sounds best with the
cantor/organ/keyboard/guitar
–What has the ability to add
instrumentation to “dress it up”?
–Change Mass Settings with liturgical
seasons
221
Getting on the right track
for Advent 2011
– You must be ready by November 27,
2011! That means …..
– ONLY 8 months until Advent!
• Determine your timeframe for
rehearsing the musicians!
• Begin rehearsing choirs during
Summer/Fall 2011
– Consider a Summer Choir program
222
Getting on the right track
for Advent 2011
• Practice with Priests & Deacons
– Rehearse new chants
– Rehearse new metrical settings of the
ordinary
– Make rehearsal recordings available
for them
223
Getting on the right track
for Advent 2011
Provide many bulletin inserts and
letters to the community of faith at
your parish
Go and make a joyful noise unto the
Lord.
224