A JOURNEY OF FAITH FOR LENT, 2014 A TEACHING MASS March 8/9, 10am Mass THE OPENING RITES As the Mass begins, the congregation stands. Standing is the oldest and most traditional posture for a Christian at prayer and for many different reasons. First of all and most importantly, it is symbolic of the risen Christ, who dwells in each one of us. It’s similar to standing up to greet a guest when they walk into the room; in this case, it is a method of greeting the presider. Secondly, it is a statement of attentiveness to the coming Word of God. And finally, it also expresses our readiness to participate in the Mass. Since standing is an individual action, it is usually combined with a song, so that what is separate becomes united. The Entrance Song also serves to (1) open the celebration, (2) deepen the unity of the people, (3) introduce them to the mystery of the season or feast, and (4) accompany the entrance procession. The Entrance Procession is not only a solemn introduction of the priest and other ministers into the sanctuary, but it is also a visual expression of the people becoming a liturgical community. As the Opening Song is sung, the Procession begins. Standing at the steps to the altar . . . In Europe, during the Middle Ages, it was customary to go down on one knee – called a genuflection – before a king or a person of some rank and dignity. Although this was originally not a religious action, it gradually entered the Church and so, at the altar, the priest and his ministers should, in order of preference, genuflect, on one knee while making the Sign of the Cross, if the tabernacle containing the Blessed Sacrament is in view. If physical limitations prevent a genuflection, a low or profound bow from the waist is the next option, and if that too is not possible, a simple bow of the head will suffice. Those ministers, who might find any sign of reverence difficult if they are carrying the crucifix or lectionary, are exempt and expected to stand reverently. As the various liturgical ministers go to their respective stations, the priest then kisses the altar as a sign of veneration for the table of the Lord and arrives to stand at his chair. With the exception of the crucifier and lector, Fr. D- and his ministers genuflect and while he venerates the altar with a kiss, go to their respective stations. After the Entrance Song, the priest invites the congregation to make the Sign of the Cross as a traditional prelude to prayer and as a form of self-blessing with strong baptismal overtones, reminding each member of their baptism with water and the Trinitarian formula. Fr. D- invites the congregation to join him in making the Sign of the Cross. “In the name of the Father, and of the Son (+), and of the Holy Spirit.” All: Amen. In the same way that we are greeted and welcomed when we arrive at our friend’s house for dinner, the priest uses a variation of a Scripture passage from the second chapter, fourth verse of the Book of Ruth to greet his people. It is comparable to saying ‘hello’ today and is simultaneously a wish that the Lord be with you and a profound statement of faith that He is with you. And politeness demands a response, in the same way that you would respond to any greeting given to you today. That response is, “And with your spirit.” Fr. D- greets his people and they respond in the currently, usual manner. “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.” All: And with your spirit. After the priest invites the congregation to pause and reflect upon our common sinful natures and our subsequent need for forgiveness, we take part in the Penitential Rite or Confiteor, including a public admission of sinfulness from each member of the congregation, which does not absolve someone of their sins, which does not have the same validity of the sacrament of penance, and a request for prayer on their behalf. Three ‘mea culpas,’ beating the breast in recognition of personal sinfulness, are customary within the context of the Penitential Rite. The priest, as representative of Christ on earth – “alter Christus” – concludes the congregation’s request with a plea to God on their behalf. Fr. D- begins . . . “My dear sisters and brothers in Christ, let us acknowledge our sins and pause now and prepare ourselves to celebrate these sacred mysteries.” After a brief pause, he continues as the congregation joins with him . . . “I confess to Almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do; through my fault, through my fault, through my most grievous fault, therefore I ask the Blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters to pray for me to the Lord our God.” Fr. D- concludes with . . . “May Almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.” All: Amen. After the Penitential Rite, the Kyrie or three-fold “Lord, have mercy” begins. Ordinarily done with parts for the people and the choir/cantor, it praises the risen Lord for His goodness and implores His bounty on behalf of all humanity. An antiphonal or sung arrangement of the Kyrie is conducted between Fr. D- and people. Fr. D-: “Lord, have mercy.” All: “Lord, have mercy.” Fr. D-: “Christ, have mercy.” All: “Christ, have mercy.” Fr. D-: “Lord, have mercy.” All: “Lord, have mercy.” The sacramentary is a large book that contains all the prayers the priest prays during Mass arranged in numerical order from the 1-34th Sunday in ordinary time as well as including solemnities and feasts. It is usually arranged and placed on the server’s table or the altar so that it is available to the priest at the appropriate times. The Opening Prayer of the community is the closing to the Mass’ Opening Rites. At this point, the priest asks his people to join our minds into one prayer. After a brief silence, giving everyone the opportunity to clear their minds and collect their thoughts, he leads them in prayer and into the presence of God. The congregation responds in unison, with “Amen,” which is a Hebrew word for “So be it” or “I agree.” Fr. D- prays the Opening Prayer. 3-8/9-14 Fr. D-: “Grant, Almighty God, through the yearly observance of holy Lent, that we may grow in understanding of the riches hidden in Christ and by worthy conduct pursue their effects, through our Lord Jesus Christ, your Son, who lives and reigns in the unity of the Holy Spirit, one God, forever and ever.” All: Amen. From his chair, Fr. D- continues to explain the purpose of the Mass. The Mass has always been basically and fundamentally Biblical. Even some Catholics might be surprised to learn just how much of the Mass is actually taken from the Bible. Other visitors to a Catholic Mass are just as surprised to find us reading from the Bible, especially since we have not been historically well known for it. But it’s the same as when we gather together for a meal at a friend’s house. We usually begin with conversation, telling our stories. Likewise with our (weekday)(Sunday) Masses. A lectionary is a book containing all the Scripture readings for Mass, arranged in a three year Sunday cycle (A, B, and C) and a two year weekday cycle (1 and 2) and in those three years, covering almost the entire contents of the Bible. It is usually arranged and placed on the ambo or podium or lectern so that it is available to the lector or reader at the appropriate time. After we greet each other in the Opening Rites, we sit down and listen as three readings from the Bible – from a prophet, an apostle, and an evangelist – are proclaimed. These three inter-related stories of God’s people, the Liturgy of the Word, will be explained in the context of next weekends 10am Mass. Fr. D- and the congregation are seated and the Mass continues as usual.
Posted on: Mon, 10 Mar 2014 12:44:43 +0000
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