introduction speech for holy mass

10 Church Welcome Speeches You Can Use To Start Strong

Lights, camera, action! 💡🎥🎬

The stage is set, the crowd is buzzing and the worship team is ready to unleash their heavenly melodies. It’s showtime, baby!

But you need more than just a run-of-the-mill church welcome speech and you can’t just make it up on the spot…

No, no, no! You need a great church welcome speech that’s going to welcome first-time visitors and set the right expectations.

Well, look no further because you’ve stumbled upon a goldmine of 10 dynamic church welcome speeches guaranteed to kickstart your service with a bang 💥

So let’s make your next service a service to remember , where hearts are touched, souls are stirred and lives are forever changed.

Here’s what we’ll cover:

What Is A Church Welcome Speech?

5 key elements of a church welcome speech, 10 church welcome speeches you can use, 4 great church welcome speech examples.

A church welcome speech is a brief address delivered at the beginning of a church service, usually by a church MC or worship leader..

More than a mere greeting, a church welcome speech is an opportunity to connect with both new and old faces, create a warm and inviting atmosphere, give valuable information and set the stage for a great worship experience.

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Whether your church is big or small, black or white, Baptist or Pentecostal, in the US or the Philippines, a great church welcome speech has 5 key elements.

Let’s walk through each one 👇

1. A Simple Introduction

The key here is to keep it short and sweet, yet warm and friendly.

As they say: less is more.

Especially when it comes to opening your church service. Say what needs to be said and move on.

A good church welcome officially starts the service and gets everyone focused, so give a quick introduction of yourself and the church.

This can be as simple as “Good morning and welcome to Grace Church. I’m Abi and it’s great to see you all here.”

2. Set Expectations

When done right, the person opening the service can help raise the faith level of your church right before entering into worship.

Help set the tone by giving everyone a general idea of what’s going to happen. You don’t need to give a minute-by-minute breakdown of the service, just a quick overview is good enough.

This is a good place to mention your current sermon series  or special guest speaker if you have one.

3. Give Useful Information

Give everyone the practical information they need to relax and feel comfortable.

Gently remind people to put phones on silent, tell them they’ll be coffee afterwards and point out where the Kid’s Church and bathrooms are.

4. Welcome Visitors

It’s good to take a moment to specifically welcome first-time guests and let them know you’re glad they’re here.

Launching your service this way is not only a great way to make church visitors feel at home :

It also helps outward-focused culture and sends a clear message to members that this is a safe place they can invite their family and friends to.

If your church has visitor connect cards (so you can do follow-up later) ask them to fill them out and drop them in the offering basket as it passes by.

5. End With What’s Next

Now you’ve officially opened up the meeting, it’s time to transition into the next part of the service.

If you’re going into worship, have everyone stand. Lead everyone in a faith-filled prayer welcoming the Holy Spirit to move in hearts and minds.

If it’s the sermon next, thank God for His Word, pray that their hearts and minds be ready to receive what God has to say to his people, then have everyone clap their hands to welcome the preacher.

I’m going to share with you 10 church welcome speech outlines you can use at your next Sunday morning service or church event.

Use these to inspire you and spark new ideas and feel free to adapt them to your local church setting to make them your own.

Church Welcome Speech #1

Good morning and welcome to [CHURCH NAME]. My name’s [YOUR NAME] and if you’re visiting us for the first time here, thank you for coming! It’s great to have you with us.

You’ll find a connect card in [LOCATION], it would be great if you could fill that out – we’d love to get to know you better.

In the next [NUMBER OF MINUTES] we’re going to enjoy a time of worship before [PREACHER NAME] talks to us about [SERMON TOPIC]. It’s going to be good!

Please remember [to collect your children from/turn your phones on silent or any other useful info here].

Please join with me in prayer. [PRAYER].  As the worship team starts playing, let us stand together in singing [SONG TITLE].

Church Welcome Speech #2

Hi! I’m [YOUR NAME] and a very warm welcome to you. It’s so good to see so many smiling faces this morning!

If this is your first time at [CHURCH NAME] I want to extend a special warm welcome to you, it’s great to have you with us.

Please take a moment and fill out the connect card that can be found [LOCATION]. That’ll really help us get to know you a little bit better and know how we can serve or pray for you.

This week we start a brand 4-week series called [SERMON SERIES NAME] where we’re going to be talking about [TOPIC]. I know that God is going to speak to us, amen?

Before I go, let me just remind you that [USEFUL INFO HERE].

That being said, let’s get ready to [NEXT STEP HERE].

OK, let’s pray together. [PRAYER]

Church Welcome Speech #3

Good morning! Welcome to [CHURCH NAME], the place where miracles happen and lives are changed. My name is [YOUR NAME] and whether you’re a longtime member or a first-time visitor, we’re excited to have you with us.

At [CHURCH NAME], we believe that each person who walks through these doors is here for a divine purpose and today, we have a powerful service planned just for you.

We’re gonna dive into worship and lift our voices and hearts in praise to our amazing God. We’ll also have a thought-provoking message that will challenge and inspire you to grow in your faith.

For our first-time visitors, we have a special gift prepared just for you. Be sure to stop by our welcome table after the service to receive your gift and connect with our friendly team members.

Before we proceed, let’s take a moment to greet those around us and extend a warm welcome to everyone in our church family. Go ahead and share a smile, a handshake or even a high-five.

Now let’s prepare our hearts and minds as we enter into a time of worship together and let’s get ready to encounter God in a powerful way.

Church Welcome Speech #4

Before we kick off the service we’d just like to take a moment to welcome everybody to [CHURCH NAME].

We’re thrilled to have you with us today as we worship and seek God’s face and get wisdom from God’s Word.

Before we do that though, just a few important announcements:

This Friday, we have a special prayer night where we will intercede for the needs of our church and community. We invite you to join us. here at [CHURCH NAME] we believe in the power of prayer!

We also have Connect Groups available for all ages where you connect with God and each other.

If you’re interested in joining a connect group or volunteering in one of our service teams, please visit the Connect Corner after the service.

Other than that, all that’s left for me to say is let’s lean in today. Let’s lean with expectant hearts ready to receive what God has for us.

Let’s stand and pray together [PRAYER].

Church Welcome Speech #5

Hello, hello, hello! Is everyone ready to have an amazing time in the presence of God today? I know I am!

My name is [YOUR NAME], and I have the privilege of serving as [YOUR ROLE] here at [CHURCH NAME]. I want to extend a warm welcome to each and every one of you and we ‘re excited to have you here today .

Whether you’re a familiar face or a first-time visitor, [CHURCH NAME] is a place where we come together as a family to celebrate, grow, and encounter the life-transforming power of God.

Today, we have an incredible service planned just for you. Get ready to experience passionate worship and hear a message that I know will speak directly to your heart.

So, once again, welcome to [CHURCH NAME]. Open your hearts, open your minds and expect God to move in a powerful way today.

Now let’s enter into worship together, knowing that we serve a great big God who is faithful and who desires to meet us right where we are.

Let’s pray. [PRAYER]

Church Welcome Speech #6

Good morning everyone and welcome to [CHURCH NAME], a place where normal people encounter an extraordinary God.

Today, we invite you to join us in a worship experience that will stir your soul and draw you closer to God’s presence.

After the service, we encourage you to visit our Connect Corner, where you can learn more about our various connect groups, ministries and service opportunities.

We believe that each person has a unique role to play in building God’s kingdom, and we’d love to help you find your place of service and connection within our church family.

Let’s pray as we have a time of worship and hear God’s Word together. [PRAYER]

Church Welcome Speech #7

Well, well, well! Look who decided to grace us with their presence today. It’s none other than the incredible congregation of [CHURCH NAME]!

Give yourselves a round of applause for making it here on this beautiful day.

My name is [YOUR NAME], and I’m thrilled you could join us for Sunday service.

Before we kick things off, why don’t you spread some joyful vibes and warm welcomes by high-fiving, fist-bumping or jazz-handing the person next to you.

Today is going to be good!

After worship, we’re going to hear a special message from Pastor [NAME] that I know is going to stretch our faith and help us to believe God for more.

So remember to put your phone on silent and of course, feel free to join us for coffee and treats after the service in the [LOCATION]. It’s the perfect opportunity to meet and connect.

And to our first-time visitors, welcome! Grab a welcome pack after the service—it’s filled with goodies and surprises just for you.

Right now we’re going to enter into a time of worship so feel free to stand, sit or dance in the aisles. Where the spirit of the Lord is there is freedom, Amen?

So let’s make a joyful noise!

Church Welcome Speech #8

Hello and a massive welcome to [CHURCH NAME] on this beautiful [CHRISTMAS/EASTER] morning!

My name is [YOUR NAME] and I am so excited to be worshipping with you today. If you’re a visitor with us, thank you so much for coming and celebrating [CHRISTMAS/EASTER] with us.

For those with us for the first time, I’d love it if you could fill out the connect card that’s [LOCATION] and kindly drop it on the offering plate as it comes by. Thank you, this will just help us get to know you better.

I know we’ve got a lot coming up for you today. We’re going to kick things off here with a time of worship before we hear a special [CHRISTMAS/EASTER} message from [PREACHER NAME]. After that [INCLUDE ANY OTHER SPECIAL ELEMENTS].

Please note that [USEFUL INFO HERE].

Right, are we ready? Let’s pray. [PRAYER] [NEXT STEP]

Church Welcome Speech #9

Good morning, friends! Welcome to [CHURCH NAME] and I’m thrilled to be here with you today as we start this incredible worship experience.

Let’s just take a moment to connect with one another. Find someone nearby, give them a warm smile, and let them know how glad you are to see them.

Now, get ready for a time of worship in the presence of God. Then, after worship, we will have a powerful message which will challenge and inspire us in our faith.

If you’re new here, we’re delighted to have you join us. We have visitor connect cards available, where you can share your contact information and any prayer requests you may have.

Feel free to fill out the cards and drop them in the designated box. We would love to connect with you and support you in any way we can.

For families with children aged 3 to 12, we have an exciting Kids Church program available.

And after the service, we invite everyone to join us for a time of fellowship and refreshments in the [LOCATION]. It’s a fantastic opportunity to meet new people.

To our first-time visitors, we extend a special welcome. We’re thrilled that you’ve chosen to worship with us today.

Please feel free to approach our friendly volunteers at the welcome desk, who will be more than happy to assist you, answer any questions you may have, and provide you with a small gift as a token of our appreciation.

Now, let’s enter into a time of worship. Let’s lift our voices, open our hearts and invite the Holy Spirit to fill this place.

Church Welcome Speech #10

Good morning, everyone! Welcome to [CHURCH NAME]! It’s wonderful to see so many beautiful faces here this morning!

Now, if you’re joining us for the first time today, we want to extend a special welcome to you. Would you please stand?

Let’s give them a warm round of applause, everyone! It’s great to have you!

Our ushers will be coming around with a special welcome pack designed just for you. It contains helpful information about our church, upcoming events, and ways to get connected.

We want you to feel at home and supported as you explore what our church has to offer. Don’t hesitate to ask our ushers any questions you may have or let them know how we can serve you better.

Before we dive into a time of worship and listen to a great word from Pastor [NAME] I have just a couple of announcements.

Firstly, I want to invite you all to join us this coming Friday for our special prayer night. It’s a powerful time of seeking God’s presence and interceding for our church, community, and the world. Mark your calendars and be part of this transformative experience.

Also, if you’re not already part of a connect group, we have an incredible network of connect groups across the city that meet every Wednesday where you can grow in your relationship with God and one another.

We have a Connect Table at the back where you can find out more so be sure to visit after the service.

Once again, thank you to each and every one of you for being with us and we know where 2 or more are gathered in His name, He is here with us, amen?

Let’s stand together and pray as we enter into worship. [PRAYER]

I wanted to end things here with some real-life examples and give you my thoughts on what I think works well. 

It’s good to keep your speeches becoming predictable by mixing them up a little.

Here are 4 different styles and approaches you could take in your church:

1. The Comedic Approach

What a clever and funny way to open the service! Almost rapping, he does a great job of welcoming visitors, having them stand while the church applauds.

I also like how he sets expectations, saying “Today is Youth Sunday” .

2. The Evangelistic Approach

This wonderful woman has a really warm but powerful way of welcoming people to the church.

She starts off by getting people ready to worship and hear the Word. This can be a powerful way to set the tone for the rest of the service.

She introduces the church pastors and even points them out individually. This might work well depending on your style of church.

I was surprised to hear her nearly do an alter call saying “Don’t leave here today without knowing Jesus.”

She’s passionate and friendly, everything you want in someone giving the welcome at your church.

3. The Helpful Approach

This welcome takes less than a minute but works really well and is a great example of how we can make our church services more welcoming for guests.

He leads by introducing himself saying he’s part of the hospitality team and makes himself available if he can help them in any way, right before asking first-time visitors to stand up and thank them for coming.

4. The Faith-Fuelled Approach

This next one is short and sweet, but it’s a masterclass on how to use your church welcome speech to raise the faith level through the roof!

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Over To You

There you go – you now have 10 church welcome speeches to choose from for next Sunday!

If you really want to mix it up then take a look at these 36 church welcome poems .

And if you found this post useful, be sure to check out our step-by-step guides:

• How To Make Church Visitors Feel Welcome
• How To Make A Church Welcome Pack
• 5 Common-Sense Church Greeting Tips
• 10 Ways To Get More First-Time People Into Your Church
• How To Be A Church MC: Tips & Scripts For Seamless Services

Now it’s time to hand it over to you:

What do you say in your church welcome speech?

And do you have any tips for giving a better welcome speech at the start of the service?

Let us know in the comments below! 🙏

17 thoughts on “10 Church Welcome Speeches You Can Use To Start Strong”

Very helpful, thanks for sharing

These guide lines are very good and they are very brief

God bless you

Thanks you for that Spiritual Food,God Bless you Always.

Right back at ya Lynn! You got this! 🙂

These guidelines are super. God richly bless you.. I

This was very helpful

thank you so much it is very helpful

very helpful and we’ll articulated

You made a good point that having a strong welcome speech that has emphasis on evangelization can help a lot in making the people ready for worship. I’m planning to get church worship services for my neighborhood association that will be celebrating its foundation day on December. If the quarantine has been lifted by then, I think having a thanksgiving Mass would be ideal for that gathering.

Very helpful, glad I found your site.

Thanks so much for this write up. I found it when looking for welcome Speech. It’s very detailed. Thanks

Great examples/ very usecul

I feel so bless coming across your site. I was assigned to do a welcome remark and I was about to refuse but thought of like saying “no” to Jesus. I prayed for guidance and Holy Spirit led me to it. Thank you for the wonderful ideas. Bless you Bishop!

I’m the one welcoming new members to church next Sunday… God bless you for this.. I really need it

Bishop T. Randolph January 4, 2019 I love it!!! This is what I was used to growing up; This has been forsaken in many churches, even in my own. I shall re-enter this in our church services. To God be the glory and I thank God for you and His leading me to your site! We pray you be forever blessed in your purpose for God,The Father!

This is awesome God bless you

Bless you too, I’m glad you found these welcome speeches helpful!

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This article is the second in a series the Denver Catholic staff created to help the faithful return to Mass in a deeper way than ever before after an extended absence from it due to the coronavirus pandemic. Click the links below to read the other parts.

Part 1: Introduction Part 3: Liturgy of the Word Part 4: Liturgy of the Eucharist Part 5: The Concluding Rites

The pews of our churches are starting to fill up once again. After a somber Lent without Masses, the doors of churches are opening back up for the faithful to come and participate in the Sacred Liturgy.

Prior to the COVID-19 pandemic and the closure of our parishes, Mass was likely a part of our weekly routine. Every weekend, we would gather at the foot of the altar as one body in Christ, offering our prayers and receiving the fullness of Christ in the Eucharist. This routine of attending Mass each week is a good and beautiful part of the Christian faith — “the source and summit,” as it were.

However, the danger of routines is that they can begin to lose their staying power and meaning over time. How many of us attend Mass each week simply because we have to and not because we actually want to experience it in its fullness? Have we lost touch with the richness of the liturgy and how every piece of it is meant to draw us ever closer to He who laid down his life in love for us? If you answered yes to either of these questions, then the reopening of Masses presents an opportunity to enter into it deeper than ever before.

The Roman Missal divides the Mass into four main parts. Let’s take a look at some of the rich meanings and symbolisms of the Introductory Rites and how our participation in the Mass begins even before the bell rings.

Holy Water dip

From the moment we set foot inside our parishes, Christ is inviting us to a profound and intimate communion with him in the Mass. As we enter the sanctuary of our parish, it’s instinctual to dip our fingers in the Holy Water font and bless ourselves with the Sign of the Cross. Have you stopped to consider why we do this?

The obvious answer is it serves as a reminder of our own baptism, which is true. As scripture shows us time and time again, water is an important symbol in the life of the Church. The Catechism of the Catholic Church states: “The symbolism of water signifies the Holy Spirit’s action in Baptism, since after the invocation of the Holy Spirit it becomes the efficacious sacramental sign of new birth: just as the gestation of our first birth took place in water, so the water of Baptism truly signifies that our birth into the divine life is given to us in the Holy Spirit. As ‘by one Spirit we were all baptized,’ so we are also ‘made to drink of one Spirit.’ Thus the Spirit is also personally the living water welling up from Christ crucified as its source and welling up in us to eternal life” (CCC 694).

But there’s an even deeper meaning to the blessing with Holy Water that is found when looking back at the early Church. Before entering a sacred space, it was common practice for worshippers to “cleanse” themselves with water. While this served a functional purpose of removing dirt physically from one’s body, it also symbolized the removal of the spiritual grime that builds up on the soul. As St. Clement of Alexandria once wrote: “The best bath, then, is what rubs off the pollution of the soul, and is spiritual. Of which prophecy speaks expressly: ‘The Lord will wash away the filth of the sons and daughters of Israel, and will purge the blood from the midst of them.’”

With this ritual cleansing, we are now ready to enter into the sacred feast that awaits.

Genuflection + Silence

As we make our way to our seat in the pew, the church is silent. Before we sit, again, it is instinctual to genuflect, or kneel, towards the tabernacle in a gesture of reverence for Christ. Historically, the act of genuflection was reserved for rulers and kings as a sign of submission and respect. In the same way, we Catholics genuflect before the true “king of kings” when we enter the church to honor he who is present in the Blessed Sacrament.

The silence of the Church before Mass begins should be a chance for us to simply dwell with the Lord. In the silence, we can listen more intently for the Lord’s voice and what he might be asking us to offer up in the sacrifice of the Mass. It is an opportunity to quiet our hearts, take captive any wandering thoughts, still our worries and anxieties, and just simply exist in the presence of the Most Holy.

Entrance Procession

The bell rings. Everybody stands. The music begins and a procession enters the church, signifying the beginning of Mass. In a typical Sunday Mass, the procession tends to follow this general order: Altar servers holding the processional Cross (Crucifix), altar servers holding candles, the deacon holding the Gospel, followed by the priest. While this order may seem random, it’s by design.

The processional Cross leads the procession, proclaiming the crucified Christ as the reason for gathering. The candles, sometimes made of beeswax and wicks aflame, signify Christ as the light of the world; the wax and flame also symbolize the dual nature of Christ’s existence as both human and divine. The deacon carrying the Gospels represents both the Words of Christ and the Word made flesh in Christ. Lastly, Christ himself is represented in the priest, who acts in the person of Christ as he celebrates the Sacred Liturgy.

As the precession makes its way through the Body of Christ in the gathered faithful and reaches the altar, they stop to bow. Then, the deacon and priest both kiss the altar as an expression of veneration for the holy sacrifice that is about to take place there. The altar itself represents Christ, “the stone that the builders rejected that becomes the Cornerstone” (Psalm 118). If incense is used, it is meant to symbolize the prayers and plights of all the faithful gathered rising up like smoke to our Father in Heaven (Psalm 141:2 and Rev 8:4).

Sign of the Cross

Every Mass begins the same way: the priest says the words, “In the name of the Father, and of the Son, and of the Holy Spirit…,” and we mark ourselves with the Sign of the Cross.   The Sign of the Cross is a way to acknowledge our reason for being at Mass in the first place: to worship and give thanks to the Father, the Son and the Holy Spirit. More importantly though, it is a mark of our belonging to the Lord.

The Sign of the Cross dates back to the first century of Christianity. Marking ourselves with the Sign of the Cross at the start of Mass is also a way to remind ourselves that the Mass is first and foremost a prayer. In a very real and beautiful way, in marking ourselves, we are uniting our prayers with those of the early Christians as well as the millions of other Christians around the world who are celebrating Mass at exactly the same time.

Following the sign, the priest echoes the words of St. Paul, written in the second book of Corinthians: “The grace of Our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Spirit be with you all.” The most common greeting is “The Lord be with you.” As we respond with the words, “And with your spirit,” we recognize the gift of the spirit the priest received at his ordination.

Penitential Act

It is a critical tenet of the Christian faith to acknowledge one’s own sinfulness and imperfection. That’s precisely why Christ came; to reconcile humanity with the God who created them. At Mass, this acknowledgment comes most predominantly during the Penitential Act. As the priest implores us to “call to mind our sins so as to prepare to celebrate [the] sacred mysteries,” we are asked to have a penitential disposition and a purified heart before we engage in the Sacred Liturgy.

The priest then leads the congregation in a brief declaration, called the Confiteor in Latin, as he begins, “I confess, to almighty God, and to you my brothers and sisters, that I have greatly sinned…” In echoing these words, the faithful are declaring their own sinfulness and asking for God’s mercy. In striking our chests three times as we say the words, “through my fault, through my fault, through my most grievous fault,” we imitate an ancient symbol of contrition, described in Sacred Scripture as the “beating of the breast” on several occasions.

Following this declaration, the faithful sometimes recite the Kyrie Eleison , which is Greek for “Lord, have mercy.” Rather than begging for God’s mercy, these words should be approached as a reverent prayer to the Lord in thanksgiving for his mercy and grace. Though we don’t deserve it, we acknowledge his endless love for us as we respond to the words of the priest or deacon, “Lord, have mercy. Christ, have mercy.” Through the Penitential Act, we are thus able to partake of the Eucharistic celebration with a pure heart; it should be noted, however, that if one is knowingly in a state of mortal sin at Mass, the sacrament of reconciliation is necessary in order to receive the Eucharist.

After the Kyrie Eleison , the faithful lift their voices in the Gloria. The Gloria is one of the oldest and most ancient parts of the liturgy, dating back to the 100s. The opening words of the Gloria, “Glory to God in the highest, and on earth, peace to people of good will…” echo the words of the angels to the shepherds on the night Jesus was born.

In a very real way, by singing the Gloria, we are uniting our voices with that of the angels of heaven in a triumphant chorus of praise to the Lord. It is a chorus that transcends the ages and bespeaks the spiritual and metaphysical realities that clash with the earthly in the Holy Mass. It is a song that has been, is and will be sung for all eternity.

Finally, before entering the Liturgy of the Word, the priest leads the congregation in a prayer called the Collect. This prayer is intended to “collect” the prayers of the faithful and unite them with the sacred mysteries that occur during the Mass. As the General Instruction of the Roman Missal states: “The Priest pronounces the prayer usually called the ‘Collect’ and through which the character of the celebration finds expression.”

With our souls now cleansed, our minds now quiet and our hearts now purified and open to the Lord, we are ready to engage in the Holy Mass and receive Jesus in the Eucharist.

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Introduction to the Eucharist

16. "i will not leave you orphans", answers on the eucharist.

"Those who behold the Sacrament of the Eucharist, consecrated by the priest, but see only the appearances of bread and wine and do not—with the grace of the Holy Spirit—believe that it is truly the Body and Blood of Christ, condemn themselves, because they do not believe the testimony of the Lord himself who says: ‘This is my Body and Blood of the new covenant’ and who promises ‘He who eats my Flesh and drinks my Blood has eternal life’ (John 6:56). And just as he showed himself to his holy Apostles in the form of man, in like manner he allows himself to be seen in the consecrated bread. Despite the fact that with the eyes of the body they saw only the flesh—but by contemplating it with the eyes of faith believed nonetheless that he was God—so we, too, seeing the bread and wine with the eyes of the body, believe that the most holy Body and Blood are present, alive and true, in the Eucharist. In this way, the Lord is always present in the midst of his faithful, as he himself promised, saying: ‘Behold, I am with you until the end of the world’" (Matthew 28:20).  -- St. Francis of Assisi

Photos of the Holy Father are ©Grzegorz Galazka and used with permission of Inside the Vatican magazine, 1-800-789-9494.

THE REAL PRESENCE OF CHRIST IN THE EUCHARIST

Holy Name of Mary Parish

The Roman Catholic Parish serving Almonte

The Mass – An Introduction

This introduction is intended to help parishioners understand the elements of the mass, how do we prepare for mass what are the introductory rites how significant are the liturgy of the word and the liturgy of the eucharist in the mass when is the mass formally over.

English-speaking Roman Catholics have been celebrating Mass with a newly revised translation of the Roman Missal since Advent 2011. Hopefully, attendees have noticed the stronger scriptural references, attuned our ears to the more formal sound of the prayers, and asked questions regarding the meaning of new or less familiar words and phrases.

Above all, this time of transition has given us an opportunity to renew our appreciation of our Catholic worship and to deepen our relationships with the Lord and one another. Below you will find a detailed explanation of the parts of the Mass to assist you in learning more about the Mass and the changes that have occurred with the implementation of the third edition of the Roman Missal. 

This explanation was written by Fr. Victor De Gagné, on behalf of the Thunder Bay Diocesan Office of Worship, for parishes to use.

The Gathering of the Community

The celebration of Mass begins with the Parish community gathering together. From far and wide Catholics from all walks of life, backgrounds and vocations come together for a single purpose. More importantly they are coming from someplace: from the many varied activities of the week, both those that have put their faith into action, and those that have sadly lured them away from Christ. And so they come as they are: rich and poor, happy and sad, male and female, tired and energetic and form the holy people of God where Christ becomes present: “For where two or more gather in my name, there I will be in their midst” (Matthew 18.20). Our worship of God first begins in our preparation at home and in our gathering as a community in our parish church to acknowledge the events of the past week and to receive strength for the week ahead.

The Priest’s Prayer for the Mass Intention

As the priest is vesting for Mass, he says a prayer offering the Mass for the specified intention, which is usually listed in the parish bulletin. This prayer is said privately by the priest as it demonstrates his responsibility to pray for the needs of his parishioners and for the repose of the souls of the faithful departed. This formal Mass intention is for the priest, and he carries that intention in his heart during Mass. For this reason, the Mass intention does not have to be mentioned aloud during Mass.

In the silence of their hearts, the faithful may offer the Mass for their own intentions.

The Introductory Rites

The Mass consists of four parts: the Introductory Rites, the Liturgy of the Word, the Liturgy of the Eucharist, and the Concluding Rites. The Introductory Rites consist of everything from the beginning of the Entrance Chant to the conclusion of the Collect.

Through song, reflection and prayer, these rites serve to open the Mass and to prepare our hearts and souls to listen attentively to the Word of God and to then feast at the table of the Eucharist. It is likened to what happened to the disciples on the way to Emmaus, in the opening of the Scriptures and in the breaking of bread, their eyes were opened and they recognized Christ in their midst.

The Entrance Chant

Hymns and singing have always been part of Christian worship. According to the Gospels of Matthew and Mark, the Last Supper concluded with a hymn. As early as the 6th century, Sunday Mass has always opened and concluded with hymns of praise to God. Singing lifts our hearts, minds and voices in prayer. St. Augustine once remarked: “They who sing, pray twice.” With the new edition of the Roman Missal, every prayer of the Mass has been set to music.

The Entrance Procession

The meaning of the Entrance Procession comes from the image of Christ the Good Shepherd. What sets apart a good shepherd from others is his place in the midst of the flock. A good shepherd is always found at the rear of the flock, for it is from there that he can keep a watchful eye out for danger, and from where he can recognize and tend to the needs of the sheep and when necessary carry them on his shoulders when they grow weary. It is for this reason that the priest, who by his ordination stands in the place of Christ the Good Shepherd, is last in the procession. It is a reminder of the priest’s role in the community, to lead, serve, care for and protect God’s people, and at the same time a reminder to the people that they never walk alone through the trials and joys of life.

In the entrance procession, the priest is joined by the lay ministers who will assist him during Mass. Altar servers carrying incense (if used), the processional cross and candles lead the procession to the altar. If a deacon is present, he follows carrying the Book of Gospels and then the priest.

The Veneration of the Altar

A series of gestures shows respect for the altar, which since the 4th century has been the primary symbol of Christ in the church building. The lay ministers bow to it, the priest kisses it and he may also incense it. The kissing of the altar comes from the time when Christianity was still outlawed in the Roman Empire and Mass was secretly celebrated in the catacombs on the tombs of the martyrs. By kissing the tomb, the priest honoured the one who gave his/ her life for the Faith. When Christianity became the religion of the Empire in 313 AD, the kissing of the altar continued as a reminder of the high price that was paid so that we could worship God in public free from fear. It is also for this reason that the practice of placing relics of saints inside the altar of sacrifice continues to this day.

The Sign of the Cross

Following the veneration of the altar, the priest goes to his chair and opens the Mass with the Sign of the Cross. The Sign of the Cross is the first gesture that we as Catholics make to begin and end our prayer, as it reminds us of the two most important facts of our faith: the God we worship is a trinity of persons: Father, Son and Holy Spirit; and by the power of the Cross we have been redeemed. The Sign of the Cross is a prayer in itself and a blessing, calling upon the God who created, redeemed and sanctifies us to be with us always.

The Greeting

Following the Sign of the Cross, the priest greets the people in the name of Christ. All of the greetings are inspired by Scripture: either from the Old Testament (see Judges 6.12; Ruth 2.4; and 2 Chronicles 15.2) or from the introduction of Paul’s Letters (see 1 Corinthians 1.3; 2 Corinthians 13.14; Romans 1.7, Galatians 1.3; Ephesians 1.2; Philippians 1.2).

The people’s response to the greeting is also taken from Scripture. The use of the word “spirit” in the people’s response, connects the greeting to its biblical roots, its historical usage, and the religious nature of the events about to take place. The word “spirit” does not refer to the soul of the priest but to the Spirit he has received through ordination. The greeting signifies that the Church in its fullness is gathered for worship and that Christ is present in our midst.

The Penitential Act

For the first thousand years, there is little evidence of a penitential act during Mass. It was only in 1570 AD, that this act of repentance as we know it today, was included in the Mass. The Penitential Act finds its basis from the First Letter of John (1.9): “If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.” The Penitential Act opens with an introduction by the priest calling upon the entire community to acknowledge their sins before the Lord, which we do in silence. This moment of silence is intended as a weekly examination of our lives. Ask yourself this question: “What is the one major thing that has kept me from God this week?”

Then all present join in a general confession of sin, which is usually the Confiteor prayer (“I confess to almighty God….”). The words to the Confiteor have repeatedly changed since 1570 AD, however its purpose has always reminded the same: to acknowledge our sins and to ask forgiveness from the Lord.

The origins of the Kyrie (Lord, have mercy) are unclear, however it was firmly in place as a hymn since the time when Gregory the Great was pope (590 – 604 AD). It was often used as a conclusion to the Psalms and for processions. When Latin became the official language of the Church, the Kyrie was the only prayer that was retained in its original Greek and not translated into Latin. The Kyrie was never intended to be penitential in nature and is not connected to repentance. After repenting of our sin and asking for forgiveness in the Penitential Act, we join in singing or saying this ancient hymn celebrating God’s mercy and goodness that he has showered upon us.

The first recorded use of the Gloria dates back to the 3rd century as a hymn for morning prayer. By the 8th century, the Gloria was sung at Masses at which the bishop presided and during the Christmas and Easter seasons. The Gloria probably originated as a Christmas hymn since its first line is taken the angels’ announcement of the Saviour’s birth to the shepherds (see Luke 2.14). The Gloria is a hymn of joy and celebration, and therefore is only sung at Masses during the Christmas and Easter seasons and Ordinary Time. It is omitted during the seasons of Advent and Lent. By this hymn, the faithful gathered in the Holy Spirit, praise God.

The Collect

The priest’s invitation “Let us pray,” leads everyone into a moment of silence, during which they offer the prayers they bring to Mass. What is in your heart as you come to Mass today? In what areas of your life can you use God’s grace or strength? Is there anyone whom you wish to pray for? During this time, the priest may again silently remember the Mass intention. Then extending his hands, the priest gathers all these prayers together and offers them to God by saying a formal prayer. This silence and prayer are called the Collect; for the priest “collects” the prayers of the people and offers them to God. This is symbolized in the extending of the priest’s hands upwards. The Collect concludes the Introductory Rites.

The Liturgy of The Word

The Liturgy of the Word is the first major part of the Mass. The proclamation of the Scriptures has always been a part of Christian worship. Its basis comes from the Jewish tradition of reading the Torah in the synagogue; as well as Luke’s account of the journey to Emmaus, in which two disciples converse with Jesus though unaware it is him. Along the way, Jesus explains the Scriptures, and then when he breaks the bread they recognize him for who he is.

The Second Vatican Council expanded the readings from Scripture that we hear at Mass. Before Vatican II, we heard less than 1% of the Old Testament and 17% from the New Testament. Now we hear 14% of the Old Testament and 71% of the New Testament and the entire four Gospels over a three year cycle. This three year cycle for Gospel readings was chosen to reflect the duration of Jesus’ public ministry of three years.

The First Reading

The Scripture readings are always proclaimed from the ambo. During the readings, the assembly is called upon to sit and listen to the Word being proclaimed. The Scriptures were not meant for just private devotion, but primarily for public proclamation. God speaks to his people in the proclamation of the Word, not in the silent reading along with the lector. The First Reading is always taken from the Old Testament, except during the Easter Season when it is taken from the Acts of the Apostles. The selection of the First Reading is chosen in relation to the Gospel; thus these two readings always share the same theme. In the silence that follows the reading, ask yourself: “What phrase or image stuck with me from the reading, and what is God saying to me through it?”

The Responsorial Psalm

The Psalm is called “responsorial” because of its structure; it is designed to be sung in alternation between the psalmist and the congregation. The Psalm is chosen based upon one of themes of the first or second readings or the Gospel. It is meant to allow the people to meditate on the Word of God and the theme for that day. Since the Psalms are part of Sacred Scripture, it is always sung from the ambo: the place reserved for the proclamation of the Scriptures. The Second Vatican Council restored the use of the term “psalmist” for the title of the person who sings the Psalm. This title was used in the early Church but fell out of use during the 19 th  century in favour of the title “cantor.”

The Second Reading

The second reading from Scripture is always taken from one of the letters contained in the New Testament. It is a sequential proclamation of the letter and therefore it does not follow the theme of the first reading or the Gospel. The importance of the second reading lies in the fact that it often describes the challenges that the early Christians faced and shows the development of Christian practice, doctrine and community. It gives us a guide for right living as many of the challenges then, are challenges that we still face today. In the silence that follows the reading, ask yourself: “What image or phrase stuck with me from the reading, and what is God saying to me through it?”.

The Gospel Acclamation

This acclamation announces the coming of the Gospel and accompanies the procession to the ambo. In all of the liturgical seasons except Lent the “Alleluia” is sung, which means “Praise God” in Hebrew. The acclamation finds its origins in Jewish worship prior to the proclamation of the Scripture readings from the Torah. Since the first Christians were Jewish, they carried this practice into Christian worship. Since it is a acclamation of great joy, it is omitted during Lent as it is out of character with the penitential nature of the Lenten season. It exists to call to mind the importance of the Gospel in which Christ himself speaks to his people. The Gospel Acclamation is always sung; if it cannot be sung then it is omitted.

Several marks of respect are given to the Gospel to indicate how important it is within the Church. Since the time of the Apostles, we have believed that when the Gospel is proclaimed, it is Christ himself who speaks to his people. For this reason only an ordained minister proclaims the Gospel. This designation goes back to the 3 rd  century when Cyprian ordained Aurelian a deacon for this specific purpose. Before proclaiming the Gospel, the deacon asks a blessing from the priest that the Lord be “in his heart and on his lips” that by his proclamation the people may come to fall in love with the Scriptures and marvel at the work of Jesus who saves us from our sins.

Immediately before the proclamation of the Gospel, everyone makes the sign of the cross three times over their bodies, once on the forehead, on the lips and over the heart. These signings number three for the Trinity: one God revealed in three Persons. The areas of the body that we sign with the cross are also significant: the forehead, that we may always reflect and meditate on the Gospel; the lips, that we may always proclaim the Word of God in our speech; the heart, that the Gospel may dwell there by faith.

The proclamation of the Gospel has a preeminent place among all the readings of Scripture. While all the readings form the Word of God, God speaks directly and clearly to his people through the words and actions of Jesus in the Gospel. It is for this reason that we stand during the Gospel, out of respect and veneration for Christ who is made present in our midst. The response “Praise to you, Lord Jesus Christ” at the conclusion of the proclamation of the Gospel affirms our belief in the presence of Christ in the Gospel.

The homily is to be based on the Scriptures of the day or of the liturgical texts used for Mass, to encourage and challenge the people to live the Christian life. The homily has its origins in the story of Jesus with the disciples of Emmaus, where he explained the Scriptures to them before breaking bread with them. Many of the Church Fathers are remembered for their homilies and how they brought together the practice of the Faith in the daily lives of Christians. Homilies vary in quality from preacher to preacher and Sunday to Sunday; yet the purpose reminds the same: applying the Scriptures to the daily practice of our faith. A homily is mandatory for Sunday and Holy Days of Obligation, but optional for a weekday Mass.

Time of Silence

Following the Gospel, there is a prolonged moment of silent reflection on the readings and the homily. This moment of silence while always part of the Mass, was usually skipped over. Now with the recent changes to the Mass, the Church has been reminded of the importance of this moment of silence. Through singing, proclamation and prayer we give praise and glory to God. In silence God speaks to us. What image or phrase from the readings or the homily struck you? What direction does it give you in life? Does it help you make a decision?

The Profession of Faith

Or Creed, appears in two forms in the new edition of the Roman Missal; the Nicene Creed and the Apostles’ Creed and is recited at every Sunday Mass. The Apostles’ Creed is normally recited during Lent and Easter as it is the creed used at Baptism which is usually celebrated during Easter. The Nicene Creed is generally used throughout the remainder of the year. The Creed has been recited during the Mass since the year 589 AD. Through it, week by week, generation after generation, the faith of the Church is handed on and unites Catholics in the one Faith that we all share.

Nicene Creed – “Consubstantial”

In the Nicene Creed we now say that Jesus is “consubstantial” instead of “one in Being” with the Father. It is the literal translation of the Greek word  homoousios  (or in Latin  consubstantialis ) which is used in the Creed. Consubstantial means “having the same substance” and is only used by the Church to describe Jesus’ relationship to the Father. The question of how Jesus relates to the Father has great importance. Heresies have divided Christians over this issue and the Council of Nicaea in 325 AD coined this word to precisely articulate the nature of this relationship. By it, the Church expresses that the divinity of Jesus is the same divinity of the Father. “Consubstantial” is an important word; it was fought over by theologians and bishops for centuries as they sought the best word to clarify this great truth about Jesus. It deserves our respect and attention.

Apostles’ Creed – “descended into hell”

The phrase that Jesus “descended into hell” in the Apostles’ Creed has caused much concern for some people. “Hell” in popular culture is the place of devils and eternal damnation for all who reject God. However in the Bible, it refers to the place where the souls of all the dead went before the Resurrection of Jesus. In the Bible, the Hebrew name for this place is  Sheol  and in Greek it is called  Hades , which in English is literally translated as  Hell .

This phrase in the creed, describes the work that Christ was doing while his body lay in the tomb. Prior to the Resurrection, no one was able to go to heaven due to original sin. In order to save those who died before him, Jesus although without sin, took on sin and willingly experienced its effects which is death. Thus he went to the place of the dead (or to  Sheol  or  Hades  or  Hell ) to retrieve the souls of all the just to take them to heaven. By dying, Jesus brought salvation to all those who died before his Resurrection; and by rising from the dead, they ascended into heaven with him.

There are numerous Biblical references to this mystery of the Faith: the main ones are Psalm 68; Acts 2.31; Romans 10.7; Ephesians 4.8-10; 1 Peter 3.18-19; Hebrews 2.14-15; Matthew 12.40; and Revelation 1.17-18 among many others.

The Universal Prayer

We have come to know this part of the Mass as the Prayers of the Faithful, for by it the baptized offer prayers and intercessions for the Church, for the salvation of the world, for all in need and for the local community. This practice of praying for specific groups is recommended in the First Letter to Timothy. The revised instruction on the Mass insists that the petitions be offered by a deacon when present. This underscores the ministry of the deacon, as he is primarily responsible for charity in the community therefore the one who would be most aware of local needs

The Liturgy of the Eucharist

The Universal Prayer concludes the Liturgy of the Word and the focus of the Mass now shifts to the Liturgy of the Eucharist and its two high points: the Eucharistic Prayer and the distribution of Holy Communion. The set of rites that precedes the Eucharistic Prayer are collectively called the Preparation of the Gifts. The altar is prepared, the gifts are brought forward and God is praised for them.

The Collection & the Offering of the Gifts

The collection and the offering of the bread and wine have been present in Christian worship since the very beginning. The gifts of the community are presented to the priest for the needs of the Church and of the poor. Justin the Martyr describes this collection and offering of gifts in his letter dating from the 2nd century: “Then someone brings bread and wine to him who presides over the assembly. They who have the means, give freely what they wish; and what is collected is placed in reserve with the presider, who provides help to the orphans, widows, and those who, through sickness or any other cause, are in need, and prisoners, and traveling strangers; in a word, he takes care of all who are in need.” By the collection, we exercise Christian charity; sharing our abundance with those who have nothing.

The Preparation of the Gifts

Once the gifts of bread and wine have been carried to the altar, the priest offers a prayer of blessing to God for his generosity, for the produce of the earth and for human labour which have created the gifts to be used for the Eucharist. This prayer “Blessed are you, Lord God of all creation…” actually comes from the Jewish prayers for the Passover meal. Its inclusion in the Mass reminds us of our Jewish roots: that Jesus and the first disciples were of Jewish descend and that Christian worship developed out of Jewish rituals and practices.

It is also highly certain that Jesus himself would have offered this prayer at the Last Supper, as according to the Scriptures, this final meal with his disciples was the Passover supper (Matthew 26.17; Mark 14.12; Luke 22.15; John 13.1). This prayer of blessing may be spoken aloud by the priest, or silently while the people are singing the Offertory Chant.

The Mixing of Water and Wine

After the prayer of thanksgiving for the bread, the deacon or priest quietly says the following prayer as he pours water into the chalice of wine: “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.” This action represents the two natures of Christ: wine for his divinity and water for his humanity.

It also represents our relationship with Christ and our sharing in this Sacrament. Saint Cyprian in the 3rd century said this about it: “In the cup of the Lord, water alone cannot be offered, as wine alone cannot be. For if a person offers wine only, it starts to become the blood of Christ without us. But if the water is alone, it starts to become the people without Christ. But when both are mingled, and are joined with one another by a close union, a spiritual and heavenly sacrament is completed.”

The Private Prayer of Priest

The priest offers a private prayer, humbly asking God to accept the sacrifice that will be offered along with the people who have gathered to participate in it. The prayer originates from the story of the three young men in the fiery furnace (see Daniel 3.39). Azariah offers this prayer from within the flames, asking that the sacrifice of his very life be pleasing to God. The priest, mindful of his sins, offers his suffering together with the gifts on the altar. Since this is a private prayer, it is said quietly by the priest. This prayer has been a part of the Mass since the beginning of the 15th century.

The Incensing of the Gifts, Priest & People

The use of incense signifies a solemn occasion, the holiness of that which is incensed, and the prayers of the people going up to God. At more solemn Masses, for example Christmas and Easter, during the Preparation of the Gifts the offerings, the altar, the cross, the priest and the people are incensed. The practice of using incense at Mass originated around the 11th century in Gaul (now France). It was rarely used in Rome before this time, due to its former use in the pagan worship of the Roman Emperor. The incensation of the gifts, priest and people is a reminder that it is not only the bread and wine that are offered to God, but our very selves as well.

The Washing of the Priest’s Hands

Following the Preparation of the Gifts, and the incensing of the altar if done, the priest washes his hands at the side of the altar with the assistance of the servers. At this time, the priest quietly says: “Wash me, O Lord, from my iniquity and cleanse me from my sin” (Psalm 51.4). The washing of hands was added to the Mass in the 7th century and since then, has occurred during various parts of the Mass before it settled into its present location at the conclusion of the Preparation of the Gifts. The practical nature of the washing was to clean the priest’s hands after he handled the censer, thus the washing occurred whenever the priest used incense. The spiritual significance springs from the practical, just as the priest’s hands are cleansed after preparing the gifts, so may his soul be cleansed so that he may worthily offer the Eucharistic sacrifice.

“Pray, brothers and sisters”

Following the washing of hands, the assembly stands and the priest calls on them to pray to God to accept the sacrifice which they entrusted to his hands. This dialogue between priest and the people has been part of the Mass since the 8th century. Since that time, the Latin text to this dialogue has remained almost unchanged. In the revised English translation, this Latin text was literally translated to better illustrate that both the priest and the people offer the sacrifice in their own ways.

The word “holy”, which has always been present in the Latin edition, once again appears in reference to the Church in the revised English translation. It is a reminder, that although we are individually sinners, when the community gathers in the Lord’s name and offer the sacrifice we exercise our sacred or holy duty “for our good and for the good of all his holy Church.”

The Prayer over the Offerings

The priest offers a Prayer over the Offerings. This prayer asks that the gifts be pleasing to God, and it makes reference to the liturgical season or feast that is being celebrated. The assembly responds “Amen” to make this prayer their own.

As early as the 4th century, an unique Prayer over the Offerings had been written for every Mass in the liturgical calendar. This prayer was usually recited quietly by the priest while the congregation sang the offertory chant. It was only in 1964 AD, that Pope Paul VI required that this prayer be said aloud by the priest after the offertory chant has ended.

The Eucharistic Prayer

The Eucharistic Prayer is the center and high point of the entire liturgical celebration. It offers praise and asks God to change the bread and wine into the Body and Blood of Christ.

For most of the Middle Ages, the priest recited this prayer quietly often as the choir sang. With the liturgical changes of Vatican II, the people were given acclamations to recite and at other times to join their hearts and minds with the priest as he offers aloud the prayer on their behalf.

The Preface

The Preface is a prayer of thanksgiving in which the priest, on behalf of the assembly, glorifies and gives thanks to God the Father for the work of salvation. It is written to reflect the feast that is being celebrated or the liturgical season. By the 5th century each day of the liturgical year had its own unique Preface, however in the Middle Ages that number diminished. Vatican II restored many of these Prefaces, and in the current Roman Missal the priest has 99 from which to choose for each Mass.

The opening dialogue to the Preface (“Lift up your hearts… Let us give thanks to the Lord….”) finds its origins in the Old Testament and from Jewish worship. This dialogue has existed within the Mass since the beginning of the 4th century, and has not been altered in any way.

The Sanctus – “Lord God of Hosts”

The conclusion of the Preface calls us to join with the angels and the saints in praising God by singing or saying the Sanctus (Holy, Holy, Holy). This text combines the Scripture passages of Isaiah 6.3, Revelation 4.8, Matthew 21.9 and Psalm 118.26. The Sanctus has been sung at Mass since the 2nd century, and by the 6th century this text was in the form as we know it today.

The Sanctus gathers into one voice the praise of the all Church not only throughout the world, but all of heaven as well. Through it, our worship of God on earth is joined to the worship of the angels and saints in heaven. Let us all sing this hymn of praise on earth, in the hope that one day we will sing it as a Saint in the heavenly kingdom.

In the new English translation of the Sanctus, we now proclaim “Holy, Holy, Holy Lord God of Hosts” which is the literal translation of the original Latin text. This term “Lord God of Hosts” refers back to the conclusion of the Preface where the priest calls upon everyone to join the angels and saints in praising God. The term “Host” refers to the angels. Just as a flock is a group of birds, a herd is a group of cattle, a host is a group of angels. The former translation which said “Lord God of power and might” omits this reference to angels and completely changed the meaning and context of this prayer. The revised English translation corrects this omission and brings this prayer back into its proper context.

The Ringing of the Altar Bell

Following the Sanctus, the server may ring the altar bell and the people kneel. The altar bell was introduced into the Liturgy during the Middle Ages when the priest faced the altar and said the Mass prayers in a low voice. The bell was meant to alert the people that it was time for the Consecration. Following the liturgical reforms of Vatican II, the 1970 Roman Missal discontinued the ringing of the altar bell after the Sanctus. The reason for this was because Vatican II restored the custom of the early Church of having the priest face the people and speak the prayers in a loud voice, thereby allowing the people to see and to hear what was happening at the altar. This made the ringing of the bell redundant.

In the reforms of the 2011 Roman Missal, the ringing of the altar bell was made optional and is left to the preference of the priest. Whether or not the altar bell is rung, the people in a sign of respect, honour and adoration the kneel in anticipation of the Consecration, when our Lord himself becomes truly present in the bread and wine.

The Eucharistic Prayers

From the time of the Council of Trent until Vatican II, Roman Catholics were accustomed to hearing the Roman Canon as the only Eucharistic Prayer at Mass. There are many others that were composed and used in the early Church which were translated and placed in the Roman Missal for use following Vatican II. Today there are twelve Eucharistic Prayers available for use depending upon the liturgical season or feast being celebrated: the four traditional Eucharistic Prayers; two for Masses with Children; two for Masses of Reconciliation (can be used in Advent and Lent); and four for Masses for Various Needs and Occasions. All twelve Eucharistic Prayers follow the same format: the Epiclesis, Institution Narrative and Consecration, Memorial Acclamation, Anamnesis, Oblation, Intercessions, Doxology and Great Amen.

The Epiclesis

Following an introductory passage, the priest places his hands over the gifts and invokes the Holy Spirit, that by his power the gifts presented and offered will be consecrated and become the Body and Blood of Jesus Christ for the salvation of all who partake in Holy Communion.

During the epiclesis in Eucharistic Prayer II, the people hear the word “dewfall.” This word is found in the Old Testament. In Hosea (14.5-6) God promises to be like dew for the sake of Israel, bringing forth new life. In the Psalms, dew is a symbol of God’s blessing descending upon the Israelites. A prophecy from Isaiah (45.8) refers to the coming of the Messiah as a dewfall on the earth, since the Messiah will bring salvation and justice to a morally parched earth. The epiclesis, or invocation of the Holy Spirit, concludes with the priest making a sign of the cross over the gifts.

The Institution Narrative & Consecration

The priest recounts the events of the Last Supper, holding the bread and the chalice as Jesus did, and repeating the words that Jesus said. The constant Faith of the Church understands these to be the words of Consecration, in which the bread and wine are changed by the power of the Holy Spirit and truly become the Body and Blood of Christ. The words of Consecration conclude with the Lord’s command to do this in memory of him.

In this single moment, the priest fulfills his purpose of being ordained, to offer the sacrifice for the salvation of the people entrusted to his care. As well, in this single moment the Church fully realizes her identity, for as Pope Emeritus Benedict XVI explains “without the Eucharist, the Church simply does not exist.”

The Memorial Acclamation

Following the Consecration, all stand and the priest introduces the Memorial Acclamation by saying “The mystery of faith.” Before 1970, this statement by the priest was said during the Consecration of the wine. In 1970 when the liturgical reforms of Vatican II took effect, this phrase was moved to its present place following the Consecration, and the Memorial Acclamation of the people was added. The texts of the three options for the Memorial Acclamation are all derived from Scripture. By the Memorial Acclamation, the people who up to this point, have listened devoutly and quietly to the Priest, actively acclaim that they will hold to the mystery of faith until Jesus comes again.

The Anamnesis

The Eucharistic Prayer then continues with the Anamnesis, or the prayers of remembering and the offering of the sacrifice of the Mass to God the Father. We remember and celebrate the major events of Jesus’ life through which he achieved our salvation: his suffering and Passion, his Resurrection and his Ascension into heaven. These events in the life of Christ are referred to as the “Paschal Mystery.”

The Oblation

The Eucharistic Prayer then continues with the Oblation, the prayer in which the Priest on behalf of the people gathered for that particular Mass, offers the sacrifice in the Holy Spirit to the Father. The intention of the Oblation prayer is for the people to learn to offer not only the sacrifice of the Mass to the Father, but by living holy lives offer their very selves to God and to work for unity in the Church.

The Intercessions

The Eucharistic Prayer then concludes with the Intercessions, the reasons for which the Mass is being celebrated. They are offered in the name of the entire Church, both in heaven and on earth, and for all its members, the living and the dead. It concludes with a prayer that all who partake of the Body and Blood of Christ on earth will one day be united with the Virgin Mary, Saint Joseph and all the Saints in heaven. During the commemoration of the dead, the people should quietly call to mind their deceased loved ones and pray for the repose of their souls.

The Doxology

The Eucharistic Prayer reaches its conclusion with the Doxology. All honour and glory for ever is offered to the Father, through, with and in Christ, in the unity of the Holy Spirit. The people’s response is commonly called the “Great Amen.”

This practice can be traced back to the 2nd century. During the Middle Ages, the priest generally said this prayer in a low voice thus not allowing the people to respond “Amen.” In 1964 AD, Pope Paul VI ordered the clergy to once again say this prayer aloud, so that the people may acclaim their great amen to this great prayer.

The Communion Rite

The Liturgy of the Eucharist continues with the Communion Rite when the faithful immediately prepare themselves to receive the Body and Blood of Christ. The Lord’s Prayer is offered, signs of peace and reconciliation are made, the consecrated Host is broken and prepared for distribution.

The Lord’s Prayer

The Gospels illustrate that Jesus was a person of deep prayer and his disciples were amazed at his ability to pray. After being asked to teach them how to pray, Jesus gives them his own prayer.

The Lord’s Prayer is the perfect prayer: offering praise to God, imploring surrender to God’s will, petitioning for our daily bread (signified by the Eucharistic Bread), forgiveness of sins and the strengthening of the soul against temptation and evil. Pope Gregory the Great assigned the Lord’s Prayer to its current place at the beginning of the Communion Rite in the 4th century.

It was only in 1958, that Pope Pius XII gave permission for the faithful to recite the Lord’s Prayer in Latin during Mass. Prior to that, the priest alone said it in a low voice. In 1964, Pope Paul VI permitted the praying of the Lord’s Prayer in the vernacular.

“Deliver us, O Lord…”

Following the Lord’s Prayer, the priest prays that the entire community may be delivered from every evil and all distress as it awaits the second coming of Christ. This prayer is called the “embolism” as it develops the last petition of the Lord’s Prayer. This prayer was in use in the Mass by the 7th century.

Prior to 1964, the embolism was recited by the priest in a low voice and was quite lengthy. In 1964, Pope Paul VI decreed that the priest must recite this prayer aloud so that the people may hear it. For this reason, the prayer was shortened to its current length.

This prayer is based upon Titus 2.13 which is the second reading for Christmas Midnight Mass. It reminds us that Jesus will come again and until that time, he will protect us from the dangers and temptations that we encounter in life.

“For the kingdom…”

The embolism prayer ends with a doxology that is well known among Protestant Christians, but that Catholics did not retain as the conclusion to the Lord’s Prayer. This doxology “For the kingdom, the power and the glory are yours now and for ever” was in use as a conclusion to the Lord’s Prayer in the early Church and it appeared in versions of Matthew’s Gospel and in the Didache.

Its use during Mass became less popular among Catholics when King Henry VIII decreed its use in Anglican services of his newly established Church of England. During the liturgical reforms of the Second Vatican Council, the doxology was once restored to the Mass. There were several reasons for this: this prayer was part of the early tradition of the Catholic Faith, it is biblical in nature, for ecumenical reasons and to add another element of participation for the people.

The Rite of Peace

The Rite of Peace begins with the priest asking Jesus, the Prince of Peace, to bestow his peace on the community just as he once did upon the Apostles when they were gathered in the upper room (see John 20.19-23). This prayer can be traced back to the 11th century and was officially added to the Mass in the 1474 edition of the Roman Missal. The priest originally said this prayer on his own behalf. Following Vatican II, the text was edited to include the entire community. While the priest still says this prayer alone, the people assent to it by their “Amen.”

The Exchange of Peace

The sign of peace is then exchanged by all present. This practice comes directly from Scripture (Matthew 5.23-24) where Jesus admonishes his followers to be reconciled with one another before offering their gift at the altar. From the very beginning, this practice was a very important element of the Mass. In the early Church, individuals that had a grievance with one another went and asked for forgiveness. It was only after everyone was reconciled that the Mass continued. However in the Middle Ages, the exchange of peace among the people slowly declined, and in 1474 was made optional.

Following the reforms of Vatican II, Pope Paul VI required the exchange of peace be restored to the Mass. The exchange of peace is a serious moment of reconciliation and preparation to receive Holy Communion. It is to be carried out in a respectful and appropriate manner either by a handshake or a bow of the head. In 2014, the Congregation for Divine Worship granted the priest permission to omit the exchange of peace if it can be foreseen by him, that this moment of reconciliation will be abused or taken light-heartedly by the congregation (for example, use it as a time for social conversation).

The Fraction Rite

During the Fraction Rite, the priest breaks the consecrated Host over the paten, places a small piece in the chalice and offers a prayer that this mingling will bring eternal life to those who receive it. The practice of reserving part of the consecrated bread from the general Communion appeared in the 3rd century when Pope Innocent would send a piece from the host he consecrated at his Mass to the other churches in Rome. Before Communion, the priest would take this piece of the Host and place it in his chalice. This practice symbolized the Eucharistic communion among all the churches in Rome with the Pope. As the Church grew, it was impossible to maintain such a practice, but a vestige of it remained. Now all priests break off a small piece of the consecrated Host and places it in the chalice as a reminder of the shared communion held throughout the entire scattered around the world.

“Lamb of God”

During the Fraction Rite, the people sing or say the “Lamb of God.” When the first Christians gathered for Mass, they called this action “the breaking of bread” (see Acts 2.42). The significance of this activity gave its name to Eucharistic worship. The breaking of the bread symbolizes the suffering that Jesus endured for us, while sharing it recalls the Last Supper. In the breaking of the bread the many individuals who have gathered are made one body by receiving Communion from the one bread that is broken and shared for the life of the world. The Lamb of God is meant to be said or sung during the entire Fraction Rite. The invocation is to be repeated as many times as is necessary, and only on the final time is “grant us peace” said.

The Preparation Prayer of the Priest

The priest says a private prayer to prepare himself for receiving Holy Communion. Private prayers of the priest became common in the Middle Ages, and this prayer alludes to 1 Corinthians 11.29, where Saint Paul warned the faithful not to receive Holy Communion unworthily. The people after singing the Lamb of God, also pray silently preparing their hearts to receive the Lord present in the Eucharist.

“Behold the Lamb…”

Prior to receiving Holy Communion, the people express their unworthiness and pray for healing. The priest invites them to make this statement of faith by showing them the consecrated Host, now broken in two, above the chalice as he says “Behold the Lamb of God….” This statement first appeared in the Mass around the 15th century and is taken from two passages of Scripture. First, the priest quotes John the Baptist, who points out the Lamb of God to his disciples (see John 1.29), then he quotes Revelation (19.9), that those invited to the supper of the Lamb are blessed. This text reminds us that those who faithfully gather around the Lord’s altar and receive his Body and Blood in this life, will hopefully be gathered together one day to share in the rich fare in the banquet halls of heaven.

“Lord I am not worthy…”

The priest and the people then express their unworthiness to receive so great a Sacrament. The text is only recited once and the striking of the breast was omitted, as this gesture was incorporated into the recitation of the Confiteor during the Penitential Act in the Introductory Rites. This text originates in the story of the healing of the centurion’s slave (see Matthew 8.8 and Luke 7.6). The biblical words “my child” become the liturgical words “my soul” since the congregation seeks a general spiritual healing more than a specific physical one. Although we are unworthy of Jesus’ healing power, he gives himself anyway to those who have faith.

The Communion Prayer of the Priest

The priest receives Holy Communion while reciting prayers quietly. He is to receive from the bread and wine consecrated at that Mass and not from consecrated Hosts kept in the tabernacle. The texts (“May the Body/ Blood of Christ keep me safe for eternal life.”) that accompany the receiving of Holy Communion by the priest came into use during the Middle Ages. Various texts were in use and none became universal until 1474, when the current texts were adopted.

The Communion Chant

The people sing a hymn for the Communion procession. It begins when the priest receives Holy Communion in order to unite his communion with that of the rest of the assembly. Evidence for singing hymns during Holy Communion is quite ancient going back as far as the 4th century.

Holy Communion

For most of the Middle Ages, only the priest received Communion at Mass and the people received usually only once a year. Their Communion had little connection to the rest of the Mass, and they received from previously consecrated hosts reserved in the tabernacle, just as the sick and the homebound did. It was only in 1970, that Communion for the people was integrated into the official ritual books of the Church. It was also at this time that the offering of the chalice to the people became permissible as well. Today, in Canada, Holy Communion under both forms may be administered to the people.

As the Communion chant is sung, the faithful process to the altar and receive Holy Communion. The deacon and other ministers, if required, assist the priest. In Canada, the faithful make a simple bow of the head before receiving Holy Communion. The priest and other ministers say “The Body (Blood) of Christ” and each person answers, “Amen.” The communicant is not to add anything to their response, for in answering “Amen” each person affirms his/ her belief in the real presence of Christ in the Eucharist. The formula “The Body (Blood) of Christ” and the response “Amen” have been in constant use since the time of Saint Ambrose in the 4th century.

The Purification of the Vessels

Following the distribution of Holy Communion, the priest or deacon reposes the Blessed Sacrament in the tabernacle. The priest then purifies the chalice and the paten, or may do so after Mass. As he dries the chalice, the priest quietly says this prayer: “What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity.” The words of this prayer have remained unchanged since the 6th century.

The Silent Prayer of Thanksgiving

The priest returns to his chair and all observe a time of silent prayer; praising and thanking the Lord for his many gifts, especially for receiving him in the Eucharist. This period of silent prayer is not to be rushed nor is it a time of “dead air.” During this time you can reflect on the following questions: What are you most thankful for? Having been nourished by the Body and Blood of Christ, in what areas of your life do you need the Lord’s help this coming week? How can I be more like Christ to others in my life?

The Prayer after Communion

The Prayer after Communion concludes the Communion Rite and the Liturgy of the Eucharist, summing up its purpose in a single prayer to God. The priest leads the prayer and the people respond “Amen.” Together with the Collect and Prayer over the Offerings, the Prayer after Communion forms the presidential prayers. This prayer has existed as a part of the Mass since the earliest of times. The priest has the option to offer this prayer from his chair or from the altar.

The Concluding Rites

The fourth part of the Mass is the Concluding Rites which consist of announcements (if required), the final or solemn blessing, the dismissal, the procession and recessional chant. The Concluding Rites prepare us to be sent back out into the world to live the Gospel having been nourished by God’s Word and by the Body and Blood of his Son, Jesus.

The Announcements

A parish community gathers for more than the celebration of Sunday Eucharist. Prior to be dismissed, announcements can be made to inform the congregation of various events and activities taking place in the parish. The announcements are to be brief, made only when necessary and usually by the priest. In most parishes, general announcements are made as part of the welcome at the beginning of Mass, while more important announcements are made by the priest following the Prayer after Communion.

The Final or Solemn Blessing

Before dismissing the people, the priest offers them God’s blessing. This blessing comes from the devotional practice of receiving a bishop’s blessing following Mass and originates from the 4th century. A blessing is a sign of God’s protection over our lives and activities for the coming week. It is also a reminder that God walks with us in our journey of life. On Solemnities, the final blessing takes a more solemn form when the deacon invites the people to bow their heads and a threefold blessing is prayed over the people by the priest. When a Bishop offers the blessing he always makes the Sign of the Cross three times as he mentions the Persons of the Trinity.

The Dismissal

The Dismissal is the final dialogue of the Mass and is begun by the deacon if present, who sends the people forth from Mass into the world and to perform the works of the Gospel in the week to come. While the dismissal has always been part of the Mass, it was not always at the end. For many centuries the dismissal was given prior to the final blessing. The Second Vatican Council restored the dismissal as the final element of the Mass. The new translation of the Mass has several new formulas for the dismissal, some of which were written by Pope Benedict XVI.

The Procession

Following the dismissal, the priest and deacon once again show reverence for the altar by kissing it, just as they did upon entering the sanctuary at the beginning of Mass. The kissing of the altar is a sign of honour to the Lord for the sacrifice he made upon the cross, which is now made present to us on the altar. They then genuflect to the Blessed Sacrament in the tabernacle and process down the aisle with the altar servers.

Just as in the procession at the beginning of Mass, this procession reminds the people that the priest is the shepherd of the parish community, who journeys with them in the struggles and joys of life. Out of respect for the priest who represents Christ the Good Shepherd and to maintain order and decorum in the church, the faithful never leave before the altar servers and priest have first exited the church.

The Recessional Chant

Although a recessional chant is not necessary, when it is sung, it does form the final part of the Mass and accompanies the procession of the servers and the priest out of the church, therefore none of the faithful should ever leave the church before the recessional chant has concluded so that they may fully participate in the celebration of Mass.

Personal Prayer

Following the conclusion of the recessional chant, it is customary for all the faithful to kneel and pray silently in thanksgiving for God’s blessings and for the grace to live the Gospel during the coming week. After this time of personal prayer, the faithful depart the church to joyfully live out the Gospel with renewed faith, hope and charity.

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Message of Welcome before the Opening Mass

• Updated on 22 January 2022

Before the opening mass of the 15th General Chapter, the Congregational Assistant Sr. Mary John welcomed the Chapter members and the Superior General of the Divine Word.

“With the Chapter Candle and the Word of God, we will soon move prayerfully into the chapel asking the Lord to bless our Chapter, to walk with us in this journey, and to bring it to completion.”

Dear Brothers and Sisters, a very good evening to you all. It is my privilege to welcome each one of you to the first act of our Chapter- that of the Eucharist. Dear Sisters, in this venue the SSpS have met for the 11 th general chapter in 1996, under the theme called to share life and mission . This moment is very special and is replete with so many mixed feelings of joy, hope and no less anxiety. After what seemed to be an endless waiting, we are now here and it is for real. Paradoxically we are having the chapter at the peak of the Covid – 19. We regret that despite our best efforts not all could be present.  But let these not dampen the spirit of this joy-filled occasion. The best way to celebrate our togetherness is by celebrating the Eucharist – the supreme act of thanks-giving. The entire congregation is with us at this moment, supporting, encouraging and praying for us.  Even if the weather outside is getting colder and darker, we know that inside of us we feel the warm energy of prayer and communion.  May this general chapter – unique in many ways – deepen our commitment to follow Jesus in the SSpS way. I welcome Fr. Paulus Budi Kleden SVD- Superior General- who has kindly consented to preside over the Eucharist. A warm welcome to all the co-celebrants and guests. You have honored us by your coming and shown us your solidarity and support. I welcome all capitulars, invitees and sisters for various services related to the Chapter. we are very happy that several sisters from the Generalate community have come. You are all most welcome. With the Chapter Candle and the Word of God, we will soon move prayerfully into the chapel asking the Lord to bless our Chapter, to walk with us in this journey, and to bring it to completion.  Like the Syro-Phoenician woman who kept crying after Jesus, we too echo the cries and sufferings of our world, and the hopes and consolations of our faith.  May the promise of Jesus to the Canaanite woman “ Woman, you have great faith! Your request is granted ”, come true in our lives as we enter this sacred moment of the 15 th General Chapter.  May our Saints Arnold Janssen and Joseph Freinademetz and Blessed Helena and Hendrina intercede for us and obtain for us the grace to be missionary disciples depending on God and walking in the light of faith. Once again, welcome. We are glad you have come.

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The greeting as Mass begins: More than a casual welcome

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The Holy Mass Explained

As Catholics, we know that the Holy Mass is the center of our faith and the source of divine life. Hence, the Church teaches us to participate in the Holy Mass regularly on Sundays and on Holydays of obligation and also on weekdays, whenever possible. If we understand the value of the Mass, we would certainly participate in it actively and regularly. I feel that a simple explanation on each part of the Mass may help you to recognize the value of the Holy Sacrifice of the Mass. With this consideration, I am going to explain every part of the Mass in the forthcoming bulletins, hoping that you would read and profit by it.

Jesus offers Himself:

The Holy Mass is, first of all, a holy celebration, because it is Christ who acts in the person of a priest. Jesus Christ offers himself for us, as he offered on the Cross. Hence, we say that Mass is the same sacrifice of Jesus Christ, offered on the altar in an unbloody manner. Just like Jesus offered his body and blood on the Cross, he offers for us on the altar. The difference is that Jesus offered himself visibly on the Cross but on our altar, He offers himself invisibly and in an unbloody manner, hidden under the appearance of bread and wine.

Faith matters:

A Catholic, who says that he/she loves Christ would not fail to love the Mass. To love the Mass does not mean just being present and nothing more; it means to be present with faith and devotion and to take part actively in the Mass realizing that it is the Sacrifice of the Cross being renewed on the altar. Participation in the Mass involves basically our faith. Without faith, all that one would see on the altar is just bread and wine; just gestures, symbols and nothing more. It is only through faith, we acknowledge that at the consecration of the bread and wine, they are changed into the body and blood of Jesus Christ. If one would come for Mass without faith, the person would easily feel bored or get distracted. Without faith, one would fail to understand what Christ’s death on the Cross would mean for us. Hence Faith is the most required disposition when we come to participate in the Mass.

To be continued

Fr. Arul Joseph V.

On June 4th, Pentecost Sunday, I started explaining the Holy Mass for your benefit and for the benefit of your children. Through my simple effort, I would like that you may be enlightened so as to understand the value of the Holy Mass. This week I want to explain to you about the purposes of the Mass.

The purposes of the Mass are similar to the purposes for which Jesus offered Himself on the Cross. They are:

• to give glory to God
• to thank him
• to make up for the sins
• to pray for favor to fulfill our intentions.

The first purpose is to give glory to God, our creator, on whom we depend for everything. Acknowledging Him as The Lord, God, we need to praise and glorify Him.

What we have, what we do and what we are everything is because of God’s immense love, mercy, and kindness: our life, family, all the spiritual gifts for our eternal life, namely, sanctifying grace, faith, the sacraments and the gift of his mother. Therefore, it is good to thank God for all the natural and supernatural gifts. The person who is too proud to say “thank you” is not only ungrateful but is bound to end up being unhappy.

The Bible teaches us that Jesus Christ, though he was without sin, he died like a sinner because he took upon himself our sins and made reparation for them on the Cross.

Hence, the third purpose of the Mass is to make up for our sins and those of the deceased. When we come to Mass with real sorrow for our personal sins, we

can draw strength from the love of God.

The fourth purpose is to make petitions for our needs. God is the giver of all gifts. Being the most loving Father, he gives us the best. Just as Jesus has taught us to ask, so that we will receive, we make prayerful petition for our various needs.

God bless you

Fr. Arul Joseph V

The Holy Mass could be described as the ritual celebration of what Jesus fulfilled only once in history: The Last Supper on Holy Thursday, His Death on Good Friday and His Resurrection on Easter Sunday. The celebration of the Mass can be divided into four parts:

• Gathering rites
• Liturgy of the Word of God
• Liturgy of the Eucharist or Meal sharing
• Rite of Commissioning: sending out to live our experienced in the Mass.

Part 1: Gathering Rites:

The purpose of this part is to assemble or gather together, in order to bring the people of God into one body, to listen to His Word and to share the Body of Christ together.

Greeters/Ushers: When we usually gather for any celebration or when friends gather together for a meal, they are greeted at the door and welcomed into the house.  The Ushers, who are also called greeters are our volunteers, who do this great job in the vestibule, as you enter the Church.

Use of Holy Water: One of the first things, Catholics do when they enter the Church, is to dip their right hand in the Holy water and make the sign of the Cross. This ritual is a reminder of your Baptism; we were baptized with water and signed with the cross.

Genuflection: It has been a custom in the medieval time to go down on one knee or genuflect before a king or a person of high rank. This secular practice of honor has gradually entered the Catholic Church, in order to honor the presence of Jesus Christ present in the Tabernacle.  Today many people express their reverence by bowing as an accepted practice.

Entrance song: When the Mass begins, everyone stands up and sings. Standing is a sign of readiness to begin and much more a sign of welcoming with respect the priest/s, who is/are going to celebrate the Mass. Singing an entrance song helps us to unite our thoughts and voices for the celebration.

Part 1: Gathering Rites (Cont’d)

Greeting: While the entrance hymn is sung, the priest kisses the altar, which represents Christ, as a sign of surrender and adoration. Following the hymn, the Mass begins with the sign of the Cross and greeting. This greeting is significantly for wishing well, to all present, in the name of the Triune God.

Penitential Rite and Gloria: “Be holy as your heavenly Father is holy” was the instruction of Jesus to his disciples. We, as God’s children, gathered in his House to offer the Sacrifice of Christ and to receive the heavenly gifts, we need to be worthy of presenting ourselves. Hence, we pray for inner purification. Immediately after asking for pardon, we sing the “Gloria”, a traditional hymn of praise and glory to Jesus, our Redeemer.

Opening Prayer: At the close of the gathering ritual, the priest invites the assembly to join him in the prayer, summarizing the theme of that particular day. At the end of the prayer, people respond “Amen”, which is a Hebrew word for “so be it”. Part 2: The Liturgy of the Word will be continued.

Part Two: Liturgy of the Word

Usually, when we gather as a family or as friends for a meal, we begin with a conversation telling our stories. Likewise, after the gathering rites during Mass, the Liturgy of the Word follows. God speaks to us in the inspired Words of the Bible and we listen to Him. Having heard him speak, we thank Him by saying “Thanks be to God”.

On Sundays, there are three readings. The first reading, except during the Easter Season, is from the Old Testament. It relates to the Gospel and so it sounds like a background and insight to understand better what Jesus speaks to us in the Gospel. After the first reading, there is a Responsorial Psalm. The second reading is, usually, from any one of the letters of St. Paul or from one of the letters by other Apostles. The third reading is from one of the four Gospels. Just before reading the Gospel, the priest bows before the altar and prays that God may grant him the grace to proclaim the Gospel.

We all remain standing while the Gospel is read because Jesus speaks to us and so we show our attentive reverence. The priest greets the people, then introduces the Gospel writer and makes the sign of the cross on the forehead, lips, and heart, in order to clean his mind, lips and heart and thus enable him to proclaim the Gospel in a worthy manner. Following the priest, the people also make the sign of the cross for cleansing them and to enable them to listen with faith. The Gospel is concluded with the response of the people, saying: “Praise to you, Lord Jesus Christ”, and thus praise Him for having spoken to us.

Homily follows the readings. Its purpose is for “breaking the Word of God” and applying it to our life situation today. Unlike a talk or speech given in a meeting, the homily is an interpretation and application of God’s Word to our personal life. Hence the assembly is expected to keep the heart and mind open and personalize God’s message.

Before leaving for my vacation in August, I started explaining about the Holy Mass. I stopped with Part 1, “Gathering Rites”, which concludes with the Opening Prayer. This week I resume it from Part 2.

Part 2: Liturgy of the Word After the Gathering Rites, we sit down and listen to the Word of God. It is proclaimed to us from the Holy Scripture, which has totally 73 Books (Old Testament 46 Books and New Testament 27 Books) written by human authors but inspired by the Holy Spirit. On Sundays, there are three readings read from the Bible. We believe that God speaks to us in the inspired Books. Hence, the reader, at the end of the reading, announces “This is the Word of God”. Having heard God speaking to us, we all respond saying “Thanks be to God.”

The first reading is read from the Old Testament, except during the Easter Season, during which it is read from the “Acts of the Apostles” in the New Testament. This narrates the history of how God manifested His love, chose the people of Israel, made a covenant with them; at the same time, how the people were not faithful in responding to God’s love. Generally, the first reading is related to the Gospel passage chosen for the day.

Following the first reading one of the Psalms, which is an inspired hymnal from the Book of Psalms in the Old Testament, is either sung or recited. The psalm is very closely connected to the theme of the first reading.

The second reading is read usually from one of the letters of St. Paul. Sometimes it is read also from one of the letters of St. Peter or of St. John.

The third reading is taken from one of the four Gospels. Since we believe of the unique presence of Christ, who speaks to us directly in the Gospel, it has been a long custom in the Catholic Church to stand in attentive reverence to hear the Gospel.  The Gospel is always read by the priest or the deacon, representing Christ. At the beginning of the Gospel reading, having introduced from which of the Gospel the passage is read, we all make the sign of the cross on the forehead, lips and the heart. We do so, in order that we may be cleansed in our mind to understand God’s Word, lips to proclaim His Word and heart to love Him dearly. The priest or the deacon concludes the Gospel reading saying “The Gospel of the Lord” and all the people respond “Praise to you, Lord, Jesus Christ”, proclaiming our faith in the presence of Christ in the Gospel.

To be continued,

Part Two: Liturgy of the Word: The second part of the Liturgy of the Word comprises of the homily, the recitation of the Creed and Prayer of the Faithful (General Intentions).

Even though the priest celebrating the mass or the deacon assisting at the Mass takes the effort to prepare the homily, this part of the Mass, unfortunately, is the hardest part for some. I don’t blame them; in fact, it is difficult to listen to someone continuously for some time.

There may be many valid reasons, why it is difficult for some to pay attention to the homily preached during the Mass: may be due to many concerns about health, jobs, sports & games, family worries etc. For some, the homily may be too long and boring and for others, it is above the head and not able to comprehend the gist of the message.

Nevertheless, it is very important to know why one must pay attention to the homily. It is the Holy Spirit, who uses the priest or the deacon to enlighten His people with the message proclaimed through the three readings taken from the Bible. Basically, we need to keep our hearts and minds open with faith, so as to grasp and personalize what God shares with us.  Just like a large piece of bread is broken to feed individual persons, the Word of God is broken so that it could be received and digested by the People of God.

The homily is followed by the Creed. What we recite during the Holy Mass is known as the Nicaean Creed. This is longer than the Creed we use at the beginning of reciting the Rosary, which is known as the Apostles’ Creed. Apostles’ Creed is the one, said to have been composed by the Apostles; whereas the Nicaean Creed was composed in the 4th century at the Council of Nicaea. It encompasses all that we as Catholic should believe. By reciting it during the Mass we proclaim our faith.

The Liturgy of the Word comes to an end with the Prayer of the Faithful (General Intentions). The intercessions enable us, as the Body of Christ, to pray for the Church, the nation & the leaders, for the people in special need, the local needs and for one another. Thus, we show our fellowship and universality in the Church.

To be continued Fr. Arul Joseph V.

Part Three: Liturgy of the Eucharist: With the homily and Creed, the Liturgy of the Word comes to an end. Then begins the Liturgy of the Eucharist, the third part of the Holy Mass. After having listened to the Word of God, having reflected over them and having proclaimed our faith, we move to the Table of the Lord. At any meal in the home, there are three actions: we set the table, say grace and share the food. Just like this, we have at Mass, three rituals known as

• The Preparation of the Gifts • Eucharistic Prayer and • The Communion Rite.

Preparation of the Gifts: During the early history of Christianity, each brought from their homes bread and wine to be offered in the Church and subsequently to be distributed for the participants and the poor. Similarly, today, bread and wine, as the fruit of people’s hard work, are brought to the altar, to be offered to God. Besides, members of the parish take up a collection from the assembly and bring it to the altar, as a sign of their sacrifice, to be used for the pastoral needs and the poor. The bread and wine and the monetary offering are the symbols of our hard work, our studies, our needs, our struggles and even our own weaknesses. The priest, then, mixes a drop of water with wine, reciting a prayer, “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”. Having offered the bread and wine and prior to consecrating them, so that they may be transformed into the Body and Blood of Christ, the priest washes the fingers, praying to God for his purification, “Wash me, O Lord, from my iniquity and cleanse me from my sin”. Finally, he invites the assembly to pray that the sacrifice might be acceptable to God.

Part Three: Liturgy of the Eucharist: Following the Presentation of the Gifts, which symbolize our heart & soul and our entire life in the form of bread and wine, we move to the next stage, which is the central and most important part of the Holy Mass.

The Eucharistic Prayer: The long prayer forms the heart of our faith. There are four Forms of the Eucharistic prayer. Considering the time factor, we, generally use the second Form, which is the shortest, for the daily Mass and sometimes for the Sunday Mass. The other three Forms are a little longer and they are used for solemn and festive days. I use the 2nd Form for the 7:30 a.m. Mass at St. Peter’s and 9:00 a.m. Mass at Casimir’s. Otherwise, on Sundays and on festive days, I use the 3rd Eucharistic prayer. Even though they differ in length, all have the same structure: We call upon God to remember all the wonderful saving

Even though they differ in length, all have the same structure: We call upon God to remember all the wonderful saving

We call upon God to remember all the wonderful saving deeds in salvation history; We recall the central event fulfilled by Jesus Christ and in particular the memorial he left us on the night before he died. Thus, we recall his passion, death, and resurrection; and After gratefully calling to mind all the wonderful saving acts, God has done for us in the past, we petition God to continue those deeds of Christ in the present: we pray that we may become one body, one spirit in Christ.

The Eucharistic prayer begins with the Preface, with a kind of dialogue between the presiding priest and the assembly. First, the priest greets the people saying, “The Lord be with you”. He, then, asks the people to approach the table of the Lord with the invitation, “Lift up your hearts” and the people respond, “We lift them up to the Lord”. Again, the priest asks the people to give thanks to the Lord and the people respond, “it is right and just”.

The preface introduces us into the central part of the Eucharistic prayer, concluding with the joyful and enthusiastic words, “Holy, Holy, Holy Lord God …” With faith and fervor we join the Angels and Saints in praising God with these words, for the marvelous gift, He is going to give us at the Eucharistic table.

Part Three: Liturgy of the Eucharist:

Concluding the Preface with singing “Holy, Holy, Lord God of Holiness…”, the priest begins the proper Eucharistic Prayer.

Consecration:

The most solemn moment of the Holy Mass is the consecration. Up to this moment, what was on the altar is merely bread and wine. Giving praise and thanks to God; the priest, then, prays imposing his hands over the gifts. He calls upon the Holy Spirit to come down and transform the bread and wine into the Body and Blood of Christ by making the sign of the cross over the gifts. Following this, he recalls the events of the institution of the Eucharist at the Last Supper. From this moment, what is on the altar is the Body and Blood of Christ in the appearance of bread and wine. With this transformation, Jesus, the Son of God is truly, substantially and really present on the altar.

One might ask, whether it is possible. Yes, it is possible, because this is done by the power of God. The priest, standing at the altar is only a minister of God, who acts visibly in the person of Jesus Christ. The ONE, who sacrificed himself on the Cross and offered his body and blood as our food has the power to transform the simple bread and wine into his Body and Blood and offer the same as the food for our spiritual life.

After this, the priest pronounces the word of consecration “This is my Body …” and “This is the cup of my Blood…” and raises high for the people to look at the marvelous and memorable Sacrament and adore Jesus Christ. With our physical eyes we see just bread and wine, but with the eyes of faith, we can recognize Our Lord himself. While it is being raised, having recognized Him, we are expected to express our faith in the words of St. Thomas, “My Lord and my God”. I have seen many people utter repeatedly these words of faith either quietly or calmly in their mouth during the elevation.

It is worth remembering what Jesus told St. Thomas, when he proclaimed his faith, after having seen and touched the Risen Lord: “Thomas, you believe because you can see me. Happy are those who have not seen and yet believe.”

As believers, the priest invites the people saying: “Let us proclaim the mystery of faith” and the people reply, for example, “We proclaim your Death, O Lord, and profess your Resurrection until you come again.”

THE HOLY EUCHARIST

THEME: THE HOLY EUCHARIST READINGS: Genesis 14:18-20 / 1 Corinthians 11:23-26 / Luke 9:11-17 Solemnity of Corpus Christi

INTRODUCTION

On every Holy Thursday, we celebrate, among others, the institution of the Holy Eucharist.  However, the mood of the commemoration of our Lord’s suffering and death during the Holy Week seems to take away our attention on reflecting sufficiently on the body and blood of Jesus Christ.  Secondly, it has been observed that the Holy Thursday Mass is not well-attended in many places.  So, the feast of the Corpus Christi affords us a good opportunity to meditate more on the Holy Eucharist.

In this homily, I shall pick three points from the opening prayer of this Mass and then add a reflection on the procession we shall have at the end of the Mass.  This, then, is the outline of the homily:

• The Mass as memorial of the sacrificial death of Christ;
• The Real Presence of Christ in the Eucharist;
• Experiencing the fruits of Christ’s Redemption; and
• Eucharistic Procession.

THE MASS AS MEMORIAL OF THE SACRIFICIAL DEATH OF CHRIST

The old covenant that God established with the people of Israel, after He had delivered them from slavery in Egypt was sealed with the blood of animals that the Israelites sacrificed (Exo. 24:3-8).  Subsequently, God has established a new covenant with us.  This new and better covenant has been sealed, not with the blood of animals, but with the precious blood of Jesus through His one perfect sacrifice (cf. Heb. 9:11-15).

The night before His sacrificial death, Christ offered bread as His broken body and wine as His blood which seals the new covenant: “ this cup is the new covenant in my blood which is poured out for you ” (Luke 22:20) for the forgiveness of sins.  Thus, the Holy Eucharist Christ instituted the night before His death on the cross is closely linked with the actual sacrificial death which occurred the following day.  Hence, since He says that we should celebrate the Eucharist in memory of Him (Luke 22:19), it means that anytime we celebrate it, the sacrifice of Calvary is re-presented.

Thus, already at the Last Supper Jesus Christ had all of us in mind (as it is very obvious in His priestly prayer, when He said: “Father I pray not only for these [disciples], but for all those who would come to believe through them” (John 17:20).  Jesus, concerned that you and I would not be at Calvary, and even if we were there would not have understood why He was dying such a painful and humiliating death, instituted the sacrament of the Eucharist, so that anytime we celebrate it the redemptive merits of His sacrifice would be made available to us again.  Hence, St. Paul says: “whenever you eat this bread and drink this cup you proclaim the death of the Lord until He comes again” (1 Cor. 11:26).  In short, then, the Holy Mass perpetually makes present for us the sacrificial death of Jesus and its redemptive merits.

THE REAL PRESENCE OF JESUS IN THE EUCHARIST

In the Holy Eucharist, the bread becomes truly the body of Christ and the wine the blood of Christ.  However, we have so often received Holy Communion that for some of us familiarity is breeding contempt for the body and blood of Christ.  Some of the Jews were so familiar with Jesus that many of them did not believe Him when He said that He had come down from heaven. They retorted: do we not know His father, Joseph the carpenter, and the mother as well; how can He claim He has come down from heaven? (John 6:35-42).  Similarly, some of us have become so familiar with the Holy Communion that we sometimes doubt it is truly the body and blood of Christ.

John 6 tells us that the day after the multiplication of loaves to feed the 5,000 men, Jesus told the crowd that they should look not for the food that perishes but for that which gives eternal life.  Then when the people requested for this bread of life, Jesus told them that He is the bread of life that has come down from heaven.  They then started grumbling.  But Jesus’ further statements were to shock the people the more: “If anyone eats this bread, he will live forever.  The bread that I will give him is my flesh , which I give so that the world may live.  This started an angry argument among them.  ‘ How can this man give us His flesh to eat ?’ they asked.  Jesus said to them, ‘I am telling you the truth if you do not eat the flesh of the Son of Man and drink His blood, you will not have life in yourselves .… For my flesh is real food and blood is real drink’” (John 6:51-55).  Consequently, many of his followers left him.

Now if Jesus did not mean what He was saying (that He will give us His flesh and blood), or if He were using a mere figure of speech, He would have called the deserting followers back to clarify his teaching.  Rather, He turned to the twelve apostles and asked them if they also wished to leave Him.  Fortunately, Peter responded: “Lord, to whom would we go? You have the words that give eternal life.   And now we believe and know that you are the Holy One who has come from God” (John 6:68-69).

However, it was not until the Last Supper that Jesus gave us the sacrament of His body and blood.  At the Last Supper, Jesus did not say: “Take and eat, this is LIKE my body”; neither did He say: “…this REPRESENTS my body”; nor did He say: “…this is a SYMBOL of my body.”  He simply said: “…this IS my body.”  Likewise, with the cup of wine, He did not use the words LIKE/REPRESENTS/SYMBOL; rather, He simply said: “This IS my blood ….”  We, therefore, believe that in the Eucharist, the bread becomes the true body of Christ and the wine the true blood of Christ.

Let me illustrate the above point with a BBC news item I heard several years ago: four members of the International Criminal Court (ICC) have been detained in Libya for illegally possessing, among other things, a camera in the form of a pen and a recorder in the form of a wrist watch.  Would they have been detained for possessing an ordinary pen and wrist watch? No!  They have been detained because they possessed a camera (though in the form of a pen) and a recorder (though in the form of a wrist watch).  Similarly, in the Eucharist, though the form is bread it is truly the body of Christ; though the form is wine, it is truly the blood of Christ!  That is why St. Paul asks those whose appreciation of the Eucharist is limited by the forms of bread and wine: “Is the bread we break not a communion in the body of Christ?  Is the cup we drink not a communion in the blood?” (1 Cor. 10:16).  Subsequently, he states categorically: “It follows that if anyone eats the Lord’s bread or drinks from this cup in a way unworthy of him, he is guilty of sin against the Lord’s body and blood” (1 Cor. 11:27).  It is clear that St. Paul does not say the person sins against the blessed bread and blessed wine, nor simply against the bread and wine, but against the Lord’s body and blood.

Beloved, as a living person’s body and blood are not separated but they are together with his mind and soul, so in the Eucharist we have altogether the body, blood, soul and divinity of our living Lord Jesus Christ.  This is what we call the Real Presence of Jesus Christ in the Eucharist.  That is why we should receive the Eucharist with due reverence; and we can adore Jesus in the Most Blessed Sacrament.

EXPERIENCING THE FRUITS OF CHRIST’S REDEMPTION

With the above explanation in mind, we pray that:

• We will attend every Mass with the right disposition of faith;
• His blood will wash away our sins;
• His blood will redeem and protect us from evil;
• We will be sanctified unto eternal life;

EUCHARISTIC PROCESSION

I wish to encourage all, as long as their health allows them, to be part of the Corpus Christi procession.  We should participate in the procession with a deep sense of faith in the Real Presence of Jesus Christ in the most Blessed Sacrament .

King David’s faith in God and his attitude towards the Ark of Covenant could edify us.  The King, half-naked, danced in public before the Ark of the Covenant; and when his wife, Michal, found that disgraceful, the king said: “I was dancing to honour Yahweh, who chose me …to make me the leader of his people Israel.  And I will go on dancing to honour Yahweh, and will disgrace myself even more ” (2 Sam. 6:14-22).

Beloved, we will go out in procession with something greater than the Ark of the Old Covenant, which contained the tablets of the Ten Commandments and two angelic statues (Exo. 25:10-22).  Far more than what King David experienced, we have for our procession the Ark of the New Covenant, the most Blessed Sacrament, “containing” (not just Ten Commandments but) Jesus Christ, the very Living Word of God , through whom everything was created (John 1:1-3), and (not just angelic statues but) the true body and blood of our Lord!  So, if some observers (like the wife of David) think we are disgracefully dancing before or adoring an “idol”, let us (like David) confidently express our faith that we are dancing before the Living God and adoring Him, who has redeemed us and continues to bless our lives!

There is another biblical incident that could edify us.  According to St. Luke, when the Pharisees saw the crowd hailing Jesus during His triumphant entry into Jerusalem (what we now commemorate every Palm Sunday), they told Him to order His disciples to keep quiet.  Jesus then responded: “ I tell you that if they should keep quiet, these very stones will start shouting ” (Luke 19:39-40).  Again, beloved, none of us should feel ashamed to express our faith during the procession; rather this encounter of Jesus with the Pharisees should motivate us to express our faith through singing, prayers and adoration of the Blessed Sacrament!

Finally, the Gospel of John also gives us another motivation.  It tells us that when the Pharisees, who had done all they could to discredit Jesus, saw the immensity of the crowd hailing Jesus during the triumphant entry of Jesus, they lamented: “ we are getting nowhere, the whole world has gone after Him’ (John 12:19)!  Beloved, let us, therefore, go out in our numbers, so that many observers would lament that despite all that they are doing to discredit the Church, we are still following our Lord in great numbers!  Amen!

By Very Rev. Fr. John Louis Credit: The Lamb’s Supper is a painting by Bryan Bustard

Bishop John Kobina Louis

Most Rev. John Kobina Louis is an auxiliary bishop of the Archdiocese of Accra, Ghana. More about him here.

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Reflections for Maundy Thursday

( Ex 12:1-8, 11-14; I Cor 11:23-26; Jn 13:1-15)

Homily starter anecdote:     Communion on the moon:  The Lord's Supper ensures that we can remember Jesus from any place. Apollo 11 landed on the moon on Sunday, July 20, 1969. Most remember astronaut Neil Armstrong's first words as he stepped onto the moon's surface: "That's one small step for man, one giant leap for mankind ." But few know about the first meal eaten on the moon. Dennis Fisher reports that Buzz Aldrin, the NASA astronaut had taken aboard the spacecraft a tiny pyx provided by his Catholic pastor. (Aldrin was Catholic until his second marriage, when he became a Presbyterian; see the Snopes citation given below).  Aldrin sent a radio broadcast to Earth asking listeners to contemplate the events of the day and give thanks. Then, blacking out the broadcast for privacy, Aldrin read, "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit." Then, silently, he gave thanks for their successful journey to the moon and received Jesus in the Holy Eucharist, surrendering the moon to Jesus. Next, he descended on the moon and walked on it with Neil Armstrong [Dan Gulley, "Communion on the Moon,"  Our Daily Bread ( June/July/August, 2007)]. His actions remind us that in the Lord's Supper, God's children can share the life of Jesus from any place on Earth — and even from the moon. God is everywhere, and our worship should reflect this reality. In Psalm 139 we are told that wherever we go, God is intimately present with us. Buzz Aldrin celebrated that experience on the surface of the moon. Thousands of miles from earth, he took time to commune with the One who created, redeemed, and established fellowship with him. ( http://stjohngrandbay.org/wt/client/v2/story/WT_Story.cfm?SecKey=151 )   

Introduction :  On Holy Thursday, we celebrate three anniversaries: 1) the anniversary of the  first Holy Mass , 2) the anniversary of the institution of ministerial priesthood  in order to perpetuate the Holy Mass, convey God’s forgiveness to repentant sinners and  preach the Good News of salvation, 3) the anniversary of the  promulgation of Jesus’ new commandment of love : “ Love one another as I have loved you” (Jn13:34).  Today we remember how Jesus transformed the Jewish Passover into the New Testament Passover.  In its origins, the Jewish Passover was, in fact, a joint celebration of two ancient thanksgiving celebrations.  The descendants of Abel, who were shepherds, used to lead their sheep from the winter pastures to the summer pastures after the sacrificial offering to God of a lamb.  They called this celebration the “ Pass over. "  The descendants of Cain, who were farmers, held a harvest festival called the  Massoth  in which they offered unleavened bread to God as an act of thanksgiving.  The Passover feast of the Israelites (Exodus 12:26-37), was a harmonious combination of these two ancient feasts of thanksgiving, commanded by the Lord God and celebrated yearly by all Israelites to thank God for the miraculous liberation of their ancestors from Egyptian slavery, their exodus from Egypt and final arrival in the Promised Land.  

Scripture lessons summarized :    In the first reading,  God gives the Hebrews two instructions: prepare for the moment of liberation by a ritual meal and make a symbolic mark on your homes to exempt the families within each from the coming slaughter.  In the second reading,  Paul suggests that the celebration of the Lord's Supper was an unbroken tradition from the very beginning of the Church. By it, Christians reminded themselves of the death and Resurrection of Jesus.   Today’s Gospel  describes how Jesus transformed the Jewish Passover into the Eucharistic celebration. After washing the feet of his Apostles and commanding them to do humble service for each other, Jesus concluded the ceremony by giving his Apostles his own body and blood under the appearances of bread and wine as spiritual food and drink, in addition to serving the roasted Paschal lamb.

The first reading from Exodus 12: 1-8 explained : It gives us an account of the origins of the Jewish feast of Passover when the Israelites celebrated God's breaking the chains of their Egyptian slavery and leading them to the land He had given to Abraham, Isaac and Jacob, establishing a covenant with them and making of them his own beloved people. God gave the Hebrews two instructions: prepare for the moment of liberation by a ritual meal [to be held annually in later years] and make a symbolic mark on your homes to exempt yourselves from the coming slaughter. This tradition continued in the Church as the Lord’s Supper, with the Eucharist as its focal point. 

The second reading I Cor 11: 21-26 explained : Paul identifies a source and purpose for the communal celebration of the Lord’s Supper beyond that which was passed on to him upon his conversion, namely that   he had received this "from the Lord.” This suggests that the celebration of the Lord's Supper was an unbroken tradition from the very beginning of the Church. Paul implies that another purpose of this celebration was to “proclaim the death of the Lord until He comes again.”  Paul may simply mean that Christians, by this ritual act, remind themselves of the death and Resurrection of Jesus; he may also mean that Christians prepare themselves for the proclamation of Christ to the world at large.  Addressing abuses and misunderstandings concerning the “breaking of the bread” in the Corinthian church, Paul gives us all the warning that if we fail to embrace the spirit of love and servanthood in which the gift of the Eucharist is given to us, then “Eucharist” becomes a judgment against us.

Today’s gospel summarized : In harmony with these readings, today’s Gospel describes how Jesus transformed the Jewish Passover into the Eucharistic celebration.  First, he washed His Apostles’ feet - a tender reminder of his undying affection for them. Then he commanded them to do the same for each other.  The incident reminds us that our vocation is to take care of one another as Jesus always takes care of us. Finally, he gave his apostles his own Body and Blood under the appearances of bread and wine as Food and Drink for their souls, so that, as long as they lived, they'd never be without the comfort and strength of his presence.   Thus, Jesus washed their feet, fed them and then went out to die. This Gospel episode challenges us to become for others Christ the healer, Christ the compassionate and selfless brother, Christ the humble “washer of feet.”

Gospel Exegesis :  The Jewish Passover  was an eight-day celebration during which unleavened bread was eaten.  The Passover meal began with the singing of the first part of the “Hallel” Psalms (Ps 113 &114), followed by the first cup of wine.  Then those gathered at table ate bitter herbs, sang the second part of the “Hallel” Psalms (Ps 115-116), drank the second cup of wine and listened as the oldest man in the family explained the significance of the event in answer to the question raised by a child.  This was followed by the eating of a lamb (whose blood had previously been offered to God in sacrifice), roasted in fire.  The participants divided and ate the roasted lamb and unleavened  Massoth bread, drank the third cup of wine and sang the major “Hallel" psalms (117-118).  In later years, Jews celebrated a miniature form of the Passover every Sabbath day and called it the “Love Feast.”

Jesus’ transformation of his last  Seder meal (Last Supper)  into the first Eucharistic celebration  is described for us in today’s Second Reading and Gospel. (John in his account of the Last Supper, makes no mention of the establishment of the Eucharist because his theology of the Eucharist is detailed in the “bread of life” discourse following the multiplication of the loaves and fish at Passover, in chapter 6 of his Gospel.)Jesus, the Son of God, began his Passover celebration by washing the feet of his disciples (a service assigned to household servants), as a lesson in humble service, demonstrating that he “ came to the world not to be served but to serve .” (Mark 10:45). He followed the ritual of the Jewish Passover meal up to the second cup of wine.  After serving the roasted lamb as a third step, Jesus offered his own Body and Blood as food and drink under the appearances of bread and wine. Thus, he instituted the Holy Eucharist as the sign and reality of God’s perpetual presence with His people as their living, Heavenly Food.  This was followed by the institution of the priesthood with the command, “ Do this in memory of me ."   Jesus concluded the ceremony with a long speech incorporating his command of love:   “Love one another as I have loved you”(Jn 13:34).  Thus, Jesus instituted the Sacrament of the Holy Eucharist at a private Passover meal with his disciples (Matthew 26:17-30; Luke 21:7-23).  He served as both the Host and the Victim of the sacrifice.  He became the  Lamb of God,  as John the Baptist had previously predicted (John 1:29, 36), who would  “take away the sins of the world .”

The transformation of Jesus’ Passover into the Holy Mass:  The early Jewish Christians converted the Jewish “ Sabbath Love Feast ” of Fridays and Saturdays (the Sabbath), into the “ Memorial Last Supper Meal ” of Jesus on Sundays.  The celebration began with the participants praising and worshipping God by singing psalms, reading the Old Testament Messianic prophecies and listening to the teachings of Jesus as explained by an apostle or by an ordained minister.  This was followed by an offertory procession, bringing to the altar the bread and wine to be consecrated and the covered dishes (meals) brought by each family for a shared common meal after the Eucharistic celebration. Then the ordained minister said the “institution narrative” over the bread and wine and all the participants received the  consecrated  Bread and Wine, the  living Body and Blood of the crucified and risen Jesus.   This ritual finally evolved into the present day Holy Mass in various rites, incorporating various cultural elements of worship and rituals.

Life Messages:   1)  We need to render humble service to others.   Our celebration of the Eucharist requires that we wash one another’s feet, i.e., serve one another and revere Christ's presence in other persons.   To wash the feet of others is to love them, especially when they don't deserve our love, and to do good to them, even when they can’t or don't return the favor. It is to consider others' needs to be as important as our own. It is to forgive others from the heart, even though they don't say, "I'm sorry." It is to serve them, even when the task is unpleasant. It is to let others know we care when they feel downtrodden or burdened. It is to be generous with what we have. It is to turn the other cheek instead of retaliating when we're treated unfairly. It is to make adjustments in our plans in order to serve others' needs without expecting any reward. In doing and suffering all these things in this way, we love and serve Jesus Himself, as He has loved us and has taught us to do (Mt 25:31-ff).

2)  We need to practice sacrificial sharing and self-giving love .   Let us imitate the self-giving model of Jesus who shares with us his own Body and Blood and enriches us with his Real Presence in the Holy Eucharist.  It is by sharing our blessings – our talents, time, health and wealth - with others that we become true disciples of Christ and obey his new commandment: “ Love one another as I have loved you” (Jn 13:34).

3)  We need to show our unity in suffering.  The bread we partake of is produced by the pounding of many grains of wheat, and the wine is the result of the crushing of many grapes.  Both are thus symbols of unity through suffering.  They invite us to help, console, support, and pray for others who suffer physical or mental illnesses. 

4)  We need to heed the warning :  We need to make Holy Communion an occasion of Divine grace and blessing by receiving it worthily, rather than making it an occasion of desecration and sacrilege by receiving Jesus while we are in grave sin.  That is why we pray three times before we receive Communion,  "Lamb of God, You take away the sins of the world, have mercy on us,"  with the final "have mercy on us" replaced by  "grant us peace ." That is also the reason we pray the Centurion's prayer,  "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed” (Mt 8:8).  And that is why the priest, just before he receives the consecrated Host, prays, "May the Body of Christ keep me safe for eternal life," while, just before drinking from the Chalice, he prays, "May the Blood of Christ keep me safe for eternal life."

5)  We need to become Christ-bearers and Christ-conveyers :   In the older English version of the Mass, the final message was, “Go in peace to love and serve one another,” that is, to carry Jesus to our homes and places of work, conveying to others around us the love, mercy, forgiveness and spirit of humble service of Christ whom we carry with us. That message has not changed, though the words are different. (Fr. Antony Kadavil)

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SOLEMNITY OF THE EPIPHANY OF THE LORD

HOMILY OF POPE FRANCIS

Vatican Basilica Monday, 6 January 2020

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In the Gospel ( Mt 2:1-12), we heard the Magi begin by stating the reason why they have come: “We have seen his star in the East, and have come to worship him” (v. 2). Worship is the end and goal of their journey. Indeed, when they arrived in Bethlehem, “they saw the child with Mary his mother, and they fell down and worshiped him” (v. 11). Once we lose the sense of worship , we lose our direction in the Christian life, which is a journey towards the Lord, not towards ourselves. The Gospel warns us about this risk, for alongside the Magi it presents others who are incapable of worship.

First of all, there is King Herod, who uses the word worship , but only to deceive. He asks the Magi to tell him where the child is to be found, “so that I too may come and adore him” (v. 8). The fact is that Herod worshiped only himself; that is why he wanted to rid himself of the child through a lie. What does this teach us? That when we do not worship God , we end up worshiping ourselves . So too, the Christian life, when it fails to worship the Lord, can become a discreet way of affirming ourselves and our own abilities: Christians who do not know how to worship, who do not know how to pray by worshiping. This is a grave risk: we use God instead of serving him. How many times have we confused the interests of the Gospel with our own? How many times have we cloaked in religiosity the things we find convenient? How many times have we confused God’s power, which is for serving others, with power of this world, which is for serving ourselves!

In addition to Herod, other people in the Gospel are incapable of worship: they are the chief priests and the scribes. They tell Herod with great precision where the Messiah is to be born: in Bethlehem of Judea (cf. v. 5). They know the prophecies and can quote them exactly. They know where to go – they are great theologians, great! – but they do not go there. Here too we can draw a lesson. In the Christian life, it is not enough to be knowledgeable: unless we step out of ourselves, unless we encounter others and worship, we cannot know God. Theology and pastoral effectiveness mean little or nothing unless we bend the knee; unless we kneel down like the Magi, who were not only knowledgeable about planning a journey, but also capable of setting out and bowing down in worship. Once we worship, we come to realize that faith is not simply a set of fine doctrines, but a relationship with a living Person whom we are called to love. It is in encountering Jesus face to face that we come to see him as he is. Through worship, we discover that the Christian life is a love story with God, where what really matters is not our fine ideas but our ability to make him the centre of our lives, as lovers do with those whom they love. This is what the Church ought to be, a worshiper in love with Jesus her spouse.

As we begin the New Year, may we discover anew that faith demands worship. If we can fall on our knees before Jesus, we will overcome the temptation to set off on our own path. For worship involves making an exodus from the greatest form of bondage: slavery to oneself . Worship means putting the Lord at the centre, not ourselves. It means giving things their rightful place, and giving the first place to God. Worship means making God’s plan more important than our personal time, our entitlements and our spaces. It is to accept the teaching of Scripture: “You shall worship the Lord your God” ( Mt 4:10). Your God: worship means realizing that you and God belong together to one another. It means being able to speak to him freely and intimately. It means bringing our lives to him and letting him enter into them. It means letting his consolation come down to earth. Worship means discovering that, in order to pray, it is enough to say: “My Lord and my God!”, and to let ourselves be pervaded by his tender love.

Worship means going to Jesus without a list of petitions, but with one request alone: to abide with him. It is about discovering that joy and peace increase with praise and thanksgiving. In worship, we allow Jesus to heal and change us. In worship, we make it possible for the Lord to transform us by his love, to kindle light amid our darkness, to grant us strength in weakness and courage amid trials. Worship means concentrating on what is essential: ridding ourselves of useless things and addictions that anaesthetize the heart and confound the mind. In worship, we learn to reject what should not be worshiped: the god of money, the god of consumerism, the god of pleasure, the god of success, the god of self . Worship means bending low before the Most High and to discover in his presence that life’s greatness does not consist in having, but in loving. Worship means recognizing that we are all brothers and sisters before the mystery of a love that bridges every distance: it is to encounter goodness at the source; it is to find in the God of closeness the courage to draw near to others. Worship means knowing how to be silent in the presence of the divine Word, and learning to use words that do not wound but console.

Worship is an act of love that changes our lives. It is to do what the Magi did. To bring gold to the Lord and to tell him that nothing is more precious than he is. To offer him incense and to tell him that only in union with him can our lives rise up to heaven. To present him with myrrh, balm for the bruised and wounded, and to promise him that we will aid our marginalized and suffering neighbours, in whom he himself is present. We usually know how to pray – we ask the Lord, we thank him – but the Church must move forward in her prayer of worship; we must grow in worshiping. This is wisdom that we must learn each day. Praying by worshiping: the prayer of worship.

Dear brothers and sisters, today each one of us can ask: “Am I a Christian who worships?” Many Christians pray but they do not worship. Let us ask ourselves this question: Do we find time for worship in our daily schedules and do we make room for worship in our communities? It is up to us, as a Church, to put into practice the words we prayed in today’s Psalm: “All the peoples on earth will worship you, O Lord”. In worshiping, we too will discover, like the Magi, the meaning of our journey. And like the Magi, we too will experience “a great joy” ( Mt 2:10).

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