Reflections on the Holy Mass - Amazon S3 on the Holy Mass / 4 of 24 to the breast (seat of heart and feeling) and then from shoulder to shoulder (the points from which spring the arms

Reflections on the Holy Mass / 1 of 24

Reflections on the Holy Mass

by Fr Thomas Pulickal OCD

The Holy Eucharist

1. Introduction

Dear Parishioners,

As we begin the year 2016, I thought of giving a reflection on the Holy Eucharist. The Eucharist is

the life and strength of the Parish Community. It is therefore vital to understand better the Eucharist

that we celebrate in our Parish. The Vatican II document on the Church (Lumen Gentium) says:

“Taking part in the Eucharistic sacrifice which is the fount and apex of the whole of Christian life,

they offer the Divine Victim to God and offer themselves along with it… Strengthened in Holy

Communion by the Body of Christ, they then manifest in a concrete way that unity of the people of

God which is suitably signified and wondrously brought about by this most august sacrament” (LG

11).

The Document on Sacred Liturgy (Sacrosanctum Concilium) says: “The Church therefore earnestly

desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers

or silent spectators; on the contrary, through a good understanding of the rites and prayers, they

should take part in the sacred action conscious of what they are doing, with devotion and full

collaboration” (SC 48). In the light of these teachings, I will be offering every week a reflection on

the rite and celebration of the Eucharist.

Fr. Thomas Pulickal OCD

2. Names for the Eucharist (Part1)

The Holy Eucharist is known by many names:

The Breaking of the Bread: It was the act by which the presiding person at the banquet opened a

meal. Also our Lord did it at the Last Supper. This is one of the earliest names to indicate the

celebration of the Holy Mass (Luke 24.30-35; Acts 2.42, 46; 20.7,11; 27.35).

The Lord’s Supper: St. Paul uses this name for the Mass (1 Cor 11.20) and thus shows its

character as a meal.

Holy Mass: After the 5th century, Eucharist is called Mass. It comes from the Latin ‘mittere’

meaning to send forth. The Eucharist celebrated in the early centuries had a double dismissal. The

Catechumens were sent after the homily while the remaining faithful were sent at the end of the

mass. The dismissal was accompanied by a blessing.

The Eucharist: It comes from the Greek word ‘eucharistia’ meaning thanksgiving. The breaking


of bread was accompanied by a prayer of thanksgiving in the Jewish ritual.

The Memorial: It comes from the Greek word ‘anamnesis’ meaning remembrance. The Jews

celebrated the annual Paschal feast as a remembrance of their deliverance from Egyptian slavery.

Eucharist gets this name because we recall the suffering, death and resurrection of the Lord to save

humanity.

Holy Offering: This word was used for the offerings brought to the liturgical assembly for the

maintenance of the poor. Since the offering of the bread and wine, needed for the celebration of the

Holy Eucharist was also brought together with these, the word was used to indicate the Holy Mass.

3. Names for the Eucharist (Part 2)

Holy Sacrifice: This word is used because it makes present the one sacrifice of Christ.

The Lord’s Day: The term originated from the Latin ‘Dominus’ which means Lord and its

adjective: ‘dominicus’ that pertains to the Lord. This is commonly used for Sunday liturgy.

Divine Liturgy: The Oriental Churches call the Eucharist the Divine Liturgy.

Qurbana and Raza: These two words are from Syriac (a language close to Aramaic and used in

liturgy) and they mean gift and mystery. They are used by some Oriental Churches to signify Mass.

Blessed Sacrament: It is called by this name because it is the sacrament of sacraments. This name

applies in a special way to the Eucharist reserved in the tabernacle and taken out for exposition and

adoration.

Holy Communion: It is called by this name because it makes us sharers in the body and blood of

our Lord and unites us with Him.

Holy Viaticum: It is the Eucharist given to the sick and to those who are close to death. Viaticum is

a Latin word which means the food that accompanies one’s journey to God.

The Eucharist also has various metaphorical names such as The Heavenly Manna, The Bread of

the Angels, The Medicine of Immortality, etc.

4. Entrance Procession and Song

When the people are assembled, the Mass begins with the entrance procession, and the entrance

song which accompanies it. The appropriate order for the entrance procession would be with the

thurible bearer in the front (if incense is used), followed by the Cross bearer, with the two candle

bearers on either side of him. The entrance procession normally should start from the entrance of

the Church and proceed towards the altar. After the people have assembled, the entrance song

begins as the priest and the ministers come in. The entrance song should suit the mystery of the


liturgical season and degree of festivity. Its theme should be related to the celebration. The purpose

of the entrance song is:

• To open the celebration

• To intensify the unity of the gathered people

• To lead the faithful to the particular season or feast celebrated

• To accompany the procession of priests and ministers.

The entrance song unites everybody and therefore it is very important that the choir chooses a song

known to all. The choir is there to help the community to sing. Secondly, it is the song to

accompany the procession and so it should stop as soon as the accompanying action ends. It is not

appropriate to keep the priest waiting for the song to finish.

5. Veneration to the Altar

When the priest and servers reach the Altar, they make a proper reverence, that is a low bow, or if

there is a tabernacle containing the Blessed Sacrament, a profound bow or genuflection. If the

cross has been carried in the procession, it is placed near the altar or some other convenient place.

After the bow or genuflection, the priest approaches the altar and kisses it. Kissing is a warm

gesture of love and an expression of a desire for union. The kiss is given to the altar and to Christ

himself as represented by the altar. If incense is used, the priest puts the incense in the censer and

blesses it with the sign of the cross. The priest then circles the altar with the censer. If there is a

cross beside the altar, it is to be incensed first. If it is behind the altar, the priest incenses it when he

passes in front of it. In the history of religions, incense was used as a means of keeping away the

evil spirits and also as a means of purification. In the Old Testament incense was used along with

sacrifices offered at the temple (2 Chr 26.16). Incense symbolises our own offering which is to be

pleasing to God (fragrance). It is also a symbol of prayer, reaching to God just like the smoke that

rises to the sky (Ps 141.2). Incense with the smoke also reminds us of God’s glory and presence at

the celebration.

6. The Presidential Chair

After kissing and incensing the altar, the priest takes his place at the presidential chair and leads the

Introductory Rites and the Concluding Rites of the Mass. The presidential chair is to be in the sight

of the people and not far from the altar. The use of the presidential chair is an expression of the

hierarchic structure of God’s people. In the person of the minister, Christ himself presides over the

service and the priest represents him. The presidential chair is the normal place for the celebrant just

as the nave of the Church is for the congregation. Therefore it would not be proper for the priest to

begin and end the Mass from the altar which is meant for sacrifice.

7. The Sign of the Cross

The priest begins the Mass with the sign of the cross. Together with the priest all the faithful also

make the sign of the cross. Every liturgical act begins with the sign of the cross. It is an act of self-

blessing. When the cross is properly and devoutly traced from the forehead (seat of understanding)


to the breast (seat of heart and feeling) and then from shoulder to shoulder (the points from which

spring the arms with which we work), it is certainly an eloquent gesture of prayer, faith and

devotion. Making the sign of the cross contains a double confession: confession in the most holy

Trinity: Father, Son and Holy Spirit; and confession that our salvation comes through the redeeming

death of Christ on the cross. Christian life is a life to be lived in close intimacy with the three

persons of the Holy Trinity who dwell in us. The sign of the cross also reminds us of our Baptism.

We were baptised in the Church in the name of the Holy Trinity which makes us privileged

members as children of God to offer fitting praise and worship to God.

8. The Amen

It is the shortest response of the liturgical assembly and is an acclamation. The term originates from

the Hebrew root “MN” and the verb form “aman” which means to confirm or to support. When it is

used to mean to confirm, it is similar to saying: “so be it.” But most often it is a word which

commits. By it one testifies to one's own agreement with someone and assumes the responsibility of

an oath and the judgement of God which follows. More solemn is the collective commitment taken

during the liturgical renewal of the covenant (see Deut 27.15-26).

In the liturgy, this word can assume another value. If man commits himself before God, it is because

one has confidence in His word and one entrusts oneself to the power and goodness of that word.

This total adherence is at the same time a blessing from God and also a prayer sure of being heard

(see Neh 8.6; Tobit 8.8). Amen finds a place after the doxologies (praise of God) in New Testament

letters (Rom 1.25; Gal 1.5; 2 Pet 3.18; Heb 13.21). Amen also concludes the canticle of the “elect”

in the liturgy of heaven (Rev 5.14; 19.4).

In the gospel, Jesus uses this word, sometimes repeated. In the old translation Jesus would say

“amen, I tell you” or “amen, amen I tell you” (John 1.51; 5.19) to emphasize the importance of his

teaching. Amen has yet another very powerful Christological implication. The “amen of God” is

Jesus Christ. In fact, by Him, God realizes His promises in their fullness and manifests that there is

not in Him yes and no, but only “yes” (2 Cor 1.19-20). It is in uniting oneself to Christ that the

Christian ought to respond to God if he wishes to be faithful to God. Gregory Dix, a scholar, makes

this observation: “The Hebrew word ‘Amen’ was left untranslated in the liturgy to keep its full

meaning.” An early use of the word is found in the account of the Eucharist given by St. Justin the

martyr (150 A.D.).

As this word occurs few times in the Mass, let us say it fully conscious of its meanings and as a

faith commitment to God’s great love for us.

9. The Greeting

From the presidential chair, the celebrant greets the congregation with the gesture of outstretched

arms and a wish for blessing. The extension of the hands can have two meanings. It can be a gesture

of invitation or can be a stylized form of embrace offered to the entire congregation.

The Missal offers three formulas of greeting. The first and second greeting are taken from the letters

of St. Paul: 2 Cor 13.13; Rom 1.7. The third formula of greeting: “The Lord be with you” is an


ancient form of greeting. When the celebrant is a bishop, the greeting is: “Peace be with you.” The

risen Lord greeted his disciples who were going to Emmaus: “Peace be with you” (Luke 24.36).

The Lord greets in the same way when he appeared to the disciples (John 20.19,21). At the

Annunciation, the angel greeted Mary: “The Lord is with you” (Luke 1.28). The tremendous faith

and generous openness to God made Mary a real dwelling place of God. St. Paul also uses it in his

letters: “The Lord be with your spirit” (2 Tim 4.22). In the Old Testament, we find a similar

expression in the book of Ruth. Boaz had just come from Bethlehem and he said to the reapers:

“The Lord be with you.” They replied: “The Lord bless you” (Ruth 2.4). The congregation’s reply

is: “And be with your spirit” (Gal 6.18). The fact that Paul begins and ends almost all his letters

with the greetings provide the real basis for the liturgical tradition.

It is an expression rich in meaning and something to be proud of. It says that we are God’s people,

the Lord’s brothers and sisters whom He has cared for and redeemed. Israelites reminded one

another of their dignity as God’s chosen people and of their obligation to remain always as His

people. It also reminds us that God is active and present in our midst. The president’s greeting is not

simply an expression of his personal good will to communicate with the congregation, but is a

proclamation of salvation in the name of Christ. In the same way, the congregation is not

responding to an individual person with a human function but to the minister who is a servant of

Christ and steward of the mysteries of God (1 Cor 4.1). The optative form: “Lord be with you” has

an eschatological implication. It means that we are now in a period of partially realized eschatology

(heaven). The kingdom of Jesus is already present among us but not fully. “It is, but not yet.” It

could be taken up as a prayer that our incorporation into Christ may progress further and deepen

until we reach the fulfillment in heaven.

The greeting and the response help form a human community oriented toward the presence of the

Lord to his assembled community. Here we find the fulfillment of the Lord’s promises: “I am with

you always to the end of the age” (Matt 28.20; see also Matt 18.20). This greeting reminds that we

are God’s chosen and redeemed people gathered in his name to praise Him and thank Him for the

many blessings showered upon us.

10. The Penitential Rite

After the greeting, an introduction to the mass may be given by the celebrant. Following the

Introduction, the priest and people celebrate the Penitential Rite. By the penitential rite we are

reminded of our sinfulness and the need to be cleansed in order to offer a worthy sacrifice. Didache,

an early Christian document (composed towards the end of the first century A.D.) mentions the

confession of sins before the celebration of the Eucharist: “Come together on the Lord’s day, break

bread and give thanks, having first confessed your sins so that your sacrifice may be pure. Anyone

who has a quarrel with his fellow Christian should not gather with you until the two are reconciled,

lest your sacrifice be profaned.”

In the Rite of the Mass, three forms of the penitential Rite are given. All the three forms have four

parts: an invitation, a brief silent examination of conscience, confession of sins and request for

pardon. The first one is the traditional “I Confess.” The second one is newly composed, based on


psalm verses taken from Psalm 51.1, 4: “Have mercy on us Lord, for we have sinned against you”

and Psalm 85.7: “Show us your mercy O Lord and grant us your salvation.” This is rarely used

probably because people are not familiar with the responses. The third version is a Kyrie litany,

newly composed and it offers many choices. They are like acclamations and contain statements on

Christ and on his redeeming work and end with a cry of mercy. All the three forms end with a plea

for forgiveness. They are not sacramental prayers of absolution (similar to the one used at the

sacrament of Reconciliation) but petitions for pardon and there can hardly be any doubt of their

theological and spiritual significance for repentant sinners.

The penitential rite may be replaced by the blessing of and sprinkling with holy water. On Sundays,

especially in the season of Easter, in place of the customary act of Penance, the blessing and

sprinkling of water to recall Baptism may be used.

11. Lord have mercy (Kyrie) and Glory to God (Gloria)

After the penitential rite, there is the acclamation ‘Lord have mercy.’ In the mass it is said six

times, three times by the priest which is repeated by the people (3x2). The number three represents

the Trinity.

This is followed by the hymn Glory to God (Gloria). This is an old and venerable hymn by which

the Church gathered in God’s name glorifies and petitions God the Father and the Lamb and

concludes with the mention of the Holy Spirit. A prototype of the hymn appears in the Apostolic

Constitutions, a Christian document compiled probably around 400 A.D. in Antioch. The ‘Lord

have mercy’ and ‘the Glory to God’ are closely connected and both are acclamations. This hymn

was introduced into the Rite of the Mass probably around the 6th century. The hymn begins with the

angel’s song (Luke 2.14). It is followed by acclamations directed to the three persons of the Trinity.

The Father is mentioned in the first place, then the Lamb and only at the end just a mention of the

Holy Spirit. The hymn speaks of the redemption achieved by the Lamb and pleads for mercy from

him. Christ is addressed with a three-part doxology (praise): ‘You alone are holy, You alone are

the Lord, you alone are the most high.’ These acclamations have a Scriptural basis (Lev 11.44, 1

Cor 8.6; Phi 2.11). During Advent, it is omitted as a way of anticipating the joy of Christmas. It is

omitted also during Lent, a season of penance.

There is a certain similarity in structure and sequence of thought with the Apostle’s Creed. In the

creed, the section on the Son is rather detailed while the Holy Spirit comes at the end with just a

mention.

12. The Collect (Opening Prayer)

The Hymn ‘Glory to God’ is followed by the Collect (the Opening Prayer). The prayer has four

parts: Invitation, Silence, Prayer and Amen. The invitation is generally very short: ‘Let us pray.’

It could be also expanded by introducing the motive of prayer. The invitation is followed by a brief

moment of silence. The General Instruction of the Roman Missal indicates the function of the

silence: “Together with the priest, all observe a brief silence so that they may become aware that

they are standing in God’s presence and may formulate their petitions in their hearts” (GI n. 56).


The word ‘Collect’ is appropriately used because the priest says the prayer collecting all the silent

intentions of the faithful. The prayer contains the special character of the celebration if there is a

feast or a commemoration of a saint or of a liturgical season. The prayer begins with an invocation

of God followed by the motive of the prayer along with the praise of God and a petition to follow.

The prayer concludes with a Trinitarian formula and the mention of Christ’s mediation. We are

reminded of the words of the Lord: “no one comes to the Father except through me” (John 14.6; Jn

15.16). People give their assent to the prayer by the response ‘Amen’ which is to be loudly said.

The gesture used for the prayer by the celebrant is by stretching out the hands and by raising them

slightly with the palms upwards. This is a customary gesture of intercession (see Exodus 9.29, 33;

Psalm 28.2). Opened hands remind us of Christ on the cross who pleads for us before the Father.

Tertullian, an early Christian writer, says that when a Christian prays in this manner, the Father sees

in him his own Son dying on the cross. Opened hands are also symbolic expressions of peace and

surrender. The Collect thus concludes the Introductory Rite of the Mass.

13. Liturgy of the Word and Liturgy of the Eucharist

After the Introductory Rites, we celebrate the Liturgy of the Word and the Liturgy of the

Eucharist. These are the principal constitutive elements of the Eucharist. Though they are clearly

separated in the Eucharist and one follows the other, they are closely related. A terminology used to

indicate the nourishing part of these two parts is “Table.” The faithful are nourished from the table

of the word and from the table of the Eucharist. The image of the two tables is found frequently

in ecclesiastical literature from the patristic period beginning with St. Hilary of Poitiers (died 367

AD) down to Thomas a’ Kempis (died 1471 AD), author of The Imitation of Christ. Also in the

documents of Vatican II that speak of liturgy, these words are widely used.

We find the association of the word of God and the Eucharist in the Bible. The best example is the

story of the two disciples going from Jerusalem to Emmaus. Jesus, disguised, joins with those

disciples and explains the Scriptures to them before he celebrates the Eucharist for them. As he was

speaking, their hearts were burning. Later, at the table, Jesus breaks the bread and the disciples

recognise him (Luke 24. 13 ff.). In the Acts of the Apostles, Paul gives a discourse to the Christian

community gathered for the breaking of the bread (Acts 20.7-12). Paul’s discourse is certainly based

on the mysteries of the Lord which are given in the Sacred Scriptures.

14. Liturgy of the Word

Let us have a look at all the elements that make up the Liturgy of the Word. They are:

1) First Reading

2) Responsorial Psalm

3) Second Reading

4) Gospel Acclamation

5) Gospel

6) Homily

7) Creed

8) General Intercessions


Why have Scripture Readings at Mass?

The General Instruction of the Roman Missal tells us: “For in the readings, as expounded by the

Homily, God speaks to his people, opening up to them the mystery of redemption and salvation and

offering them spiritual nourishment; and Christ himself is present in the midst of the faithful

through his word” (n.55). Here are then two important reasons why Bible readings are part of every

liturgy, (1) because God is present when the Word of God is proclaimed in the midst of the

liturgical assembly and (2) because we need to be fed as much by God’s Word as by the

sacrament of the Eucharist to really live out our Baptism as followers of Christ.

The fact that we meet Christ in the Word as well as in the sacrament of Holy Communion is not a

truth that Catholics have been steeped in since the Middle Ages. The importance of the Liturgy of

the Word as a principal element of the liturgy was lost. Some of us can even remember when valid

attendance at Sunday Mass meant arriving in time for the Offertory. Thanks to the Second Vatican

Council that has restored its importance.

Let us participate actively and wholeheartedly in the Eucharist by being present right from the

beginning till the end of the Mass.

15. The Lectionary and the Sacred Duty of Reading

The book containing the readings, psalms, and Gospel acclamations for our liturgical rites is called

the Lectionary. It is currently in three volumes and covers all Sundays, Seasons, Sacramental Rites,

Saints’ days, Particular Needs or Occasions (Church and Civic) and the Masses for the Dead. So as

you can see, there are Scripture readings for almost every liturgical occasion imaginable.

How should the reading be done at the Mass?

The task of reading the Scripture at the Mass is a special ministry which is to be carried out in a

dignified manner. Every reading at the Mass is a proclamation, which means that it is to enter into

the hearts of people and evoke a response. It is an imitation of Jesus who went around and

proclaimed the Good News.

Here are some tips for a reader at the Mass. It is the mind of the Church that all those who engage in

this ministry are given sufficient training. It is strongly recommended that the readers have a

practice beforehand so that they don’t stumble over words; it also helps them where they have to

make pauses and full stops. They must be dressed properly, come to the ambo or Lectern and face

the people as they start reading. It is important to read with modulation and articulation so that

monotony is avoided and it catches the attention of the listeners. Eye-contact with the people as

they engage in reading is recommended. The reading is to be loud enough so that everyone in the

Church can hear them well. The reader should stand close to the microphone so that it picks up their

voice. When they start reading, for example, “A Reading from the Book of Genesis”, a pause is

necessary. So also at the end of the reading there must be a 2-3 second pause before they conclude

by saying “The Word of the Lord.”

You might recall that up until a few years ago the reader would conclude the reading by


saying: “This is the Word of the Lord”. This has now been changed to “The Word of the

Lord” so that it parallels the Communion formula, “The Body of Christ.”

16. The First Reading

Every Sunday except during the Easter season, the First Reading comes from the Old Testament.

For many centuries, these books of the Bible were hardly ever proclaimed in the Liturgy. This was a

real impoverishment for the Church. Thanks to the Second Vatican Council reform, the readings

from the OT are included in a three year Sunday Cycle and many weekdays as well. By introducing

the OT Readings, we are informed of the close unity between the OT and the NT. The NT is the

continuation and fulfilment of the OT. The Document on Liturgy (SC) says: “God is present when

the Scriptures are read in the liturgical assembly.” Hence our only way of meeting God in this

part of the mass is by attentive listening to the readings.

Sometimes however the First Reading might seem quite remote from our experience and difficult to

understand. Remember that they were written centuries before Christ and therefore a bit of

knowledge of the historical situation would help us understand it better. Often we can find some

kind of a link between the first reading and the Gospel, thus establishing that Jesus is the fulfilment

of the OT promises. The priest celebrating the mass can bring to the attention of the faithful in his

homily the connection between the First reading and the Gospel and how it is fulfilled in Jesus.

As for the readers, it is important that they understand the meaning of what they are reading. When

reading they should also remember it is necessary to pause at the beginning (after reading the title)

and at the conclusion of the reading (before saying “The Word of the Lord”).

17. The Responsorial Psalm

The Responsorial Psalm has been restored once again as an integral part of the liturgy. Having heard

God’s word in the First Reading, the assembly is now ready to respond with a psalm that reflects it.

The responsorial psalm often continues with the theme reflected in the First Reading. The psalms

are normally to be sung since they are the hymns of Israel. The usual form of singing is for a cantor

to sing the verses and the assembly to sing the refrain. Even if the psalm verses cannot be sung by a

cantor, parishes should try to introduce a sung response to balance the reciting of the verses. People

must be encouraged to respond loudly in the refrain since it becomes part of their participation.

With the present technology, the refrain is projected on the screen which makes it easier for the

people to respond.

Because the psalm is part of the Liturgy of the Word, it may be sung or recited from the place that

the readings are proclaimed, i.e. the lectern (or ambo). The ambo is the table of God’s word and is

therefore used only for the readings, the homily, the psalm and the intercessions which flow out of

the readings of the day.

18. The Second Reading

On Sundays and major Feasts, there is a second reading before the Gospel which comes from the

New Testament. This reading was not chosen for its harmony with the other two readings. In


Ordinary Time (it starts after Pentecost and ends before Advent) the second reading is a progressive

reading from a particular New Testament letter. However, on special seasons and Feasts, like

Advent, Christmas season, Lent or Easter season, it is chosen to fit with the other readings.

What is the purpose of including a Second Reading? As mentioned earlier, it is a segment from a

letter, usually written by Paul and is to do with the early apostolic community striving to live their

lives in the light of their Christian faith. As such, they are an example to people of all ages.

Therefore this second reading, while not thematically connected to the other readings, is still

important for us to hear.

At the end of the reading, the reader pauses for 2-3 seconds before saying “The Word of the Lord.”

The purpose of this silence after every scripture reading is to allow the faithful to meditate briefly

on what they have heard. The General Instruction to the Roman Missal reminds us: “The Liturgy of

the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that

hinders recollection must be clearly avoided” (GIRM 56).

19. The Gospel Acclamation: Alleluia

The Gospel acclamation, also called the Alleluia verse (Hallelujah), is always used except in Lent.

This verse of joyful praise to God accompanies the procession of the priest or deacon to proclaim

the Gospel.

The word Alleluia is made up of two Hebrew words: Hallel meaning praise and Yah the first part of

Yahweh, a Hebrew name for God. Since Alleluia means praise of God, it is strongly recommended

that it be sung. The Alleluia or verse may be omitted if they are not sung. The Introduction to the

Lectionary has this to say: “The Alleluia or as the liturgical season requires, the verse before the

Gospel, serves as the assembled faithful’s greeting of welcome to the Lord who is about to speak to

them, and as an expression of their faith through song.” So it is strongly linked to the gospel that is

going to be read, and the cantors or choir are advised to use the versicle given in the Lectionary for

every Sunday. When it is sung, all the faithful stand and the congregation joins the cantors in

singing with them. It is sufficient for the assembly to simply sing the Alleluia.

The Book of Revelation mentions the Alleluia as part of the song of the multitude in heaven: “After

this I heard what seemed to be the mighty voice of a great multitude in heaven, crying, Hallelujah!

Salvation and glory and power belong to our God” (Rev 19.1-2).

20. The Gospel

The Gospel is the high point of the Liturgy of the Word. As a mark of honour, we stand and sing the

Gospel Acclamation to welcome the risen Christ present in his Word. The Gospel proclamation is

reserved to the Deacon or in his absence, a priest. This is because the deacon’s ministry was

essentially one of service in the pattern of Christ.

A small sign of the cross is made on the book and three times on ourselves (on the forehead,

lips and chest), indicating that we will open our minds to the Word, proclaim it with our lips


and hold it in our hearts.

Since the Gospel is very important, there is a greeting by the priest: “The Lord be with you”

reminding us of the special presence of the Lord in the Gospel proclaimed. On Solemn Feasts, after

the greeting and the introduction, the Gospel is incensed by the priest followed by a slight bow to

pay homage to the Gospel. As with the First and Second Readings, there should be a pause (3-4

seconds) before concluding: “The Gospel of the Lord”.

Each of the Gospel writers paints a portrait of Jesus Christ from a particular perspective, depending

on the community for which they were writing. The three-year cycle of readings (Year A, Year B

and Year C) is designed to help us to come to know Christ more deeply and live his Gospel more

convincingly, taking a message every time we celebrate the Mass.

21. The Homily

A Homily is a commentary that follows a reading of Scripture. In the Catholic tradition, a homily is

given during Mass or during a liturgical service other than Mass. The General Instruction to the

Roman Missal says: “The Homily is an integral part of the liturgy, developing some point of the

readings, or the Mass itself and taking into account the needs of the people present” (65). The

people of God have a right to receive abundantly from the treasury of God’s word. At the homily

the priest breaks open the word of God and applies it to the life-situations of the people, offering

them light, hope, encouragement, inspiration etc. for the nurturing of the Christian life.

The homily is considered by some as synonymous with ‘sermon.’ However a sermon is more

generic: it can be given anywhere by anyone and on any theme. But a homily is given at a liturgical

service by an ordained minister and is scripture-based.

Pope Paul VI said that the faithful expect much from preaching and will greatly benefit from it,

provided that it is simple, clear, direct and well-adapted. Simplicity has to do with the language

we use. It must be one that people understand. Clarity means that one’s preaching is organised, has

a logical progression, and a thematic unity. Direct means it is addressed directly to the audience

without any cover-up and touching directly the issues that concern them. Well-adapted implies that

it is concrete and relevant to the listeners.

Another feature of a good homily is that it is positive. It is not so much concerned with pointing out

what shouldn’t be done but with suggesting what we can do better. Use of some personal

experiences, stories or images can be helpful in presenting the message. It will also make the

preaching attractive.

After the homily, a brief moment of silence is strongly recommended so that the word of God

explained in the homily will sink into the minds of the people.

22. The Profession of Faith (Creed)

The profession of faith which follows the homily is called the Creed. The word Creed derives from

the Latin ‘credo’ meaning ‘I believe.’ The purpose of the Creed is to provide a basic, succinct


statement of the Christian faith. The Creed is structured on the fundamental belief in the Trinity and

the work proper to each of the three persons: the Father and creation; the Son and redemption; the

Holy Spirit and sanctification. The Creed also captures the course of salvation history initiated by

the Father, culminated in Jesus and continued through the work of Holy Spirit.

In the Catholic tradition, there are three Creeds: the Apostles’ Creed; the Nicene Creed and the

Athanasian Creed. The Apostles’ Creed is a faithful summary of the Apostles’ teaching. An ancient

tradition held that each Apostle, after receiving the Holy Spirit on Pentecost, composed each of the

12 articles of faith contained in it. The Catechism of the Catholic Church uses the twelve articles of

this Creed as its paradigm for presenting the faith. This creed was used when a person was baptised

in the Church. In the baptismal liturgy, this Creed was expressed in the form of three questions

asking the candidates to believe in God the Father, in Jesus Christ Son of God and in the Holy

Spirit. This tradition is faithfully preserved even today in the baptismal liturgy.

The Nicene Creed was composed by the First Council of Nicea (325 AD) to combat the heresy of

Arius who basically denied the divinity of Christ. Later at the Council of Constantinople (381) the

Nicene Creed was expanded to clearly define the divinity of the Holy Spirit. Thus the Nicene-

Constantinopolitan Creed (known simply as the Nicene Creed) was officially introduced into the

mass about the year 500 AD. The Athanasian Creed is believed to have been composed by St.

Athanasius (296-373) and is more detailed about the three Divine Persons of the Holy Trinity. It

differs from the other two Creeds in the inclusion of condemnations of those who disagree with the

Creed. The Athanasian Creed has never gained much acceptance in the Eastern or Western Church

liturgy.

For Mass on Sundays and solemnities the creed that is recited is ordinarily the Nicene Creed

although the Apostles’ Creed is also given as an option. In the middle of the creed, let us not forget

to make a bow at the words: “and by the Holy Spirit was incarnate of the Virgin Mary and

became man.”

23. Prayer of the Faithful

The Prayer of the Faithful follows the recitation of the Creed. It is also called Universal Prayer or

General Intercession. These prayers have been restored to the assembly after many centuries of

disuse. In the early Church, they were usually prayed only by the faithful (the baptised) and not the

Catechumens (those not yet baptised). Hence it is called the Prayer of the Faithful. It is called

Universal or General prayer because it includes everyone in the world.

The intentions are supposed to emerge out of the readings of the mass of the day and should address

each of the following categories: the Church, the public authorities and the needs of the world, those

currently oppressed, and the particular needs of the local community. The various intentions are

presented to the assembly and at the conclusion of each intention, God is addressed saying “let us

pray to the Lord” or “Lord hear us” or “Lord in your mercy” and the congregation replies: “Lord,

hear our prayer.”


Although these prayers are the ministry of the laity, presenting the intentions has traditionally been

the role of the deacon who ministered to the sick, poor, widows etc. and therefore knew the needs of

the community. In ordinary practice in our parish, the Prayer of the Faithful is started and concluded

by the priest while a lay minister deputed for it continues with the various intentions. It is important

that the reader reads clearly, slowly and loudly the intentions. He/She should never forget to make

a brief pause before saying: “let us pray to the Lord” after every intention. The Prayer of the

Faithful completes the Liturgy of the Word.

24. The Liturgy of the Eucharist: Preparation of the Gifts

The Holy Mass has two important parts: the Liturgy of the Word and the Liturgy of the

Eucharist, the two great sources of our spiritual nourishment. As we saw in our earlier reflection,

the Liturgy of the Word concludes with the Prayer of the Faithful. The focus on the first part was on

the Word of God that was proclaimed from the Sacred Scriptures, explained through the homily,

accepted by the people through the profession of faith, and prayed for their various needs placing

their trust in the Word of the Lord who never fails in his promises.

Now we enter into the second part: the Liturgy of the Eucharist and the focus is on the Eucharist

that Jesus instituted for us at the Last Supper. The Liturgy of the Eucharist has three parts: The

Preparation of the Gifts, the Eucharistic Prayer and the Communion Rite.

The Preparation of the Gifts, also called the Offertory Rite, comprises the procession of the gifts to

the Altar, the two Offertory prayers offering bread and wine, a private prayer by the celebrant, the

washing of his hands, an invitation to the people to pray, and prayer over the gifts.

We can trace the origin of the bringing of gifts (bread, and wine mixed with water) right from the

time of St. Justin the martyr who lived in the 2nd century. They were brought in procession by the

people and given to the celebrant. In some churches, especially in mission countries, there is the

practise of bringing other products of human labour (fruits, vegetables etc.) together with bread and

wine which would be distributed to the needy or auctioned after the mass. This is a good practice.

The Offertory hymn or some instrumental music is to accompany the procession of bringing the

gifts to the altar.

25. The Significance of Bread and Wine

We may say a word about the significance of bread and wine that are brought in procession. Bread

is a symbol for human sustenance. In the Old Testament, we come across Melchizedek, king of

Salem, a priest of God who brought bread and wine to Abraham (Gen 14.17-20). The OT speaks

also about manna, the heavenly food that was given to the Israelites during their long journey in the

desert (Ex 16.15). Wine is a symbol of joy and salvation (Ps 104.5). Isaiah speaks of a new

covenant that God will establish where there is abundance of bread to eat and wine to drink (Is

55.1-3). In the NT, Jesus uses bread as a metaphor for himself: “I am the bread of life” (Jn 6.48).

Jesus uses the metaphor of the vine to show us of our union with Him: “I am the vine and you are

the branches” (Jn 15.5). On the cross Jesus’ body will be literally broken for us and his blood shed

for our salvation. Thus Christians acknowledge His sacrifice and rededicate themselves to their


covenant with Him in sharing the Eucharistic bread and wine. Thus the symbolism of bread and

wine reminds us of our call to be intimately united with Jesus, our Lord and live in Him.

The simplicity of bread and wine also captures our attention in regard to our love for God’s

creation. When the celebrant lifts up the bread “which earth has given and human hands have

made”, there is so much more than a small wafer being offered to God. It represents the entire

product that the earth gives us for our nourishment and they come from the hands of God our

creator. Lifting up the cup of wine, “fruit of the vine and work of human hands”, the priest reminds

us that this offering stands for all the abundance of life that has been given to us in the continuing

act of creation – every living thing, every created thing, every product of human ingenuity. So

together with these gifts we praise our creator for the magnificent world that we live in. It reminds

us that we should love and respect our environment. We should never do any damage to the earth, to

the atmosphere, the soil, the rivers and the seas of this planet.

These prayers contain an echo of the ancient Jewish prayer forms used in the synagogues, especially

in their homes and above all, in the Passover meal. They all begin with the blessing of the gifts of

creation.

26. Preparation of the Gifts: Music, Incense, Invitation To Pray

The General Instruction of the Roman Missal (GIRM) says that a song might accompany the action

of bringing the gifts to the altar. The General Instruction also tells us that this is the usual time for

the collections of money or other gifts for the Church and the poor. It is stated that after the

collection they may be placed ‘in a suitable place but not on the altar.’ It is appropriate that this

collection is taken before the gifts are brought. The collection then could be taken together with the

gifts which are brought in procession.

On festive occasions, incense might be used during the Preparation of the Gifts. The priest will

incense the gifts and the altar. If there is a deacon or another minister, he will incense the priest and

the people. The use of incense in Christian worship is very ancient. It is a symbol of honour and of

purification. By incensing the altar, ministers and the whole assembly before the great prayer of

thanksgiving, the dignity of the baptised worshipping community is acknowledged and affirmed.

The Preparation of the Gifts concludes with the priest washing his hands as an expression of his

desire to be cleansed within. It is followed by an invitation to the whole assembly that ‘our sacrifice

may be acceptable to God the Almighty Father.’ The priest then recites the Prayer over the Gifts.

With the Preparation of the Gifts now complete, we are ready to pray the Eucharistic Prayer.

27. Eucharistic Prayer: Introductory Dialogue and Preface

The Eucharistic Prayer is the most important prayer of the whole liturgy and it is vital that the

worshipping assembly understand the nature and purpose of this prayer. The General Instruction

(GIRM) tells us that the elements of this prayer are thanksgiving, acclamation, invocation of the

Holy Spirit (Epiclesis), Institution Narrative, Memorial for Christ’s passion, resurrection and

ascension (anamnesis), offering, intercession and Praise of God (Doxology).


Introductory Dialogue: The Eucharistic Prayer begins with an introductory Dialogue which

consists in an exchange between the priest and the people. Once again, the priest greets the

assembly with the salutation: “The Lord be with you” – the most ancient of all liturgical greetings.

The assembly is then invited to lift up their hearts. There is a similar phrase in the Bible: “Let us lift

up our hearts and hands to God in heaven” (Lamentations 3.41). This phrase appears in almost all

the ancient Eucharistic prayers. It is an invitation to raise their hearts and minds in thanksgiving to

God for all that has been given to them in Christ. This opening dialogue finishes by returning to the

theme of thanksgiving: Let us give thanks to the Lord our God. The Bible constantly reminds us of

giving thanks to God: “Give thanks to God at every moment” (1 Thess 5.18; also see 1 Chro 16.8;

Ps 28.7; Ps 100.4).

Preface: The prayer that follows the Introductory Dialogue is called the Preface. The Preface is a

rather lengthy prayer of thanksgiving. The style is similar to the OT prayers of blessing (See for

example Tobit 13.1-18; 1 Kings 8.15ff). The current Sacramentary (Mass book) has 81 Prefaces that

can be used with the Eucharistic Prayer. Most of these Prefaces have been composed so that they

might be used in particular seasons and on particular feast days. For instance, in Advent, there are

two Prefaces, one to be used up to December 16 and another for the last nine days before the

celebration of Christmas. This is to fit in with the focus of the readings. The first Advent Preface

concentrates on the second coming of Christ while the second Advent Preface concentrates on the

forthcoming celebration of Jesus’ birth.

Every Preface is a thanksgiving prayer and it mentions the reason for the thanksgiving. It also

echoes the particular character of the liturgical season. Every Preface concludes with the invitation

to join the heavenly choir in singing the Acclamation: “Holy, Holy, Holy.”

28.Holy, Holy, Holy (Sanctus)

The Preface concludes with an invitation to join the chorus of angels in singing praise to God:

“Holy, Holy, Holy” called in Latin: Sanctus. This became part of the Eucharistic prayer in the first

half of the 5th century both in the Latin and Oriental tradition. There exist two fundamental types of

Sanctus: the Alexandrian and the Antiochene. The one that is used at the Mass is Antiochene. It has

two parts. The first part consists of an acclamation found in Isaiah 6.3 (They were calling to one

another: Holy, Holy, Holy is the Lord of hosts. All the earth is filled with his glory) which

describes a vision of the throne of God surrounded by six-winged seraphs. A similar representation

is also found in the Book of Revelation 4.8. Here the writer is also granted a vision of the heavenly

worship in the presence of the Lamb of God. A Trinitarian interpretation is given to the thrice-holy.

The second part is a Christological acclamation based on Matt 21.8-9 (also Mk 11.8-10; Luke

19.37-38). It describes Jesus’ solemn entry into Jerusalem to fulfil the paschal mystery of his

suffering-death and resurrection. In the present liturgy, we commemorate his entry into Jerusalem

on Palm Sunday. The song sung by the people of Israel at the time of his entry into Jerusalem is

found in a psalm: “Blessed is he who comes in the name of the Lord” (Psalm 118.26). The word

“Hosanna” is a Hebrew word which is a short form of ‘hosi-a-na’ in Aramaic meaning to save,


rescue etc. Thus it is a cry expressing an appeal for divine help.

Since the Sanctus is an acclamation in exultant praise, it is very appropriate when it is sung at the

Mass.

29. Eucharistic Prayers

Many people use a Sunday Missal when they participate in the Mass. They will find in the Missal

four Eucharistic Prayers. So it would be helpful to say something about these Eucharistic Prayers.

When the new Roman Missal was authorised after Vatican II, the compilers gave the Church other

Eucharistic Prayers that could be used besides the Roman Canon, known now as Eucharistic Prayer

1. They are Eucharistic Prayer 2, Eucharistic Prayer 3, Eucharistic Prayer 4. In 1974, three

Eucharistic Prayers for Children were approved and also two Eucharistic Prayers for Reconciliation

to be used when reconciliation is the central matter of concern. More recently, four Eucharistic

Prayers for Masses for Various Needs and Occasions were added.

Eucharistic Prayer 1 goes back to the fourth century, undergoing certain elaborations in the 6th

century under Pope Gregory the Great. By the second half of the 9th century, it came to be prayed

in a low voice, probably to emphasise the notion of ‘mystery.’ It was only in the 1960s that the

presiding celebrant was encouraged to say this prayer aloud. Eucharistic prayer 2, extremely brief

and simple, is based on a model which dates back to the early third century and is usually attributed

to Bishop Hippolytus of Rome (AD170-235). Eucharistic Prayer 3 incorporates the general

themes of the Roman Canon and enriches them with formulas from other liturgical traditions.

Eucharistic Prayer 4 draws much of its formulation from Eastern sources and, following their

example, continues the theme of praise throughout the prayer. The Eucharistic prayers for children

are characterised by the use of acclamations throughout the prayer.

30. Invocation of the Holy Spirit (Epiclesis)

The invocation of the Holy Spirit, called in Greek ‘Epiclesis’ is an important part in the Eucharistic

prayer. There are two invocations of the Holy Spirit, one before the consecration of bread and wine

and the other after the consecration. The first invocation is made on bread and wine so that, through

the power of the Holy Spirit, they are changed into the body and blood of Christ. Just as Mary

brought Jesus into the world through the power of the Holy Spirit (Incarnation), Jesus is brought to

life into the bread and wine through the working of the same Spirit. The second invocation after the

consecration of bread and wine is meant to unite the people of God into one Body of Christ. The

Holy Spirit thus becomes the Spirit of unity. These two invocations are clearly mentioned in the

2nd, 3rd and 4th Eucharistic prayers while there is no specific mention of the Holy Spirit in the first

Eucharistic prayer.

Pre-consecration

II: Make holy, therefore, these gifts, we pray by sending down your Spirit upon them like the

dewfall, so that they may become for us the Body and Blood of our Lord Jesus Christ.

III: Therefore, O Lord, we humbly implore you by the same Spirit graciously make holy these gifts

we have brought to you for consecration, that they may become the Body and Blood of your Son


our Lord Jesus Christ, at whose command we celebrate these mysteries.

IV: Therefore, O Lord, we pray: May this same Holy Spirit graciously sanctify these offerings that

they may become the Body and Blood of our Lord Jesus Christ for the celebration of this great

mystery which he himself left us as an eternal covenant.

Post-consecration

II: Humbly we pray that, partaking of the Body and Blood of Christ we may be gathered into one by

the Holy Spirit.

III: Look, we pray, upon the oblation of your Church and, recognising the sacrificial Victim by

whose death you willed to reconcile us to yourself, grant that we, who are nourished by the Body

and Blood of your Son and filled with his Holy Spirit, may become one body, one spirit in Christ.

IV: Look, O Lord, upon the Sacrifice which you yourself have provided for your Church, and grant

in your loving kindness to all who partake of this one Bread and one Chalice that, gathered into one

body by the Holy Spirit, they may truly become a living sacrifice in Christ to the praise of your

glory. As we join in this great prayer, let us pray in our hearts to the Holy Spirit to transform us that

we too become pleasing gifts to God.

31. Words of Institution

After the invocation of the Holy Spirit (Epiclesis), there are the Words of Institution (also called

the Words of Consecration) echoing those of Jesus himself at his Last Supper that, when

consecrating bread and wine, Christian Eucharistic liturgies include in a narrative of that event.

Almost all existing ancient Christian Churches explicitly include the Words of Institution in their

Eucharistic celebrations, and consider them necessary for the validity of the sacrament. This is the

practice of the Latin Catholic Church, the Eastern Orthodox Church, and all the churches of

Oriental Orthodoxy, including the Armenian, the Coptic, the Ethiopian and the Malankara. The

only ancient Mass ritual still in use that does not explicitly contain the Words of Institution is the

Holy Mass (Qurbana) of Addai and Mari, used for part of the year by the Assyrian and the Ancient

Church of the East. The Chaldean Catholic Church and the Syro-Malabar Catholic Church (India),

two of the Eastern Catholic Churches, use the same Anaphora, but insert in it the Words of

Institution. However, the Catholic Church has explicitly recognized the validity of this Mass ritual

in its original form, without explicit mention of the Words of Institution, saying that "the words of

Eucharistic Institution are indeed present in the Anaphora of Addai and Mari, not in a coherent

narrative way, but rather in a dispersed and implicit way, that is, integrated in successive prayers of

thanksgiving, praise and intercession.

The Words of Institution in any liturgy are not claimed to be an exact reproduction of words that

Jesus used, presumably in the Aramaic language, at his Last Supper. The prayers generally combine

words from the Gospels of Mark, Matthew and Luke and the Pauline account in 1 Corinthians 11:

24-25. The Gospel of John doesn’t have words of institution but he gives a discourse on the Bread

of Life in chapter six. May the Words of Institution elevate our minds and hearts to Jesus, our Lord

who gave his life for us.


32. "Body Given Up and Blood of the New Covenant Poured Out"

At the consecration of bread and wine, the Priest repeats the words of Jesus: “This is my body

given up for you. This is the chalice of my blood, the blood of the New and Eternal Covenant,

poured out for you.” These words point to his sacrifice on the cross. On Calvary his body was

literally broken and his blood poured out for the salvation of humanity. Jesus said: “There is no

greater love than this that one gives one’s life for one’s friends” (John 15.13). His words are

fulfilled in his very own sacrifice on the cross. The Prophet Isaiah foretold centuries ago of the

sufferings the servant of Yahweh (The Messiah) is to endure for the salvation of humanity: “Ours

were the infirmities he bore, ours were the sufferings he endured. He was wounded for our

sins, he was crushed for our wickedness” (Is 53.4-5). In the letter of St. John, we read: “He is the

atoning sacrifice for our sins and the sins of the whole world” (1 John 2.2).

Jesus’ sacrifice on the cross also refers to the new covenant established in his blood. Covenant is an

ancient Jewish concept which is understood as a sacred agreement between God and the people of

Israel. It speaks of a relationship: “I am your God and you are my people.” God established a

covenant with the people of Israel at the foot of Mount Sinai and the covenant was sealed in the

blood of animals: “Here is the blood of the covenant that the Lord has made with you” (Exodus

24.8). The Prophet Jeremiah prophesized of a new covenant to be established in the future: “The

days are coming, declares the Lord when I will make a new covenant with the house of Israel”

(Jer 31.31). This prophecy is fulfilled in Jesus. The author of Hebrews says that Jesus is the

mediator of the new covenant (Heb 9.15). More concretely we can say that the Eucharist is the

new covenant established in the blood of Jesus which cleanses us from dead works and obtains

redemption for us (Heb 9.12-15).

When we come to celebrate Mass, we are identifying ourselves as the people of the new and

everlasting covenant. The key factor in this covenant relationship is therefore fidelity to God and a

commitment to live as His own people. It also calls for sacrifice at the service of our faith and

at the service of our brethren (to be broken and to be shared).

33. Memorial Acclamation "The Mystery of Faith"

After the consecration of bread and wine the priest elevates them to be seen and worshipped by the

congregation. After the adoration of the Body and Blood of Christ, there follows an acclamation and

the priest says: ‘The mystery of Faith.’ The people respond by saying one of the three prayers

given in the missal. These prayers recall the suffering, death and resurrection of Jesus Christ. Since

it is an acclamation, it is fitting that it be sung.

Let us reflect briefly on the word ‘mystery.’ Mystery comes from the Greek word ‘mysterion’ and

the Latin ‘mysterium.’ The literal meaning of this word is an act or rite that is secret, hidden or

inexplicable. In a liturgical context it means cultic representation of God’s saving deeds. St. Paul

explains the three notions of Christian mystery. It stands for the eternal plan of God for human

salvation; a plan revealed in time in the person of Jesus Christ and fulfilled in his paschal mystery

of suffering, death and resurrection; a plan that is made available to everyone through the ministry

of the apostles, the Church (confer Col 1.25-27; Eph 1.9-10).


The presence of the Lord in the Eucharist is a mystery. It is to be accepted in sheer faith, faith in the

Lord who says: ‘this is my body.. this is my blood.’ His presence is real, true and substantial

although no external change is happening; there is no change in colour, taste, appearance, quantity

and weight. By real presence what is understood is that the whole Christ is truly present, body,

blood, soul, and divinity, under the appearances of bread and wine - the glorified Christ who rose

from the dead after dying for our sins. St. Ambrose, one of the Fathers of the Church, who lived in

the 5th century says: "If the word of the Lord Jesus is so powerful as to bring into existence things

which were not, then certainly those things which already exist can be changed into something else"

(Treatise on Sacraments IV, 5-16). We are thus enabled to understand at least in some measure what

would otherwise remain unknown to us, though we can never completely comprehend the mystery

of God.

34. Remembrance of the Paschal Mystery (Anamnesis)

The prayer that follows the Memorial Acclamation remembers the passion, death, Resurrection and

ascension of Jesus Christ called the ‘Paschal mystery.’ This prayer is called ‘Remembrance or

Memorial’ (Greek word: anamnesis). It is more than just remembering. It is actually making

present those events in the life of Christ so that the Assembly of God’s people might be joined to

and receive the benefits of the Paschal Mystery.

The Christian remembrance of Jesus’ Paschal mysteries has a Jewish background. The Jewish

people celebrated the Passover as a commemoration of their liberation by God from slavery in

Egypt and their freedom as a nation under the leadership of Moses. This is described in the Book of

Exodus. After describing the first Passover, the author says: ‘This is a day you are to remember

and celebrate in honour of the Lord’ (Exodus 12.1-4). From that time onwards to this day, every

Jew celebrates the Passover to remember God’s intervention in their history and His great act of

mercy for them. The Passover celebration refreshed their memory of God’s love for them and led

them to a deeper commitment to live the covenant relationship with God.

In the Eucharist, Jesus Christ, our Saviour, instituted the sacrament of his Body and Blood in order

to perpetuate the sacrifice of the Cross throughout the ages and to entrust to the Church his Spouse a

memorial of his death and resurrection: ‘Do this in remembrance of me’ (Luke 22.19). The

Church faithfully carries out the command of the Lord and gratefully remembers what God has

done for her in Jesus Christ by making us free and inherit eternal life.

There is also an element of offering in this Remembrance. The Church now gathered offers in the

Holy Spirit the spotless victim to the Father. The Church’s intention, however, is that the faithful

not only offer this spotless victim but also learn to offer themselves and so day by day to be

consummated through Christ the mediator, into unity with God and with each other (GIRM 79).

May our participation in the Eucharist fill our hearts with love and gratitude towards God who

saved us through Jesus Christ our Lord and render our very selves ‘as a living sacrifice, holy and

acceptable to God’ (Rom 12.1).


35. Intercessions and Praise (Doxology)

The Eucharistic Prayer also has some intercessions, but these are not like the Prayer of the Faithful.

These intercessions are about celebrating in communion with the entire Church. We know that the

entire Church means the Church in heaven, called the victorious or triumphant Church, the Church

on earth called the militant Church and the Church in purgatory called the suffering Church. The

Eucharistic prayer thus remembers first the saints and seeks their intercession. They are seen both as

intercessors on our behalf and as exemplars of the Christian life. Among the saints, Mary, Mother of

Jesus and St. Joseph have the first place because of their role in the work of salvation. The first

Eucharistic Prayer gives a detailed list of saints, most of whom are Roman martyrs from the early

centuries.

This is followed by prayer for the living. We ask God’s blessing on the Pope, the successor of St.

Peter and the supreme head of the Church; it is followed by mentioning the name of the local

Bishop, clergy and all the faithful. At the end comes the remembrance of those who died before us

and we pray that God be merciful to them and grant them eternal reward. Eucharistic Prayers One,

Two and Three set apart a special moment to remember the deceased members.

The Eucharistic prayer concludes with the praise of the Trinity called the ‘Doxology’ (Doxos is a

Greek word meaning praise). Most of the New Testament letters begin or end with the praise of

God. The whole Eucharistic prayer is ‘giving praise and thanksgiving’ and the Doxology is the

conclusion of the prayer. To the words of the celebrant, the congregation responds with ‘Amen.’

This is called the Great Amen. The Amen is the people’s confirmation of all that has been

proclaimed on their behalf.

Since the Doxology with the Amen is an acclamation, it should preferably be sung.

36. The Communion Rite

After the Doxology which concludes the Eucharistic prayer, we enter into another section of the

Eucharist called the Communion Rite. It comprises the Lord’s Prayer, the Prayer for Peace and the

Exchange of Peace, the Lamb of God, the Breaking the Bread and the invitation to Communion,

reception of Holy Communion, and the Prayer after Communion.

Our Father (The Lord's Prayer)

The priest invites the people to pray the Our Father which is called the Lord’s Prayer because it

came from the lips of our Lord himself. There are two versions of this prayer, the first one in the

Gospel of Matthew (6.9-13) and the other in Luke (11.2-4). There are 7 petitions in this prayer of

which the first three petitions concern God while the remaining four petitions concern us, humans.

• Hallowed be Thy name

• Thy Kingdom come

• Thy will be done on earth as it is in heaven

• Give us this day our daily bread


• Forgive us our trespasses as we forgive those who trespass against us

• Lead us not into temptation

• Deliver us from evil

Our Father who art in Heaven: The prayer begins by addressing God as Father in Heaven. This

phrase recognizes our allegiance to God. He is our Father; He created us, He sustains us, He gives

us spiritual life. Everything we have and everything we are or ever hope to be, we owe to Him. He

lives outside of time and space, in the realm we call ‘Heaven.’ When we pray, we must be aware of

exactly Who it is to Whom we are praying. Those who pray like this are members of a family, and

they look to God as the Head of the family, one who is bound to them by ties of love.

Hallowed be Thy Name: In Jesus’ day, a person’s name was indicative of his character. This phrase

“hallowed be your name” means that we realize, and acknowledge, that God is holy (Isaiah 6:3).

Too often, we do not approach Him with the reverential awe or fear that the Bible commands (see

Proverbs 19:23).

Your kingdom come, your will be done, on earth as it is in heaven: This phrase means that we

should want God’s plan to be carried out by humans on earth the same way it is carried out by the

angels in Heaven. As believers, our hearts should be set on furthering His Kingdom any way that

He asks of us. We should be agents of change, whose mission is to share the good news of God’s

love for humanity with all those we can, so that this world would be more like His Kingdom.

37. The Our Father (continued)

Give us this day our daily bread: The believer should be living in a daily dependence on God’s

provision. Jesus is counselling his followers to pray for necessities, not luxuries, and for what is

needed now, not a great store for many days to come. By confining the petition to present needs

Jesus teaches a day-by-day dependence on God. After Jesus tells His followers that they need not

worry about having the necessities of life, He added: ‘But seek first the kingdom of God and his

righteousness, and all these things will be added to you’ (Matthew 6:33).

And forgive us our trespasses as we forgive those who trespass against us: Because we are

believers in Jesus Christ, our sins are forgiven. This is not saying that our sins are forgiven because

we forgive others. Rather, we forgive others because we have been forgiven. It is easy to forgive

others when we truly understand how much God has forgiven us. If we claim to have had our sins

forgiven by God, yet we refuse to forgive others, there is a problem with our relationship with God,

and that problem needs to be dealt with.

And lead us not into temptation: We know that God does not tempt anyone with evil (James

1:13). Therefore, this phrase must be a request for God to guide our paths away from temptation

and testing. It is a request for protection against that which might cause us to fall into sin.

Everything that happens to us is either caused by God, or God allows it. As such, we believers

realize that God is in control of every second of our lives, so we pray for God to guide our steps

away from temptation and towards holiness. ‘God is faithful, and he will not let you be tempted


beyond your ability, but with the temptation he will also provide the way of escape, that you

may be able to endure it’ (1 Cor 10:13).

But deliver us from evil: God is the only one Who can protect us from evil. It is by His strength

that we are enabled to stand against the world, the flesh, and the devil. ‘Submit yourselves

therefore to God. Resist the devil, and he will flee from you’ (James 4:7).

38. Prayer for Peace and Exchange of Peace

Following the Our Father, there occurs a short insertion into the prayer known technically as the

embolism. The priest asks that the people of God might be protected from all evil, relieved of the

cares and worries of life as we await the coming of Christ. The prayer leads us to hope for the day

when all things will be fulfilled in Christ and our response is once again full of praise: ‘For the

kingdom, the power and the glory are yours now and forever.’

The presider now prays the Prayer for Peace. This is the only prayer in the whole of the Mass that is

addressed in the first instance to Jesus. It picks up one of the post-resurrection appearances of Jesus

in the Gospel of John (John 20.19; also see John 14.27). The peace that Christ bestows on us has to

do with our inner reality which cannot be disturbed by any kind of the sufferings of this world. It

arises out of our experience of salvation, our possession of the Holy Spirit. It is also related very

much to reconciliation, reconciliation with God and with one another. The greeting of peace that

follows this prayer is very ancient. St. Paul in writing his various letters to the early Church

communities often concluded with the phrase: ‘Greet each other with a holy kiss’ (Rom 16.16; 1

Cor 16.20; 2 Cor 13.12 etc.)

In the old Latin Mass, the greeting was only exchanged between the ministers in the sanctuary.

Thanks to the reform of Vatican II, it is once again restored to the whole assembly. This greeting

expresses the oneness of God’s people gathered in the name of Christ to share in the one bread and

one cup.

The peace that we exchange is not our own, but Christ himself! We should meaningfully exchange

the peace with those around us in a dignified way, making eye contact with each person we greet.

39. The Communion Rite

The Breaking of the Bread: After the greeting of peace comes what is called the Fraction. This

technical word fraction means breaking. It refers to the breaking of the Bread that has been

consecrated as the Body of the Lord. Christ, at the Last Supper, broke the bread before it was given

to his apostles (Matt 26.26; also refer Matt 15.36) and thus the name: “breaking of the Bread” came

to be used for the Eucharist.

It is very important that the whole assembly is able to see the Breaking of the Bread and there

should be nothing happening that should distract people from viewing this action. If there are

extraordinary ministers of the Eucharist who are to assist, they should have come forward to take

their places at the end of the greeting of peace. The custom has been for many centuries to sing the


Latin Agnus Dei (Lamb of God) during this action. This hymn derives from the Gospel when the

Baptist saw Jesus and remarked: ‘Here is the Lamb of God who takes away the sins of the

world’ (John 1.29).

The receiving of Holy Communion: The Catechism of the Catholic Church tells us that the Lord’s

invitation to us urges us to receive him in the sacrament of the Eucharist: ‘Truly I say to you,

unless you eat the flesh of the Son of man and drink his blood, you have no life in you’ (John

6.53; CCC 1384). The response to the invitation to receive the Eucharist contains a modified

version of the response given by the centurion to the Lord which is given in the gospel: ‘Lord, I am

not worthy to have you under my roof, but only say the word and my servant will be healed’

(Matt 8.8).

People come in procession to receive the Holy Communion. It is desirable that the assembly sing a

hymn or song that expresses the unity of all called to Christ’s banquet. As the individual receives

communion it is most important that we reply ‘Amen’ to the minister’s words: ‘The Body of

Christ, The Blood of Christ.’ It is our affirmation that what we are receiving is indeed the living

Christ in the sacramental form of bread and wine. It is customary in many parishes to have a period

of silence at the end of the Communion. To bring to completion the entire Communion Rite, the

priest says the Prayer after Communion.

It is desirable that the faithful, just as the priest himself is bound to do, receive the Lord’s Body

from the hosts consecrated at the same Mass and that, in the instances when it is permitted, they

partake of the chalice.

40. The Concluding Rites

(If the celebrant wants to bring to the attention of the faithful some announcements, the appropriate

time for it is after the post-communion prayer. These announcements have to be really brief.)

Then we pass to the Concluding Rite. It is short and it consists of the Greeting, the Blessing and the

Dismissal.

The Greeting: The Greeting is just a simple: ‘The Lord be with you.’ It reminds us of the presence

of the Lord in the assembly that is sent forth. Let us remember what the Lord told us: ‘I am with

you always to the close of the age’ (Matt 28.20).

The Blessing: The Blessing that follows is simple and this blessing is given in the name of the Holy

Trinity. As we begin our celebration in the name of the Trinity, so also we seek the blessing of the

same Trinity as we depart from the celebration. On some occasions like major feasts, there are

special forms for the Blessing and on other occasions there might be what is called ‘a Prayer over

the people.’ Each prayer contains a response from the people which is just ‘Amen.’ The priest

pronounces the Blessings as befits his role as president of the Assembly.

The Dismissal: The deacon or priest dismisses the people so that each may go out to do good


works, praising and blessing God. We celebrated the Eucharist and we have been renewed and

refreshed at the Table of the Lord to equip ourselves to engage in the mission of the Church. Our

task is then to take the fruits of what we have received in Christ and share them with others. This

will be done in many ways depending on who we are and what we do in our ordinary everyday

lives.

Recessional Hymn: There has been a tradition in many parishes over the years to sing a recessional

hymn although liturgical documents make no provision for such a hymn. It could be seen as an act

of thanksgiving for the blessings that we have received and a reminder of our mission to witness to

Christ in the world.

All of the baptised are called to live the mystery we have celebrated in the Mass. This means

particularly caring for the poor and disadvantaged of our community, caring for the sick, showing

compassion to those whose lives are oppressed and those who are on the edge of our society.

(This Holy Mass Reflection is concluded. Books used to prepare the reflection on the Mass: A

Catechetical Series for those in the Liturgical Assembly by the Liturgical Commission of the

Diocese of Parramatta; Why the Mass matters by Gerard Moore; A Friendly Guide to the Mass by

Tony Doherty)

Documents

Reflections on the Holy Mass - Amazon S3 on the Holy Mass / 4 of 24 to the breast (seat of heart and feeling) and then from shoulder to shoulder (the points from which spring the arms