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The New Mass - Day 1
What Is The Roman Missal?
The Roman Missal is the book that contains
the prayers of the Mass. The English prayers we use at Mass are
translated from the Latin originals, some of which date back
more than a thousand years. When the first English translations
were prepared following the Second Vatican Council, they were
based on a translation principle known as dynamic equivalence:
the goal was to capture the spirit of each text, not to
translate each word literally. In 2001, the Vatican published
new guidelines for liturgical translation, calling for formal
equivalence, that is, a literal rendering of the Latin
originals. In order to adhere to these new guidelines, a new
English translation was needed. In the United States, we will
begin to use the new translation on November 27, 2011. There is
an old axiom, lex orandi, lex credendi: the law of prayer
is the law of faith. In other words, the way we pray shapes what
we believe. The Roman Missal affects us all, because the
words of our prayers express what we believe as a Church, and
form us as the Body of Christ.
Written by Corinna Laughlin and Jill Maria Murdy.
© 2011 Archdiocese of Chicago/Liturgy Training Publications,
www.LTP.org. Published with Ecclesiastical Approval.
Review
New translation guidelines require "formal equivalence", which
means...
For Reflection
In what ways has your faith been shaped by how you worship?
Read More
about today's topic
here
• • •
The New Mass
- Day 2
Why Was The Roman Missal Revised?
As part of the renewal of the liturgy of the Second Vatican
Council, the bishops of the Church agreed that liturgical texts
could be translated and prayed in vernacular languages. The
liturgical books themselves were also reformed. The result was
the 1969 Missal of Paul VI, which reflected the revised
liturgy (sometimes called the novus ordo). This book,
published in Latin, was subsequently translated into vernacular
languages around the world. In 2000, to commemorate the new
millennium, Pope John Paul II published a third edition of
The Roman Missal. This edition includes prayers for many
saints’ days and more options for prayers. As with all
liturgical books, this third edition of The Roman Missal
was first published in Latin. Since its publication, national
Bishops’ conferences have been working to translate the Missal
into the local languages of the people. A considerable amount of
time has been spent preparing the English translation, which
will have a significant impact on all who pray the Mass in
English.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The third edition of The Roman Missal replaces...
For Reflection
What do you think is the value of praying the Mass in vernacular
languages?
Read More
about today's topic
here
• • •
The New Mass - Day 3
Today begins our reflections on the first part of the Mass, the
Introductory Rites.
The Introductory Rites
The Introductory Rites of the eucharistic liturgy draw us into
the Mass. The Sign of the Cross, marked on our bodies,
identifies us as disciples who were baptized into the Triune
God: “In the name of the Father, and of the Son, and of the Holy
Spirit.” Through the greeting, “The Lord be with you. / And with
your spirit,” we pray for each other and ask for God’s presence
in our midst. Then we acknowledge our dependence on our gracious
and merciful God by asking our Lord to have mercy: Kyrie,
eleison. Christ liberates us from sin and death so that we
may be reborn into his life of grace, mercy, and love. Our only
response to God’s kindness, compassion, and mercy is praise, as
we sing, “Glory to God in the highest . . . .” The Collect
unites—or “collects”—the personal prayers spoken in each of our
hearts and minds into a prayer connected to the feast and the
liturgical time.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The purpose of the Introductory Rites of the Mass is to...
For Reflection
What would be missing if we skipped or eliminated the
Introductory Rites?
Read More
about today's topic
here
• • •
The New Mass
- Day 4
“And with Your Spirit”
In the new translation of The Roman Missal, one of the
most noticeable changes comes in the short dialogue repeated
four times during Mass:
The Lord be with you.
And with your spirit.
The people’s response is a more accurate translation of the
Latin Et cum spiritu tuo. This translation also help us
to see the dialogue’s roots in scripture. For example, in the
letter to the Galatians, Saint Paul writes, “The grace of our
Lord Jesus Christ be with your spirit, brothers and sisters”
(6:18; see also Philippians 4:23 and Philemon 25). Saint Paul is
speaking of the special gifts of the Holy Spirit poured out upon
them. In the liturgy, this dialogue is only used when an
ordained minister presides. Some of the early Church Fathers
interpreted this as an allusion to the gift of the Spirit given
by Christ in the Sacrament of Holy Orders. At the beginning of
Mass, at the reading of the Gospel, at the beginning of the
Eucharistic Prayer, and just before the blessing and dismissal,
priest and people exchange this dialogue of prayer, seeking the
Lord’s presence in our midst.
Written by Corinna Laughlin and Daniel Merz SLL.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
"And with your spirit" is a more literal translation of...
For Reflection
Where and how do you experience the presence of the Lord's Spirit
in the Mass?
Read More
about today's topic
here
• • •
The New Mass
- Day 5
The Confiteor
At the very beginning of the liturgy, we prepare ourselves “to
celebrate the sacred mysteries” by recalling our sinfulness, and
asking the Lord for mercy. This part of the Mass is called the
Penitential Act, which takes one of three forms. The first form
is most commonly known as the Confiteor (the Latin word for “I
confess,” the first words of the prayer). The Confiteor is a
communal statement in which we acknowledge our brokenness not
only to God, but to the community, which is wounded by our sins.
The revised English translation of the texts of the Mass brings
some changes to this familiar prayer. We will say: "through my
fault, through my fault, through my most grievous fault," which
faithfully translates the Latin text. The repetition is a poetic
device, not unlike the litanies we pray at other points in the
Mass (Kyrie, Lamb of God). These words are accompanied by
the ritual gesture of striking the breast, an ancient sign of
repentance. The emphasis is not on the magnitude of our sins,
but on our personal responsibility for the evil that we do, and
the good we fail to do. Through the Penitential Act, we
recognize our weakness, and look with hope to the God who wants
nothing more than to make us whole.
Written by Corinna Laughlin and D. Todd Williamson.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The emphasis of the Penitential Act is not on the magnitude of
our sins but on...
For Reflection|
Can you identify other occasions or events when
a group of people begins by admitting their failures?
Read More
about today's topic
here
• • •
The New Mass - Day 6
Today concludes our reflection on the first part of the Mass,
the Introductory Rites.
“Glory to God in the Highest”
The Gloria, an ancient hymn dating to the early Church, is
prayed every Sunday except during Advent and Lent, as well as on
solemnities and feasts of the Lord. The hymn brings together
images and phrases from Scripture and Tradition. It begins with
the words of the angels to the shepherds on the night of
Christ’s birth:
Glory to God in the highest,
and on earth peace to people of good will.
Then we sing,
We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory....
Our praise to God cannot be contained in one word, but overflows
in many words of praise. Then we call on the Lord in a crescendo
of titles for God: "Lord God, heavenly King, O God, almighty Father." The
Gloria then moves to a litany in which we implore Christ’s mercy
on us, and concludes with a great crescendo of praise,
acknowledging who Christ is: the holy one, the Lord, the
Father’s only Son. In the Gloria, we raise, with one voice, the
song of the angels.
Written by Corinna Laughlin and D. Todd Williamson.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
Our praise to God cannot be contained in one word, but overflows
into...
For Reflection
Can you identify an occasion in your personal life
when you felt like shouting
Glory to God in the highest?
Read More
about today's topic
here
• • •
The New Mass - Day 7
Today begins our reflection on the second part of the Mass, the
Liturgy of the Word.
The Liturgy of the Word
The Liturgy of the Word begins with the First Reading, which is
taken from the Old Testament, except during Easter Time, when
the Acts of the Apostles are read. A period of silence after the
reading invites us to reflect on the word we just heard
proclaimed. Then we respond to the reading by singing or saying
the Responsorial Psalm, which usually relates in theme to the
First Reading. The Second Reading is usually an epistle, that
is, a letter from the New Testament. Again, a brief period of
silence follows. This leads to the climax of the Liturgy of the
Word: the proclamation of the Gospel. The homily that follows
connects the readings to the lives of the assembly, helping us
to hear how God’s word comforts and challenges us. After the
homily, we profess our faith in the Creed, and then the Prayer
of the Faithful juxtaposes the needs of the Church, the world,
the oppressed, and the local community with God’s word
proclaimed in the liturgy. The living word of God, proclaimed in
the liturgy, has the power to transform us and to strengthen us
to live Christ’s mission given to the Church.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The homily should help us hear how God's word...
For Reflection
Can you identify a time when something you heard
during the Liturgy of the Word changed your life?
Read More
about today's topic
here
• • •
The New Mass - Day 8
“I Believe”
When Catholics pray the Creed during Mass, the changes in the
translation will be immediately apparent. We are used to beginning the Creed with the words “We believe.”
But with the new translation, we will say, “I believe.".
“I believe” is an accurate translation of the Latin word
Credo. This “I” emphasizes our personal Profession of Faith.
At the same time, we pray the Creed not one-by-one, but
communally. As Saint Thomas Aquinas observed, when the Church
proclaims the Creed, she does so as a single person, made one by
faith. The singular “I” reflects the united, corporate nature of
the Church. In a beautiful way, when a Catholic prays the Mass,
we are both one and many: many parts, one body; many grains, one
loaf; many minds, united in one faith, in the one mind of
Christ.
Written by Corinna Laughlin and Daniel Merz.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
Use of the singular word "I" reflects...
For Reflection
How and when have you experienced the mystery
of being "both one and many--many parts, one body"?
Read More
about today's topic
here
• • •
The New Mass - Day 9
“Consubstantial with the Father”
One of the most talked-about changes in the revised translation
of The Roman Missal occurs in the Creed, where the
phrase describing Christ as “one in Being with the Father” will
become “consubstantial with the Father.” Some have asked why
such an unfamiliar word needs to be used. The answer lies deep
in Church history. In the fourth century, the Church was shaken
by the heresy of Arianism, which argued that Christ was not of
the same substance as the Father, but only a similar substance,
and that, therefore, he was not equal to God. The Council of
Nicaea developed a Creed to express what the Church believes
about Christ. In it, they used an unusual word taken from
philosophy, homoousios (homo meaning “same,” and
ousios meaning “essence” or “substance”) to describe the
oneness of the Father and the Son. The word was later translated
into Latin as consubstantialem. In our English
translation of the Creed, we will use the word “consubstantial”
to describe the relationship of Father and Son.
Written by Corinna Laughlin and Daniel Merz.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
"Consubstantial" describes the relationship between...
For Reflection
Are there times in your life when you think of Christ as
more divine than human? More human than divine?
Read More
about today's topic
here
• • •
The New Mass - Day 10
“I Confess One Baptism”
What does it mean to “confess one Baptism”? To confess is to
speak truly, to have faith in something or someone. In the
Nicene Creed, when we say that we “confess one Baptism,” we are
saying that we believe what the Church teaches about the
sacrament of Baptism, the foundational sacrament of the Church.
Through Baptism, we receive adoption as sons and daughters of
God: we die with Christ, so as to have a share in his
Resurrection. We say that Baptism is one both because it can
only be received once, and because there is just one Baptism
acknowledged by the Church: Baptism “in the name of the Father,
and of the Son, and of the Holy Spirit.” Christ sent his
apostles to baptize all nations; and all the baptized are
likewise sent, to bring the Good News to the world.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
We believe there is "one Baptism" because...
For Reflection
Can you identify an occasion or circumstance in which you
felt united to Christ and the Church in "one Baptism"?
Read More
about today's topic
here
• • •
The New Mass - Day 11
“I Look Forward to the Resurrection”
In the Nicene Creed, we say, “I look forward to the resurrection
of the dead.” This is a core tenet of our Christian faith, and
it flows from our belief in the Resurrection of Jesus. Just as
Christ was raised from the dead by the power of the Father, we,
too, will be raised on the last day. For Christian believers,
death is not the end, but rather the beginning, the gateway to a
more abundant life. At the resurrection of the dead, the
parousia, our whole being—mind, body, and spirit—will be raised,
and we will stand before the Lord. The Resurrection is a great
mystery. As Saint Paul says, “we will be changed. For this
perishable body must put on imperishability, and this mortal
body must put on immortality” (1 Corinthians 15:52–53). Trusting
in the promises of our good and loving God, we can contemplate
death without fear, and “look forward to the resurrection of the
dead.”
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
For believers, death is not the end but...
For Reflection
In what ways are our lives different because we
believe in the resurrection of the dead?
Read More
about today's topic
here
• • •
The New Mass - Day 12
Today concludes our reflections on the second part of the Mass,
the Liturgy of the Word.
The Prayer of the Faithful
The Prayer of the Faithful, which concludes the Liturgy of the
Word, is composed of a series of petitions (from the Latin for
“request”). First, the priest celebrant invites us to pray. Then
a deacon, reader, or cantor proclaims each petition. Through the
petitions, we pray for the Church, for public authorities, for
the salvation of the whole world, for those burdened by any kind
of difficulty, for the dead, and for the unique needs of our
local community. We pray that the whole world may be transformed
in accord with God’s will, that God’s kingdom may come. Part of
what it means to be baptized priests, prophets, and kings (see 1
Peter 2:5, 9) is to pray to the high priest, Jesus Christ, on
behalf of the whole world. It is a privilege of the baptized,
which is why, when there are catechumens preparing for Baptism,
they are dismissed before the Prayer of the Faithful begins.
Through this prayer together, we embrace the whole world, and
ask God to be present in our contemporary world.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
Through the Prayer of the Faithful we embrace...
For Reflection
Do you ever take time to think about the specific persons,
needs or concerns you wish to pray for at Mass?
Read More
about today's topic
here
• • •
The New Mass - Day 13
Today begins our reflection on the third part of the Mass, the
Liturgy of the Eucharist.
The Liturgy of the Eucharist
In the Eucharistic Prayer, we pray to God the Father, through
the Son, that the Holy Spirit will transform bread and wine into
the Body and Blood of Christ so that we might enter deeper
communion with God and one another. We pray that we too may be
transformed. Because this prayer is the center and summit of the
Mass, everything that happens in the liturgy is leading us to
this high point. Following the Eucharistic Prayer, we pray the
Lord’s Prayer, and share the Sign of Peace. As Christ offers us
peace, we extend that peace to others. At peace with one another
through Christ, we dare to approach the altar to receive his
Body and Blood. The Liturgy of the Eucharist concludes with a
period of silent prayer and the Prayer after Communion. Through
this prayer spoken by the priest, we pray for Christ’s Body and
Blood to bear fruit in our lives.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
Everything in liturgy leads us to the Eucharistic Prayer
because...
For Reflection
From what or for what do you wish to be transformed
through the Eucharistic Prayer?
Read More
about today's topic
here
• • •
The New Mass - Day 14
“For Many”
In the revised translation of The Roman Missal, the
phrase “for all” in the words of consecration have been changed.
The priest will now pray:
Take this, all of you, and drink from it,
for this is the chalice of my Blood,
the Blood of the new and eternal covenant,
which will be poured out for you and for many
for the forgiveness of sins.
Why for many? After all, it is a dogma of faith that
Christ died on the Cross for all (see John 11:52; 2 Corinthians
5:14–15). However, “for many” more accurately translates the
Latin pro multis. It also reflects the words of Jesus at
the Last Supper in the Gospel accounts of Matthew 26:28 and Mark
4:24. Salvation is offered to all, but all do not accept it. The
hope of the Church is that when the faithful hear the words “for
many,” they will be inspired to make a personal affirmation of
their faith in—and desire for—the gift of salvation freely
offered in Christ Jesus to the whole world.
Written by Corinna Laughlin and Daniel Merz SLL.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The Church hopes that when we hear the words "for many" we...
For Reflection
Can you identify a personal example of how Christ's sacrifice
"for all" has not been accepted "by all"?
Read More
about today's topic
here
• • •
The New Mass - Day 15
Preface Dialogue and the Eucharistic Prayer
The word Eucharist means “thanksgiving.” We should think
of it not as a noun, but as a verb—because Eucharist is
something we do, a way of life. The Eucharistic Prayer is the
center of the Mass. In the revised translation of The Roman
Missal, you will notice several changes to this important
prayer. The Preface Dialogue, the ancient words with which the
prayer begins, has been changed to be a more literal translation
of the Latin. We say “And with your spirit” instead of “And also
with you,” and “It is right and just” instead of “It is right to
give him thanks and praise.” The Holy, Holy, Holy begins, “Holy,
holy, holy, Lord God of hosts” (instead of “God of power and
might”). You will hear several changes in the Institution
Narrative as well, all of which were made to mirror more closely
the ancient Latin of The Roman Missal. It will take time
to get used to some of these changes. And it’s good to remember
that while some of the words we use have changed, what we do
remains the same: we Eucharist—we “give thanks."
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
We should think of Eucharist not as a noun but as a verb
because...
For Reflection
Can you think of occasions in your own life when saying
thanks
was not enough and you had to do something to show it?
Read More
about today's topic
here
• • •
The New Mass - Day 16
Holy, Holy, Holy
The words of the Eucharistic Prayer are prayed by the priest,
but the faithful participate actively in this part of the Mass
both through prayer and through three acclamations: the Holy,
Holy, Holy (Sanctus); the Memorial Acclamation; and
the Amen. Just before we sing the Holy, Holy, Holy, we
are reminded that this is the song of angels and saints. In the
Holy, Holy, Holy, earth unites with heaven in song. In the
revised translation of The Roman Missal, you will notice
just one change to the Holy, Holy, Holy. Instead of “God of
power and might” we will sing, “God of hosts.” The word “hosts”
refers to the heavenly hosts, the whole company of heaven. We
are reminded not just of God’s mighty power, but of God’s
kingdom that encompasses both heaven and earth.
Written by Corinna Laughlin and Kristopher W. Seaman
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
Singing the Holy, Holy, Holy unites us with...
For Reflection
What images or feelings do you have when you think about
how "earth unites with heaven in song" in the
Holy, Holy,
Holy?
Read More
about today's topic
here
Read previous posts
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• • •
The New Mass - Day 17
Institution Narrative
The Institution Narrative—sometimes called the consecration—is
the moment during Mass when we hear again the story of the first
Eucharist: the story of how Jesus gave his disciples his own
Body and Blood in bread and wine on that last night before he
died. The priest lifts up the chalice filled with wine and says:
Take this, all of you, and drink from it,
for this is the chalice of my Blood,
the Blood of the new and eternal covenant,
which will be poured out for you and for many
for the forgiveness of sins.
Chalice is not a word we use in ordinary speech, but is a word
we tend to reserve for the Eucharist. A second change is from
“for all” to “for many.” Of course, this doesn’t represent a
change in our belief about the saving mission of Christ, who
“takes away the sins of the world” (Invitation to Communion).
Rather, it is a more faithful rendering of the Latin pro
multis, and reflects the Gospel accounts of the Last Supper
according to Mark and Matthew.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
In the Institution Narrative we hear of the story of...
For Reflection
Can you imagine how you would have felt if you were
one of the disciples sitting at table with the Lord?
Read More
about today's topic
here
• • •
The New Mass
- Day 18
Memorial Acclamations
The Memorial Acclamation follows the Institution Narrative—the
words Jesus used at the Last Supper over bread and wine. This
acclamation, therefore, is our response to God’s coming to dwell
among us, particularly in the transformation of bread and wine
into Christ’s Body and Blood. All of the Memorial Acclamations
mention death and Resurrection. This is mysterium fidei,
“the mystery of faith.” Technically we call this the Paschal
Mystery. In the face of death, God raised Christ Jesus from the
dead to new life. The three acclamations go one step further
than simply stating the mystery of faith or the Paschal Mystery;
they acknowledge that we too are called to life made new. In
death, in sin, in pain and suffering, God will bring about life.
For example, the third acclamation ends with “you have set us
free.” As disciples, we are given the nourishment of Christ’s
own Body and Blood that brings new life and transformation. This
transformation is God’s liberating self given to us through and
in Eucharist.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The Memorial Acclamations proclaim the mystery of faith and
remind us that...
For Reflection
Can you identify examples where God has turned sin,
suffering or death into new life for you or a loved one?
Read More
about today's topic
here
• • •
The New Mass
- Day 19
The Doxology and the Great Amen
The word doxology comes from Greek and means “words of
glory.” The most familiar doxology for Catholics is the one we
pray at the conclusion of each decade of the Rosary: “Glory be
to the Father . . . .” There are doxologies in the Mass as
well, for example, at the end of the Lord’s Prayer:
For the kingdom, the power and the glory are yours now and for ever.
Another important doxology comes at the end of the Eucharistic
Prayer:
Through him, and with him, and in him,
O God, almighty Father,
in the unity of the Holy Spirit,
all glory and honor is yours,
for ever and ever.
At the conclusion of the Eucharistic Prayer, in the presence of
the eucharistic Lord, the priest sings this burst of praise to
God the Father. It is through Christ, with Christ, and in
Christ, in the Holy Spirit’s power, that we can give God glory
and honor. How can we not sing Amen?!
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
At the end of the Eucharistic Prayer the priest...
For Reflection
In what ways have you experienced life
"through him, and with
him, and in him"?
Read More
about today's topic
here
• • •
The New Mass
- Day 20
The Lord’s Prayer and the Embolism
In the revised translation of The Roman Missal, there are
no changes to the familiar words of the Lord’s Prayer as we pray
them at Mass. But you will notice changes to the words with
which the priest introduces the prayer:
At the Savior’s command and formed by divine teaching, we dare to say....
This introduction reminds us of why we pray: because through the
Gospel, Jesus has invited us to pray to the Father as he does.
The more we are “formed” or shaped by his teaching, the more we
will make the words of this prayer our own, asking for the needs
of the day, and praying for the coming of God’s kingdom. The
embolism (the short prayer inserted between the Lord’s
Prayer and the doxology) has also changed slightly, as the
priest adds to the Lord’s Prayer a petition for peace:
Graciously grant peace in our days,
that, by the help of your mercy,
we may be always free from sin
and safe from all distress,
as we await the blessed hope
and the coming of our Savior, Jesus Christ.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
We pray the Lord's Prayer because...
For Reflection
Pray the Lord's Prayer slowly and reflectively; which
words seem particularly meaningful to you at this time?
Read More
about today's topic
here
• • •
The New Mass
- Day 21
Lamb of God
In the earliest days of the Church, the Mass was called simply
“the breaking of the bread.” It is a paradoxical image: the body
of Christ is broken, so that all might become one in him. The
“Breaking of the Bread” still has an important place in the
Mass. After the Sign of Peace comes the fraction rite,
when the priest breaks the eucharistic bread, the Body of
Christ. During this rite, we sing a litany:
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world, have mercy on
us.
Lamb of God, you take away the sins of the world, grant us
peace.
This text is a prayer to Christ, the one whom John the Baptist
heralded as the “Lamb of God” (John 1:29). We address Christ
directly, imploring mercy and peace. In Jesus, God heals our
brokenness, and unites us in the one body of Christ. Christ
comes to us in our woundedness and brokenness, and heals us,
reconciles us, and brings us into communion with his very being.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The broken Christ comes to us so that we might be...
For Reflection
Can you think of an occasion when you have "broken bread"
in order to heal or reconcile with another person?
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about today's topic
here
• • •
The New Mass - Day 22
Sign of Peace
When we pray the Lord’s Prayer, we ask our heavenly Father to
"forgive us our trespasses as we forgive those who trespass
against us." The Lord’s Prayer is followed immediately by the
Sign of Peace, when we exchange a gesture of peace and
reconciliation with those around us. Through the Sign of Peace,
we are invited to turn from sin and be restored to
unity—Christ’s unity. We believe that Christ’s peace can
overcome the sin and division in our world. As Christian
disciples, we are sent into a world afflicted with sin,
division, and violence to become visible and tangible signs of
peace, signs of unity, signs of hope.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
Through the Sign of Peace we are invited to...
For Reflection
Can you remember a particular time when someone brought
peace to you or you brought peace to another person?
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about today's topic
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• • •
The New Mass - Day 23
Invitation to Communion
Behold the Lamb of God, behold him who takes away the sins of
the world.
Blessed are those called to the supper of the Lamb.
We respond:
Lord, I am not worthy that you should enter under my roof,
but only say the word and my soul shall be healed.
The new translation of the Invitation to Communion, which
faithfully renders the Latin, is also rooted in scripture. The
priest’s invitation is a combination of John 1:29, with its
beautiful echo of John the Baptist’s words in pointing out Jesus
to the disciples, and Revelation 19:9, the angel’s words
describing “the marriage supper of the Lamb." The people’s
response is taken from the Gospel according to Matthew, when the
Roman Centurion asks Jesus to heal his paralyzed servant. Jesus
offers to go and cure him, but the Centurion’s faith in Jesus’
power to heal and save is such that he asks him to heal his
servant with a word. This is a holy moment, as we are invited to
approach the Lord, who offers us healing and life through the
sacrament of his Body and Blood.
Written by Corinna Laughlin and D. Todd Williamson.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The priest's invitation, "behold the Lamb of God," is based on...
For Reflection
What does it mean to you to be called to "the supper of the
Lamb"?
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about today's topic
here
• • •
The New Mass - Day 24
Today we conclude our reflections on the third part of the Mass,
the Liturgy of the Eucharist.
“Lord, I Am Not Worthy”
The Centurion was a Roman living and working in Jerusalem.
Though not a Jewish believer, he had heard about Jesus, and when
his servant fell desperately ill, he sought out the
wonder-worker from Nazareth. Of course, Jesus agreed to come and
cure the servant. But the Centurion responded with these words,
a powerful act of faith: “Lord, I am not worthy to have you come
under my roof; only speak the word and my servant will be
healed” (Matthew 8:8, NRSV; see also Luke 7:6). At every Mass,
just before Holy Communion, we echo the Centurion’s words. In
the revised translation of The Roman Missal, our response
will change slightly, making the scriptural echo even easier to
hear:
Lord, I am not worthy that you should enter under my roof,
but only say the word and my soul shall be healed.
The liturgy invites us, at this holy moment, to the Centurion’s
faith in what Jesus can do. The power of Christ, which restored
the Centurion’s servant to health, is offered to us in the
Eucharist. We have only to accept the invitation. “Blessed are
those called to the supper of the Lamb!”
Written by Corinna Laughlin and D. Todd Williamson.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
"Lord, I am not worthy" are words first spoken by...
For Reflection
What particular aspects of your life do you
think of when you say "Lord, I am not worthy"?
Read More
about today's topic
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• • •
The New Mass - Day 25
Today we begin our reflections on the last part of the Mass, the
Concluding Rites.
The Concluding Rites
The Concluding Rites are the shortest of the main segments of
the Mass. Following the Prayer after Communion, the
priest/celebrant greets the people with “The Lord be with you.”
He prays a blessing over the people, which ranges from simple to
solemn. The priest or deacon then dismisses the people. The
Latin words for the dismissal are Ite, missa est—“Go, you
are sent.” (The word missa is what gives the Mass its
name.) The word missa is from the same root as our word
“mission.” At the end of Mass, we are not just dismissed, but
sent forth with a mission. The liturgy we have celebrated should
bear fruit in our lives. We are to carry the love of Christ that
has been poured out on us to our families, our workplaces, our
neighborhoods. “Go in peace, glorifying the Lord by your life.”
The Eucharist we celebrate is not just for Sunday Mass. We are
to live the transforming power of Eucharist in everything we do.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The Latin words Ite, missa est mean...
For Reflection
Can you identify specific ways in which the liturgy has
"born fruit" in your life and the life of your parish?
Read More
about today's topic
here
• • •
The New Mass
- Day 26
“Go in Peace, Glorifying the Lord by Your Life”
The word mission comes from the Latin word mittere,
which means “to send.” In the most general sense, a mission is
an assigned duty or task. When we use the term mission in
reference to the Church, we are talking about something more.
The Church is missionary by its very nature, because it exists
to continue the works of the risen Lord. The Church continues to
respond to Jesus’ words: “Go therefore and make disciples of all
nations” (Matthew 28:19). Each of the baptized is given a work
and a task to accomplish: God’s work, God’s task, for the
mission of which we are a part is not our own, but God’s.
Through the sacraments, we are empowered for mission. Some of us
go to mission lands, and others respond to the call to radical
service as priests and religious. But every Christian is called
to witness to the person and message of Jesus through the way we
carry out our daily responsibilities, glorifying God by our
lives.
Written by Corinna Laughlin and Maureen A. Kelly.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
At the end of the Mass we are not just dismissed, but...
For Reflection
How would you describe your "mission" as one
"sent forth" to "glorify the Lord by your life"?
Read More
about today's topic
here
• • •
The New Mass - Day 27
Our last three reflections will focus on some general aspects of
Catholic liturgy.
The Revised Translation and Catholic Music
Music is an integral part of our worship. Through time, the
style and language of our sacred music has continually evolved,
as each generation of Christians has brought their own sense of
the beautiful to the music of worship. With the revised
translation of The Roman Missal, much of what we sing at
Mass will be the same—the hymns and Psalm responses, the Kyries,
Alleluias, and Amens will all remain unchanged. The new
translations of the Gloria; the Holy, Holy, Holy; and the
Memorial Acclamation, however, will mean that we will be
learning some new music in the months to come, as well as new
versions of familiar Mass settings. As one Church, let us sing a
new song to the Lord!
Written by Corinna Laughlin and Anna Belle O’Shea.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
We will be learning new music in the months to come because...
For Reflection
What do you appreciate most about the liturgical music
in your parish? What do you appreciate least?
Read More
about today's topic
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• • •
The New Mass
- Day 28
Liturgy and Ritual
Our Catholic liturgy is filled with ritual actions. We make the
Sign of the Cross, bow, genuflect, and share the peace. We stand
in praise or attention and sit to listen. We kneel in adoration.
We move to the altar in procession. We sing hymns and Psalm
refrains, and speak ritual responses. Our liturgical rituals,
like the other rituals of our lives, are second nature to us.
With the revised translation of The Roman Missal, there
are no changes to our ritual actions at Mass—the gestures and
postures which help us enter fully into the celebration of the
Eucharist. But some of the familiar spoken and sung responses
will be changing. No matter how well we prepare, there will be
awkward moments when it is difficult to remember phrases that
are new to us. What was familiar will be unfamiliar and new for
a while. Knowing about the revisions in advance will help you
prepare for them: mentally, emotionally, and spiritually. Let us
open our ears and hearts to the revised translations, and let
them lead us to new insights about our unchanging God.
Written by Corinna Laughlin and Jill Maria Murdy.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
New translation guidelines require formal equivalence, which
means...
For Reflection
How has our faith been shaped by how we worship?
Read More
about today's topic
here
• • •
The New Mass
- Day 29
How Does the Liturgy Shape Our Lives?
Eucharistic Prayer II proclaims that the Lord is holy and “the
fount of all holiness,” a marvelous image of God’s overflowing
love, goodness, and truth. God freely pours out holiness on all
who seek it. Through our participation in the liturgy, we can
grow in that holiness to which the Triune God calls us. We, too,
must become fountains of holiness, sharing compassion, goodness,
and truth in our daily lives. To paraphrase Saint Augustine,
we are to become what we pray. When we come to the
celebration of the liturgy with hearts and minds open to God’s
will for us, our faith is strengthened, our souls are nourished,
and we are transformed, sent forth to serve our neighbor and to
grow in unity with one another and with the Lord. In this way,
the liturgy shapes our very lives. The rich texts, symbols,
music, space, environment, and gestures communicate God’s call
to us to become what God intends: his holy people.
Written by Corinna Laughlin and Kristopher W. Seaman.
© 2011 Archdiocese of Chicago/Liturgy Training Publications
(www.LTP.org). Published with Ecclesiastical Approval.
Review
The liturgy transforms us and sends us forth to...
For Further Reflection
In what ways have you experienced yourself or your
parish community as part of "God's holy people"?
Read More
about today's topic
here
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