LESSON 1 - Introit / Entrance Antiphon & Procession

Examples

Advent (Tuesday, First Week of Advent) - (Zech. 14:5-7)
"See, the Lord is coming and with him all his saints. Then there will be endless day."

Christmas (Thursday of the Christmas Season) - (John 1:1)
"In the beginning, before all ages, the Word was God; that Word was born a man to save the world."

Lent (Saturday After Ash Wednesday) - (Psalm 68:17)
"Answer us, Lord, with your loving kindness, turn to us in your great mercy."

Easter (Tuesday, Second Week of Easter) - (Rev. 19:6-7)
"Let us shout out our joy and happiness, and give glory to God, the Lord of all, because he is our King, alleluia."

Ordinary Time (Fifth Sunday of the Year) - (Psalm 94:6-7)
"Come, let us worship the Lord. Let us bow down in the presence of our maker, for he is the Lord our God."

Ordinary Time (Second Sunday of the Year) - (Psalm 65:4)
"May all the earth give you worship and praise, and break into song to your name, O God, Most High."

Corpus Christi - (Psalm 80:17)
"The Lord fed his people with the finest wheat and honey; their hunger was satisfied."

Votive Mass for the Holy Spirit - (Romans 5:5;8:11)
"The love of God has been poured into our hearts by his Spirit living in us."

Blessed Virgin Mary - (Sedulius)
"Hail, holy Mother! The child to whom you gave birth is the King of heaven and earth for ever."

Several Martyrs ?
"The saints are happy in heaven because they followed Christ. They rejoice with him for ever because they shed their blood for love of him."

Holy Men and Women - (Psalm 144:10-11)
"May all your works praise you, Lord, and your saints bless you; they will tell of the glory of your kingdom and proclaim your power."

For the Dead - (4 Ezr. 2:34-35)
"Give them eternal rest, O Lord, and may perpetual light shine on them forever."

Reflection Upon the Prayer

We are so very fortunate to have the Mass. The Constitution on the Sacred Liturgy from Vatican II states that "the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fountain from which all her power flows." Without the Mass, we as Catholic Christians would be cut off from God's life-giving stream.

Preparation & Hospitality.

A great many things are going on before the song or antiphon accompanies the procession to the altar. If the altar servers are on their toes, or if the parish is fortunate enough to have a sacristan, then the candles are lit, the sacred vessels are set out, and the gifts are on the credence table. If there is a cantor and/or choir, then they should be in place and prepared to support the worship.

The ministers of hospitality (ushers) welcome the arriving parishioners. The usher provides the human face of the community to both parishioners and strangers, those who come with good will. When possible, it is adventageous to recognize members and to acknowledge them as friends and family. They can also give special attention to new faces, doing little things like offering them the missalettes or hymnals and showing them where the restrooms can be found. They might even quietly chat with a few of those coming in, reaffirming that we are all family. It is for this reason that many new churches have entry ways set apart from the worship space. Due caution should be exercised to keep sound to a minimum and to aid in making the atmosphere conducive to prayer.

We are also mindful of the sick and handicapped among us. Ushers perform a vital role in making sure that those with special conditions are able to enjoy the Mass. Helping someone with an oxygen purse, lifting a wheelchair over a bump, or just making sure someone does not fall is a true Christian service.

Catholics also tend to widely scatter themselves in churches, even when there is a great deal of space. There is a sad humor in this when the sign of peace comes around. The people can be so far apart that even a handshake becomes impossible. Ushers might be able to help in this regard, too; although, people have been known to disregard their pastor's plea to sit closer together and to move to the front. I know one parish where the people crawl under ropes that close off pews in the back.

While it sounds intolerant, ushers must also be ever on guard to intercept troublemakers. This objective cannot be underestimated. In days gone by, the most one might have dealt with would have been a crying child or the town drunk. Today, there are those willing to interrupt the Mass with political slogans and to violate the sacred worship with acts of unspeakable indecency. Many good priests like the late Cardinal O'Connor have had the Blessed Sacrament spat back into their faces. Knowing that ushers might spot such people and ask them to leave, some of these religious anarchists have even resorted to chaining themselves to pews. I recall a wedding Mass where a street person, wine bottle in hand, came down the isle with the bridal party. You can bet the new bride had something to say to her ushers. It is a shame that the usher, particularly in urban areas, might also serve the role of "bouncer" but it is a reality we must acknowledge.

Prayer & Reconciliation Before Mass.

What is the priest doing before Mass? The new Code of Canon Law stipulates: "The priest is not to fail to make the required preparation for the celebration of the Eucharistic Sacrifice" (Canon 909). There is no more festive occasion than the Mass, however, the priest and people need a space of time to nurture a spirit of prayer. Just as Moses had to pause to remove his sandals before coming nearer the burning bush (Exodus 3:1-6), we are also coming upon "holy ground". Rev. Guy Oury writes in his book, The Mass, "It is a people's festival but, as has well been said, 'the candles of the heart must be lit'" (p. 45).

Together We Sing.

The Lord has promised us that whenever two or three are gathered in his name, he is in their midst. Together, the people stand and sing an entrance song. This song should help gather the people together and turn their attention toward God. Saint Augustine discerned that the person who "sings well, prays twice." The word "liturgy" also deals with this unity. Originally, it meant any labor performed in the civic interest by united citizens of the land. In the Mass, it denotes the action of citizens in Christ's kingdom on the behalf of the world. This unity in Christ's sacrifice should be on all our hearts and in all our minds, even as the worship begins.

Although many would prefer to limit the understanding of ministry to those who are ordained, in a wider sense, the congregation is involved with Christ's ministry. "For their part, the faithful join in the offering of the Eucharist by virtue of their royal priesthood . . . Taking part in the Eucharistic Sacrifice . . . they offer the Divine Victim to God, and offer themselves with it" (Constitution on the Church, 10 & 11). The congregation is to exercise their baptismal priesthood by "knowingly, devoutly, and actively" participating in the Sacrifice of the Mass. Additionally, "by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn to offer themselves too" (Constitution on the Sacred Liturgy, 48). By completely surrendering ourselves, we fully participate in the Mass.

The song is also to reaffirm that we are about something that is out of the ordinary. Archbishop Daniel E. Pilarczyk writes in his pamphlet, Understanding the Mass, "A song starts most Sunday liturgies. Since most of our life is not conducted in music, the intent of the song is to suggest to us a different atmosphere here. This isn't a humdrum, prosaic action we are beginning, but something special, something out of the ordinary" (p. 8).

The Procession to Glory.

Ideally, the procession might be lead by a censer-bearer, then by a cross between two candle-bearers, the readers, and finally the priest. If there is a deacon, he may be on the right of the priest or directly before him. We have become used to seeing the lector or reader carry the book of readings, or Lectionary, in a dignified and elevated position. However, the new guidelines specify that only The Book of the Gospels is given this honor. It is carried by the reader or by a deacon. If there is a stand on the altar, it is placed upon it. Otherwise, it is set down flat upon the altar.

This procession signifies ourselves "on the road" to the Promised Land. We are pilgrims. Christ never leaves our side, signified in his Cross and priest. Christ is our goal, represented by the altar itself.

The celebrant encounters a community already at song, singing God's praises. "His entry is much more than a ceremonial or solemn act; it is a reminder of the entrance of Jesus, the Messiah, into the Temple (Luke 2:22-50; 19:47; 21:37; 22:53; Zech. 6:12). Thus, the faithful are made aware that they have become the holy temple, inhabited by the Spirit. They become a true temple made of living stones, where Christ will manifest his presence while associating their praise with his Word and his sacrifice" (The Mass by Cardinal Jean-Marie Lustiger, p. 15).

Selected Entrance Antiphons.

The entrance antiphon, the opening prayer, the communion antiphon, and the closing prayer are explicit indicators for the type of feast being celebrated and/or of the most immediate season in the liturgical calendar. The preface to the Eucharistic prayer will be another identifier, although often less particular, offering versions for large categories of occasions. For instance, Mary Magdalene's memorial on July 22 has her own entrance song (John 20:17); however, the preface may be one of two general ones for holy men and women. During ordinary time, the introit and communion antiphons might only change weekly. During special seasons like Advent, Christmas, Lent, and Easter, a new version might be offered as frequently as every day.

The examples selected, demonstrate the introit's or entrance antiphon's condensed beauty and purpose. They let us know without delay a general theme for the liturgy:

[See the Advent Antiphon]

In Advent, the stress is on the coming of Christ. In a sense, we become spiritual Jews, waiting with eager expectation for the Messiah. We look to the past and recall with affection when he first came to us as a humble king, no more than a babe in a manger. The celebration, in turn, expresses the reality of Christ coming to us in the present, by the Word proclaimed, by the Sacrament which nourishes us, and by the Priest and Gathered Assembly. Christ lives in us. Just as the radiance of the Bethlehem star breaks through the night two thousand years ago, we need to allow his light to shine through us, leading a lost and bewildered humanity, dispelling the darkness of indifference and sin. We also look to the future. With his second coming, he shall judge the nations and reward his disciples. We pray and hope for the consummation of the world to Christ. Advent is a pregnant time. Indeed, even our readings bring this fact close to home. Combined with Christmas, there is no more pro-life season of the year. On December 8, we celebrate the Immaculate Conception and acknowledge that at the very first moment of Mary's existence as a person in the womb of St. Ann, she is preserved from original sin by the power of Christ's Cross working backward in history, just as it works forward for us in baptism. The angel comes to her and announces that she is to be the mother of the Messiah. Although confused and frightened, this young girl accepts God's will as his handmaid and is overshadowed by the Holy Spirit. When she goes to see her kinswoman, Elizabeth, the unborn John the Baptist leaps for joy in being in the presence of the unborn Christ-child.

[See Christmas Antiphon]

At Christmas, the pre-existent Logos or Word, which has taken flesh in the womb of Mary, is born so as to begin the work of reconciliation between God and Man. No one knows what the Christ-child exactly looks like. Consequently, we take the likeness of other children and place them in our nativity scenes throughout the world. Every child, born and unborn, is a reflection of the Christ-child. If this is true, then abortion attacks at the heart of Advent and infanticide violates Christmas. Perhaps it is for this reason that many have allowed commercialism and glitch to replace piety and devotion at Christmas? It is the reality that Christian faith and a disregard for innocent human life are incompatible. They remind the guilty of their sins and the rest of us of our neglect.

[See Lenten & Easter Antiphons]

During Lent, our antiphons turn to the themes of God's mercy and forgiveness, and our need to seek his reconciliation. At Easter, Christ loosens us from the bonds of sin and death, so that we might share his glory and new life. During so-called ordinary time, which is anything but, we recognize over and over again our dependence upon God and our duty to glorify him in our lives, prayer, and worship.

[See Other Antiphons]

In various feasts and memorials, the object is made immediately clear. God satisfies our hunger by feeding us his very flesh on Corpus Christi (The Body of Christ). The Holy Spirit is dynamic as personified Love, breathing both physical and supernatural life into us. The Virgin Mary is recalled as our Mother who gives us our redeemer, Christ. The martyrs are rewarded for shedding their blood out of love for Jesus. In a nutshell, they give us direction for the liturgy and wonderful sources for further prayer and reflection. Because Christ lives in them, the holy men and women, who are God's saints, continue to give him praise and intercede for us as witnesses of what we might achieve and become. Recognizing that we may have not all achieved spiritual perfection, we pray for our dead and beseech God to give them peace from the sorrows of this world and joy in the world to come. The "perpetual light" that we request is nothing other than the vision of God, which characterizes the fate of the elect over those who might have rejected God's fellowship.

Origin of the Entrance Antiphon.

Consistent with the long-standing evolution of the Roman Ordos, there has been some sort of introit. When read, these are the first words of the Mass. In restoration to something akin to its origins, this part can and is often sung as the priest enters the church and approaches the altar. Accompanying the processional, it serves a purpose similar to a march. The source for these hymns is generally the psalms. It is to help sensitize the assembly in preparation of the great mystery about to occur. With this in mind, Pope Celestine, in 423 AD, commanded that many psalms be sung prior to Mass. The psalms have been the hymn book for both Jews and Christians, alike. When Jesus is on his way to the Garden, the Scriptures tell us that he and his disciples sing. Authorities of the Passover suggest that this song is nothing other than the Great Hillel, a psalm. On the Cross, Jesus would recite a psalm, "My God, my God, why have you forsaken me?" Of course, the psalm goes on to profess trust in God's will. Similar to the Scriptural testimony purveyed here, the Mass also has the psalms both song and/or recited. In either circumstance, they constitute prayer. Just as Jesus and his friends sing as they go to the place where his passion shall begin; so too, does the community and priest sing as they enter into this same mystery wherein the priest shall become a Christ for us, invoking and making present the Paschal Mystery.

For early Christians, especially Jewish converts, the Book of Psalms was their only hymn book. Pope Celestine demanded that the psalms here be song and later, Pope Gregory had them arranged and antiphons compiled for this purpose. Their basic thrust was and is to express joy at the coming of Christ. They recall the advent of Jesus to our hearts and minds. The entrance song usually consists of a segment from the 150 psalms. These prayers from the Scriptures are so important that Cardinal Jean-Marie Lustiger writes: "The Psalms, when learned by heart, become our own words – a mother tongue with which we can speak to God. Unless we learn the language of God, we risk remaining completely inarticulate" (The Mass, p. 15).

In the present liturgy, the introit antiphons consist of scattered psalm verses, segments from the prophets, occasional New Testament quotes, and compositions proper to the Church which draw their life from the Scriptures. They can both epitomize a feast as well as teach extremely profound truths. For example, look at the following:

22nd Week in Ordinary Time - "I call to you all day long, have mercy on me, O Lord. You are good and forgiving, full of love for all who call to you. (Psalm 85:3,5)

As in so many of the antiphons, there is recognition that apart from God we are nothing and our lives would be meaningless. We proclaim this message so that he will come among us and stay with us. His attributes are also frequently recalled, as his goodness and mercy are here. We pledge ourselves as his servants in this first prayer of the liturgy. There is also a sense of recognition that what we ask for has already been given or that God is at least in the process of doing it for us. Also, implicit here, but explicit in some others, is a note that we are less than perfect, sinners, who are desperately in need of his help. It is not just a nice academic exercise. We really need God's aid and grace, especially in the Mass, if we are to navigate to our spiritual home. Just as in the season of Advent, this first part of the Eucharist has us become spiritual Jews, calling upon God to send his Messiah and to rescue us from the slavery of sin and death.

Still Another Example.

Let us look at still another example similar to what was discussed earlier in regard to the Advent and Christmas antiphons:

December 28 (Holy Innocents, Martyrs) - "These innocent children were slain for Christ. They follow the spotless Lamb, and proclaim for ever: Glory to you, Lord."

It begins by recalling the testimony of the Infancy Narrative, that Herod had the young children killed in the hope of eradicating the new-born King, the Christ-child. Like John the Baptist, they die before the resurrection of Christ; however, the Church feels confident that the effects of what Christ would accomplish reach back into history and save these precious little ones. Their innocence gives glory to that of Christ as the spotless Lamb of sacrifice. They died in place of Christ, whose family had fled into Egypt. Surely they would not have died in vain! On further reflection, this feast, summarized in such a short verse, even has moral and sacramental implications. Human life is precious and possesses dignity, no matter how young or helpless. In debates about what might happen to unbaptized babies if they should die, both born and unborn, perhaps they share in the same reward as those Holy Innocents of two thousand years ago? We have no photographs of the Christ-child. Consequently, we place the likeness of any child into the manger and call the baby, Jesus Christ. Perhaps every child, as a reflection of the Babe of Bethlehem, is given the opportunity to embrace Paradise? I would think that this is most true of the defective children who are allowed to die, and the aborted children, rejected by their parents. For those who sought to kill him, Jesus was also unwanted. They share in God's glory. One day, when the parents of aborted babies meet the Lord, they may be quite surprised to find small children standing beside him, arms reaching to embrace them, and cries of "Mother, I love you," and "Father, hold me." We are made for God and we are created to last forever. However, although we believe in God's mercy, especially in the life to come, we need to make his love and healing more available in our earthly abode. It is in this feast that we recall a sublime truth and express our real desire to belong to Christ and to be a part of all his people, without distinction. As this reflection might show, the feasts of the Church and even these little antiphons are powerful opportunities for growth and discernment. If their message sometimes upsets us, then that is good too, if they bring about our conversion and subsequent salvation.

Overlooked Jewels.

A separate study and reflection could be done on all the introit antiphons alone. However, for this particular examination, these few examples will have to suffice. It is interesting that many Catholics are unaware of their existence. Those who rarely or never attend weekday Masses are especially prone to make this omission in their understanding. The rationale for this is that on Sundays, musical pieces are most often substituted for the short antiphons. Obviously, it would be hard to march or process to something only a sentence long. However, even then, in our preparation for the Mass, it would serve us all well to look up the antiphon of the day and to make it a part of our prayerful reflection. They are pithy jewels filled with sources of challenge, consolation, and enlightenment.

As for the heavy use of psalms, and both Gregorian Chant and much of modern hymnady relies upon them, they are also incorporated into the other parts of the Mass. They are used in both the communion antiphon or song and most explicitly in the Responsorial Psalm. Fragments are also to be discovered in the prefaces, the Sanctus, etc. This illustrates just how much they mean to us. The early Christians learned them by heart, recited them with affection, sang them while at work and play, discussed their meaning, and prayed with them. We will discuss this importance more in regards to the Responsorial Psalm restored in the Mass of Pope Paul VI.

The entrance song not only opens the celebration, but it also fosters unity in the assembly. It directs thoughts to the mystery of the season or feast so that we might celebrate it together. It can be offered by a cantor, by a choir, by the people, or by some combination of these members. Especially on weekdays, if there is to be no singing, then a lector may recite the entrance antiphon with the faithful joining him. If this is not possible, then the priest recites it himself after the greeting.

Biblical Reflection

In the same order that they appear in this lesson, the following Scriptural passages are offered for further reflection:

1. Zechariah 14:5-7
2. John 1:1
3. Psalm 68:17
4. Revelation 19:6-7
5. Psalm 94:6-7
6. Psalm 65:4
7. Psalm 80:17
8. Romans 5:5;8:11
9. Psalm 144:10-11
10. Ezra 2:34-35
11. Exodus 3:1-6
12. Luke 2:22-50;19-47;21:37;22:53
13. Zechariah 6:12
14. John 20:17
15. Psalm 85:3,5

Review Questions

1. What is the priest suppose to do before Mass?

2. Besides the entrance song, what other elements in the Mass might indicate the liturgical season or particular memorial?

3. Introits often identify seasons. What season is often associated with the unborn child?

4. What Scriptures are the major source for the introits? [Hint: They made up the principal prayerbook for early Christians.]

5. Name the pope who ordered that many of these Scriptures be sung before Mass? In what century did he do this?

6. Who was the pope who had them organized for liturgies?

7. What other parts of the Mass use these Scriptures?

8. What parallel to the entrance song can we find among Jesus and his friends while on their way to Gethsemane?

9. What is the entrance song designed to foster?