The Mass Under Seige

The Mass is the most central mystery of Catholic Christians; nevertheless, many laity and clergy alike possess deficient or even erroneous views about the Eucharist. When dissent in this area comes from priests, it is particularly unfortunate, if not reprehensible. The problem is more severe than priests with healthy knees who refuse to genuflect at the altar. One priest actually argued with me once at the dinner table that there was no REAL difference between Catholic worship and that of Protestants. However, they themselves deny in many cases the eucharistic sacrifice and presence. Another priest makes up his own anaphora at the altar, believing further that the REAL PRESENCE is more in the people than in the sacrificial gifts. Indeed, he even told me, in total earnestness, that he believed that any presence of Christ in the consecrated species disappeared with the dismissal of the congregation. Such a mentality was no doubt behind the agenda in a neighboring diocese when some tabernacles were not simply moved to side altars, but discarded entirely. The story has been told from a college seminary in which the priest raised the offertory gifts and said: "This is my body," and then studying that which was still visibly bread, he added, "except for the raisins." In my days as a student of theology, I recall a Mass in which the priest was unable to break the consecrated bread at the fracturing. It was a large paddy, even if unleavened, and was still frozen from the freezer. An acolyte borrowed the eucharistic Lord and "nuked" him in the microwave so that we might be able to receive communion. I know of another priest, who in his first Mass had hundreds of helium-filled balloons released at the consecration. Another priest rode a volkswagon down the center aisle for the procession. Still another, at a children's liturgy, wore a stole outside his chasuble upon which had been stitched Mickey Mouse and Donald Duck. Several years later, a priest at the same parish wore orange vestments for Halloween. Children attended that Mass in their costumes. In olden days children would have paraded as great saints in the history of the Church; in this modern celebration, the children came dressed as demons with razorblade fingers and as harlots from hell. These stories would be funny if they did not regard the holy of holies. It is no wonder that in this climate no more than a fourth of all Catholics still participate at Sunday Mass. In France, the figure is as low as 17%. When asked about the Real Presence, the number of American laity who understood the teaching (transubstantiation) was only in the 20 to 25 percentile range. This is very serious. As if this were not enough, the last ICEL translation of the Latin Mass prayers not only paraphrased some important sections, but made devastating omissions. The International Commission for English in the Liturgy is an official vehicle of the bishops. In the footnotes, ICEL admits to a disagreement with the theology of the universal Church in some matters. An example of this would be in any distinction between the oblation of the priest and that rendered by the assembly. There is also some concern that inclusive language may be inadvertantly disavowing something important about God and the incarnation.

How well do we know the Mass? Can we discern the various phases in its rhythm? Are we fully appreciative of why we sit, stand, and kneel? Do we go out of habit, obedience, or love? Do we open our mouths to pray and sing, or is it merely a spectator event for us? Do we understand how the Mass is a sacrifice? Are we conscious of Christ's presence in us, the priest, the Scriptures, and the Eucharist? Are we joining ourselves in a genuine manner to Christ who as Priest and Victim offers himself back to the Father? What are the essential parts of the Mass? Where did the various rituals in the liturgy come from? What does the Bible say about the Eucharist? There are so many questions to which we should know the answers today. We live in a culture wherein active believers are the minority. We cannot defend or promote our faith if we do not know it. Ignorance of the Mass goes hand in hand with an ignorance of faith. Why do you think that those who oppose us often attack the Eucharist? It is because it is at the heart of our faith, a heart that has grown weak because of neglect.

Do We Underestimate the Mass? Part 2

In the Mass, we surrender ourselves for further transformation into new Christs. The Mass is both a human and a divine accomplishment. By our Christian initiation, we are actually co-offerers with Christ. No other prayer in our life can come anywhere close to comparing with this. The divine mercy is nailed to the cross and beckons us to share his peace and unity. In Christ, we are joined one to the other.

When we as Americans think of liberation, our minds travel back into history, to the days of the Emancipation Proclamation and Abraham Lincoln. However, until more recent civil rights struggles, this freedom was often eroded and suppressed. The Mass offers a liberation far greater still. All men and women may be free. We do not have to be the forced slaves of anyone. All are equal on the level of grace in the eyes of God. The liberating power of the cross is actualized in the Mass. We can throw off the yoke of being manipulated by others and of being imprisoned by the passions of a fallen nature.

When we think of the incredible weapons of war, our minds center upon the nuclear arsenals that could wipe out entire cities and possibly destroy the entire planet under a radioactive blanket of dust and smoke. Yet, this almost unimaginable power is reduced to nothing in the face of the power that Christ exerts. Because of sin, the rupture between God and man was infinite and beyond our ability to bridge. The cross extended through time by the Mass gives a blow to the kingdom of Satan from which it cannot be healed. The war is won, even if there are still some battles yet to be fought. He who was infinite and all powerful entered the human side of the equation, offering the heavenly Father a sacrifice of immeasurable worth in the work of our redemption. The Mass destroys and it builds. This latter aspect shows the full depth of its power. It takes a great deal more to build than to destroy. A new dispensation ushers upon the world. We need not live and die in vain.

Do We Underestimate the Mass?

Teaching in a parochial school, I got to know the kids and remarked to one of the teenage girls that I had not seen her Sunday at Mass. When I asked her what happened, she said that she overslept in the morning and had to go to a concert later that day. I asked further, "Which is more important, a concert or the Mass?" She hesitated. Our friendship was such that she giggled and said, hesitantly, "The concert?" Then she quickly added, "I don't know." Afterall, she informed me, the concert was a one-time thing. She could always go to Mass. This came from no pagan but a nice Catholic girl. How many others would have echoed her confusion? There would probably be quite a few. Many of our Catholic people will pay hundreds of dollars for concerts and sporting events, but often miss Mass which is free. Oh yes, there is a collection basket, but how many give anything near to what they spend in recreation and luxuries? No one has ever been thrown out of the church building because of their poverty. Indeed, Pope John Paul II has said that the poor are the treasure of the Church. Anyone who tried to enter a concert under a similar pretext would no doubt be thrown out. The young girl to whom I spoke did admit that she sometimes found the liturgy boring. Truthfully, it is very difficult in this day and age to offer liturgies that appeal to all tastes. However, should our main motivation be entertainment or the rightful worship of God? We come to Mass, not simply for what we can receive, but for what we can offer, ourselves with Christ, as an acceptible sacrifice to the Father.

Because the Mass is the re-presentation of the sacrifice of Calvary, it is of infinite worth. It is more important than all the secular entertainments combined since the beginning of civilization. Priests who offer Mass every day are even advised to treat every Mass as if it would be their last. We do not know the day or the hour of our death. For all we know, we may have already attended our final Eucharist. The appointed time is now. The present moment should not be wasted on a tomorrow that is uncertain. We who regularly participate in the Mass are promised a place at the banquet table of heaven. What we now perform behind sacred signs, we will immediately experience. Hope will be realized. Faith will be replaced by first-hand knowledge and experience of the God who became a man to save us and who continues to call us to himself.

In our confrontation with sin, the Mass is our greatest aid in the liberation of our souls from their bondage to sin and death. The Mass breaks the chains of dispair by allowing us to meet Christ and to be showered in his salvific action.

Given our post-9-11 world, we often worry about political regimes and the hardship they inflict; however, Satan's kingdom, though doomed, is the most spiteful and ruthless of all. We see evidence of it as it overshadows human dictatorships and fuels oppression. In contrast, the Mass nurtures the divine life given to the baptized. We belong to another kingdom. It is a noble thing for us to love our country, but if there should be a conflict between Christ's kingdom and our own, Christ's must receive our first loyalty. It is virtuous for us to love our families, but our support for spouses, children, siblings, and other relatives must never translate itself in terms antithetical to the Gospel. We even see evidence of this in the Gospels and in the Acts of the Apostles when Christians were betrayed by family members to the authorities; refusing to recant their newfound faith, they would forfeit their mortal lives. Our spiritual family, in the final analysis, must take precedence over our family by blood. Ideally, the two may be combined but such is not always the case.

As long as the Church endures, so will the Mass. Accidental aspects of it might change, but the essentials will remain the same. It is peculiar that Science Fiction, which is very popular with people these days, often has few references to religious faith. One would think from Star Trek that all religion is myth and that if there is any kind of enduring faith at all then it is a combination of technology and secular humanism. Such will not be the case. There is no guarantee that the Church will remain her present size; nevertheless, it is promised that when Christ returns, his bride, the Church, shall be waiting for him. In our own age, on such matters as abortion, euthanasia, bio-engineering, capital punishment, nuclear warfare, etc., the Church has become the world's conscience. Even if no one were to listen, the Church would still have to speak what it considers to be the mind of Christ.

That Mass, and our frequent participation, insures that we are still undergoing spiritual formation from Christ and his Church. Even polls show that the values and even politics of Catholics who participate at weekly Sunday Mass is vastly different from infrequent worshippers and drop-outs. Our exposure to the Word of God, the preaching of the Church, our prayers of faith, and the powerful graces of the sacrament make a difference in the lives of most believers. Of course, this presumes that the person in the pews approaches the altar with a humble faith and in solidarity with Christ Crucified.

Communion in the Hand

Pope JPII Gives Communion in the Hand

There has been a great deal of debate about the option for communion in the hand. A vocal segment of the traditionalist community would argue that it shows a shocking disrespect for the sacrament. Others, like the excommunicated sedevacantists, would claim that it is external proof of heresy. It is not. While permitted elsewhere, the practice was not permitted in Rome out of fear that ignorant Catholics and others might keep the papal host as a souvenir of their visit. It is true that the practice demands particular scrutiny and caution lest the host not be consumed by confused believers or by non-Catholics who mistakenly come forward.

Some critics claim that communion in the hand is a novelty that violates our Christian tradition. However, historical investigation reveals that it was the accepted practice for nearly 900 years. Over a long stretch of time, communion on the tongue replaced it, becoming the norm around 1000 AD. Nevertheless, no matter what the mode of reception, Jesus remained truly present in the Eucharist. His body, soul, humanity, and divinity-- under the accidental forms of bread and wine-- were unaffected by how one received holy communion.

Reception in the hand has been officially allowed for some time at this writing. Nevertheless, there continues to be confusion about the practice. Conducted correctly, with the permission of the local bishop, it can be a sign of humble faith. Communicants have the option of receiving on the tongue or in the hand. Once there is episcopal permission, no priest, deacon, or extraordinary minister can oblige one way over another.

The permission itself does not signify that there is a Church preference for communion in the hand. It is merely an option and communion on the tongue is still regarded as normative. No matter how one receives, there should be no rebuking one another. The sacrament is to be a sign of our Christian unity, not of separation and contention.

Obviously, communion in the hand brings with it a whole assortment of concerns that must be addressed. Any peril of profanation or hint of irreverence must be rebuked and removed. The communicant receives the host in his open hand, left over the right, steps to one side, picks up the host with his right hand, and immediately consumes the sacrament. He literally makes a throne for Christ the King. The communicant must not carry the host down the isle (receiving it while in motion) or take it to the pew. The minister distributing the sacrament can rightly pursue the communicant and either compel reception or confiscate the host (if they obviously do not know what it is about). Children must be instructed very carefully. It may be preferable that they receive on the tongue to prevent embarrassing situations.

When there is INTINCTION, the dipping of the consecrated host into the chalice of the precious blood, communion in the hand is not permitted. The host, soaked from the precious blood, is placed directly upon the tongue. What the priest may do, the communicant may not. It is an abuse for the communicant to take the host and then to dunk it in the chalice held by the minister.

When the precious blood is given from the chalice, the communicant first receives the host and then moves to the next station where the chalice is offered. The communicant is handed the chalice, takes a sip, and gives it back to the minister. The minister wipes with a purificator the area where the recipient drank and turns the cup for the next communicant. Under no circumstances whatsoever may the chalice be left on the altar for the communicants to serve themselves.

Great care must be taken with communion in the hand that no broken fragments of the host are lost.

There is a particular ritual adopted by the Church for communion in the hand and it must be insisted upon at all times. The communicant does not cup his hands, side by side, a situation which might allow the host to slip between his hands. He does not slurp the host out of his hands. He makes no sacramental gestures, no matter how well-meaning, with the host. The communicant may not sign himself with the host. Further, if the communicant is holding something, like a purse or hymnal, then communion is received on the tongue. The situation is the same for those carrying babies. It is very disrepectful for the communicant to stretch out one hand and/or to pinch the host from the minister's fingers. This violates the posture of receptivity that should be maintained by the communicant. Self-communication only comes after we have been served the host.

We must allow the priest, deacon, or extraordinary minister to place the host on our tongue or in our hand. When the latter option is chosen, the communicant should extend his arms somewhat and raise his hands to chest level. As for the former, the communicant should move close enough so that the minister need not reach out awkwardly. He should extend his tongue and keep the head still.

Many Catholics feel unworthy to touch the host with their hands. This is well and good. We do not deserve to receive the host upon the tongue either. However, we come to the Lord in fear and trembling, trusting in the one who forgave his murderers from the cross. Knowing our unworthiness to receive the Son of God, we say prior to communion: "O Lord, I am not worthy to receive you, but only say the word and I shall be healed." Jesus in his boundless love gives himself to us, despite our venial sins and weakness. We need to remember that the God who made the tongue also made the hand. Both can be used to God's purposes, or distorted in sin. Christ shed his blood that we might be healed and made holy in body and soul.

MORE About Introit Antiphons

The INTROIT ANTIPHONS prescribed by the Church are often replaced on Sundays with more elaborate hymns. The Latin word, "introit," simply means "to enter." Even when omitted, they are pithy jewels that would serve well in our prayerful preparation for Mass.

It has become an increasing concern of mine that many people do not really know what the Mass is about. To help remedy this situation in one parish, I offered forty sessions on the Mass. Without the Mass, we as Catholic Christians would suffer spiritual hunger and thirst, even our souls might die. This is why priests so often tell people that they must go to Mass; we want everyone to live in God's good graces and one day go to heaven. I encourage children not to be afraid in reminding negligent parents of their obligation to take them to Mass every Sunday. More important than toys, concerts, and ball games-- the Mass offers us eternal life. If parents want to care for their children with a supernatural love, they will do this.

One duty of the usher omitted here is their collection of the money at the offertory. They bring it forward as representatives of the worshipping community.

St. Augustine is quoted in the posting, he writes in book nine of his CONFESSIONS:

"Nor was there any end in those days to the unspeakable delight wherewith I considered the depth of thy counsels concerning the salvation of mankind. How plentiful did I weep in those hymns and psalms, being touched to the very quick by the notes of thy Church so sweetly singing. Those words did flow into mine ears, and the Truth which was contained therein distilled melting into my heart, and from thence the affection of piety did overflow, so that my tears ran streaming down, and happy did I find myself therein."

This incredible doctor of our faith mentions something which we might be presumptuous in assuming, that the hymns we sing teach "Truth". The Methodists have appreciated this for a long time. All one has to do to discover their theology is to look at their songs. Infected with a kind of religious relativism, we as Catholics have appropriated much of the music in the Protestant repertoire with minimal scrutiny to doctrinal deviation. While I will admit that most of it seems quite fine, this kind of concern should not be dismissed. Further, many of the more recent Catholic compositions seem trite and syrupy. The Latin Scriptural chants circumnavigated these potential problems. I will not even deign to discuss the debacle of singing non-religious "pop" songs.

The song is to reaffirm that we are entering time out of time, touching eternity. Back in 1996, a recording entitled CHANT, performed by the Benedictine Monks of Santo Domingo de Silos had sold over 1.8 million copies in France alone. In comparison, there are very few people breaking the doors down to purchase the sentimental dribble to which we have become accustomed these past four decades. Looking at the back of the CD jacket, two introits are labeled in the collection of Gregorian Chant: Puer natus est nobis and Spiritus domini. If such music was still heard in our churches, perhaps we could draw more people to Christ and less to music stores? Ironically, Protestants have been buying the work up, after having been informed that chants are largely the singing of Scripture. New Agers, not aware of what it is, are buying it as mantra material. Catholic young people are listening to it in droves, and a whole generation does not know that this music is their birthright.

In a particular fashion, the song or antiphon "introduces them [the congregation] to the mystery of the season or feast" (General Instruction of the Roman Missal, n. 25), setting the tone and mood for the celebration.

Although not ordained, in a broad 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 surrendering ourselves as an oblation with Christ, we participate in the Mass.

When the persecuted early Church celebrated the Eucharist secretly in the catacombs and in Roman safe-houses, a processional introit was unnecessary. But, with the peace of Constantine matters rapidly changed. Ceremonials were quickly devised for the basilicas and other structures given the Church. For the Romans, a rhythmic psalm chant was utilized as the pope proceeded to the altar. It became. so to speak, the overture to the drama of the liturgy.

CHANT

Both Gregorian Chant and much of modern hymnady relies upon the psalms. They are incorporated throughout the Mass, as in the communion antiphon or song and most explicitly in the restored Responsorial Psalm (Gradual). Structured like the Responsorial, the early alternation in the singing of the introductory psalms found its seed in the synagogue service. After two readings from the Scriptures, a reader sang a psalm. This form of singing was retained by those who accepted Christ. Due to massive conversions and the new-found grandeur of the fourth-century basilicas, the meager voice of a solo-singer was largely inaudible as congregations expanded in size. Resolving the dilemma, the two choirs or a choir and the assembly alternately sang with one another. The first would issue a brief introductory selection which would give voice to the main theme as well as express the tune. This antiphon was rapidly followed by the first verse of the psalm. Then the congregation, which did not have books, even if they were literate, and which had not put the psalms to memory, responded by echoing the antiphon. The choir then continued by offering the next verse of the psalm, and so on. The "Gloria Patri" doxology was appended to the psalm after the fifth century. Originating in fourth century Antioch, antiphonal singing spread throughout all of Christendom. Canon A. Croegaert writes in THE MASS - A LITURGICAL COMMENTARY, Vol 1:

"St. Basil (+379) bears witness to its use at Caesarea and the author of the PEREGRINATIO ETHERIAE clearly refers to its two parts as used at Jerusalem: psalmus respondetur, similiter et antiphonae. St. Ambrose introduced it into Milan (389), and following the example of Milan, Rome also adopted responsorial psalmody. It is certain that Celestine I (422-32) ordered the antiphonal singing of one of the 150 psalms at the ceremony of entrance. [He did this in 423 AD.] It is beyond doubt that at least some of the texts and tunes of the antiphons and responses were composed before the pontificate of St. Gregory the Great (590-604). (p. 103)

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?