Part 1 of 2: The structure of the Mass as the bearer of Christ’s actions
In my previous column for The Catholic Sun, I reflected on the “indescribable gift” of the Eucharist. I quoted from paragraph 48 of Vatican II’s Sacrosanctum Concilium (The Constitution on the Sacred Liturgy) with its invitation for Massgoers that “through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration.” So I would like to devote my next two printed columns to an examination of the Mass for the Roman Rite. In Part I, I will focus on the “Liturgy of the Word,” and in Part II, on the “Liturgy of the Eucharist.”
The United States Catholic Catechism for Adults (Washington, DC: USCCB, 2006) states: “Since the second century, the Mass (or the Eucharistic Liturgy) has had a structure that is common to all Catholics. While there can be different emphases during the celebration of Mass in Eastern Churches, they maintain the fundamental twofold structure with which members of the Latin Church are familiar. Thus, the Mass unfolds in two major parts that form a single act of worship. First, there is the Liturgy of the Word, with Scripture readings, homily, Profession of Faith, and General Intercessions [Note: now called the ‘Universal Prayer’]. Second, there is the Liturgy of the Eucharist, with the presentation of bread and wine, the Eucharistic Prayer, and the reception of Holy Communion” (p. 217).
This overview helps us to sort out what is happening during Holy Mass — literally, “the Word becomes flesh and makes his dwelling among us” (see Jn 1:14). Thus, the structure of the Mass and its liturgical signs “become bearers of the saving and sanctifying action of Christ” (Catechism of the Catholic Church – CCC #1169). In this column and the next one, I will focus solely on the structure of the Mass as the bearer of Christ’s action; and in the August 28 column, I will discuss the liturgical signs and symbols used to signify the working of the Holy Spirit during Mass.
The essential elements of the Eucharistic celebration can be seen in four movements of the Mass: (1) The Introductory Rites; (2) Liturgy of the Word; (3) Liturgy of the Eucharist; and (4) Concluding Rite. In order for the Mass to be a complete work, these elements must be present, along with the bishop or priest, who acts in the person of Christ, the Head of the Church.
The Introductory Rites consist of the gathering of the worshippers who are to prepare themselves to be engaged in the act that is unfolding. As I noted last week, there is no need for us to be entertained when we come to church. Rather, we are called to be attentive to Christ’s presence as He comes to us in Word and Sacrament. This is why, by the Sign of the Cross and the apostolic greeting of the Mass, we are invited to remember who and whose we are, and to let go of all that can distract us through our praying of the Pentitential Act. This leads the assembly to praise God, whose love is everlasting and mercy enduring, in the Gloria. We then collect our prayers as our first offering as we enter God’s dwelling in our midst and prepare to hear God’s voice in the Liturgy of the Word.
As if the Lord wanted to affirm the above thoughts, the morning after I had written them, the Second Reading of the Daily Office of Readings was from the ancient document, “The Teaching of the Twelve Apostles.” Known also as the Didache, this writing is dated by scholars to the first and second centuries AD and the passage quoted was on the Eucharist. Here is a paragraph from that selection: “On the Lord’s day, when you have been gathered together, break bread and celebrate the Eucharist. But first confess your sins so that your offering may be pure. If anyone has a quarrel with his neighbor that person should not join you until he has been reconciled. Your sacrifice must not be defiled” (Wednesday of 14th Week in OT). Not only does the passage speak of a Penitential Act at the start of the gathering, but actually is an early expression of the importance of the Sacrament of Penance (Confession/Rite of Reconciliation) before joining in the Eucharist when conscious of serious sin against God and neighbor.
As we have collected ourselves, or as a colleague of mine likes to say, “pulled ourselves together,” those assembled are now invited to focus on God’s spoken word. Through the ministry of lector, cantor, deacon, priest, or bishop, one listens to the first reading from the Old Testament (except in the Easter Season, when the Acts of the Apostles is read); then there is the singing or reciting of a psalm, often responsorially; afterwards a second reading from the Letters of the New Testament or the Book of Revelation is read; and then the congregation is invited to stand for the proclamation of the Gospel and to receive the teachings of Jesus himself found in the Gospel. Following this reading, a homily is to be given by the Priest Celebrant or by another priest, deacon, or bishop. Canon 767 of the Code of Canon Law, along with other liturgical documents, are clear that the homily is reserved to the priest, deacon, or bishop, and is the preeminent proclamation of the Gospel of God during the Eucharist celebration. A homily is not to be omitted except under the gravest of circumstances on Sundays and Holydays of Obligation.
After the homily, it is recommended that a brief period of silence be observed to meditate on what has been heard, before continuing with the Profession of Faith using either the Nicene or Apostles’ Creeds, and then followed by the Universal Prayer (Prayer of the Faithful), which concludes the Liturgy of the Word. In the 1962 Order of the Mass, this first part of the Mass was referred to as the “Mass of the Catechumens.” This reference helps to explain why in some parishes after the Liturgy of the Word, catechumens are dismissed to continue their preparation for the Sacraments of Initiation — Baptism, Confirmation, and Eucharist. (To be continued…)
