Someone asked me for a translation of a Latin song we often sing called Tantum Ergo. We usually sing it for benediction and other Eucharistic occasions. There is an English translation of sorts that is out there which begins: “Humbly let us voice our homage for so great a sacrament…” It’s close but because it is bound by poetic meter it strays a bit. Perhaps a more literal translation will help you in know what the Latin words mean as you sing them. I would like to offer a fairly literal translation here below:
Tantum ergo Sacramentum Therefore so great a Sacrament
Veneremur cernui: Let us venerate with bowed heads
Et antiquum documentum And as the ancient dispensation
Novo cedat ritui: gives way to the newer rites:
Praestet fides supplementum Let Faith supply a help
Sensuum defectui. to the defect of the senses.
Genitori, Genitoque To the One Who Begets and the One who is begotten
Laus et jubilatio, Be praise and jubilation,
Salus, honor, virtus quoque Salvation, honor, strength also
Sit et benedictio: And may there be blessing:
Procedenti ab utroque (and) to the One proceeding from them both
Compar sit laudatio. may there be equal praise.
Amen. Amen.
Just in case you’re wondering, the “One who Begets” is God the Father, the “One who is Begotten” is God the Son (Jesus), and the “One proceeding from them both” is God the Holy Spirit.
Alright so now that you hopefully have a better idea what those words mean, enjoy this video which features Mozart’s version of Tantum Ergo (k. 197).
In an original CatholicTV mini-series, Archbishop Donald Wuerl discusses the Rosary, using the beautiful mosaics of America’s Catholic Church, the Basilica of the National Shrine of the Immaculate Conception, to illustrate his point. His personal approach illuminates the topics, making them both prayerful and a learning experience.
The first program focuses on the Incarnation Dome located in the basilica. He discusses the annunication, the nativity, Jesus’ first miracle at Cana and the transfiguration.
The second program looks at the Redemption Dome. Archbishop Wuerl discusses the death and resurrection of Christ, the temptation in the desert, the crucifixion, Jesus’ descent into hell and His resurrection and closes with the Lord’s Prayer.
The final program focuses on the mysteries of light. The Archbishop discusses the Luminous Mysteries and the outpouring of the Holy Spirit and baptism of Jesus. He also discusses the epiphanies, the proclamation of the kingdom, the transfiguration and the establishment of the Eucharist.
Here is a trailer introducing the series:
Find out more about the series Here: CATHOLIC TV
The First episode becomes available this Friday.
And now we come to the heart of the matter. As important and precious as the Word of God is, it all points here: the Liturgy of the Eucharist. The Word became Flesh and dwelt among us, and now the Word we have heard, Jesus Christ will become the Flesh and blood we receive. . The weekly (actually daily) celebration of the Eucharist distinguishes Catholicism from Protestantism, most of whom celebrate the Eucharist once a month or even less. For Catholics, it would be unthinkable to go to Mass on Sunday and not receive Holy Communion. It would be like coming to a dinner party, meeting and greeting all the other guests, exchanging news and then being asked to go home before the meal was ever served. No indeed, Christ gathers us not just to teach us but also to feed us on his Body and Blood, the necessary food without which we perish (cf John 6:53). Jesus has prepared a table for us in the sight of our enemy the devil, our cup is overflowing (cf Ps 23).
At the Last Supper Christ instituted the paschal sacrifice and meal. In this meal the sacrifice of the cross is continually made present in the Church when the priest, representing Christ, carries out what the Lord did and commanded his disciples to do in his memory. Christ took bread and the cup, gave thanks, broke and gave to his disciples saying, “Take and eat this is my body. Take and drink this is my blood . Do this in memory of me.” The Church has arranged the celebration of the Eucharistic liturgy to correspond to these words actions of Christ:
In the preparation of the gifts, bread, wine and water are brought to the altar, the same elements which Christ used.
The Eucharistic prayer is the hymn of thanksgiving to God for the whole work of salvation; the offerings become the body and blood of Christ. It echoes the priestly prayer that Jesus spoke at the Last Supper and which John’s Gospel records extensively.
The breaking of the bread is a sign of the unity of the faithful, and in communion they receive the Body and Blood of Christ as the apostles did from his hands.
Focus – The focus of the Mass now shifts from the Lectern and the celebrant’s chair to the altar which is about to be prepared. This is a visual indication that a new part of the Mass is about to begin.
Nomenclature – In years past the Liturgy of Eucharistic was call the “Mass of the Faithful.” This was because only the baptized could be present during this part of the Mass. Catechumens could be present up to and including the intercessory prayers but were “dismissed” just before the Liturgy of the Eucharist began. Thus the Liturgy of the was traditionally referred to as the “Mass of the Catechumens.” This was the practice of the early Church and came under a general practice know as the “discipline of the secret” (disciplina arcanis). In the early days of the Church it was the custom to withhold certain doctrines and aspects of worship from those seeking eventual membership in the church, out of fear that there would be blasphemy, persecution or interruptions in the divine service. The instruction was given before baptism but the full admission to the Mass was reserved. The practice of dismissing catechumens from the Liturgy of the Eucharist passed away during the middle ages but has been partially revived today as a facet of the R.C.I.A.
Preparations – It should be evident that the opening movements of the Liturgy of the Eucharist are essentially a practical matter. The altar is prepared and gifts are brought forward and offered. While there are prayers and some accompanying ritual gestures, it will be noticed that the rite is almost stark in its simplicity and very task oriented. But this does not mean it is without symbolism and as we shall see there has been an instinctive elaboration of the offertory to follow through processions and the like. This expresses a basic religious need, namely that in giving of the essentials of life for a sacrifice, the giver gives himself and so wants to be part of the act of offering.
First the altar is prepared as the center of the Eucharistic liturgy. The altar is the center of the entire liturgy of the Eucharist. The style of the altar has varied much over the centuries, from elaborate baroque altars (see right) to those that resemble merely simple table (See above, right). The present day directives indicate that the altar should ideally be freestanding (that is, not anchored up against a wall) and this in such a way that it can be easily circled and that the celebration can be carried on facing the people. This tends to point to a simpler design for the altar at least indirectly. Note that the altar is to be covered with a cloth. The design and style of this cloth will vary with the design of the altar. The front may or may not be covered but the top surface of the altar is to be covered by at least one cloth. Surely there is a nodding to the meal experience here. We seldom eat a meal, at least formal ones, on a bare table top. The altar cloths also make allusion to Christ’s burial cloth and thus also points to the sacrificial nature of the Mass. The rubric above seems to imply that the altar has been covered all along. Today the cloth is usually left upon the altar but in the earliest day’s it was more the custom to remove it after Mass. This is still done on Holy Thursday and Good Friday, but as a general rule, the altar stays covered even when it is not in use. The Altar in every Church should ordinarily be a fixed altar located in such a way as to be the focal point on which the whole congregation naturally centers. A fixed altar is one that is immovable.
A pastoral reflection on this would be that the altar, as well as the pulpit represent perpetual values that do not change and hence their fixed location should reflect that fact. Likewise this will prevent us from the somewhat embarrassing temptation of moving them when they “get in the way” of some assembly or concert in the Church. Not all these norms can be perfectly observed in older Churches which have fixed altars from a previous period which are not free-standing but are attached to the back wall. The practice of placing within the altar, relics of the saints is to be maintained. As seen above, this is a traditional practice and it helps us to appreciate the communion of the saints which is most perfectly experienced in this life during Holy Mass and communion. On the altar are placed the corporal, the purificator, the Chalice, and the sacramentary. Each of these is discussed in turn.
The Corporal is a square linen cloth (usually 12 to 15 inches square) which is placed in the center of the altar along the back edge. It gets its name from the Latin word “Corpus” (Body) since it is upon this cloth that the paten and the chalice containing the Lord’s Body and Blood rest. The purpose of this cloth is to help in catching any small particles of the host or drops of the precious blood. At the end of the mass, the corporal is carefully folded so that any particles will not fall to the ground or be scattered upon the altar cloth. This is important because, the Lord is contained even in the smallest particles of the sacred species and should be thus treated with the greatest reverence. The corporal normally rests on the altar only during mass and is reverently removed after communion. The picture at right shows a corporal upon which rests a chalice. The square covering over the chalice is called a pall (see below).
The purificator is another piece of cloth, more narrow than the corporal. This gets its name from the Latin verb “purificare” (To purify) since it is used to help cleanse the sacred vessels. Since, once again, we are handling the sacred Body and Blood of Lord, a special cloth is used which will later be laundered in a special and reverent way. Note how every care is taken to reverently handle even the smallest portions of the sacred species.
The Chalice gets is name from the Latin (via the French) word Calix which means literally, “cup” but in English the word has the special meaning directed toward the special cup in which will be contained the precious blood. Therefore, as a general rule it is not an everyday cup nor does it merely resemble one. Indeed, all the sacred vessels hold places of honor, especially the chalice and paten since they are used in presenting and consecrating the sacred species. They should be made of solid materials which are considered noble in a particular region. Likewise they should not be easily breakable. Understandably they should also be of a material that in non-absorbent at least insofar as the inside of the cup. Lastly the sacred vessels must be blessed by a bishop or a priest. This sets them aside for the Lord and they should never thus be used for profane purposes. Indeed, the form of the vessels should be suited to sacred use and be considered appropriate for divine worship. Use is not to be made of simple baskets or receptacles which are more ordinarily meant for use outside of sacred celebrations. Simple pottery as a general rule would seem to be inappropriate. Consider that in our region, few people who held a formal dinner would think to set out pottery. This is a not a general practice in our region because it is considered inelegant. So much more so for the Mass, which is no mere cookout. It is also important to distinguish the sacred from the profane. Thus, Chalices that too much resemble secular wine glasses or cocktail glasses might also need to be discouraged. This is at least the case with the principal vessel. There are judgement calls to be made here and thus the rules are not hard and fast, but open to some interpretation. Nevertheless there should be sensitivity to the congregations expectations and perceptions of what is used. “The Chalice should be covered with a veil, which may always be white.” Once the chalice is brought to the altar and readied for use, it is unveiled of course. The practice of covering the chalice is less often seen today. Nevertheless it is an ancient custom and emerges from reverence due the sacred vessels. Traditionally they were kept covered when not in use.
The Missal is the book containing the formulas and rites for the celebration of Mass together with the text of the ordinary (the texts which remain the same in every Mass) and the propers (the texts which vary with each Mass). It also contains masses for special occasions and various blessings. The Missal in the form we know it today does not contain the readings for the mass of the day. These are contained in a separate book called the lectionary. However, in times past, the readings too we included in the Missal. Generally in English we no longer refer to the book as the “missal” (Although its Latin title still remains “Missale Romanum”) but instead call it the “Sacramentary.” It is book used only by the celebrant. In the Older Tridentine Mass the Book was on the Altar from the beginning of the Mass to the end. But, in the Current liturgy the Altar is not formally “used” until the liturgy of the Eucharist. Hence, the placing of the Missal, which had formerly been at the celebrant’s chair for the Liturgy of the Word is another of showing again this opening of the second major portion of the mass whose focus of action is the Altar. The Missal is the authoritative source for all liturgical actions of the Mass and must be faithfully followed. This is essential if the Mass is truly to be our source and sign of unity. The Mass belongs to the whole Church and not to an individual priest or congregation. Hence, to alter it is to move against the universal unity of the Church. There are many pastoral problems that can arise due to tampering with the norms and directives or prayers in the missal.
The following video shows a rarer form of preparing the altar. In this case the altar cloth is brought by the clergy and placed on the altar, followed by two lay women who place the corporal and the purificator. I suspect this has been done following the consecration of the altar by a bishop. However the video may give some glimpse as to how this was done in the early Church when the Altar cloths were not placed on the altar until the offertory.
Today is the Feast of the Sacred Heart of Jesus. I am afraid that sometimes the devotion to the Sacred Heart comes off as syrupy and sentimental. I hope I do not offend but I must say that some of the images of the Sacred Heart present Jesus in an almost feminized manner. His long locks of flowing hair, red lips and an almost “come hither” look are bothersome to me. Such qualities look fine on a woman, but not a man. Again, I hope this does not offend. There are surely good depictions of the Sacred Heart out there, I just think some are in bad taste. But, beyond sentiment this a serious feast. God has a heart to save us and a love that is vigorous. Jesus love for us was a strong, manly and saving love. He never hesitated to speak the truth in love. He loved us enough to warn us of sin and call us to repent. He loved us enough to summon us to sacrifice and taught us that the greatest love was to lay down your life for others. In the end it was not nails that held him to the cross but love, love for the Father and love for us. The heart of Jesus contains not just a sentimental love, but a saving and summoning love. His heart is strong and spacious, vigorous and victorious. And his love alone is powerful enough to drive back sin and restore grace. For some reason I am mindful of the Words of Dr. Martin Luther King who sad: Darkness cannot conquer darkness, only light can do that and hatred cannot conquer hatred, only love can do that.
The video you are about to see is the furthest thing from sentimental. It is from the passion of the Christ and shows the moment of Christ’s death. Shortly thereafter a soldier thrust open Christ’s side and reveals the very Heart of God. The way the movie depicts it, Christ’s love, his Holy Spirit almost explodes from his side. And this love “confuses the proud in their inmost thoughts” and “lifts up the lowly.” The Temple leaders are in confusion, the Roman guards are in flight. But Mary, John and Mary are at peace beneath the Cross of Christ. His heart has been revealed. Christ’s vigorous love makes Satan howl in frustration and defeat. Happy Feast of the Sacred Heart. May you know the strong and powerful love of Christ.
We’ve got to pray! Where would the world be today if the Church wasn’t praying? I don’t know if we’d be here to talk about it. I have always suspected that we have been saved from nuclear annihilation due to the fact that some of the Cloistered Sisters have been praying for us. Our prayers change world history. My parish Church is on a very prominent street in the Nation’s Capital. At one end of the street is the US Capitol, some blocks up East Capitol Street is my parish. And I always tell the parishioners that the most important building on East Capitol Street is NOT the US Capitol, it is Holy Comforter – St. Cyprian Parish. That’s because it is prayer that really changes things. The politicians up the street can only make a good difference if we’ve got their back. So the Church must pray and this brings us to the Prayer of the Faithful.
In the Prayer of the Faithful, the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is fitting that such a prayer be included, as a rule, in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world. As a rule, the series of intentions is to be
1. For the needs of the Church;
2. For public authorities and the salvation of the whole world;
3. For those burdened by any kind of difficulty;
4. For the local community.
Nevertheless, in a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion.
It is for the priest celebrant to direct this prayer from the chair. He himself begins it with a brief introduction, by which he invites the faithful to pray, and likewise he concludes it with a prayer. The intentions announced should be sober, be composed freely but prudently, and be succinct, and they should express the prayer of the entire community. (GIRM 69-71)
History. – These prayers were very common in the early Church right about where we have them today. They followed the homily (recall the creed was not said in the earlier days as a rule). All the Fathers of the Church make mention of them. In the beginning this prayer was antiphonally recited by the priest and the assembly.
Over time the deacon took a more prominent role, announcing the whole intention and then the faithful responded; Kyrie eleison (Lord have mercy) or some other acclamation.
The prayers endured up until about the close of the patristic period (ca 9th Century). Their disappearance seems to coincide with their evolution into a Kyrie Litany and their transfer to the beginning of the Mass. Here they eventually came to be regarded as an unnecessary appendage and were phased out by Pope Gregory (as we saw in an earlier post). In the west they were retained only on Good Friday. In they East they never were dropped. Today they have been restored to their original place in the Mass.
Pastoral reflections – They are called “general intercessions” since they extend beyond the needs and concerns of the local assembly. Further, please note that they are NOT called the particular intercessions. What sometimes happens in more extemporaneous settings is that certain very particular needs get expressed and the list can become endless. Thus it is not appropriate here to pray, “For the friend of my Uncle Joe Smith’s sister who is recovering from hip surgery and is having a hard time due to her diabetes.” It is more appropriate to pray, “For all who are sick or struggling in at this time.” Keep it general folks, this is not the time for a full medical update on everyone’s cousin or sister.
To call them “prayer of the faithful” has some historical merit since catechumens and others were dismissed before the proclaiming of them. However, today it is more common to call them general intercessions since the whole Mass is really the prayer of the faithful. The priest, through his opening prayer may link the intercessions to the reading and by his closing prayer may summarize them. This can help to place them in a clear context. To sing the intercessions where possible is a beautiful option and surely of ancient practice. (Cf Music in Catholic Worship # 74)
The following video demonstrates the Prayer of the Faithful being sung. The text is in French but you’ll get the point. The congregation sings Kyrie Eleison (Lord have Mercy) and the cantors sing the petitions.
For the past three years, I’ve been blessed in that my daily commute has not involved driving on I-495, I-395, I-95, I-270 or I-66. However, last night I experienced the pleasure of having an hour commute from University Boulevard on I-495 to Falls Road on I-270 for Catecoffeeism. (The young adult communities of St. Raphael and St. Martin of Tours host this weekly book club which began with a reading and discussion of the United States Catechism for Adults, accompanied by a cup of café. The are now exploring Mere Christianity
While driving 10 miles per hour, I was able to observe the behaviors of the different drivers (a field day for my inner psychologist): Who was listening to the radio and who was talking on the phone? Who had their windows rolled down and who had their AC on? Who seemed grumpy and who seemed content? Who let me into their lane and who didn’t? Who gave me the Thank You Wave and who waved back when I gave them the wave? Who used their blinkers and who just cut in?
But one thing really caught my eye. I was surprised by how many rosaries were hanging from rear view mirrors! Washington is not particularly known for personal displays of religiosity. On the contrary, this is a town where separation of church and state often means that we feel the need to conceal our faith. Seeing these rosaries gave me hope and pride and made me feel part of something larger: our universal Church.
When I owned my last car, I too had a cross hanging from my rear view mirror…and I think I might put it back! “No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light.” (Luke 8:16)
If I can be bold and post an mp3 version of my own sermon. The title of the message is “Jesus is a Rock in a Weary Land” In the sermon is pondered that Jesus feeds us with his actual Body and Blood and is food for our journey across the desert of this world unto the promised land of heaven. In the Old Testament God fed the Israelites in the desert with manna and water from the rock (and the Rock was Christ – 1 Cor 10). Now as then Jesus is our manna and our drink. And just like the Israelites survived on that and would never have made it to the Promised Land without, so do we survive on our Manna, Jesus the Bread of Life and our water from the rock (his Precious Blood). Here is the talk:
The Diocese in Linz, (northern Austria) is infamous for liturgical strangeness. In a land of some of the world’s most beautiful rococo Churches liturgy has gone unhinged. If something is crazy, ugly or just plain illicit it is on display is this diocese. The latest sadness comes with a Eucharistic Procession held through the streets. Rather than use a traditional monstrance (see photo to the right) this particular parish nailed a rather large pita like lost to a stick and carried it through the streets; strange, ugly and unnecessarily provocative. Well, look for yourself.
Someone asked me for a translation of a Latin song we often sing called Tantum Ergo. We usually sing it for benediction and other Eucharistic occasions. There is an English translation of sorts that is out there which begins: “Humbly let us voice our homage for so great a sacrament…” It’s close but because it is bound by poetic meter it strays a bit. Perhaps a more literal translation will help you in know what the Latin words mean as you sing them. I would like to offer a fairly literal translation here below: