Tag: Mass in Slow Motion

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The Mass in Slow Motion – The Greeting by the Celebrant

We continue our look at the Mass with the greeting of the celebrant. Earlier instalments of this series can be seen in posts below.

The celebrant standing at the Chair greets the assembled people in one of the following ways:

  • 1.  The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.
  • 2.  The grace and peace of God our Father and the Lord Jesus Christ be with you.
  • 3.  The Lord be with you.
  • 4.  Peace be with you. (Only Bishops may use this greeting)

In each case the people respond: “And also with you.”

Here again, we hear it all so often we mis the point! But through his greeting the priest declares to the assembled community that the Lord is present! The greeting and the congregation’s response expresses the mystery of the gathered Church and that Christ Jesus is among us. For, as the Lord says in the Scripture, “Where two or three are gathered in my Name, there am I in the midst of them. (Matt 18:20) The greeting ritual is both theological and descriptive. Something powerful and wonderful has just been told to us. Therefore, informal additions by the clergy such as “Good Morning everyone” are not called for or helpful here. To announce to us that the Lord and his grace are both present and available to us is far better than some colloquial form of hello, remarks about the weather or the progress of the local sports team. We need to grasp the significance of what is taking place to see how inappropriate such light banter is at this moment. We are not just in any gathering, we are with the Lord and He with us and his grace and mercy are available to us! Indeed and in fact the Lord is present and ministering to us. The ritual does allow for the celebrant to add some introductory remarks after the greeting: After the greeting of the people, the priest…may very briefly introduce the faithful to the Mass of the day. (GIRM # 50) Notice the purpose of such remarks is to draw the faithful more fully into the feast they are celebrating or perhaps to announce the basic theme of the readings that are about to be read, or perhaps the mystery of the Eucharist that is about to unfold. Here again light banter about extraneous matters seems out of place. Rather, that the Lord is present and he is ministering to us and unfolding for us the mystery of his Grace is the most basic tone of this moment of greeting.

History – Originally it seems the Roman rite began simply with the readings. This was probably reflective of the very small congregations which gathered in homes or other places. There was little need for a formal greeting. However, as the Church emerged from persecution and communities became larger and processions longer, a greeting of some kind became more of a necessity. Augustine mentions in the City of God 22:8 “Salutavi populum” (I greeted the people) as he began Mass. Likewise, in solemn functions of the 7th century the first thing that happened when the Pope reached the Altar was a series of greetings for the co-liturgists (much as in our present day sign of peace). But in the Middle Ages the greetings came more and more to be paired down while rites such as prayers at the foot of the altar and other introductory rites were added. In the Tridentine Liturgy, the greeting was a simple Dominus vobiscum (the Lord be with you) but it was not proclaimed to the congregation until after the Kyrie and Gloria and immediately before the opening prayer. Today as is seen above, the greeting is restored but is still brief in nature. Further, the greetings include a richer drawing from the written greetings of Paul in the New Testament as well as the greeting by Jesus to his Apostles after his resurrection, “Peace be with you.”

Jesus Is Here Right Now

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The Mass in Slow Motion – The Sign of the Cross

Now comes a gesture that is very familiar to Catholics but to the unitiated may also seem odd, (a kind of shoeing away of flies or something) and words are said that are grammatically incorrect! I’ll explain that later.

Standing at the Chair the celebrant begins the Mass with the sign of the cross. This gesture is perhaps one of the most recognizably Catholic traditions in any ecumenical gathering. You can always tell the Catholics immediately by this instinctive gesture deeply ingrained in any Catholic.

The origin of this gesture goes back to the earliest days of Christianity where it seems to have been more of sign of the cross traced on one’s forehead. Tertullian is said to have remarked in the early 3rd Century, “We Christians wear out our forehead with the sign of the cross!” This practice probably developed from Scriptural allusions to the Tau or “T” marked on the forehead of those to be saved from destruction (Ex. 17:9-14; Ez 9:4, Revelation 7:3, 9:4, 14:1). Over the years of the first centuries the practice seems to have developed of adding fingers to this tracing action. Two fingers representing the two natures of Christ were added as an act of faith against the monophysite heresy. Further developments took place to enhance the gesture. Now, by the fourth century three fingers (thumb, index and middle finger) are used to represent the Trinity and the other two fingers are folded back to the palm to represent the two natures of Christ. With all these symbolisms going on with the blessing hand it next developed that a larger area than the forehead was crossed. Now the downward motion tended to extend to the breast and eventually the whole chest was signed by reaching out to the shoulders. By the 9th Century the way to make the sign of the cross was pretty well spelled out by legislation from Rome and the Popes. As you can see the sign of the Cross became more than a way to bless oneself, it also became a statement of faith in the Trinity and in the two natures of Christ.

In the western Church as the monophysite controversy died down the Trinitarian faith has tended to take precedence and came to be spelled out with these words: “In the Name of the Father and of the Son, and of the Holy Spirit” to which all respond, “Amen.” Now have you noticed that this is not gramatically correct? Grammatically one should say, “In the names of the Father….Son and Holy Spirit.” But here too, going back to Scripture itself, the grammatical “error” bespeaks the truth that there is only ONE God, therefore one name, but there are three Persons in the One God.” So aren’t we clever here!

So the sign of the cross is an act of and a sign of Faith in the Triune God. It thus gives significance to all that is to follow in the Mass, placing it within the context of Faith. The Sign of the Cross is also a recollection of the Crucifixion. In this regard the Mass, as a making present of the once-for-all sacrifice of the Lord Jesus on Calvary, is especially suited to being opened by the sign of the cross. Lastly, and by extension, it is a visible movement into the Holy by all present since it puts demons to flight. Many of the Fathers of the Church speak of this aspect of the Sign of the Cross. For example, St. Cyril states that at the sign of the cross “demons tremble and angels recognize it. Thus the former are put to flight, while the latter gather about it as something pertaining to themselves.” (From his Catechetical Lectures). Historically the number of the signs of the cross throughout the Mass increased especially during the gothic period of the middle ages. The Old Latin Mass has a large number of signs of the cross. In the New Mass there has been the reduction of this number to two, one at the beginning the other at the end.

Now the last thing we should say about all this is that to make the sign of the cross is a bold gesture! In effect we are glorying in the Cross of Christ. We are not ashamed of it. Is this true for you? Many today are actually embarrassed by the cross. How is this you say? Well notice how they protest any time the Church articulates the demands of the Gospel. For example that we should turn away from sin, that babies  should be brought to birth and never aborted, that Euthanasia is wrong and that we cannot simply do whatever we please and call it good. Many immediately protest and speak of the need for greater compassion and less strict norms etc. And many Catholics, far from defending the demands of the Gospel refuse to hold up the cross for others to see. Instead, embarrassed by the demands of the cross they refuse to affirm its power and its demands. Be careful before you make that sign of the cross! It means something. It means that we cannot simply refuse the demands of being a disciple but rather glory in the Cross of our Lord Jesus Christ.

 Eastern Rite Catholics make the sign of the cross a little differently than Roman Catholics as depicted in this video:

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The Mass in Slow Motion – The Celebrant Goes to the Chair

After reverencing the altar the celebrant goes to the chair. Now perhaps a word or two on the chair is called for. Some one may wonder why the priest has a chair of some prominence. Why does he not simply sit among the faithful and come forward as necessary? Here again, there is a history to know.

In the ancient world, the Chair was a symbol of authority and office. We still have something of this today in the concept of the Judge’s Bench. The chair was also a symbol in the ancient world of teaching authority. It is our usual experience in the modern world that teachers stand when they teach or give lectures. But in the ancient world a teacher sat as they taught. Now they didn’t just sit in some casual way with their legs corssed and sipping coffee. Rather they were seated formally and in a prominent place in the room. You may remember that Scriptures usually record that when Jesus taught, he would sit (Mat 5:1; Luke 4:20; Mark 13:3; John 8:2; and dozens of other examples). It is my experience that many people find this fact surprising since they always imagine Jesus standing to preach but, it is almost never the case that he does that. He, like every ancient Rabbi and teacher sat to teach. So, the Chair has an ancient history of governance and teaching authority.

Now the Bishop’s Chair is especially imbued with this meaning and the priest’s chair only in a sense that is subordinate to the local Ordinary (i.e. chief Bishop). It is interesting to note that a bishop is given the special prerogative to sit in the sanctuary to preach. Most of them I notice do not use this option except at very formal times like ordinations. As a general rule, priests are expected to stand today at the pulpit or ambo when they preach. Despite this the priest’s chair continues to carry these ancient meanings already mentioned.

There is also a more modern notion given to the meaning of the chair in the General Instructions of the Roman Missal: The chair of the priest celebrant must signify his office of presiding over the gathering and of directing the prayer. …Any appearance of a throne, however, is to be avoided. (G.I.R.M # 310). Thus the Chair of the Priest also indicates a role of presiding over the Liturgical Assembly.

Now, in the end though, all three of these roles (governing, teaching and presiding) really refer to Christ. The priest, through his reception of the Sacrament of Holy Orders in configured to Christ and acts in persona Christi In the person of Christ). Thus the prominence of his chair is really a way to honor Christ who is the true High Priest of every liturgy. The priest’s chair is Jesus’ chair. It is ultimately He who governs, teaches and presides over us and He ministers through his priest. Pray for the grace to see beyond “Father Smith” and to see Jesus presiding over and ministering to you. In this sense the chair of the priest should have a very special place in your mind and a prominent place in our sanctuary. Surely the tabernacle and altar should be in the central axis but also prominent should be the Chair of the Priest, the Chair of Christ. 

The following video shows the Pope preaching at National’s Stadium in Washington DC. He preaches from the seated position, the more anciet way of teaching.

 

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The Mass in Slow Motion – The Incensing of the Altar

Holy Smoke! What is all that incense about? The reaction is rather mixed when it comes to incense. So love it and some love to hate it. But the bottom line about incense is that it is a symbol of prayer. As the incense gently rises it images our prayers going up to God. As the incense slowly settles in is a fragrant symbol for God’s graces. And don’t fan that incense away! Take a breath! It is holy smoke. Like holy water that literally showers a blessing on us, so too does the fragrant incense, blessed by the priest bring us God’s blessings as we breathe it in. Perhaps it is a blessing best received in moderation but it is a blessing.

So here at the beginning of the Mass the priest may incense the Altar. Why? What is the history of this action and and what is our intention in using incense?

In the first place, the use of Incense is another way of showing prayerful reverence to the altar which is a symbol for Christ. This is done by circling the altar and swinging a smoking censor of fragrant incense . In addition to the altar, the Cross is also incensed at this time. The use of incense does not take place at every Mass. It is an option and although it may be used at the discretion of the celebrant, it tends to be reserved to special occasions and to more solemn feasts of the Church. The General Instruction indicates it is to be used “when the occasion warrants it.” In the old Latin Mass the use of incense was restricted to solemn and sung Masses. Today there are few restrictions on its use but ironically it is seen less often. Its use then, tends to be oriented to a heightening of the solemnity. As with so many externals, vestments, flowers, music, and the like, there is intended an aid to the senses in grasping the greatness of the feast. Incense lends itself especially to religious symbolism for prayer and such imagery is used in the 141st psalm: Let my prayers rise like incense before you O Lord...(Vs. 2). See also Rev. 8:4 “The smoke of the incense of the prayers of the saints ascended before God from the hand of the Angel.” It is therefore a sign of our prayers rising to God and His blessings descending upon us. The incensing prayer to be recited by the priest at the incensing of the gifts that was recited by the priest in the Extraordinary Form of the Latin Mass beautifully describes this image: “May this incense, blessed by You, ascend to You O Lord, and many your mercy descend upon us.” In addition, its burning symbolizes the burning zeal which should consume the Christian, the sweet fragrance is the odor of Christian virtue. Here too the prayers of the priest in the Solemn Latin Mass as he hands the thurible to the Deacon at the Offertory includes this image: May the Lord enkindle in us the fire of His love and the flame of everlasting charity. Amen.

The use of incense in the culture of the early Church was common in wealthier homes as its perfume was in demand. It was a strong part of burial traditions and it was a major component in both the Jewish Temple and in pagan worship. It was probably its connection with pagan worship that limited it use in early Church. However, with the virtual disappearance of paganism after the 4th century, incense found its way gradually into the Liturgy being carried especially in processions. By the 9th century incense was in use at least at the beginning of the Mass and by the 11th century there is explicit mention of the incensing of the altar. During the Middle Ages the use of incense at other points during the Mass was introduced. Likewise the objects of incense became more numerous. Now persons, relics, and the oblations were incensed as well as the altar. The Tridentine Missal prescribed that when incensed was used it was to be used at the following times:

  • 1. The altar, cross, and celebrant are incensed at the beginning.
  • 2. The Gospel is incensed just prior to its being sung.
  • 3. At the offertory, the oblations, the altar, the cross, the priest, the deacon, subdeacon, choir, and the assembly are all incensed in this order.
  • 4. The host and chalice after each consecration are incensed as they are held aloft.

Today, this “schedule” of incensations is retained with the exception of the incensation of the celebrant at the beginning. This is now done only at the offertory.

After incensing the altar the celebrant goes immediately to the chair.

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The Mass in Slow Motion – The Altar is Reverenced

As the Entrance procession draws to its close something rather unusual happens! Upon entering the sanctuary, (the part of the Church where the Altar and Tabernacle are located) the priest and deacon enter the sanctuary and kiss the altar as a sign of reverence and veneration. Many of us who go to Mass all the time may hardly notice this gesture. But to someone observing Mass for the first time this gesture may seem quite unusual and raise questions. Why kiss an altar? Where did this gesture come from and what does it mean?

The significance of this kiss has had the following historical development: At first it was intended simply for the altar itself where the Sacrifice of the Lord would occur. Subsequently this idea was enlarged to include the understanding that the altar built of stone represented Christ himself, the rock, the cornerstone. (Cf. 1 Cor. 10:4). Later, as the relics of saints were ordinarily placed within the altar stone, the kiss was also seen as a salutation of the saint and through the saint the whole Church Triumphant.

But why is there a kiss, rather than a bow or some other salutation? The kiss was actually very common in ancient culture. The temple was honored by kissing the threshold. In pagan culture it was common to greet the images of the gods either by kissing it directly or throwing a kiss. Likewise it was not uncommon in the ancient world to kiss the family meal table with a kiss before the meal. Hence it was not surprising to find the practice brought into Christian worship.

Until the 13th century it was customary at Rome to kiss the altar only upon coming in for Mass and departing. However, in the later Middle Ages the kissing of the altar seems to have been multiplied. In the Tridentine Missal the altar was kissed numerous times:

  • 1. At the beginning of the Mass
  • 2. Any time the priest turned away from the altar, faced the people and addressed them. According to one explanation the priest does this on order to confirm his communion with the Church Triumphant in heaven and then turns to greet the Church on earth.
  • 3. At the words ex hac altare participatione (Then as we receive from this altar…) in the canon.
  • 4. Before the sign of peace. Again an explanation advanced is that the priest kisses the altar here in order to receive the kiss from Christ (whom the altar represents)  in order to pass it on to others.
  • 5. Upon leaving the altar at the end of the Mass.

Today the altar is kissed only twice in conformity with the earlier tradition.

The design of  Altars has varied over the years. The current widespread practice of celebrating Mass facing the people has tended to require a rather simple table form to modern altars. But Mass facing the people is a rather recent phenomenon. Until very recently Mass was everywhere celebrated with the priest and people facing the same direction toward the East or at least toward  the Crucifix and tabernacle (if there was one on the altar). This meant that altar design could be much more elaborate. Altars tended to back up onto the apse wall and had a vertical dimension that was often quite splendid and decorative. (See photo at left).  The Second Vatican Council directed that new altars should be free standing, that is they should not be attached to the wall, allowing the priest to walk around all four sides. Tragically this led some to conclude that many beautiful older altars should be removed. This was not however what the Council directed;  only that new altars should not be attached to the wall. While this tends to imply a simpler design, it is not necessarily required that this be so since it is still possible to place ornate designs and an elaborate reredos in the area behind the altar if this is desired.

The following video shows the temporary transformation of a simple table altar to an altar more suited for the celebration of the Latin Mass in the extraordinary form. It is quite a dramatic transformation but done quite swiftly.

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The Mass in Slow Motion – The Procession and Entrance Song

I’d like to begin a series on the Mass explaining the meaning and history of what we do each Sunday. It is amazing how little Catholics know about or reflect upon what we do every Sunday. This is an attempt to add insight and understanding to our celebration of the Sacred liturgy.

The Procession and entrance song –  Something very remarkable happens at the beginning of every Mass. It is so normal to us that we hardly think of it. As the priest is ready in the back of Church to begin the Mass the congregation suddenly comes to its feet and sings a hymn of praise as the priest walks down the aisle. What is this? Surely they are not just welcoming “Father Smith” are they? No indeed. The congregation is welcoming Jesus who has taught that when two or three gather in his name that he is there in the midst of them. The priest represents Jesus and acts in the person of Christ. Therefore, through his Holy Orders the priest is configured to Christ and is a sacramental sign of the presence of Jesus. Jesus Christ is walking our aisle and we welcome him with a hymn of praise! It is quite fitting to recognize Christ who, robed in priestly vestments, arrives to minister to us in Word and Sacrament. So, don’t just see “Father Smith” see, rather, Jesus and let him minister to you.

Here is a little historical background to the development of the Entrance procession and music associated with it:

In the earliest days of the Church, and in the small, ruder buildings of the primitive Church under persecution, there could hardly have been much thought or possibility of formal processions. But by the 4thcentury after the persecutions against the Church ended, larger, and even sometimes large ecclesiastical structures arose. The sacristies (the place of preparation for the Clergy et al.) were usually located near the entrance of the buildings. This meant that the procession to the altar was now much longer and thus took on added significance and importance. Such a procession could hardly be conducted in absolute silence. Hence the addition of music was natural. But the organ had not been invented and instruments of any kind were generally not allowed due to their connection with pagan rituals. Music in the early Church was left entirely to the human voice and, hence, singing alone gave color to this entrance procession. The texts for these songs were taken essentially from the psalms. The verses of the psalm selected would be sung antiphonally during the procession to the altar. It often happened that an introductory verse (or antiphon) would be sung by one or a few voices to introduce the psalm. Gradually the Antiphons came to overshadow the psalm itself. The Antiphons became more and more complex and were increasingly given over to be sung by a specially skilled choir called the “schola cantorum” with only the psalm verses being sung by the people. There developed a practice of shortening the psalm to correspond to the arrival of the members of the procession in the sanctuary. Once they were in place the psalmodywas brought to an end with the Gloria Patri (Glory Be). Over time there was a reducing of the Entrance song to the following elements: An antiphon, drawn usually from scripture, only one verse of a psalm, a Glory Be and a repetition of the antiphon. Today there exists the option of: Singing this Entrance Antiphon, singing a hymn appropriate to the Liturgy or the season, or in the absence of song the Entrance Antiphon is used as a spoken or recited text.

The following video gives and example of the sound of the the Entrance antiphon (also called the Introit) as is was sung in the ancient Church and up to about 1965. It is Gregorian Chant and the text is

Gaudeamus Omnes in Dominino. Diem festum celebrantes sub honore Mariae Virginis de cujus solemnitate gaudant angeli et colaudant Filium Dei. Eructavit cor meum verbum bonum, et dico ego opera mea regi. Gloria Patri, et Filio et Spiritui Sancto Sicut erat in principio et nunc et semper, et in saecula saeculorum Amen.

(Let us all rejoice in the Lord, celebrating a feast in honor of the Virgin Mary concerning whose solemnity the angels rejoice and praise the Son of God. Psalm: My heart pours forth a good word and to the King I sepak my work. Glory to the Father and to the Son and to the Holy SPirit. As it was in the beginning, is now and ever shall be, world without end. Amen)

Today this form of singing is replaced by an opening hymn in most parishes although the singing of such Introits is still encouraged and permitted.