Roman Bulletin Insert Series #1 WHAT IS THE ?

Book of the (Evangeliary) for the scripture readings, and additional books for the chants and antiphons. Slight changes and additions developed as manuscripts were handed on and hand scribed. Eventually the chants, scripture readings, prayer texts, and instructions were compiled into a single volume, the Missale Plenum (complete Missal). When Johannes Gutenberg invented the movable printing press in 1470, this allowed the texts to become standardized and published universally. In 1474, the first Missale Romanum (Roman Missal) was printed in and the texts contained in this volume evolved over the five ensuing centuries.

Because the amount of scripture proclaimed at Mass increased following the (1962-1965), the Missal was divided into two separate books so that its size would not be overwhelming. The

Sacramentary contained the instructions

(rubrics), the prayers (the Gloria, the Creed,

the Eucharistic Prayer, the Our Father, etc.), Over the past several months, you may have and the chants and dialogues (the entrance heard a lot about the revised translation of antiphons, The Lord be with you, etc.). The The Roman Missal. Some may be wondering, contained the readings for ―What is The Roman MissaI and how does Sundays, Feast Days and weekdays. It is this new translation affect me?‖ the former of these books, the First of all, it is important to note that the that has been retranslated. With this structure of the Mass is not changing. The translation, the name of the book will change Biblical readings will not change either, but from The Sacramentary to The Roman some of the prayers we say (and sing) and Missal, a translation of the Latin title, the prayers the priest says will be changed Missale Romanum. somewhat. In upcoming articles, we will examine the In the early Christian Church, many of the changes prayers you will say at Mass in the Mass prayers were memorized and handed future. down orally. Scribes eventually collected the prayers and recorded them in liber Adapted from Jill Maria Murdy. Preparing Your Parish for sacramentum (book of sacraments or the Revised Roman Missal: and Reproducibles ). Other books were used for for Faith Formation © 2011 Archdiocese of Chicago: the scripture readings: and a Liturgy Training Publications, Chicago IL 60609

Roman Missal Bulletin Insert Series #2

WHY IS THE ROMAN MISSAL BEING RETRANSLATED?

BUT WHY NOW? The approval of the use of texts to make the Mass more meaningful to the It is important to note that this is not the first assembly came in 1963, when Vatican II time since Vatican II that we have updated issued the Constitution on the Sacred Liturgy the Missal. There were changes in 1974 and (referred to hereafter as CSL). This foundational in 1985. We currently use the 1985--or 2nd document provided the vision for liturgical edition--of the Missal. So why are we re- prayer in the Roman . translating it again now? There are a couple One of its important principles is that of reasons for this. First, in the year 2000 the liturgy--the official communal Pope John Paul II established a Third prayer of the Church--is not the Edition of the Roman Missal to commemorate property of any individual. Even the the new millennium. While the text of the priest is limited as to when he can Mass did not change significantly in Latin, use his own words within the Mass. feast days for new saints, Vigil Masses for This sense of universality is a fundamental some feasts and some Votive Masses were principle to liturgy. It is important, for added. example, that what we pray at Mass on the Shortly thereafter, the second reason for the 1st Sunday of in the U.S. is the same new translation was promulgated: Liturgiam as that prayed in Paris or Bangladesh. Authenticam. This instruction considered the In accordance with the CSL, in the 1960s, lessons learned about translation since bishops from individual national conferences, Vatican II. It was written with an awareness then, reformed the liturgical books for the of the importance of the influence of English Mass. The first edition of the Order of in our global environment, it expressed a desire to use more reverent (and therefore Mass was promulgated in 1969 in Latin. somewhat more formal) language within the This Latin edition was subsequently Mass, and it expressed a preference for a translated into vernacular languages around one-to-one correspondence with the Latin the world. This process continues today. All rather than translating meaning. typical editions (the original version) of ritual While we might find that some of the words texts are issued in Latin and then translated feel a bit formal at first; a little uneasiness is into other languages. However, we live in a common with change. Hopefully, the time that many countries no longer have discomfort we feel will be lessened by the Latin scholars and where English has knowledge that these changes to our Mass become the global language of industry. texts will bring us closer as universal This has led to the practice by some less Church, and that will make us more willing affluent nations of translating from the to accept the new texts graciously and in a English rather than from the Latin. spirit of unity.

With words as important as those in the Adapted from JM Murdy. Preparing Your Parish for the Revised Mass, it is critical then that the English Roman Missal: Homilies & Reproducibles for Faith Formation translation then be as close to the Latin as © 2011 Archdiocese of Chicago: Liturgy Training Pub., 3949 S. Racine Ave., Chicago IL 60609; 1-800-933-1800; www.LTP.org. possible. Excerpts from the English translation of The Roman Missal ©

Roman Missal Bulletin Insert Series #3

THE INTRODUCTORY RITES, PART I:

Overview and Greeting

As we begin our discussion of liturgical translation of this response; the Greek liturgy of catechesis, let’s look at how the Mass is the Eastern churches also employs the structured. There are four primary equivalent of "and with your spirit." So the sections: The Introductory Rites, the new form has both tradition and widespread use on its side. This dialogue also has Liturgy of the Word, the Liturgy of the stronger connections to Scripture. Both the Eucharist, and the Concluding Rites. The greeting and the reply come from the Bible. changes to the prayers we say will be ―The Lord be with you‖ appears as a greeting examined within this structure. or encouragement in Judges 6:12, Ruth 2:4, 2 Chronicles 15:2, and Luke 1:28. ―And with your Overview of the Introductory Rites spirit‖ is also inspired by passages that

The introductory rites begin with the Entrance conclude four of the New Testament . Procession and end as we sit to hear the First In almost every case, Paul addresses these Reading. These rites include the Entrance words to the entire Christian community, not Chant and Procession, the , a just one minister. greeting, the , the , Gloria, The "spirit" mentioned here refers specifically and the . The purpose of these rites is to to the spirit received in Ordination. During the focus our hearts and minds on God. We come Prayer of Ordination in Holy Orders, the bishop together as individuals but by singing together, refers to the ― acknowledging our sinfulness together, asking gift of the spirit of grace and of for mercy as a community, glorifying God council‖ that was granted to Christ, and which together and placing our prayers before God, is passed down to the priest through the we become one united . This is Sacrament of Ordination: “Look upon your the first step we take as a community to servant who is here and grant him the “spirit” of prepare to be fed and nourished at the table of grace and of council . . . so that he may aid and the Word and Eucharist. govern your people with a pure heart.” Similarly, the Prayer of Ordination of includes Greeting ….and with your Spirit the text: “Grant the spirit of grace and zeal to your servant.” Probably the most talked about change for the laity in the revised translation of The Roman It is noteworthy, then, that the phrase "and with Missal will be the response to the priest’s your spirit" is used only in response to an ordained minister. A non-ordained prayer greeting: "The Lord be with you," We will now leader (e.g. at a wake service, a respond with the restored phrase "and with service, Liturgy of the Hours) will not say ― your spirit" in place of "and also with you." This The change is specifically called for by Liturgiam Lord be with you‖ because, at least in part, authenticam, the instruction from the Vatican they do not receive the phrase in return. regarding the translation of liturgical texts. It Preparing Your Parish for the Revised Roman Missal: Homilies and states that the Latin phrase, Et cum spiritu tuo, Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy be translated as literally as possible. Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800- 933-1800; www.LTP.org. Excerpts from the English translation of The Roman English is the only major European language Missal © 1973, 2010, International Commission on English in the Liturgy that does not mention the spirit in the current Corporation (ICEL). All rights reserved. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1). Roman Missal Bulletin Insert Series #4

THE INTRODUCTORY RITES, PART II:

The Penitential Act (Lord have mercy)

We have grown accustomed to referring to As mentioned above, we still acknowledge in the Penitential ―Rite‖ as a part of the this Penitential Act that both our action and Introductory Rites for the Mass. The term ―in‖-action are ways we sin. Another we will be using with the new translation is restoration is the threefold repetition ―Penitential Act.‖ This change may not even admitting our personal responsibility for our seem worthy of notice. But the grace of the sin. This had been moved nearer the Holy Spirit can help us use even these small beginning of the text in our current items to deepen the faith we celebrate in the translation, where we currently say ―through liturgy. We need to express our penitence my own fault‖ one time. This can be another actively, as part of our full, conscious, and opportunity to grow in faith, as a greater, active participation at Mass. We also use this deeper recognition of our sinfulness also penitential action to acknowledge that our leads us to a greater, deeper outpouring of actions during the week (or our failure to act) thankfulness and praise for God’s mercy! have fallen short of God’s will. The prayer of heaven and earth In terms of textual revision, the (or I confess . . . ) in Form A will have the most therefore I ask blessed Mary specific changes: ever-Virgin, I confess to almighty God all the angels and saints, and to you, my brothers and sisters, and you, my brothers and sisters, that I have greatly sinned to pray for me to the Lord our God. As with the current translation, we confess that we sin not only against God, but we also The Confiteor ends with a reminder that the sin against our brothers and sisters, and so prayer of our liturgy is offered by us, by our we likewise publically confess to them. brothers and sisters in faith around the world Another seemingly small change-–the and by the whole company of angels and addition of ―greatly‖—is not meant to signal saints in heaven. At Mass we will soon join that we are more sinful now than we were in that heavenly song—the Gloria. when the current translation began to be used. This is an example of the restoration of a word that had been included in our first As we do now, we follow the Confiteor with vernacular translations, but had been the ―Lord have mercy.‖ The priest’s dropped with the current one. We will see concluding words still call upon us to pray that it is consistent with the Confiteor text as that God will have mercy, forgive us, and it continues. lead us to life eternal, a beautiful expression of hope in divine mercy. in my thoughts and in my words, in what I have done and As published in the Spring 2011 issue of AIM Magazine © in what I have failed to do, 2011, World Library Publications, wlpmusic.com. All through my fault, through my fault rights reserved. Reprinted with permission. through my most grievous fault Roman Missal Bulletin Insert Series #5

THE INTRODUCTORY RITES, PART III:

The Gloria and the Collect

One of the ways that a lengthier text like the abundant giving of ourselves is the way we pray Gloria can enter more deeply into our hearts together. We pray this way since it is through and enrich our prayer at Mass is to take a look recurrences of the core insights of our faith (our at and pray over its individual sections. When need for mercy and for our prayer to be heard) we do this, we can see that there are three ―mini that we are formed more deeply in faith. -liturgies‖ inside this one great liturgical hymn. Mini-Liturgy Three: The Mini-Liturgy One: Acclamations of praise For you alone are the Holy One, We praise you, we bless you, you alone are the Lord, we adore you, we glorify you, you alone are the Most High, we give you thanks for your great glory, Jesus Christ, Lord God, heavenly King, with the Holy Spirit, O God, almighty Father. in the glory of the Father. Amen.

As we echo the angels’ song over Bethlehem, what could be more appropriate at our Sunday The Gloria concludes by honoring the Holy Mass than this great four-fold outpouring to Trinity. It is an encapsulation of what the saints acclaim God? One acclamation to take note of on earth and in heaven, with one voice, do for is ―we bless you‖ (Latin: benedicimus te ), restored all eternity. It also connects to the other to the Gloria from earlier English translations. we encounter in the Mass (at the Blessing God is another way to acknowledge end of each Eucharistic Prayer, and at the that at the Mass we return to God what we have conclusion of many of the priest’s opening and been given. Blessing God is part of our Jewish post-Communion prayers). At this point in the prayer heritage as well. When the priest prays Gloria, as we near the conclusion of the ―Blessed are you, Lord God‖ later in the Mass, entrance rites, we place ourselves in the he is following a Jewish prayer pattern that presence of the Trinity as we prepare to listen to Jesus would have used at the Passover meal. God’s word.

Collect Mini-Liturgy Two: Petitions to Christ

Lord Jesus Christ, Only Begotten Son, The Collect prayer closes the introductory rites. Lord God, Lamb of God, Son of the Father, We have gathered in song, asked for you take away the sins of the world, forgiveness and glorified God. The priest will have mercy on us; say, ―Let us pray‖ and pause a few moments. you take away the sins of the world, During that moment of silence we call to mind receive our prayer; our needs of the day. Then the priest will you are seated at the right hand of ―collect‖ all of our prayers together and voice the Father, have mercy on us. the prescribed prayer for the day. We then take our seats ready to become the Word of God This section of the Gloria resonates with the and the Body of Christ for the world. several forms of the penitential act that precedes it, and also previews the Lamb of God. The above article contains excerpts from the English translation This might seem like inefficient redundancy, so of The Roman Missal© 2010, International Commission on English in the Liturgy Corporation. All rights reserved. As at this point it is good to recall that efficiency published in the Summer 2011 issue of AIM Magazine ©, is not the point of our prayer at the Mass; rather, World Library Publications, wlpmusic.com. All rights reserved. Reprinted with permission. Roman Missal Bulletin Insert Series #6

THE LITURGY OF THE WORD

Overview and the Creed

What is the Liturgy of the Word? I believe in one God the Father almighty, The Liturgy of the Word begins with the 1st maker of heaven and earth, Reading and closes when the priest says the prayer after the intercessions (Prayer of the of all things visible and invisible. Faithful). During the Liturgy of the Word, we hear readings from the Old and New The Creed is built around our belief in the Testament. The Lectionary for Sunday—the Holy Trinity: Father, Son and Holy Spirit. The new translation begins with ―I believe,‖ which book which contains the readings—is is what the Latin word means. This is a organized in a three-year cycle (labeled A, B good time to recall that all of liturgy places and C). In Year A, we hear from the words (verbal language) in the context of of Matthew, Year B from Mark, and Year C various non-verbal ―languages‖ such as from Luke. The Gospel of John is posture and gestures. Though the words we interspersed within all three cycles. By pray are ―I believe,‖ we pray them as a whole hearing these cyclical readings over the community, standing together, proclaiming years, they help us make connections our faith with one voice as the baptized between the law and the prophets of the People of God, formed by the power of the Hebrew Scriptures and the fulfillment of that Holy Spirit into the Body of Christ. law in Jesus Christ. The and the Prayer of the Faithful are also included in One feature of the current translation this part of the liturgy. The Creed--the preserved in the new is the four-fold statement of our-- faith, is also voiced by the repetition of ―I believe‖ (used at the beginning of each stanza). The four-fold repetition community. gives this longer prayer some structure by firmly anchoring its four major sections. What changes will we hear during the Liturgy of the Word? The lengthiest portion of the Creed is Of all the parts of the Mass we pray together devoted to expressing our faith in Jesus as a community, the Creed is the one in Christ. The first section calls to mind that He which the most noticeable changes will occur is truly God, who became incarnate—literally with the new translation. The Creed — also ―in-flesh-born‖ in a human body—yet who known as the Profession of Faith — brings remains completely and eternally together the essential elements of our faith, consubstantial (Literally of the same elements that are expressed in different ways in other parts of the Mass. Just as the substance. Think of water, steam and ice. same faith is expressed by varying texts They are all made of the same substance, throughout the Mass, the same faith will be but have different characteristics and expressed in these new words for the Creed. functions.) with the Father. This word will be RM Bulletin Insert Series #6—The Liturgy of the Word page 2 unfamiliar to most, primarily because it is the I believe in the Holy Spirit, first time since Vatican II it has been used for the Lord, the giver of life, the approved English translation for the who proceeds from the Father and the Son, Mass. It is also a word we use in our faith who with the Father and the Son language only to express this unique belief is adored and glorified, about Jesus Christ. who has spoken through the prophets.

I believe in one Lord Jesus Christ, I believe in one, holy, catholic the Only Begotten Son of God, and apostolic Church. born of the Father before all ages. I confess one Baptism God from God, for the forgiveness of sins light from Light, and I look forward true God from true God, to the resurrection of the dead begotten, not made, and the life of the world to come. Amen. consubstantial with the Father; through him all things were made. Like the saints, we celebrate throughout the year, and to whom we give special attention The second section of our expression of faith at the beginning of November, we pray that in Jesus Christ is a brief encapsulation of his we actively look forward to our final life as expressed in the Gospels. In the Mass resurrection. We also look forward to the we have just heard a particular Gospel eternity in which we will celebrate the passage proclaimed, as well as the homily to heavenly liturgy, one with all the angels and help us live the mission of the Gospel here saints around the throne of the Lamb. and now. This recitation helps us remember the larger story from which they come. Copyright © 2011, Alan J. Hommerding. All rights reserved. Reprinted with permission. Excerpts from the For us men and for our salvation English translation of The Roman Missal© 2010, International Commission on English in the Liturgy he came down from heaven, Corporation. All rights reserved. and by the Holy Spirit was incarnated of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, He suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.

The Spirit and the Church

Our belief in the Holy Spirit flows directly into what we believe about the church, since it is through the power of the Spirit that Christ continues to be present and active in the Church and its saints. Roman Missal Bulletin Insert Series #7 THE LITURGY OF THE EUCHARIST, PART I

Overview, Preparation of the Gifts and , the and the Holy, Holy

What is the Liturgy of the Eucharist? and the Missal itself. The gifts brought up in procession by members of the assembly The Liturgy of Eucharist begins as the gifts represent the ―fruit of the vine‖ and ―work of of bread and wine that will become the human hands‖. The bread and wine Lord’s Body and Blood are brought to the themselves are important, but the human altar by members of the assembly, and ends effort that went into the creation of bread with the Prayer after Communion. and wine from wheat and grapes is also

brought forth. Eucharist means ―thanksgiving.‖ To be thankful is to be grateful—to offer gratitude. ―Thank you‖ is the response we make to The Eucharistic Prayer: The Preface Dialogue and the Holy, Holy, Holy someone who has either given something to us or has done something for us. God did The Eucharistic Prayers all begin with the not give us something, as much as he gave Preface Dialogue (i.e., ―The Lord be with you. . us someone: his very own Son. In the . . Lift up your hearts. . . . Let us give thanks to Eucharistic Prayer we pray to God the the Lord our God”) . This leads us to the first Father, through the Son, that the Holy Spirit Eucharistic acclamation, the Holy, Holy, will transform bread and wine into the Body Holy or , which begins: and so that we might enter deeper communion with God and one Holy, Holy, Holy Lord God of hosts. another. We pray that we are transformed, The Holy, Holy, Holy is the second angelic so that we ―may be filled with every grace hymn from Scripture that we sing at Mass. and heavenly blessing.‖ This prayer, then, is The other is the Gloria. The beginning of the our response to the gift of love that God has given us—especially in the Eucharist. Sanctus comes to us from the prophet Isaiah, who had a vision in the Jerusalem Temple of Preparation of the Altar and the Gifts the angelic seraphim singing this hymn of praise to one another. During the Preface The purpose of this rite is to make the altar Dialogue, the priest often reminds us that we and gifts that are placed on it, and all who join the hosts of heaven, the angels and the are present, ready for the Eucharistic saints, in singing this hymn. offering that follows. The altar is prepared as indicated in the rubrics (Literally the The three-fold repetition of the word ―holy‖ is instructions in the Missal which are printed in characteristic of much scriptural and sacred red). The items needed for the Eucharistic language. To repeat a word three times was Prayer are set out: , purificators one way that ancient languages used to RM Bulletin Insert Series #7—The Liturgy of the Eucharist, Part I page 2 resurrection. His sacrificial death and victory make a superlative (in English, we would use ―holiest‖). Referring to the ―holy Lord‖ as the over death are what we celebrate in God of ―hosts‖ (rather than ―power and each Eucharist. As we prepare to offer the might‖) is a more accurate translation of the Eucharistic Prayer after the singing of the word Sabaoth from the original Latin text. Holy, Holy, we will once again be present to What is more important is that ―hosts‖ Christ, who will once again come in the connects this hymn to the Gloria: recall that name of the Lord, his Body and Blood truly Luke describes ―a multitude of the heavenly present in the consecrated bread and wine. hosts‖ singing over Bethlehem at Christ’s birth. (Memorial Heaven and earth are full of your glory. Acclamation) follows the Institution Narrative—the words Jesus used at the Last in the highest. Supper over bread and wine beginning with

―on the night He was betrayed‖. This While Isaiah’s seraphim sing that ―all the acclamation, therefore, is our response to earth‖ is full of God’s glory, we are reminded God’s coming to dwell among us, particularly that in our celebration of the Mass we are in the transformation of bread and wine into joined as one with the heavenly liturgy Christ’s Body and Blood. All of the Memorial celebrated by the angels and saints; it is Acclamations mention death and appropriate that we are reminded of this as Resurrection. This is mysterium fidei: ―The we are about to begin offering the central mystery of faith.‖ We call this, technically, prayer of the Mass—the Eucharistic Prayer. the Paschal Mystery. In the face of death,

God raised Christ Jesus from the dead to ―Hosanna‖ is a Hebrew word that remains new life. intact in our liturgical prayer, just as ―Amen‖ and ―‖ do. In Hebrew, it is a cry or an We will now choose from the following three acclamation for salvation. Since we are options for the Mystery of Faith: celebrating the sacrifice of Christ on the cross—the source of our salvation—we sing 1. We proclaim your Death, O Lord, this acclamation in excelsis or ―in the highest‖. In excelsis is, of course, the same and profess your Resurrection way that we sing ―Gloria!‖ with the angels. until you come again.

Blessed is he who comes 2. When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, in the name of the Lord. until you come again. Hosanna in the highest. 3. Save us, Savior of the world, Matthew, Mark, and John tell us that the for by your Cross and Resurrection, crowd at Jesus’ entry into Jerusalem cried you have set us free. ―Hosanna!‖ All write that the crowd exclaimed ―Blessed is he who comes in Copyright © 2011, Alan J. Hommerding All rights reserved. the name of the Lord.‖ We recall this moment Reprinted with permission. Excerpts from the English translation of The Roman Missal© 2010, International Commission on in the life of Jesus at every Mass, because it English in the Liturgy Corporation. All rights reserved. was his entry into his suffering, death, and Roman Missal Bulletin Insert Series #8

THE LITURGY OF THE EUCHARIST, PART II

The Invitation to Communion, the Communion Rite, and the Prayer after Communion

Following the Eucharistic Prayer, we pray the Revelation 19:9, the angel’s words Lord’s Prayer, and share the Sign of Peace. describing ―the marriage supper of the As Christ offers his us peace, we extend that Lamb‖ (NRSV). The people’s response is peace to others. At peace with one another taken from the Gospel according to through Christ, we dare to approach the altar Matthew, when the Roman Centurion asks to receive his Body and Blood. Jesus to heal his paralyzed servant. Jesus offers to go and cure him, but the The Communion Rite is also included in this Centurion’s faith in Jesus’ power to heal and part of the liturgy. As the prayers over the save is such that he asks him to heal his gifts are said, our active listening and servant with a word. This is a holy moment, acclamations enable us to enter into the as we are invited to approach the Lord, who transformation process. When we proclaim offers us healing and life through the our ―Amen‖, we declare that we have sacrament of his Body and Blood. At every prepared a dwelling place for Christ within Mass, just before Holy Communion, we our hearts. Our reception of communion echo the Centurion’s words. In the revised enables the living Christ to transform us from translation of The Roman Missal, our within. response will change slightly, making the scriptural echo even easier to hear. Currently at the priest’s invitation to communion, we respond: ―Lord I am not Lord, I am not worthy worthy to receive you, but only say the word and that you should enter under my roof, I shall be healed”. Both the priest’s invitation but only say the word and our response will change. The priest will and my soul shall be healed. now say, The liturgy invites us, at this holy moment, ―Behold the Lamb of God, to the Centurion’s faith in what Jesus can behold him who takes away the sins of the do. The power of Christ, which restored the Centurion’s servant to health, is offered to world. us in the Eucharist. We have only to accept Blessed are those called to the supper of the the invitation. ―Blessed are those called to the Lamb.” supper of the Lamb.

We will respond: After the Communion Procession is over, the Liturgy of the Eucharist concludes with a ―Lord, I am not worthy period of silent prayer followed by the priest that you should enter under my roof, saying the Prayer after Communion. In the but only say the word concluding prayer, we pray for Christ’s Body and my soul shall be healed.‖ and Blood to bear fruit in our lives by leading us to live the mission of the Gospel in our The new translation of the Invitation to daily lives. Communion, which faithfully renders the Latin, is also rooted in scripture. The priest’s Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: invitation is a combination of John 1:29, with Liturgy Training Publications, Chicago IL 60609; 1-www.LTP.org. its beautiful echo of John the Baptist’s words Excerpts from the English translation of The Roman Missal © 2010, in pointing out Jesus to the disciples, and (ICEL). All rights reserved. Roman Missal Bulletin Insert Series #9

THE CONCLUDING RITES

and the Mission of the Church

What are the Concluding Rites? be open, receptive, and embracing of God’s

Of all the major sections or parts of the Mass coming to us through Christ and in the (that is, the Introductory Rites, the Liturgy of power of the Holy Spirit. If we are being the Word, and the Liturgy of the Eucharist), called and sanctified by the Triune God, then the Concluding Rites are the shortest. The we bear that mission in our families, workplaces and in our neighborhoods. Of Concluding Rites occur after the Prayer after course, we are imperfect human persons, Communion and include any brief and so each Sunday, God continues to call announcements, some form of blessing by us to grow in holiness by participating in the the priest over the assembly, the Sunday Eucharistic liturgy again and again. (sending forth) and possibly a closing tune

(either sung or instrumental). This step in the What words will change in the process of the Mass prepares us to go back Concluding Rites? out into the community to be the hands and feet of Christ in the world today. The The new translation offers some new options blessing can be very simple or very formal in to the or priest for the dismissal. He structure depending on the Sunday or may say, ―Go forth, the Mass is ended,‖ ―Go Solemnity. We are then sent just like Jesus and announce the Gospel of the Lord,‖ ―Go in sent his disciples to ―go out to the world.‖ It is peace, glorifying the Lord by your life,‖ or not required that a closing song be sung, but just ―Go in peace.‖ When Mass concludes, it has become our custom to sing a text that we do not just leave the building. We enter reinforces the focus of the day or the idea of the world with a mission. Even though the being sent forth. It is equally appropriate to words of the dismissal are new, your have instrumental music—or silence. response will not change: “Thanks be to

The deacon or priest then dismisses the God!” people from liturgy. The original Latin text for the dismissal is ―ite missa est”. The word missa is the root for the word Mass, and thus gives the Mass its name. It has become quite common to hear people talk about the connection between missa and mission. As we know, the Mass should bear fruit in our lives. It means that the Triune God sanctifies us in liturgy. Put another way, through the liturgy, the Holy Spirit comes to us to make us grow in holiness. Of course, we have to RM Bulletin Insert Series #9—The Concluding Rites page 2

What Happens after the Mass is Over: Make holy, therefore, these gifts, we pray, How the Liturgy Shapes our Lives by sending down your Spirit upon them If we are willing to participate in the liturgy— like the dewfall, to join ourselves to Christ in Eucharist and so that they may become for us community through shared texts, posture, the Body & Blood of our Lord Jesus Christ. symbol and song—our hearts can be open to Therefore, the Holy Spirit changes bread the Holy Spirit present in this liturgical event. and wine and those who participate in For instance, during the Liturgy of the Word, Communion. The Eucharistic Prayer the scriptures are proclaimed. The proclaims that the Lord is holy and ―the fount Constitution on the Sacred Liturgy is clear that ;‖ a marvelous image of God’s these scriptural words become Christ the of all holiness overflowing love, goodness, and truth. God Word in our liturgical assemblies. Christ ―is freely pours out holiness. In liturgy this present in his word, since it is He himself who holiness is offered to those who participate speaks when the holy Scriptures are read in in order to grow in the holiness to which the Church. It is Christ speaking to us, calling us Triune God calls us. And if we are to to become better disciples, to become holy. become holy in faith, we, too, must become It is not only the scripture, but also other fountains that share compassion, goodness texts and rituals during liturgy that shape us: and truth in our daily lives. To paraphrase The , the Eucharistic Prayer, the St. Augustine: We are to become what we music, the space, the environment, the eat. bread and wine transformed into the Body and Blood of Christ, the blessed or Faith in the God of Jesus Christ whom we consecrated oil, the baptismal water, and so worship, calls us to change our hearts. In forth. Words, music, space, and rituals not liturgy, the Triune God calls us to holiness, only educate or inform us; but, we believe, strengthens our faith, nourishes us and that Christ is active and truly present, in the sends us—hopefully, changed, in order to liturgical event and the sacraments. In grow in communion and unity with one liturgy, not only are our minds shaped, but another and with God. The Triune God also our hearts and our feet in order to live invites us to be shaped in and through what we pray in liturgy. liturgy. The texts, symbols, music, space, environment, and gestures communicate An example can be seen in the Eucharistic God’s call to us to become what God Prayer. In the revised translation of intends: his holy people. Eucharistic Prayer II, we pray twice for the Holy Spirit to transform something or Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: someone. Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English You are indeed Holy, O Lord, translation of The Roman Missal © 1973, 2010, International Commission on English in the Liturgy Corporation (ICEL). All rights the fount of all holiness. reserved. Photo © John Zich. This image may be reproduced for personal or parish use. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1). Roman Missal Bulletin Insert Series #10 Connecting Liturgy to Life

“Go in Peace, Glorifying the Lord remember, I am with you always, until the by Your Life” end of the age‖ (Matthew 28:19–20, NRSV). The Church accomplishes its mission A friend of mine often uses the phrase ―I am through the ministry of the baptized. on a mission.‖ When she says those words, I Through the sacraments of initiation know with certainty that whatever the (Baptism, Confirmation, and Eucharist), mission is, it is something urgent. She will be each of us is empowered for mission. We singularly focused and nothing, no matter are sent forth from the baptismal waters and how seductive, will distract her from to keep the flame of faith alive in our hearts. accomplishing her task. She is on fire! My In Baptism we put on Christ, in Confirmation friend would probably never think of herself we are strengthened with the fullness of the as a poster child, but she could serve as one Gifts of the Holy Spirit, and each week as we for the concept of mission. cele••brate the Eucharist we are nourished The word ―mission‖ comes from the Latin with the body and blood of Jesus and sent word mittere, which means to send. In its forth to love and serve the Lord in others. most general sense, a mission is an assigned duty or task. A mission can be a While some of the baptized are sent to simple task like being sent to clean the yard, mission lands or hear an awe-inspiring call or it can be something quite serious such as to service, each of us is called to witness to being sent to relieve hunger in a poverty- the person and message of Jesus in the stricken area. daily tasks of our lives. All of us are sent to act as my friend does: to have a sense of When we use the term mission in reference urgency, to be singularly focused and live in to the Church and the baptized, we are the fire of Pentecost. This is the kind of talking about something serious, because we witness that will accomplish the mission and are talking about being sent to accomplish it is everyone’s responsibility. God’s mission. The Church is missionary by its very nature because it exists to continue the work of the risen Lord through the power of the Holy Spirit. The Church continues the Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: response to Jesus’ words: ―Go therefore and Liturgy Training Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the make disciples of all nations, baptizing them English translation of The Roman Missal © 1973, 2010, International Commission on English in the Liturgy Corporation in the name of the Father and of the Son and (ICEL). All rights reserved. Photo © John Zich. This image may be of the Holy Spirit, and teaching them to obey reproduced for personal or parish use. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon everything that I have commanded you. And 823, 1).