In This Issue:
January, 2008
St. Michael the Archangel Catholic Church
100 Oak Dr. South
Lake Jackson, Texas
LIGHT FOR THE WORLD
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In This Issue: |
Conclusion of History of the Mass
By the 19th century, it was evident that the way Mass was celebrated did not reflect the theology of the early church, and voices began to be heard urging a study of the early liturgy sources. Benedictines began to revive liturgical practices such as Gregorian chant. Pope Pius X (1904-1914) encouraged its use, and urged frequent Communion and lowering the age for first Communion to the age of seven. A 1909 international conference on the liturgy called for more active participation of people in the Mass. In 1947, Pope Pius XII’s encyclical, Mediator Dei gave a powerful surge to the liturgical movement, while scholars, theologians and historians published their research on early sources of the liturgy.
Despite two World Wars and the struggle of a cold war, enthusiasm to reshape the liturgy remained. An early pioneer, Romano Guardini, noted that some people are beguiled by the externals of the liturgy such as music, vestments, vessels, architecture and ceremony, but reminded us that unless we are drawn by them to the reality to which they point, we will never encounter the invisible majesty of Jesus Christ waiting there to meet us and sanctify us.
It was left to Pope John XXIII to call an Ecumenical Council in the early 1960s, which proved a dramatic turning point in the history of the Mass. As always, Vatican II, led by the Holy Spirit, began in prayer, and the first document to be approved was the Constitution on the Liturgy. Because much groundwork had been firmly laid there was relatively little debate and small opposition to its passage. The high point of the document declared, “The liturgy is the summit to which the activity of the Church is directed; it is also the font from which all her power flows” (10).
Application of the document began in the last part of the 20th century, but not without reluctance on the part of some, and confusion on the part of many. The basic part of the Mass structure remained, but there were many incidental changes.
The tabernacle was removed from the main altar and placed on a separate altar, either in the sanctuary or in another chapel. The altar was turned around so that the priest now faced the people, and vernacular languages replaced the Latin. The congregation was asked to participate actively in the Mass, to sing and pray at various times and shake hands at the greeting of peace. In the United States, people could receive Communion either in the hand or on the tongue and stand at its reception. They could receive the Precious Blood from the cup and so communicate under both species. Lay men and women were commissioned to be Extraordinary Ministers of Holy Communion to help the priest and permanent deacons to distribute Communion. The priest’s vestment was modified, and entrance and offering processions were added, with laity bringing up the gifts.
The Mass readings formed a three-year cycle and now included readings from the Old Testament, from the New Testament letters, Acts of the Apostles and the book of Revelation, as well as the Gospel.
Church architecture became plain, even austere and minimalist in decoration, but functional. Altar railings were removed and the congregation was brought closer to the altar, often in a half-moon shaped seating arrangement. While statues were often removed initially, they seem to be making a comeback in popularity. The Baptismal Font assumed a prominent place either at the entrance to the building or in a roomy sanctuary. There were no more choir lofts being built, for the choir had been moved to a space near or even in the sanctuary, so they could lead the assembly in singing as an integral part of the worship.
A simple lectern replaced the elaborate pulpit, while technology provided sound systems that helped the speaker to speak in a conversational tone and still be heard. Sermons that could be a lecture on most any topic, changed to homilies that were expected to explain the Scripture readings of the day and apply it to everyday life.
These changes did not come without pain or cost; some congregations resisted them, and others trying to implement them, went somewhat overboard. The celebration of the Eucharist is a dynamic and living reality, and while the basics will never change, the details will change to meet future needs.
The elements of the new Eucharistic celebration can be spoken of in terms of five essential movements:
1. The Gathering
2. Liturgy of the Word
3. Presentation of the Offerings
4. The Eucharistic prayer (this most important section of the Mass has six parts):
a. Preface
b. Epiclesis (Invocation)
c. Institution Narrative
d. The Remembrance
e. Intercessions
f. Communion
5.
The Commission to Live the Mass
Note: We will look at the Parts of the Mass separately in future issues
Encyclical (en-SIK-li-kel), a letter from the Pope to the universal Church. In the Bible, the First Letter of Peter can be regarded as an encyclical. (From the Greek en, meaning "in", and kylos, meaning "circle"). It is addressed to the churches in Asia Minor, but from that time until the mid-seventh century, popes continued the custom of writing these "catholic" (meaning "to everyone") letters. After a lapse of about 1000 years, Pope Benedict XIV resumed this custom in 1740.
There have been about 300 encyclicals, and it is a way for the pope to express his teaching authority for the whole Church. Pope John XXIII extended the catholicity to everyone by addressing his encyclical Pacem in Terris (Peace on Earth) in 1963 to "all people of good will."
Of special interest are the Social Encyclicals of the Church, which treat social justice issues. The first was given to the church in 1891, when Pope Leo XIII wrote Rerum Novarum (The Condition of Labor). The social encyclicals of the Church deal with economic, political, and cultural problems that affect society and the dignity of the human person. Page McKean Zyromski
QUIZ
(TRUE/FALSE)
Q. An individual may dip his/her Host into the Precious Blood instead of taking the
chalice to drink.
(Click here for answers, or scroll down)
That in the Dioceses of the United States, as approved by the Holy See, the norm for receiving Holy Communion is standing? The General instruction (#160) presumes that standing is the posture for the reception of communion by directing the communicants to approach the Priest, Deacon or Extraordinary Minister of Holy Communion "in a procession."
The General instruction (#42) emphasizes that uniformity of posture among all the participants gathered for the celebration of Mass expresses and fosters a spiritual attitude. A lack of uniformity can be a sign of individualism which conflicts with the communal nature of the Mass.
The reverence due to our Blessed Lord in the Eucharist cannot be overstated. As a sign of reverence, each person is to bow his or her head immediately before receiving the Sacred Host in the hand or on the tongue, and before receiving the Precious Blood from the chalice.
Since the approach to receive the Eucharist is in a processional manner, the communicants should not genuflect before receiving Communion. A genuflection is a genuine sign of reverence, but in a procession, it could cause the person following to trip and fall. It is highly recommended that after the reception of Communion, the communicant returns to his or her pew and kneel for a time of adoration of Jesus and thanksgiving for this marvelous gift. (Taken from "Together in His Name" by Bishop Joseph Fiorenza.)
“I acknowledge my need of two things-food and light. You have therefore given me in my weakness your Sacred Body to be refreshment of my soul and body, and have sent Your Word as a lamp unto my feet. Without these two, I cannot rightly live; for the Word of God is the light of my soul, and Your Sacrament is the bread of my life. One might describe them as two tables, set on either side of the treasury of holy Church. The one is the table of the holy altar, having on it the holy bread, the precious Body of Christ; the other is that of the divine law, that enshrines the holy doctrine, teaches the true faith, and unerringly guides our steps even within the veil that guards the Holy of Holies.” Thomas à Kempis.
Thomas à Kempis was born in 1379 and died in 1471. “Imitation of Christ” was published anonymously in 1418, but he was eventually credited with writing this masterpiece. When he died, some attempt was made to introduce the cause of beatification, but little more than a beginning was made, and no further steps were ever taken.
ORDINARY
TIME
The Church Year consists of the series of feasts and seasons celebrated by the Church, beginning with the First Sunday of Advent. The liturgical day runs from midnight to midnight, but the observance of Sunday and of Solemnities begins with the evening of the preceding day. The liturgical year is inserted into the civil solar year without depending on it, because the principle date, that of Easter, is calculated according to the lunar calendar. The celebration of the Liturgical Year exerts a special sacramental power and influence, which strengthens Christians; each day is made holy through liturgical celebrations of God’s people, especially the Eucharistic Sacrifice and the Divine Office. It allows the faithful, through faith, hope and love to share more deeply in the whole mystery of Christ as it unfolds throughout the year. The Church celebrates the memory of Christ’s saving work on appointed days in the course of the year.
Every week, the Church celebrates the memorial of the resurrection on Sunday, which is called the Lord’s Day. This is also celebrated, together with the Passion of Jesus, on the great feast of Easter, once a year – which was a later development. Throughout the year, the entire mystery of Christ is unfolded (this is called the Temporal Cycle). The day of death (birthday into Heaven) of the saints are commemorated in what is called the Sanctoral Cycle.
After Evening Prayer on the Baptism of Our Lord, which closes the Christmas Season – this year on January 13 - the Liturgical Year begins Ordinary Time again. This first of two “sections” of Ordinary Time will end on February 5, which, this year, is the feast of St. Agatha, because Ash Wednesday, the 6th of February begins the season of Lent. The second block of Ordinary Time will resume after Evening Prayer on the Solemnity of Pentecost and last until the next new Church Year on the First Sunday of Advent.
Feast Days of Saints
January 1 Mary, Mother of God; Octave Day of Christmas, New Year’s Day
Holy Day of Obligation
January 2 Sts. Basil the Great & Gregory Nazianzen
January 3 Most Holy Name of Jesus
January 4 St. Elizabeth Ann Seton*
January 5 St. John Neumann
January 18-25 Week of Prayer For Christian Unity
January 21 St. Agnes
January 24 St. Francis De Sales
January 25 Conversion of St. Paul
January 26 Sts. Timothy & Titus
January 28 St. Thomas Aquinas
*St. Elizabeth Ann Seton (1774-1821), first American-born saint, was born in New York City. She married in 1794 and became involved in social work, helping to found the Society for the Relief of Poor Widows with Small Children in 1797. She herself was widowed with five young children in 1803. She became a Catholic in 1805, which led to her being ostracized by her family and friends. In 1809, with four companions, she founded a religious community, the sisters of St. Joseph, and a school for poor children in Maryland, which was the beginning of the far-reaching Catholic parochial school system in the United States. In 1813, she took vows for the founding of the Sisters of Charity, the first American religious society. She was canonized by Pope Paul VI in 1975.
ANSWER:
A. False. Communion by intinction (dipping the host into the chalice) must be done by the Priest, Deacon, or Extraordinary Minister of Holy Communion only (not the individual receiving) and must then be administered on the tongue. (US bishops Directory on Communion Under Both Species)
Q: I noticed that Pope Benedict’s Apostolic Letter on both forms of the Mass (Summorum Pontificum) issued last July was promulgated motu proprio. What does motu proprio mean?
A: Motu Proprio is Latin for “on his own initiative” or his own accord. It signifies that the provisions in the document were decided on by the pope personally because of his own interest in the topic, and not on the advice of the cardinals or others, but for reasons which he himself deemed sufficient. It differs from other Papal documents in that it is not sealed or countersigned; it is usually written in Italian or Latin.
It begins by stating the reason inducing the sovereign pontiff to act, then the law or regulation is stated or the favor granted. It is signed personally by the pope, his name and the date being always in Latin.
The first was issued by Pope Innocent VIII in 1484. This was Pope Benedict’s fifth such document, and Pope John Paul II issued 24 of them.
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Featured
book of the month
HELPING YOUR CHILD APPRECIATE THE MASS AND THE SACRAMENTS
By Thomas Artz, C.SS.R and Ruth Marie Haley, SS.N.D.
BX2230.2A77 140 Pages
An aide to parents in introducing their children to the Mass and Sacraments as celebrations – by weaving their meaning into the fabric of family life. Each chapter is filled with guidelines for family sharing and family learning.
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