The Mass – 1
The Name
Dear Friends,
Our American bishops have asked the Church in our country to participate in a three-year Eucharistic renewal. This renewal began on the Feast of the Body and Blood of Christ (Corpus Christi) in June of 2022 and continues through the summer of 2024. Most of us will experience this in some way right at our parish. The purpose of this is just what the title says – renewal. The American bishops are trying to lead an effort that will enrich our appreciation of this sacrament.
With that in mind, I have decided to begin a series of columns on The Mass. We will see how many of these there will be – maybe a lot because there is so much that can be said! My hope is to share both my understanding and a spirituality that is based on the Eucharist. So, here goes!
For starters, what does the word Mass mean? Authors are consistent that this word comes from the Latin text of final words of the Mass, the words of dismissal: “Ite, missa est.” These words literally mean: “Go, it is the dismissal,” or “Go, it is sent,” or “Go, she (the Church) has been sent.” We may be familiar with a far less literal translation that is in the present Roman Missal: “Go forth, the Mass is ended.” The English word Mass comes from the Latin missa in the words of dismissal. Missa is the verb form for the noun missio which means a sending forth, a mission.
In the earlier centuries of the Church, the unbaptized were dismissed after the Liturgy of the Word and before the Eucharist. This was done because they were not yet able to receive the Eucharist, and so they did not remain for the second major part of the liturgy. Some parishes still dismiss their catechumens, those preparing for initiation into the Church through baptism, right after the homily or Liturgy of the Word. At any rate, people began applying the dismissal word “missa” to the whole service of the Eucharist that followed the dismissal of the unbaptized, and then eventually this word got applied to the entire liturgy. This is how our English word Mass comes from this Latin word missa or missio.
Spiritually, here is the point to note. Our worship of God does not end with the end of the Mass. Our very word Mass and the words of dismissal speak of a sending forth. The idea is that we are now to continue the Mass by living it in everyday life and bringing the presence and love of Christ to our world. One of the optional wordings of the dismissal in the present Roman Missal expresses this beautifully: “Go in peace, glorifying the Lord by your life.”
Fr. Michael Schleupner
The Mass – 2
The Name (continued)
Dear Friends,
Last week’s column gave the background for the word Mass, the name we Catholics usually give to our worship. Sometimes we use other terms, and it is helpful to understand them.
· We may speak of the liturgy. This comes from a Greek word which means public service. It originally referred to the fulfillment of any service for and by the community. The word then took on a religious meaning and became a term to designate the celebration of what we call the Mass – our public service to God, so to speak. While some often refer to the Mass as the liturgy, this term has a fuller meaning in our Catholic usage. It includes all seven sacraments and other ritual actions of the Church, such as the dedication of churches, the Liturgy of the Hours which is the official daily prayer of the Church, and other prescribed rites.
· We may speak of the Eucharist or the celebration of the Eucharist. This term refers specifically to the part of the Mass where the sacrament of the Eucharist is celebrated, and it names the entire Mass by this part. On the one hand, there are two major parts of the Mass which are both important – the Liturgy of the Word and the Liturgy of the Eucharist. On the other hand, the Eucharistic Prayer and Communion are the summit or highpoint of our worship, and this leads to the naming of the entire Mass by this part of it. Notice also the use of the word celebration. We, all of us, are celebrating the saving action of Christ in his death and resurrection. This is to be a celebration and not just the fulfilling of a prescribed ritual.
· Following the last thought above, we sometimes speak of the Holy Sacrifice of the Mass. This expression conveys our re-doing, our re-presenting the sacrifice of Christ on the cross under the sacramental forms of bread and wine.
· Finally, we sometimes refer to the Mass as The Lord’s Supper. Through the Mass, we obey Jesus’ directive at the Last Supper to “Do this in memory of me.” So, it is The Lord’s Supper and is intended to be a spiritual meal for us right now and a meal that prepares us for the heavenly supper (Revelation 19:9; Mark 14:25; Matthew 26:29; Luke 22:16).
More on the Mass next week!
Fr. Michael Schleupner
The Mass – 3
Music
Dear Friends,
Music often speaks deeply to us. It can touch our inner and true self. It can lift us up when we feel caught in the ordinary humdrum of life or find ourselves feeling down, even depressed. It can express our happiness about life or about something good that has happened. It can even raise our human spirit to the One who is the Spirit.
As just one easy example, think of our Christmas carols. Don’t we enjoy listening to them in December and even join in singing them? They bring joy and light and even move us to be more caring and loving. For one more easy example, think of our very familiar “Happy Birthday…” song. Don’t we all find ourselves singing this to celebrate and make someone’s special day special? We sing this even if we seldom sing anything else.
Music plays an important part in our lives. Think of the playing and singing of the National Anthem before a football or baseball game and other public events. Think of Pachelbel’s Canon or other processionals at a wedding. Think of Amazing Grace or How Great Thou Artor On Eagles’ Wings at a funeral.
And, of course, we all have our favorite music: rock, jazz, classical, guitar, opera, blues, Christian evangelical, and on it goes.
The gospels tell us that Jesus and the apostles concluded the Last Supper with singing: “Then, after singing a hymn, they went out to the Mount of Olives” (Matthew 26:30 and Mark 14:26).
Paul exhorts the early Christians: “Let the word of Christ dwell in you richly, as in all wisdom you teach and admonish one another, singing psalms, hymns, and spiritual songs with gratitude in your hearts to God” (Colossians 3: 16). Notice how Paul connects our hearing or reading the Word of the God with singing – evidence that music and singing were part of the Mass from the very beginning!
And finally for today, Paul and Silas were in prison for their preaching of the gospel, and what did they do? They sang hymns to God. Their singing bonded them and strengthened their spirit for the hardship they were facing (Acts 16:25).
More on this next week!
Fr. Michael Schleupner
The Mass – 4
Music (continued)
Dear Friends,
In the typical Sunday Mass, there is quite a bit of music and singing. Why? Is it just an add-on to the core of the Mass? Is it something new that originated with the Second Vatican Council in the 1960s? The answer to both questions is No! And here is why.
There is documentary evidence of music and singing at Mass as far back as the fifth century. In all likelihood, there was singing at the celebration of the Eucharist from the very beginning (see last week’s Inbox). Why do we sing or why have Christians always sung at Mass? Probably lots of reasons could be given, but I am offering these.
· When we sing, we are giving of ourselves in a way that is fuller than when just speak words. Think of the difference between saying the words of the Christmas carol Silent Night versus singing those same words.
· Singing has a way of taking my voice (one voice) and your voice and creates a common voice of unity even with diversity.
· Singing expresses our feelings of joy and trust. It allows us to praise God.
· Singing expresses our faith in God and Jesus.
· Singing teaches us about who God is and what God is like. Just think of the songs that speak of the faithful love of God for us, for example, Be Not Afraid, or You Are Near.
· Singing teaches us about who we are and are called to be. Just think of the songs that speak of us as God’s daughters and sons and call us to be one in God.
As I write this series of Inbox Inspirations on the Mass, I am spending time on music and singing not just because we begin our Sunday Mass with this, but also because it is integral to worship. Saint Augustine is reported to have said: “To sing is to pray twice.” So, singing enhances our prayer. Even if you think you cannot sing, and maybe you can’t, at least look at the words of the songs and say them aloud as others sing. Look at their beauty and what they express.
Finally, in our Church, there can be different styles of music and song. Some songs have been around for centuries; others are more contemporary. Some music uses organ or piano; other music uses guitar or electric keyboard. All can have a place, and all can help us to worship God in the celebration of the Eucharist.
More on the Mass next week!
Fr. Michael Schleupner
The Mass – 5
Introductory Rites
Dear Friends,
The Mass has four basic parts: the Introductory Rites, the Liturgy of the Word, the Liturgy of the Eucharist, and the Concluding Rites. Today we start at the beginning – the Introductory Rites.
These Rites include everything that happens from when we first stand to when we sit down for the first time. They include everything from the gathering song to the prayer called the Collect.
The word “gathering” or “gathered” is significant. It means more than being ready. “The people come together for a purpose. Furthermore, they are coming from someplace – from the many activities of the week, both those that have put their faith into service, and those that have sadly lured them away from Christ. The Eucharist is the source and summit of their lives, so they gather to acknowledge the events of the past week and to receive sustenance for the week ahead.”
Notice that the Book of the Gospels is carried in the procession by a deacon or, if there is no deacon, by a lector. The special honor shown to this Book dates to the earliest centuries of the Church. It contains the Good News (the meaning of the word Gospel) of Jesus Christ present among us and speaking to us. Therefore, it is treated in a special, distinct way from the Lectionary from which the Old Testament and New Testament passages will be read.
Notice also that the Book of the Gospels is placed on the altar. This connects or unites the two primary symbols of Christ, this Book and the altar.
Special reverence is shown to the altar. All of those in the procession bow to it and the priest and deacon kiss it. Again, from the earliest centuries, the altar has been seen as a symbol of Christ. Saint Ambrose who died in the year 397 wrote: “For what is the altar of Christ if not the image of the Body of Christ? The altar represents the Body [of Christ] and the Body of Christ is on the altar.”
Sometimes, especially at Christmas and Easter time, the altar is incensed here at the beginning of Mass. This is also an ancient tradition. The sweet smell of the incense speaks to yet another of our senses of the presence of God and sacredness of what we are about to celebrate. The rising of the smoke speaks of our prayer rising to God in the heavens.
More on the Introductory Rites of the Mass next week!
Fr. Michael Schleupner
First quotation above from At the Supper of the Lamb by Father Paul Turner.
The Mass – 6
Introductory Rites (continued)
Dear Friends,
After the gathering song, the procession, and the reverencing of the altar, the spoken prayer of the Mass begins with the Sign of the Cross. The priest says: “In the name of the Father, and of the Son, and of the Holy Spirit.” All respond: “Amen.”
The Sign of the Cross originates in the earliest centuries of the Church. There is evidence that as early as the year 250 this was used to begin and end Mass and all prayer. With this, we acknowledge the two central mysteries of our faith: the cross and the Trinity. We profess our faith in one God as a Trinity of persons and in the cross as the greatest expression of God’s love for us and as the means of salvation.
From around the year 1200, the manner of making the Sign of the Cross in the Latin Rite of the Church has been consistent. With our right hand, we touch our forehead saying “In the name of the Father,” then touch our chest as we say “and of the Son,” then move to our left and then our right shoulder as we say “and of the Holy Spirit,” and finally bring our hands together as we say “Amen.” So, our use of the Sign of the Cross at the beginning of Mass is part of a long tradition in our Church.
Following the Sign of the Cross, the priest offers the formal greeting. While there are several forms of this in the Missal, the one most often used is: “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.” This greeting invokes the presence of each person of the Trinity upon all who are gathered. Saint Paul used this precise greeting in 2 Corinthians 13:13 and used similar greetings in many of his letters to early Christian communities.
v “The grace of our Lord Jesus Christ” – “Grace” means the presence and life of God. The very word “grace” means gratuitous, a gift. The idea is that the Lord Jesus gives himself to and for us.
v “the love of God [the Father]” – Saint John tells us that “God is love.” So, through the grace of Christ, God, the love of God comes to us.
v “the communion of the Holy Spirit” – We are in communion with God though this grace. We have the life of the Holy Spirit within us, the Spirit whom Jesus promised to send after his death and resurrection.
We come to Mass to celebrate the grace, the love, and the communion proclaimed in this greeting. More on the Introductory Rites of the Mass next week!
Fr. Michael Schleupner
The Mass – 7
Introductory Rites (continued)
Dear Friends,
There are three options of the formal greeting that the priest gives at the beginning of Mass (see last week’s Inbox Inspirations, September 27). Similarly, the Missal has three options for the Penitential Act that follows the greeting.
It seems that for the first thousand years of the Church, there was no Penitential Act in the Introductory Rites of the Mass. Apparently it started to grow in usage and then became incorporated into the Roman Missal in 1570.
My preference is for the third option of the Penitential Act. This option has three invocations or acclamations addressed to Jesus as Lord or Christ. These acclamations express something of who Jesus is or what he does for us. For example, “Lord Jesus, you are the Word of God made flesh,” or “Christ Jesus, you reconcile us with the Father and with one another.” To these three invocations we respond “Lord, have mercy,” “Christ, have mercy,” and “Lord, have mercy” in that order. This is the English translation of the Greek “Kyrie, eleison,” “Christe, eleison,”“Kyrie, eleison.” The use of this Greek expression dates at least to the time of Pope Saint Gregory the Great in the sixth century. So, this prayer for mercy or forgiveness has deep roots in our history. Many parishes will at times use the ancient and familiar Greek “Kyrie.”
I prefer and almost always use this third option for the Penitential Act for two reasons. First, it focuses primarily on Jesus as Lord or Christ and the love of God that comes through him as forgiveness or mercy. Jesus or God is then the primary focus and not we or our sinfulness. Jesus remains the center and the source of life, healing, and wholeness. My second reason for preferring this option relates to the first. It keeps us in balance on feelings of guilt. No question, each of us is imperfect and each of us is sinful in some way. However, first and foremost, we are the beloved sons and daughters of God. It is because we are fundamentally beloved that God’s love continues to flow to us. This third option of the Penitential Rite tends to express this well and not lead us into unholy or unhealthy feelings of unworthiness and guilt.
Finally, each form of the Penitential Act ends with an absolution given by the priest. “May Almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.” Notice that the priest prays this for everyone, including himself. Also, this is very different wording from the absolution in the Sacrament of Reconciliation. It is not intended to be a sacramental absolution. That is why this absolution prayer is not accompanied by the Sign of the Cross.
More on the Introductory Rites of the Mass next week!
Fr. Michael Schleupner
The Mass – 8
Introductory Rites (continued)
Dear Friends,
On all Sundays except during the Seasons of Advent and Lent, we sing or recite the Gloria. In a sense, this hymn may seem redundant if we have sung a Gathering Song as the Mass begins. Nevertheless, the Gloria assures that our worship is praising God from the very start. This is an ancient hymn, probably dating to the fourth century. The Gregorian Sacramentary of the seventh or eighth centuries gives the first clear directive about singing the Gloria at Mass and it seems to have been retained ever since.
The hymn begins with the words: “Glory to God in the highest, and on earth peace to people of good will.” These are very similar to those sung by the angels at the birth of Jesus (Luke 2:14).
Following this, we sing: “We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, O God almighty Father.” This series of expressions praising God conveys our awe, almost feeling overwhelmed in the presence of God. It is as if we cannot say enough to express our reverence and praise for the Almighty One.
Then, the hymn turns to Christ. “Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father.” We express our faith in the absolute uniqueness of Jesus. While all of us are sons and daughters of God, Jesus is different, unique because he was one with the Father from all eternity. He is the Son. He is God incarnate.
Then there are two phrases praising Jesus as the One who takes the sins of the world. The word sins is in the plural to convey that Jesus takes away or forgives not just generic sin, but also the individual sins of each person.
The Gloria then draws to a close by praising Jesus as “the Holy One, the Lord, the Most High.” And then the hymn ends with words proclaiming the Trinity as it praises “Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.” So, in our Introductory Rites, we have this ancient and rich tradition of praising God in a way that is full and with no reservation or equivocation.
A final column on the Introductory Rites of the Mass next week!
Fr. Michael Schleupner
The Mass – 9
Introductory Rites (continued)
Dear Friends,
The Introductory Rites of the Mass conclude with a prayer called the Collect. The priest begins with the familiar words, “Let us pray.” This does not mean that we haven’t already been praying. Rather, this expression simply focuses our attention on the next or special prayer that is to follow.
There is to be a brief pause after the invitation to prayer. The purpose of this silence is for all of us who are present to bring our intention to God for today’s Mass. We do this privately, in silence, with each of us having the opportunity to bring to God our own personal intention or need.
Often the Collect is translated from a very ancient prayer, maybe as much as fifteen years old. This prayer that concludes the Introductory Rites is intended to gather together into one common theme the intentions of everyone. This is why it is called the Collect. The word collecta in Latin means gathering and the Collect gathers together the prayers of all.
A traditional Collect in our Missal begins with invoking the name of God, usually the Father. The prayer then contains a phrase expressing some quality of God or something God has done for us. Then, it offers a request or petition that God would favor us in a certain way. Finally, the Collect ends with what is called a doxology or prayer of praise. Having addressed God the Father at the beginning, it usually concludes by expressing that the prayer is offered through Jesus Christ and in the unity of the Holy Spirit.
As an illustration of the above, here is the Collect for one of the Christmas Masses:
“Grant, we pray, almighty God,
that, as we are bathed in the new radiance
of your incarnate Word,
the light of faith, which illumines our minds,
may also shine through in our deeds.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you
in the unity of the Holy Spirit,
God, forever and ever.”
With the praying of the Collect, the Introductory Rites conclude.
Probably for the next two or three weeks, the Inbox Inspirations will focus on a theme other than the Mass. Following that, I will resume with reflections on the next part of the Mass, the Liturgy of the Word.
Fr. Michael Schleupner
The Mass – 10
Liturgy of the Word
Dear Friends,
This past August, I began a series of nine columns on The Mass. Those Inbox Inspirations ran from August 23 through October 18. They can still be read by using the link at the bottom of this issue. Those nine columns attempted to explain certain basics, such as the meaning or origin of the word Mass and the importance of music, and then they looked specifically and somewhat in depth at the Introductory Rites. These Rites include everything that happens from when we first stand to when we sit down for the first time. They include everything from the gathering song to the prayer called the Collect.
As you know, the Mass has four basic parts: the Introductory Rites, the Liturgy of the Word, the Liturgy of the Eucharist, and the Concluding Rites. Today we start looking at the Liturgy of the Word.
Maybe the first thing to say is that we believe that God speaks to us in the Sacred Scripture or Bible. We believe that this is the Word of God. On the one hand, all the books of the Old and New Testaments were written by human authors probably over a period of almost 1,000 years. Parts of the Old Testament (the Hebrew Scriptures) were composed as early as 700 or 800 years before the birth of Christ. The last New Testament book to be written was probably in the early second century.
However, we believe that the authors were all inspired by the Holy Spirit in their writing. God moved these authors to write what they did to convey the truth that God intended. For example, while not conveying scientific or historical truth, Genesis teaches the core truth that God created all that is. Again, the gospel writers were inspired to give as accurate an account as possible of the birth, life, teachings, words, and death and resurrection of Jesus. These books of the Bible teach us the truths about God’s Son who took on our humanity and brought reconciliation between God and humanity.
So, the Bible was written under divine inspiration and that is why we refer to it as the Word of God. It is God speaking to us and revealing who he is, who we are, and how we are to live out our relationship with God.
More on the Liturgy of the Word next week!
Fr. Michael Schleupner
Primary source for the above: Responses to 101 Questions on the Bible by Father Raymond E. Brown, P.S.S.
The Mass – 11
Liturgy of the Word (continued)
Dear Friends,
It may be helpful to know that the basic structure of the Mass has some relationship to the ancient Jewish synagogue service and temple worship. Historians and biblical scholars tell us that, at first, the followers of Jesus did not see themselves as a community separate from Judaism of the day. They were seen more as a distinct sect within Judaism. It was only toward the latter part of the first century with the rejection of Jesus as Messiah or Savior by so many and with the persecution of the Christians that their separateness became clear.
In this context, there is a connection to Jewish practice for the two major parts of our Mass: for the Liturgy of the Word and even for the Liturgy of the Eucharist. For now, we will just focus on the Word.
We know that in the local synagogues in Jesus’ day, the Hebrew Scriptures (what we often call the Old Testament) played a central role. A passage of Scripture would be read, and someone would speak or teach about it. We see Jesus himself doing this: “He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah” (Luke 4:16-17). The gospels of Matthew (14:54) and Mark (6:1-2) record the same incident. The synagogue service apparently consisted of a reading from the Scripture followed by a teaching. This was also the situation for the time when Jesus was twelve years old and he and his parents had travelled there for the feast of Passover. Jesus stayed behind in the Jerusalem temple after his parents left the city. Eventually, they found him there in the temple listening to the teachers and asking them questions (Luke 2: 46-47). This passage shows that the reading of the Scripture was also done in the temple, probably as part of the sacrifice of animals on certain holydays. There will be more comment on this in the future when Inbox Inspirations will focus on the Liturgy of the Eucharist.
For now, let’s just be aware that “This Word-and-Eucharist framework existed from the very beginning of Christian worship.” The proclamation of the Word preceded the celebration of the Eucharist from the very beginning. More on the Liturgy of the Word next week!
Fr. Michael Schleupner
Quotation above from At the Supper of the Lamb by Father Paul Turner, S.T.D.
Liturgy of the Word (continued)
The large book used at Mass that contains all of the Scripture readings is called the Lectionary.This is the book for the entire Liturgy of the Word. The word Lectionary finds its origin in the Latin verb legere which means “to read.” So, our Lectionary contains the readings or passages of Scripture that are to be read at Mass.
Our present Lectionary was formed at the time when the entire Mass was being renewed following the Second Vatican Council of the 1960s. At that time, the Pope appointed some bishops and some liturgical and Biblical scholars to work on a revision of our Catholic Lectionary. This group looked back through our long history at how the Liturgy of the Word was conducted and at what readings were used. There were two outcomes of this that I want to highlight.
First, the reading of the Word now stands out as one of the two major parts of the Mass. From the time of the Middle Ages into the twentieth century, the Word had lesser prominence since the passages were read in Latin by the priest in a quiet tone of voice. The renewal of Vatican II changed that to what we have today.
Second, the Church following Vatican II moved to a three-year cycle of readings. In other words, we do not hear the same passages every year as had previously been the case. Now, there is a three-year cycle of readings which has the effect of opening up to us much more of the Scripture.
The three-year cycle is basically built around the three gospels of Matthew, Mark, and Luke. Matthew is cycle A, Mark is B, and Luke is C. Parts of the gospel of John are read during each of the above cycles, especially during the Easter Season, but at other times as well. Each cycle of readings coincides with the liturgical year, not the calendar year. Thus, just recently, on the First Sunday of Advent in early December we began Cycle B, the Gospel of Mark. This cycle continues until next November, the thirty-fourth Sunday in Ordinary Time in late November which marks the end of the liturgical year.
More thoughts on the Liturgy of the Word in next week’s Inbox Inspirations!
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The Mass – 13
Liturgy of the Word (continued)
Dear Friends,
Last week’s Inbox focused on the three-year cycle of readings that comprise our Liturgy of the Word. This three-year cycle is built around the three gospels of Matthew, Mark (Cycle B which we are hearing during the present liturgical year), and Luke. We hear parts of the gospel of John in each of the above three cycles.
In our Liturgy of the Word, the first reading is always from the Old Testament except during the Easter Season. This reading is intended to be an echo or prelude to the gospel, to show how the gospel of the day fulfills the sacred prophets of old or God’s past intervention in human history. For example, during Advent and Christmas time especially, the Old Testament passages are almost always from the Book of the Prophet Isaiah. On Christmas day, we hear Isaiah saying that “The people who walked in darkness have seen a great light.” The promise of that light gets fulfilled in the gospel which tells of the birth of Jesus. Sometimes we hear from historical books, like the Book of Kings, and learn, for example, of God’s promise to send a descendent of David who would bring salvation to his people. Sometimes, as on the Feast of the Holy Family on the Sunday after Christmas, we hear from the Wisdom books which often lift up the virtues or qualities needed for following the way of God.
During the Easter Season, the first reading is from the New Testament book called the Acts of the Apostles. These passages show what the first disciples did in those years and decades immediately following the death and resurrection of Christ. The focus is especially on how they proclaimed the risen Lord and formed the early Christian community.
After the first reading, we have the Responsorial Psalm. Notice that the cantor leads this from the ambo (or lectern) which is the location for the entire Liturgy of the Word. This is the only music led by the cantor at the ambo, and the reason is that the psalm is an integral part of the Liturgy of the Word. For each Mass, the Lectionary has a section of one of the 150 psalms of the Old Testament. It is called responsorial because the cantor leads the verses of the psalm, and the assembly sings the response introduced by the cantor. The psalm usually echoes a theme from the first reading, although on some occasions, it reflects something in the day’s gospel or even in the second reading.
More on the Liturgy of the Word next week!
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The Mass – 14
Liturgy of the Word (continued)
Dear Friends,
Today the focus continues to be the Liturgy of the Word. Last week’s Inbox looked at the purpose and sources of the first reading and at the responsorial psalm which follows that. Now we move on to the second reading and some of the other components of this first major part of the Mass.
The second reading is usually selected independently of the gospel and first reading. It is a passage from one of the New Testament letters that is read continuously from week to week. The intention is to expose those listening to the theology of these authors (Paul, Peter, John, and Jude). Given the Church’s intention and the manner of selecting these readings, most of the time their theme is separate from that of the gospel and first reading. However, during the sacred seasons of Advent and Christmas, and then of Lent and Easter, the second readings are selected to harmonize or build on the same message found in the gospel and first reading.
Last week, I mentioned the ambo as the place or location for the Liturgy of the Word, much as the altar is the location for the Liturgy of the Eucharist. The word ambo is not one that we typically use. It comes from a Greek word that means to go up. In early Church practice, the place for reading the Scripture was elevated or higher than the general sanctuary area. So, the reader, deacon, or priest had to go up or step up for the reading. In this way, the piece of furniture itself became known as the ambo.
Current Church documents see this as not just an ordinary lectern. It is to be stationary and not movable, and it is to be artistically designed so as to be in harmony with the overall motif of the sanctuary. The ambo gives a visual expression to the Word of God and to the minster who proclaims the Word. It is intended to convey the sacramental reality that Christ himself speaks to us here.
More on the Liturgy of the Word next week!
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
Also, The General Instruction of the Roman Missal.
The Mass – 15
Liturgy of the Word (continued)
Dear Friends,
At the end of both the Old and New Testament readings, the reader says, “The Word of the Lord.” The intention here is to bring closure to the reading and to proclaim it for what it is: the Word of God or the Word of the Lord. We believe that the entire Bible was written under divine inspiration and that is why we refer to it as the Word of God. It is God speaking to us and revealing who he is, who we are, and how we are to live out our relationship with him. Appropriately, all present respond to the reader’s acclamation with the words, “Thanks be to God.” We are thankful for having God’s Word proclaimed and for the inspiration and enlightenment that it gives us.
It may be helpful to note here that what we call the Biblical canon began to emerge as early as the second century. This term – Biblical canon – means a set of texts or books that are accepted as part of the Bible, part of divine revelation. The Council of Rome in 382 seems to have issued the first official or conciliar declaration of what has come to be the canon of the Catholic Church, consisting of forty-six books in the Old Testament and twenty-seven books in the New Testament. This canon was eventually declared as an article of faith by the Council of Trent (1545-1563).
The point of mentioning the above here is that the readings that constitute the Liturgy of the Word of the Mass are always from the Bible. As insightful as passages from other authors might be, like the Fathers of the Church or contemporary women and men, quoting from them would be reserved to the homily as a way to highlight the message that we heard in the Word of God.
Following the second reading, all stand for the Gospel Acclamation or what is sometimes simply referred to as the Alleluia. This is one of four ways of showing special reverence for the gospel. Next week’s issue of Inbox Inspirations will look at these.
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
Also, The General Instruction of the Roman Missal.
The Mass – 16
Liturgy of the Word (continued)
Dear Friends,
The gospel is the highpoint of the Liturgy of the Word. Let’s look at it this way. The Old Testament passage is intended to be an echo or prelude to the gospel, to show how the gospel of the day fulfills the sacred prophets of old or God’s past intervention in human history. The New Testament reading opens us to some of the teachings from the very first disciples in the decades right after the death and resurrection of Jesus. The gospel is Jesus himself. The word comes from the Greek, Latin, and Anglo-Saxon words that mean Good News. It is the Good News of who Jesus is and what he does for us and for all humanity.
Given the above, the gospel is shown very special reverence in the Liturgy of the Word. This reverence is expressed in six ways. I will look at two of them today and continue with the rest next week.
1.The reading of the gospel is reserved to the ordained priest or deacon and a blessing or prayer precedes their doing this. The priest blesses the deacon with these words: “May the Lord be in your heart and on your lips that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son and of the Holy Spirit.” The priest prays a similar prayer when he himself is to read the gospel. There is no such blessing or prayer before the other readings.
2.There is a special Book of the Gospels. The other readings are contained in the Lectionary (see Inbox Inspirations of December 27, 2023). The Book of the Gospels is carried in the procession at the beginning of Mass by the deacon or, when there is no deacon, by the reader. It is then placed on the altar as a way of uniting the two primary symbols of Christ in the liturgy – Christ in the Gospel and Christ in the Eucharist. The deacon or priest ceremonially carries this Book to the ambo for the proclamation of the day’s gospel.
Next week’s Inbox Inspirations will continue the focus on these special signs of reverence for the gospel.
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
Also, The General Instruction of the Roman Missal.
The Mass – 17
Liturgy of the Word (continued)
Dear Friends,
As shared in last week’s Inbox, we express special reverence for the gospel in the Liturgy of the Word. This reverence is shown in eight ways. Last week I said six ways, but as I have looked more closely at the liturgy, I realize that there are eight special ways of reverence for the gospel. Last week’s Inbox focused on:
1.The reading of the gospel at Mass being reserved to an ordained priest or deacon.
2.The special Book of the Gospels, as distinct from the Lectionary which is used for the other readings.
Now let’s look at the next two ways of treating the gospel distinctly.
3.Everyone stands for the gospel. We have been seated for the other readings – a posture of receptivity. For the gospel, we stand as a sign of special reverence for Jesus who speaks to us and comes to us in this reading. I think of it as something like our standing as a way to greet and respect a guest who is visiting our home. This posture of standing for the gospel also seems to harmonize with the general norm for receiving communion. In many or most parts of the world, people stand for receiving Communion. In the United States, the norm is that Holy Communion is to be received standing, unless an individual wishes to receive kneeling. So, this posture reflects our belief that Christ is present and comes to us in the Gospel (Liturgy of the Word) and in Communion (Liturgy of the Eucharist).
4.Before the reading of the gospel, we sing the Alleluia Acclamation. The Hebrew word “Alleluia” means “Praise the Lord.” It is found in a number of the Old Testament psalms and in the New Testament Book of Revelation. In the Mass, the cantor sings “Alleluia” and all present repeat this. The cantor then sings a verse from Scripture, possibly from the gospel or one of the other readings of the day, and then the Gospel Acclamation concludes with the singing of the “Alleluia” once again. This Acclamation is intended to welcome the Lord who is about to speak to us. Note that during Lent we do not sing the Alleluia Acclamation as a way to highlight the penitential character of this liturgical season. Instead, some other verse is sung, such as“Glory and Praise to you, Lord Jesus Christ.”
Next week we will focus on more of the special signs of reverence for the gospel.
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
Also, The General Instruction of the Roman Missal.
The Mass – 18
Liturgy of the Word (continued)
Dear Friends,
In the last two Inbox Inspirations, we have looked at four of the eight ways of showing special reverence for the gospel in the Mass:
1.The reading of the gospel at Mass being reserved to an ordained priest or deacon.
2.The special Book of the Gospels, as distinct from the Lectionary which is used for the other readings.
3.Everyone standing for the gospel.
4.The singing of the Alleluia Acclamation before the reading of the gospel.
Now let’s look at the next two ways of reverencing the gospel.
5.As the priest or deacon introduces the gospel, he makes the sign of the cross on the book and then on his forehead, lips, and over his heart. All who are present also sign themselves in this way. This practice reflects, in part, the blessing that the priest gives the deacon or prays for himself before the reading of the gospel: “May the Lord be in your heart and on your lips that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son and of the Holy Spirit.” This signing of the cross three times may serve as a non-verbal gesture that we reverence the gospel in what we think (signing on the head), in what we say (signing on the lips), and even in what we love and cherish (signing over the heart).
6.The deacon or priest introduces the gospel with the greeting that is used several other times during the Mass: “The Lord be with you.” All respond: “And with your spirit.” The words “The Lord be with you” can be found in several places in the Old Testament and their equivalent is also in the New Testament, as when the angel Gabriel greets Mary (Luke 1:28). The deacon or priest is praying that the Lord, Jesus will be with our spirit as we listen to the gospel. The response by all present is a prayer that the Lord, Jesus will also be with the deacon or priest as he reads the Good News. Perhaps this greeting and response really amount to the meaning of the name Emmanuel (Matthew 1:23): “God is with us.” We want God to be with us in the reading of the gospel, and, in fact, God, the Lord is with us here.
Next week’s Inbox will conclude these reflections on the special ways of reverencing the gospel at Mass.
Fr. Michael Schleupner
Main sources are: At the Supper of the Lamb by Father Paul Turner, S.T.D., and Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
Also, The General Instruction of the Roman Missal.
The Mass – 19
Liturgy of the Word (continued)
Dear Friends,
In the last three Inbox Inspirations, we have looked at six of the eight ways of showing special reverence for the gospel in the Mass:
1.The reading of the gospel being reserved to an ordained priest or deacon.
2.The special Book of the Gospels, as distinct from the Lectionary.
3.Everyone standing for the gospel.
4.The singing of the Alleluia Acclamation before the reading of the gospel.
5.The signing of the cross on the Book of the Gospels and then on the forehead, lips, and over the heart.
6.Introducing the reading with the exchange of words: “The Lord be with you” and the response “And with your spirit.”
Today let’s look at the last two special signs of reverence for the gospel.
7.The priest or deacon concludes the passage by saying, “The Gospel of the Lord.” All respond, “Praise to you, Lord Jesus Christ.” These words express our belief in the presence of Jesus Christ in the reading of the Good News. Our Church teaches that Christ is not only present in the Gospel but is also actually proclaiming it through the deacon or priest.
8.Finally, the minister of the Gospel kisses the book before it is carried to the credence table or some other appropriate location. While I do not find much commentary on this, it seems to me that kissing the Book expresses what the signing of the cross over the heart does before the Gospel is read: that we cherish and love the Gospel where Christ is present and speaks to our innermost self, our heart. The kissing of the Book of the Gospels also recalls the kissing of the altar at the beginning of the Mass. As shared in a previous Inbox, the altar has always been seen as a symbol of the Body of Christ. We look upon the Book of the Gospels in a similar way.
Next week’s Inbox will continue my reflections on the Liturgy of the Word.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
The Mass – 20
Liturgy of the Word (continued)
Dear Friends,
After the reading of the gospel, the priest or deacon is to give a homily. This is virtually obligatory at all Sunday and holyday Masses, and should be done at every Mass, including weekdays. In truth, the homily is an integral part of the Liturgy of the Word.
We can find the origins of the homily even in the New Testament. On the road to Emmaus, Jesus explained the Scriptures to the two disciples with whom he was walking (Luke 24:27). Paul celebrated the Eucharist with Christians in Troas (western modern-day Turkey) and spoke to them at length about Christ (Acts 20:7-12). Then, at least one of the early Fathers of the Church mentions that those who preside over the Eucharist are also to break open the Word of God.
What is a homily? Our English word homily comes from a Greek word which refers to a way of speaking that is familiar and true to life. In other words, the homily is not to be just a good speech showing lots of rhetorical skills. Instead, it is an explanation of the Scriptures that have been read or of just one aspect of those readings, especially the gospel. It applies this message to the everyday life and needs of those present. It provides inspiration, consolation, or challenge. Always, the homily is to make the gospel or Word of God alive and applicable to where we as people of faith are right now.
I want to add a personal note here. I believe that a homily should be positive. It should show us how to live God’s Word and not just condemn or judge others for failing to do so. It should lead us to be caring and constructive, and not hateful and destructive of those whom we judge are not living well. The homily should lift us up and not put us or others down. These norms for a homily will be evangelizing and will draw people to God and to church instead of pushing them away.
Finally, just to note that a homily is different from a sermon. The latter term applies to a talk that can have any religious theme as its subject matter. A sermon explains a teaching or doctrine of the Church, or even a regulation that the Church imposes, such as abstaining from eating meat on the Fridays of Lent.
Next week’s Inbox will focus on the Profession of Faith or Creed that follows the homily.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
The Mass – 21
Liturgy of the Word (continued)
Dear Friends,
On Sundays and solemn feast days (like Christmas or all the holydays of obligation), the Creed follows the homily. The word Creed comes from the Latin word credo which means I believe.
It took the Church several centuries to formulate the Creed that we now profess. There is evidence in the second century of making central our belief in God as Father, Son, and Holy Spirit when catechizing people in the faith. A very significant document called the Apostolic Tradition in the third century spells out that those who are to be baptized are to be asked to profess their faith in the Trinity in a question-and-answer format. This is much like the format still used in the Rite of Baptism and at Mass on Easter Sunday when all of us are asked to renew our baptismal promises. What we know as the Apostles’ Creed probably originated in this same century. It is a somewhat simpler declaration of faith in God as Father, Son, and Holy Spirit. We typically pray this Creed at the beginning of the rosary, and it can be used at Mass as a substitute for the standard Creed that we usually profess.
The Creed that we are used to praying was developed in the fourth century by the Councils of Nicaea (325) and Constantinople (381). It is usually called the Nicene Creed. It is longer than the earlier professions of faith and more specific. It again is structured in three main parts, expressing faith in God as Father, Son, and Holy Spirit, but with the part on the Son much longer than the other two. The reason for this is that our belief in Jesus as the Son of God distinguishes Christianity more than anything else from other religions. It is also the longest of the three parts because the Church in the fourth century had to be clear about our faith in Jesus in the face of some differing teachings that were being proposed.
The recitation of the Creed at Mass unifies the entire assembly in its faith. It is a response to the entire Liturgy of the Word. While we may just recite these words week after week without much mental focus, still they unite us in faith with Catholics and with most Christians around the world and through the centuries.
Next week’s Inbox will focus on the Universal Prayer or Prayer of the Faithful which concludes the Liturgy of the Word.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
The Mass – 22
Liturgy of the Word (continued)
Dear Friends,
The Liturgy of the Word concludes with the Prayer of the Faithful. This name conveys that this prayer is offered by those who have faith. The Roman Missal also names this the Universal Prayer. This name conveys that the prayers that follow are to be universal in scope.
So, we have just recited the Creed as our response to the Scripture readings. This expresses our basic unity in faith not just with those present in this Mass, but also with all Catholics and most Christians throughout the world and through the centuries. Appropriately, we now offer prayers for the Holy Father and the universal Church, for all people in the world, for government authorities, for the local parish and community, for those who are sick or suffering in any way, for those who have recently died, and for the person or persons who are specially remembered in this Mass through a Mass intention. Often the last petition of the Universal Prayer invites a moment of silence while all who are present can silently add their own personal intentions.
The origins of this prayer can be traced back to at least the fifth century. Unfortunately, little by little it fell into disuse and was not even included in the Roman Missal of 1570. That Missal and format for the Mass was followed until the liturgical changes brought by the Second Vatican Council in the 1960s. The Church resurrected this prayer and included it in the liturgy.
Along with the homily, the Prayer of the Faithful is the most freely composed part of the Mass. The deacon or some lay members of the parish are encouraged to write these petitions. It is to be led by a deacon or lay reader, and all respond to each petition by saying “Lord, hear our prayer” or something similar. This prayer is to be offered at the ambo since it is part of the Liturgy of the Word, or it may also be led by the deacon from his chair.
This column concludes my reflections on the Liturgy of the Word. My weekly columns on the Introductory Rites of the Mass ran from August 23 to October 18, and these on the Liturgy of the Word have run from December 13 until today. I now intend to focus on some other things in the weeks and maybe months ahead, and then eventually return to the Mass with reflections on the Liturgy of the Eucharist.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
July 2, 2025
The Mass – 23
Liturgy of the Eucharist
Dear Friends,
First, the context of this column!
There are two major parts to our Catholic Mass: the Liturgy of the Word and the Liturgy of the Eucharist. There are also brief Introductory Rites before the Liturgy of the Word and brief Concluding Rites after the Liturgy of the Eucharist. From August 23 to October 18, 2023, there were nine consecutive columns here in Inbox Inspirations on the Introductory Rites. Then, from December 13, 2023, to March 6, 2024, there were sixteen consecutive columns on the Liturgy of the Word. You may access all of these twenty-two columns through the link below.
Today, after a sixteen-month pause, I am finally returning to the topic of the Mass and am beginning to look at its second major part, the Liturgy of the Eucharist. This part of the Mass begins with the Preparation of the Altar.
Here we have to distinguish between the remote and the immediate preparation of the altar. Even before the Mass begins, the altar is to be covered with a white cloth. Another cloth of a different color (like purple, green or red) may be used underneath to highlight a particular liturgical season or feast. However, the top cloth covering the mensa (tabletop) of the altar (table) must be white. It is something like having a white tablecloth and napkins in a restaurant. Usually, we only find that in very fine restaurants that have very fine food. So, the directive that the altar cloth must be white speaks of the extraordinary meal or food of the Eucharist that we are about to celebrate and receive.
Besides the altar cloth, there are to be at least two lighted candles either on or next to the altar. The preference seems to be that they are on tall candlestands at the sides of the altar. An important liturgical principle is that the altar should have as little on it as possible so that the bread and wine that become the body and blood of Christ remain the central and unobstructed focus.
The lighted candles speak of Christ as the light of the world. The flickering light also symbolizes the actual presence of the living Christ here. By the way, this is why there are often lighted candles near the ambo. They represent the presence of the living Christ in the Word of God as it is proclaimed.
Next week we will look at some remaining pieces of the remote preparation and then the immediate preparation of the altar as the Liturgy of the Eucharist begins.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
July 9, 2025
The Mass – 24
Liturgy of the Eucharist
Dear Friends,
This column picks up where last week’s left off – looking at the remote preparation of the altar for the Liturgy of the Eucharist.
On or near the altar, there is to be a cross with the image of the crucified Christ – a crucifix. This is usually the main crucifix in the church on the sanctuary wall behind the altar. There might also be a small crucifix that lies flat on the altar, although that is optional. Why a crucifix? To remind us that the Eucharist sacramentally remembers and makes present the sacrifice that Jesus made of himself on the cross. “This is my body which will be given up for you.” “This is the chalice of my blood…which will be poured out for you and for many…”
Finally, except for the season of Lent, the altar can be decorated with flowers. These are to be in front of or at the sides of the altar, but not on the altar. They should not be so tall as to rise above the level of the altar table itself, thus distracting from the central focus of the Eucharist.
While not on the altar before Mass, the Book of the Gospels is usually carried in the procession and placed on the altar at that time. It remains there until it is carried to the ambo for the proclamation of the gospel. The idea here is to show the unity between both major parts of the Mass, Word and Sacrament.
A comment on the altar itself. The altar should be positioned in the sanctuary that it is the natural center of attention. We call this the altar of sacrifice because the Sacrifice of the Cross is made present here. We also call this the table of the Lord because from this we are nourished with the Body and Blood of Christ.
The altar is to be made of stone or of a dignified, solid, and well-crafted wood. It needs to be a noble or worthy piece of furniture because of its purpose.
Next week’s Inbox Inspirations will look at the immediate preparation of the altar for the Liturgy of the Eucharist.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
July 16, 2025
The Mass – 25
Liturgy of the Eucharist
Dear Friends,
This column focuses on the immediate preparation of the altar for the Liturgy of the Eucharist. This happens right after the Universal Prayer which concludes the Liturgy of the Word.
The following items are placed on the altar by the deacon or acolyte at this time:
A corporal. This is a square white linen cloth laid over the white altar cloth in the center of the altar. The chalice, paten, and ciborium are placed on this. Its purpose is to catch any fragments of the consecrated host and any drops of the consecrated wine. After communion and purification of vessels at the altar, the corporal is carefully folded and placed on the credence table. This is the table off to the side of the sanctuary for holding what is needed for the celebration of the Mass. After Mass, the corporal is shaken over the sacrarium for any crumbs of consecrated bread to fall off. The sacrarium is a special sink in the sacristy that drains directly into the earth and not into the usual sewage system. After this, the corporal will be laundered specially with other sacred linens, like the altar cloth and purificators.
A chalice or several chalices if Communion under both kinds is to be offered. The chalice is the special cup for holding the wine that will be consecrated into the Blood of Christ. The chalice (as well as the paten and ciboriums which we will talk about in the next column) is to be made of precious metal or some other worthy, solid material. The exterior of the chalice may even be made of a fine wood. However, the inner part of the cup should be made of a precious metal, usually silver or gold plated.
A purificator or several purificators if Communion under both forms is to be offered. The purificator is a small white linen cloth used to wipe the chalice after each communicant drinks from it and to clean or dry the chalice(s) during the purification of vessels. Like the corporal, the purificator is specially laundered.
The Roman Missal. This is the official book of the prayers and the order for the celebration of Mass. This is approved by the Dicastery for Divine Worship and the Discipline of the Sacraments which is part of the Vatican Curia and reports directly to the Pope.
To be continued in next week’s Inbox Inspirations!
Fr. Michael Schleupner
Main sources:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
July 23, 2025
The Mass – 26
Liturgy of the Eucharist
Dear Friends,
As the altar is prepared for the Liturgy of the Eucharist, a collection of money is taken. In the earliest centuries, those participating often brought from their homes the actual bread and wine to be used in the Mass. The faithful would also offer ordinary food or other items with which the Church could assist people in need. This practice changed through the years and by the twelfth century people would offer some money. This obviously is still the practice. While these financial gifts enable the Church to do its ministry, they also allow all present to join their sacrifice to the sacrifice of Christ in the Mass.
This is why we have what is usually called an Offertory Procession. Several people from the assembly, representing everyone, present the bread and wine as a sign that all of us are offering and joining ourselves to the supreme sacrifice of Christ that we sacramentally make present in the Mass.
We use bread and wine as the elements for the Eucharist for an obvious reason: Jesus used them at the Last Supper and pronounced them to be his body and blood. In the Latin Rite of the Church, we use unleavened bread as Jesus used at the Last Supper. The Eastern Rites have a long tradition of using leavened bread as having more the appearance of food to which people are generally accustomed. The wine for the Eucharist must be the fruit of the vine, in other words, grape wine.
The bread is presented to the priest on a paten. A paten is a flat or relatively flat vessel that holds the large host that the priest will use and some other hosts, although probably not enough for everyone present. A ciborium is a larger vessel, looking more like a bowl or even a chalice but designed with a lid for storing the Blessed Sacrament in the tabernacle after Communion. Usually, a ciborium or several ciboriums are needed at Sunday Masses to have enough altar bread or hosts for consecration and distribution. A paten and ciborium, like a chalice (see the Inbox Inspirations of July 16), are to be made of worthy materials and are to be gilded or plated with gold or silver on the inside or the side facing up which actually touches the consecrated bread.
Next week’s column will continue these reflections on the Preparation of the Gifts.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
July 30, 2025
The Mass – 27
Liturgy of the Eucharist
Dear Friends,
As the bread and wine are presented in the Offertory Procession, a hymn is usually sung. The Roman Missal expresses a preference for some type of singing or instrumental at this time. The priest offers two prayers at the altar quietly, first while holding the paten with the altar bread and then while holding the chalice with the wine that is to be consecrated. If there is no offertory hymn, as is usually the case at weekday Masses, the priest offers these prayers aloud. These are beautiful prayers.
“Blessed are you, Lord God of all creation,
for through your goodness we have received
the bread we offer you:
fruit of the earth and work of human hands,
it will become for us the bread of life.”
And:
“Blessed are you, Lord God of all creation,
for through your goodness we have received
the wine we offer you:
fruit of the vine and work of human hands,
it will become our spiritual drink.”
Notice the words “we offer you” in the above two prayers. They convey the truth that all who are present make this offering of bread and wine, symbolizing an offering of ourselves and our lives to God. Notice also how these two prayers express the goodness and generosity of God, the produce of the earth, and human labor. All of this leads to the Eucharist, “the bread of life” and “our spiritual drink.”
All who are present respond to each of these prayers “Blessed be God forever.” This acclamation of praise and thanks finds its origin in the second century.
One final detail. After pouring the wine into the chalice, the priest or deacon also pours a very small amount of water. This is again an ancient practice. As this is done, the priest or deacon prays the following prayer quietly:
“By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.”
This brief but beautiful prayer expresses the truth of the incarnation and our hope of sharing in the very life of God through Christ.
Next week’s column will continue these reflections on the Preparation of the Gifts.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
August 6, 2025
The Mass – 28
Liturgy of the Eucharist
Dear Friends,
As reviewed in prior columns, the preparation of the gifts includes their presentation in the offertory procession and then two prayers of praise offered by the priest as he holds first the bread and then the wine. After this, incense may be used.
The use of incense at Mass seems to have started only in the ninth century or so in what is now France. It apparently took several centuries before the use of incense entered the Roman and then the universal liturgy of the Church. According to the rubrics of the Roman Missal, its use in our liturgy is optional.
Incense may be used at five times during the Mass: during the Entrance Procession, at the beginning of Mass after the priest has venerated the altar, at the proclamation of the Gospel, after the bread and wine have been placed on the altar, and at the elevation of the Body and Blood of Christ after the consecration. The use of incense for all five of these options is usually done only in solemn liturgies in the cathedral church of a diocese. In most parish churches, incense would usually be used only on special feast days and at three times: at the beginning of Mass, before the Gospel, and over the gifts of bread and wine.
The various elements of the Mass appeal to our senses. The altar, ambo, flowers, and statuary to our sense of sight; the readings, prayers, and music to our sense of hearing; Communion to our sense of taste; the Sign of Peace and Communion to our sense of touch; and incense to our sense of smell.
Also, the smoke rising with the aroma of the incense signifies our prayer rising to God. We can see reference to incense right in the Scripture. For example:
Revelation 8:3. “Another angel came and stood at the altar, holding a gold censer. He was given a great quantity of incense to offer, along with the prayers of all the holy ones…The smoke of the incense along with the prayers of the holy ones went up before God…”
Next week’s column will continue these reflections on the Preparation of the Gifts.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
August 13, 2025
The Mass – 29
Liturgy of the Eucharist
Dear Friends,
In the Preparation of the Gifts, the priest offers two prayers of praise as he holds first the bread and then the wine. Immediately after this, he moves to the side of the altar and washes his hands.
This ritual probably started in the early centuries of the Church when people brought to Mass fresh fruits and vegetables, the produce of the land, and presented these at the altar in the offertory procession. These gifts were offered to enable the Church to assist those in need. The priest would probably get his hands somewhat dirty as he received these offerings. Thus, the introduction of the rite of the washing of hands!
By the twelfth century, the offering of money had replaced the giving of food items. Nevertheless, the ritual of the washing of hands was retained. It took on a more spiritual meaning as the priest was praying for his own interior purification. Today the priest prays this verse from Psalm 51: “Wash me, O Lord, from my iniquity and cleanse me from my sin.” The priest prays for his own worthiness as he is about to take the bread and wine in his hands and pronounce Jesus’ words, changing these gifts into the body and blood of Christ.
Immediately after the washing of hands, the priest invites all who are present to join in the sacrifice. “Pray, brothers and sister, that my sacrifice and yours may be acceptable to God, the almighty Father.” Note the significance of the words “my sacrifice and yours.” The Mass is one sacrifice, the sacrifice of Christ, which we now repeat under sacramental signs. It is one sacrifice that all of us do together, priest and people. Nevertheless, it is led by the ordained priest as expressed in the peoples’ response to his invitation: “May the Lord accept the sacrifice at your hands…”
The Preparation of the Gifts concludes with what is called the Prayer over the Offerings. This brief prayer, which is different for every Mass, summarizes all that has preceded it and readies us for the Eucharistic Prayer which will now begin.
I plan to focus on some other topic for several weeks and then resume these columns on the Mass.
Fr. Michael Schleupner
Main sources are:
At the Supper of the Lamb by Father Paul Turner, S.T.D.
Responses to 101 Questions on the Mass by Father Kevin W. Irwin, S.T.D.
The General Instruction of the Roman Missal.
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