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Following the Great Amen, which concludes the Eucharistic Prayer portion of the Liturgy of the Eucharist, we now move into the Communion Rite. Gathered around the table of the Lord whereupon Christ is truly present in the Eucharistic elements, we stand and join our voices (sung or spoken) in the prayer that Jesus himself taught us, the Our Father. This prayer has been part of the Mass since around the 4th century. It serves as an appropriate preparation to receive the Eucharist since the Our Father includes a petition to give us “our daily bread” which can be understood in part to be a reference to the Bread of Life, the Body of Christ we are preparing to receive. Click the title to read more.

Despite the fact that there are 13 different Eucharistic Prayers (anaphora), there is a similar pattern to all of them. Each prayer begins with an address to God the Father followed by the petition to send the Holy Spirit to make the gifts of bread and wine holy that they may be worthy elements to be transformed into the Body and Blood of Christ. This is known as the “epiclesis” and is accompanied by the gesture of the priest extending both hands over the bread and wine.

The newest Roman Missal (Third Edition) includes a variety of Eucharistic Prayers or “anaphoras” as they are more specifically called. Since the liturgical reforms of the Second Vatican Council, the Church has been using four main Eucharistic Prayers: Eucharistic Prayer I is the traditional Roman Canon and is the lengthiest and most formal of the Prayers. If we recall the Mass prior to Vatican II, it would have been the only Eucharistic Prayer in use since the Council of Trent in the 16th Century. Click the title to read more.

Every Preface concludes with similar words that connect our celebration of Mass with the heavenly liturgy where, with the saints and angels, “we sing the hymn of your glory, as without end we acclaim…” This leads us into the ancient hymn of praise called the “Sanctus” or “Holy, Holy”. The text refers back to two passages in the Scriptures. First, in the Book of the Prophet Isaiah, Isaiah has a vision of God’s throne surrounded by the seraphim (a class of angels). “One cried out to the other: ‘Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!’” (Is. 6:3). Click the title to read more.

We tend to think that the Eucharistic Prayer consists only of that part of the Mass we kneel during as the priest consecrates for us the Body and Blood of Jesus (which is technically known as the “anaphora”). The Eucharistic Prayer actually begins immediately after the Prayer over the Offerings with what is called the “Preface Dialogue” between the presiding Priest and the People: “The Lord be with you. And with your spirit. Lift up your hearts. We lift them up to the Lord. Let us give thanks to the Lord our God. It is right and just.” The priest then continues with the proper Preface for the given occasion, which as the name suggests “prefaces” the anaphora with the particular theme for the Mass we are celebrating. Click the title to read more.

Following the invitation to the assembly to “Pray that my sacrifice and yours be acceptable…” we stand for the Prayer over the Offerings. Once again our standing posture indicates this prayer is from the entire assembly, even though only the priest is actually praying the words. The general sentiments of these Prayers over the Offerings ask God to accept the gifts of bread and wine we have just prepared on the altar, and to transform them into the Body and Blood of His Son. Click the title to read more.

Every Preface concludes with similar words that connect our celebration of Mass with the heavenly liturgy where, with the saints and angels, “we sing the hymn of your glory, as without end we acclaim…” This leads us into the ancient hymn of praise called the “Sanctus” or “Holy, Holy”. The text refers back to two passages in the Scriptures. First, in the Book of the Prophet Isaiah, Isaiah has a vision of God’s throne surrounded by the seraphim (a class of angels). “One cried out to the other: ‘Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!’” (Is. 6:3). Click the title to read more.

We now turn our focus to the Liturgy of the Eucharist, the second major part of the Mass, beginning with the Preparation of the Gifts. During this time, gifts are collected from the assembly to support the ministry of the parish and its outreach to the poor. Adults offer their financial contributions and children bring in food for the food pantry to be distributed to families in need. These are collected and presented along with the bread and wine to be offered up to God as our sacrifice – a gift of our very selves to the Lord. Click the title to read more.

The homily that follows the readings, given by either a priest or deacon, is meant to apply the meaning of these ancient texts to our present age and life circumstances. Paragraphs 65 and 66 of The General Instruction on the Roman Missal give these directives regarding the homily: that it should be an explanation of some aspect of the readings from Sacred Scripture or of another text from the Mass of the day, “taking into account both the mystery being celebrated and the particular needs of the listeners.” Click the title to read more.

The Liturgy of the Word is comprised of several readings from Scripture, a homily to unpack the meaning of these scriptures, a recommitment to our core beliefs through our recitation of the Creed and general prayers for the needs of our world. The Scriptures which are read on any given Sunday are proscribed by a Lectionary which was developed in the wake of the Second Vatican Council to provide “a richer fare for the faithful at the table of God’s word,” (Constitution on the Sacred Liturgy, 51). Click the title to read more.