What it is to be a priest

One of the highlights of World Youth Day events was the Mass that the Holy Father celebrated for the seminarians.  Our own diocese here in the South Texas hinterland had some representation at this very special liturgy.  The seminarian, who is a friend of mine, had been looking forward to this encounter with the Holy Father.  When I saw the replay of the Mass, I was greatly impressed with the beauty of the music.  As my friend is a member of his seminary's schola, I am certain that he, too, found the music both efficacious and edifying. 

But, even more than the magnificent sacred music that was chanted for the Mass, were the words that the Holy Father preached.  From ZENIT, here are his words to the seminarians, and, by extension, to all of us:

Your Eminence the Archbishop of Madrid,
Dear Brother Bishops,
Dear Priests and Religious,
Dear Rectors and Formators,
Dear Seminarians,
Dear Friends,

I am very pleased to celebrate Holy Mass with you who aspire to be Christ’s priests for the service of the Church and of man, and I thank you for the kind words with which you welcomed me. Today, this holy cathedral church of Santa María La Real de la Almudena is like a great Upper Room, where the Lord greatly desires to celebrate the Passover with you who wish one day to preside in his name at the mysteries of salvation. Looking at you, I again see proof of how Christ continues to call young disciples and to make them his apostles, thus keeping alive the mission of the Church and the offer of the Gospel to the world. As seminarians you are on the path towards a sacred goal: to continue the mission which Christ received from the Father. Called by him, you have followed his voice and, attracted by his loving gaze, you now advance towards the sacred ministry. Fix your eyes upon him who through his incarnation is the supreme revelation of God to the world and who through his resurrection faithfully fulfills his promise. Give thanks to him for this sign of favour in which he holds each one of you.

The first reading which we heard shows us Christ as the new and eternal priest who made of himself a perfect offering. The response to the psalm may be aptly applied to him since, at his coming into the world, he said to the Father, "Here I am to do your will" (cf. Ps 39:8). He tried to please him in all things: in his words and actions, along the way or welcoming sinners. His life was one of service and his longing was a constant prayer, placing himself in the name of all before the Father as the first-born son of many brothers and sisters. The author of the Letter to the Hebrews states that, by a single offering, he brought to perfection for all time those of us who are called to share his sonship (cf. Heb10:14).

The Eucharist, whose institution is mentioned in the Gospel just proclaimed (cf. Lk 22:14-20), is the real expression of that unconditional offering of Jesus for all, even for those who betrayed him. It was the offering of his body and blood for the life of mankind and for the forgiveness of sins. His blood, a sign of life, was given to us by God as a covenant, so that we might apply the force of his life wherever death reigns due to our sins, and thus destroy it. Christ’s body broken and his blood outpoured – the surrender of his freedom – became through these Eucharistic signs the new source of mankind’s redeemed freedom. In Christ, we have the promise of definitive redemption and the certain hope of future blessings. Through Christ we know that we are not walking towards the abyss, the silence of nothingness or death, but are rather pilgrims on the way to a promised land, on the way to him who is our end and our beginning.

Dear friends, you are preparing yourselves to become apostles with Christ and like Christ, and to accompany your fellow men and women along their journey as companions and servants. How should you behave during these years of preparation? First of all, they should be years of interior silence, of unceasing prayer, of constant study and of gradual insertion into the pastoral activity and structures of the Church. A Church which is community and institution, family and mission, the creation of Christ through his Holy Spirit, as well as the result of those of us who shape it through our holiness and our sins. God, who does not hesitate to make of the poor and of sinners his friends and instruments for the redemption of the human race, willed it so. The holiness of the Church is above all the objective holiness of the very person of Christ, of his Gospel and his sacraments, the holiness of that power from on high which enlivens and impels it. We have to be saints so as not to create a contradiction between the sign that we are and the reality that we wish to signify.

Meditate well upon this mystery of the Church, living the years of your formation in deep joy, humbly, clear-mindedly and with radical fidelity to the Gospel, in an affectionate relation to the time spent and the people among whom you live. No one chooses the place or the people to whom he is sent, and every time has its own challenges; but in every age God gives the right grace to face and overcome those challenges with love and realism. That is why, no matter the circumstances in which he finds and however difficult they may be, the priest must grow in all kinds of good works, keeping alive within him the words spoken on his Ordination day, by which he was exhorted to model his life on the mystery of the Lord’s cross.

To be modeled on Christ, dear seminarians, is to be identified ever more closely with him who, for our sake, became servant, priest and victim. To be modeled on him is in fact the task upon which the priest spends his entire life. We already know that it is beyond us and we will not fully succeed but, as St Paul says, we run towards the goal, hoping to reach it (cf. Phil 3:12-14).

That said, Christ the High Priest is also the Good Shepherd who cares for his sheep, even giving his life for them (cf. Jn 10:11). In order to liken yourselves to the Lord in this as well, your heart must mature while in seminary, remaining completely open to the Master. This openness, which is a gift of the Holy Spirit, inspires the decision to live in celibacy for the sake of the kingdom of heaven and, leaving aside the world’s goods, live in austerity of life and sincere obedience, without pretence.

Ask him to let you imitate him in his perfect charity towards all, so that you do not shun the excluded and sinners, but help them convert and return to the right path. Ask him to teach you how to be close to the sick and the poor in simplicity and generosity. Face this challenge without anxiety or mediocrity, but rather as a beautiful way of living our human life in gratuitousness and service, as witnesses of God made man, messengers of the supreme dignity of the human person and therefore its unconditional defenders. Relying on his love, do not be intimidated by surroundings that would exclude God and in which power, wealth and pleasure are frequently the main criteria ruling people’s lives. You may be shunned along with others who propose higher goals or who unmask the false gods before whom many now bow down. That will be the moment when a life deeply rooted in Christ will clearly be seen as something new and it will powerfully attract those who truly search for God, truth and justice.

Under the guidance of your formators, open your hearts to the light of the Lord, to see if this path which demands courage and authenticity is for you. Approach the priesthood only if you are firmly convinced that God is calling you to be his ministers, and if you are completely determined to exercise it in obedience to the Church’s precepts.

With this confidence, learn from him who described himself as meek and humble of heart, leaving behind all earthly desire for his sake so that, rather than pursuing your own good, you build up your brothers and sisters by the way you live, as did the patron saint of the diocesan clergy of Spain, St John of Avila. Moved by his example, look above all to the Virgin Mary, Mother of Priests. She will know how to mould your hearts according to the model of Christ, her divine Son, and she will teach you how to treasure for ever all that he gained on Calvary for the salvation of the world. Amen.

While reading the Holy Father's words, I could not help but think of two priest friends of mine, one I have known for 16 years and the other less than a year.  One of them I see nearly every day at Mass; the other I saw back in January (face-to-face, for the first time; but, we do communicate by email and phone, as he is several time zones away).  Both of them are good and holy men.  In his own way, each strives to live his vocation.  The first friend serves as a parochial vicar, does prison and hospital ministries and serves as chaplain to the local orphanage.  The other serves the Church in liturgy, scholarly work and teaching the next generation of architects the importance of sacred architecture.  Each of them loves Christ and seeks to conform himself to the Lord.  They also deeply love the Church whom they serve with their hearts and their lives.

As the Holy Father noted in his homily, the priest does not choose where he will be sent.  Neither of my friends chose their current destinations.  One is about 150 miles away from home, while the other is in another country.  Yet, each priest accepts his assignment with filial obedience and with love, after all, St. Peter ministered far away from Galilee, going as far as his ultimate earthly destination, Rome.  St. Paul was all over the map, so to speak. 

My diocese covers seven counties in the South Texas hinterland.  My friend and his fellow seminarians are studying in San Antonio, with another friend of mine is getting his formation in Ohio.  I pray that my seminarian friends and their brothers will take to heart the Holy Father's exhortations and follow both Pope Benedict's example of humility and love and my two priest friend's intense love for Christ and His Church.

Of sparrows and lilies

Yesterday was a sad day at our household, as my father and I said goodbye to a beloved family member, our Boston Terrier, Queenie.  For the better part of two months, Queenie had been battling a series of ailments:  cancer, liver problems and tick fever.  The latter stemmed from a compromised immune system. 

During this time, we hoped against hope.  Three times, Queenie came close to death and three times, the veterinarians helped pull her through (with a huge assist from St. Francis of Assisi).   However, this last setback left her body too weak to fight anymore.  We could not prevent the inevitable.  Her time had come.

My father and I took her back to where we got her.   The veterinarian had told us that we needed to euthanize her and recommended that we take her to the animal shelter, where four years ago, we had rescued her.  Queenie had come into the shelter as a neglected dog.  All she wanted was for someone to love her.  I suppose that this is what we all want.  When we brought her home, my dad and I gradually introduced her to her rather rambunctious new siblings (most of them dachshunds and one husky-shepherd mix).  Queenie pretty much asserted herself as the alpha dog of the pack.

As it turned out, Queenie proved herself to be a brave little gal.  She was the first one to alert us if something was amiss.  No one would come to the fence without Queenie knowing about it.   Her alerts would get the rest of the pack going.  The little Boston Terrier turned into a terror one Saturday when a pit bull belonging to the backyard neighboor decided that it wanted to come into our property by way of a hole he had dug beneath our fence.   Queenie decided that she would take down the "enemy" and met him at the pass.  A bad fight ensued and Queenie was rather banged up and bloodied.  She lost a few teeth in the skirmish; however, the pit bull took a bigger hit.  We suspected that she left some of her teeth inside the pitbull.  We never saw the pitbull again.  I did not witness the battle, as I was sick with a bad migraine.  My father brought Queenie into the house and she jumped on my bed, bloody, but strangely happy.  I groggily cleaned up her wounds and did what I could while I called the vet.  We brought Queenie in for emergency surgery to treat her cuts and take care of her dental.  A few days later, she came back good as new, minus some teeth.

The battle did not take away her fighting spirit, as she continued to patrol the yard like a sheriff.  At night, she would come into the house and either jump on my bed or get into her own.  She also served as my dad's constant companion while he was doing yard work.  While the pack would follow him around, she was the one who always stayed close to him.

Queenie also had a soft side.  Both she and one of my dachshunds, Zoie, would come to me whenever I had a migraine.  Queenie would lay her head on mine and then snuggle up with me until I fell asleep.  Even her slobbering on my face was comforting. 

With everything we had been through, there wasn't anything in the world that I would not do for Queenie.  But, as my father told me with some reluctance, maybe Queenie was trying to tell us that it was time for her to cross the Rainbow Bridge.  While I was at Mass yesterday, I could not help but think about Jesus' parable about the birds and the lilies of the field.  The Father provides food and shelter for the birds of the air.  He dressed the lilies of the field in an array more splended than Solomon's finery.  Even when a sparrow falls to the ground, that does not escape His knowledge. 

But, in Queenie's case, the Lord took her because her time had come.  It was hard to hand her over to the Animal Shelter technicians; however, she had been suffering too much.   My friend Chris posted something on my facebook page that really gave me some comfort.  He wrote that in the New Jerusalem, "our perfect happiness is waiting for us, with the Lord, a place I imagine filled with music and canines." 

I know that animals do not have a soul.  My priest friend keeps reminding me of that; however, St. Francis of Assisi considered the animals his brothers.  Furthermore, the first witnesses to the birth of Christ (outside of the Blessed Mother and St. Joseph) were the animals at the stable.  Queenie was one of God's creatures.  The Lord in his great love let me have her for a time.  As I was driving home, all I could think of were sparrows and lilies.  My own "lily" had left me, but, I have a feeling that she is now in a place where she is whole and happy, chasing the sparrows and smelling the lilies and probably getting petted by St. Francis.

The Real Ark of the Covenant

Today, the Church celebrates the Solemnity of the Assumption of the Blessed Virgin Mary.  The texts presented to us to mark this beautiful feast (both for the Vigil and the actual Day) present us with the image of the Ark of the Covenant.  In the Old Testament reading for the Vigil Mass, taken from the First Book of Chronicles, we see King David bringing down the Ark of the Covenant to Jerusalem.  When the Ark reaches King David, he greets it, saying, "Who am I that the Ark of the Covenant should come unto me?"  He then proceeds to dance in front of it with great joy (while wearing an ephod).  In today's reading from the Book of Revelation, the first line tells us that John saw the God's Temple opened and that the Ark of the Covenant was there.  The scene immediately shifts to an image of a Woman clothed with the sun and a crown of 12 stars on her head.

This vision is particularly striking.  In the Holy of Holies, where the Ark of the Covenant had been kept, there was a curtain that depicted the sun, the moon, the stars and other celestial bodies.  Ancient Israel recognized that God's Temple was well beyond its sight, surpassing the heavens and the celestial bodies.  The earthly Temple was Ancient Israel's closest approximation to the heavenly one. 

The Ark of the Covenant was Ancient Israel's most sacred treasure, as it contained the tablets of the Law of Moses, the rod of Aaron and the Manna from heaven.  God dwelled within the Ark.  When the Babylonians were near Jerusalem, the prophet Jeremiah had the Ark hidden within a cave near Jerusalem and vehemently discouraged anyone from trying to mark the trail.  He predicted that the Ark would re-emerge when the Glory Cloud once again descended.

And here is where we connect the dots between yesterday's account from First Chronicles, today's reading from Revelation and St. Luke's Gospel passage concerning the visitation of the Blessed Virgin Mary to her kinswoman, St. Elizabeth.  The Blessed Mother makes the long journey from Nazareth to a town in Judea, much in the same way as the Ark made its journey from the north to Jerusalem, which is in Judea.  The Glory Cloud, the Holy Spirit, has indeed descended on the Ark, only this Ark is not an inaminate vessel; the true Ark is the Blessed Virgin Mary.  The Glory Cloud descended on her when she gave her Fiat to become the Mother of God.  At that point, Mary held within her womb the true Law, the true High Priest and the true Bread come down from heaven, Jesus.

When Mary greets Elizabeth, the older kinswoman mirrors the words uttered by King David, "Who am I that the Mother of my Lord should come unto me?"  Her unborn son, St. John the Baptist, further harkens back to David when he leaps for joy in his mother's womb, so near is his Salvation to him.

But, there is more.  When God dictated to Moses just how the Ark would be made, He also warned his prophet that no one could touch the Ark.  He specifically commanded that rings be attached to the Ark so that it could be bourne up by poles. No one could touch the Ark because of its truly sacred nature.   Anyone touching the Ark met a terrible fate, no less than death, as poor Uzziah found out when he tried to steady it.  As soon as his hand touched the Ark, he was struck dead.   From the moment of her conception, the Blessed Virgin Mary was preserved from the stain of original sin.  The True Ark that God had fashioned for Himself had to be pure and spotless.   Thus, she could not be touched.  Decay could not contaminate her body, since she is sinless.

Because we were born with the stain of original sin, we suffer the same physical fate as Adam and Eve.    When we die, our mortal remains decay (unless, if by some literal miracle, our bodies become incorrupt, as has been the case with some of the saints).  Such was not the case with the Blessed Virgin Mary.   Of course, it was also certainly and obviously not the case with Jesus; however, His is a different matter because He is God.  Jesus resurrected from the dead and ascended into heaven, body and soul, on his own power.   We do not know if the Blessed Mother, wanting to follow her Son, experienced an earthly death.  What we do know is what Pope Pius XII solemnly declared some 60 years ago, that at the end of the Blessed Virgin Mary's earthly existence, she was assumed body and soul into heaven.  Thus, the Ark that St. John saw in his vision was no less than the Blessed Virgin Mary herself.

Some Changes to the GIRM

Over at the Chant Cafe, Jeffrey Tucker gave us the first look at some of the changes ushered in by the revised translation of the GIRM.  He reminded us that the 2003 GIRM we were operating under was meant to be a provisional one and the one that is now a part of the revised Roman Missal (due out in November) is the "permanent" (my interpretation, for lack of a better word) version.  Fr. Z, in his excellent blog, "What Does the Prayer Really Say", offers valuable insight into the revision of GIRM No. 160.

I called the USCCB to ask if this version was now in force and the answer was in the affirmative.

Here are some of the changes:

GIRM 2002

GIRM 2011

48. The singing at this time is done either alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of the United States of America there are four options for the Entrance Chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song similarly approved by the Conference of Bishops or the Diocesan Bishop. 61(d). [T]he following may also be sung in place of the Psalm assigned in the Lectionary for Mass: either the proper or seasonal antiphon and Psalm from the Lectionary, as found either in the Roman Gradual or Simple Gradual or in another musical setting; or an antiphon and Psalm from another collection of the psalms and antiphons, including psalms arranged in metrical form, providing that they have been approved by the United States Conference of Catholic Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the responsorial Psalm. 63. When there is only one reading before the Gospel, During a season when the Alleluia is to be said, either the Alleluia Psalm or the responsorial Psalm followed by the Alleluia with its verse may be used; During the season when the Alleluia is not to be said, either the psalm and the verse before the Gospel or the psalm alone may be used; The Alleluia or verse before the Gospel may be omitted if they are not sung. 87. In the dioceses of the United States of America there are four options for the Communion chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the United States Conference of Catholic Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song chosen in accordance with no. 86 above. This is sung either by the choir alone or by the choir or cantor with the people.

48. This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone. In the Dioceses of the United States of America, there are four options for the Entrance Chant: (1) the antiphon from the Missal or the antiphon with its Psalm from the Gradual Romanum, as set to music there or in another setting; (2) the antiphon and Psalm of the Graduate Simplex for the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) another liturgical chant that is suited to the sacred action, the day, or the time of year, similarly approved by the Conference of Bishops or the Diocesan Bishop. 61(d). …[I]nstead of the Psalm assigned in the lectionary, there may be sung either the Responsorial Gradual from the Graduale Romanum, or the Responsorial Psalm or the Alleluia Psalm from the Graduale Simplex, as described in these books, or an antiphon and Psalm from another collection of Psalms and antiphons, including Psalms arranged in metrical fonn, providing that they have been approved by the Conference of Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the Responsorial Psalm. 63.  When there is one reading before the Gospel: a.       During a time of year when the Alleluia is prescribed, either an Alleluia Psalm or a Responsorial Psalm followed by the Alleluia with its verse may be used; b.      During a time of year when the Alleluia is not foreseen, either the Psalm and the verse before the Gospel or the Psalm alone may be used; c.       The Alleluia or the Verse before the Gospel, if not sung, may be omitted. 87. In the Dioceses of the United States of America, there are four options for singing at Communion: (1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum, as set to music there or in another musical setting; (2) the antiphon with Psalm from the Graduale Simplex of the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) some other suitable liturgical chant (cf. no. 86) approved by the Conference of Bishops or the Diocesan Bishop.

The Homily After the homily a brief period of silence is appropriately observed.

The Homily It is appropriate for a brief period of silence to be observed after the Homily.

Mass Celebrated Without a Deacon 136. The priest, standing at the chair or at the ambo itself or, when appropriate, in another suitable place, gives the homily. When the homily is completed, a period of silence may be observed. 148. As he begins the Eucharistic Prayer, the priest extends his hands and sings or says, Dominus vobiscum (The Lord be with you). The people respond, Et cum spiritu tuo (And also with you). As he continues, Sursum corda (Lift up your hearts), he raises his hands. The people respond, Habemus ad Dominum (We lift them up to the Lord). Then the priest, with hands outstretched, adds, Gratias agamus Domino Deo nostro (Let us give thanks to the Lord, our God), and the people respond, Dignum et iustum est (It is right to give him thanks and praise). Next, the priest, with hands extended, continues the Preface. At its conclusion, he joins his hands, and together with everyone present, sings or says aloud the Sanctus (cf. above, no. 79b). 150. A little before the consecration, when appropriate, a server rings a bell as a signal to the faithful. According to local custom, the server also rings the bell as the priest shows the host and then the chalice. 151.  After the consecration when the priest has said, Mysterium fidei (Let us proclaim the mystery of faith), the people sing or say an acclamation using one of the prescribed formulas. 154. Then the priest, with hands extended, says aloud the prayer, Domine Iesu Christe, qui dixisti (Lord Jesus Christ, you said). After this prayer is concluded, extending and then joining his hands, he gives the greeting of peace while facing the people and saying, Pax Domini sit simper vobiscum (The peace of the Lord be with you always). The people answer, Et cum spiritu tuo (And also with you). Afterwards, when appropriate, the priest adds, Offerte vobis pacem (Let us offer each other the sign of peace). 157. When the prayer is concluded, the priest genuflects, takes the host consecrated in the same Mass, and, holding it slightly raised above the paten or above the chalice, while facing the people, says, Ecce Agnus Dei (This is the Lamb of God). With the people he adds, Domine, non sum dignus (Lord, I am not worthy). 160.  The priest then takes the paten or ciborium and goes to the communicants, who, as a rule, approach in a procession. The faithful are not permitted to take the consecrated bread or the sacred chalice by themselves and, still less, to hand them from one to another. The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm. 162. The priest may be assisted in the distribution of Communion by other priests who happen to be present. If such priests are not present and there is a very large number of communicants, the priest may call upon extraordinary ministers to assist him, e.g., duly instituted acolytes or even other faithful who have been deputed for this purpose.97 In case of necessity, the priest may depute suitable faithful for this single occasion.98 167. Then the priest, extending his hands, greets the people, saying, Dominus vobiscum (The Lord be with you). They answer, Et cum spiritu tuo (And also with you).

Masses Celebrated Without a Deacon 136. The Priest, standing at the chair or at the ambo itself, or, if appropriate, in another worthy place, gives the Homily.  When the Homily is over, a period of silence may be observed. 148.  As he begins the Eucharistic Prayer, the Priest extends his hands and sings or says, The Lord be with you.  The people reply, And with your spirit.   As he continues, saying Lift up your hearts, he raises his hands.  The people reply, We lift them up to the Lord.  Then, the Priest, with hands extended, adds Let us give thanks to the Lord our God, and the people reply, It is right and just.  After this, the Priest, with hands extended, continues the Preface.  At its conclusion, he joins his hands and, together with all those present, signs or says aloud the Sanctus (Holy, Holy, Holy) (cf no. 79b). 150. A little before the Consecration, if appropriate, a minister rings a bell to signal to the faithful.  The minister rings the small bell at each elevation by the Priest, according to local custom. 151.  After the Consecration, when the Priest has said, The mystery of faith, the people pronounce the acclamation, using one of the prescribed formulas. 154. Then the Priest, with hands extended, says aloud the prayer Domine Iesu Christe, qui dixit (Lord Jesus Christ, you said) and when it is concluded, extending and then joining his hands, he announces the greeting of peace, facing the people and saying, The peace of the Lord be with you always.  The people reply And with your spirit. After this, if appropriate, the Priest adds, Let us offer each other the sign of peace. 157.  When the prayer is concluded, the Priest genuflects, takes a host consecrated at the same Mass, and, holding it slightly raised above the paten or above the chalice, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God) and together with the people, he adds, Lord, I am not worthy. 160. The Priest then takes the paten or ciborium and approaches the communicants who usually come up in procession. It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves and, still less, to hand them on from one another among themselves.  The norm established for the Dioceses of the United States of America is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling (Congregation for Divine Worship and the Discipline of the Sacraments, Instruction, Redemptionis Sacramentum, March 25, 2004, no. 91). 162. In the distribution of Communion, the Priest may be assisted by other Priests who happen to be present.  If such Priests are not present and there is a truly large number of communicants, the Priest may call upon extraordinary ministers to assist him, that is, duly instituted acolytes, or even other faithful who have been duly deputed for this purpose.  In case of necessity, the Priest may depute suitable faithful for this single occasion. 167. Then the Priest, extending his hands, greets the people, saying, The Lord be with you.  They reply, And with your spirit.

Mass with a Deacon 181. After the priest has said the prayer at the Rite of Peace and the greeting Pax Domini sit semper vobiscum (The peace of the Lord be with you always) and the people have responded, Et cum spiritu tuo (And also with you), the deacon, if it is appropriate, invites all to exchange the sign of peace. He faces the people and, with hands joined, says, Offerte vobis pacem pacem (Let us offer each other the sign of peace). Then he himself receives the sign of peace from the priest and may offer it to those other ministers who are closer to him.	Mass with a Deacon 181. After the Priest has said the prayer for the Rite of Peace and the greeting, The peace of the Lord be with you always, and the people have replied And with your spirit, the Deacon, if appropriate, says the invitation to the Sign of Peace.  With hands joined, he faces the people and says, Let us offer each other the sign of peace.  Then he himself receives the Sign of Peace from the Priest and may offer it to those other ministers who are nearest to him.
Concelebrated Mass 243. Then the principal celebrant takes a host consecrated in the same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says the Ecce Agnus Dei (This is the Lamb of God). With the concelebrants and the people he continues, saying the Domine, non sum dignus (Lord, I am not worthy).	Concelebrated Mass 243. Then the principal celebrant takes a host consecrated in the same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God).  With the concelebrants and the people, he continues saying the Domine non sum dingus (Lord, I am not worth).
Mass at Which only One Minister Participates 266. After the acclamation at the end of the embolism that follows the Lord's Prayer, the priest says the prayer Domine Iesu Christe, qui dixisti (Lord Jesus Christ, you said). He then adds, Pax Domini sit semper vobiscum (The peace of the Lord be with you always), and the minister answers, Et cum spiritu tuo (And also with you). The priest gives the sign of peace to the minister, if appropriate 268. After the commixtion, the priest quietly says the prayer Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or Perceptio (Lord Jesus Christ, with faith in your love and mercy). Then he genuflects, takes the host, and, if the minister is to receive Communion, turns to the minister and, holding the host a little above the paten or the chalice, says the Ecce Agnus Dei (This is the Lamb of God), adding with the minister the Domine, non sum dignus (Lord, I am not worthy). Facing the altar, the priest then partakes of the Body of Christ. If, however, the minister does not receive Communion, the priest, after genuflecting, takes the host and, facing the altar, says quietly the Domine, non sum dignus (Lord, I am not worthy) and the Corpus Christi custodiat (May the Body of Christ bring) and then receives the Body of Christ. Then he takes the chalice and says quietly, Sanguis Christi custodiat (May the Blood of Christ bring), and then consumes the Blood of Christ.	Mass at Which only One Minister Participates 266. After the acclamation at the end of the embolism that follows the Lord’s Prayer, the Priest says the prayer Domine Iesu Christe, qui dixit (Lord Jesus Christ, who said to your Apostles).  He then adds, The peace of the Lord be with you always, to which the minister replies, And with your spirit.  If appropriate, the Priest gives the Sign of Peace to the minister. 268. After the commingling, the Priest quietly says the prayer, Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or the prayer Perceptio Corpus et Sanguis tui (May the receiving of your Body and Blood). Then, he genuflects, takes the host, and, holding the host a little above the paten or the chalice, says the  Ecce Agnus Dei (Behold the Lamb of God), adding with the minister, Lord, I am not worthy.  Then, facing the altar, the Priest partakes of the Body of Christ.  If, however, the minister does not receive Communion, the Priest, genuflecting, takes the host and, facing the altar, says quietly, Lord, I am not worthy, etc., and the Corpus Christi custodiat me in vitam aeternam (May the Body of Christ keep me safe for eternal life), and consumes the body of Christ. Then he takes the chalice and says quietly, Sanguis Christi custodiat me in vitam aeternam (May the Blood of Christ keep me safe for eternal life), and consumes the Body of Christ.

The Arrangement and Orientation of Churches 307. The candles, which are required at every liturgical service out of reverence and on account of the festiveness of the celebration (cf. above, no. 117), are to be appropriately placed either on or around the altar in a way suited to the design of the altar and the sanctuary so that the whole may be well balanced and not interfere with the faithful's clear view of what takes place at the altar or what is placed on it. The Ambo 309. The dignity of the word of God requires that the church have a place that is suitable for the proclamation of the word and toward which the attention of the whole congregation of the faithful naturally turns during the Liturgy of the Word.117 It is appropriate that this place be ordinarily a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and lectors may be clearly seen and heard by the faithful. From the ambo only the readings, the responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; it may be used also for giving the homily and for announcing the intentions of the Prayer of the Faithful. The dignity of the ambo requires that only a minister of the word should go up to it. 311. Places should be arranged with appropriate care for the faithful so that they are able to participate in the sacred celebrations visually and spiritually, in the proper manner. It is expedient for benches or seats usually to be provided for their use. The custom of reserving seats for private persons, however, is reprehensible.122 Moreover, benches or chairs should be arranged, especially in newly built churches, in such a way that the people can easily take up the postures required for the different parts of the celebration and can easily come forward to receive Holy Communion. 312. The choir should be positioned with respect to the design of each church so as to make clearly evident its character as a part of the gathered community of the faithful fulfilling a specific function. The location should also assist the choir to exercise its function more easily and conveniently allow each choir member full, sacramental participation in the Mass.123

The Arrangement and Orientation of Churches 307. The candlesticks required for the different l place at the liturgical services for reasons of reverence or the festive character of the celebration (cf. no. 117) should be appropriately placed either on the altar or around it, according to the design of the altar and the sanctuary, so that the whole may be harmonious and the faithful may not be impeded from clear view of what takes place at the altar or what is placed on it. The Ambo 309. The dignity of the Word of God requires that in the church there be a suitable place from which it may be proclaimed and toward which the attention of the faithful naturally turns during the Liturgy of the Word. It is appropriate that generally this place be a stationary ambo and not simply a movable lectern.  The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and readers may be clearly seen and heard by the faithful. From the ambo only the readings, the Responsorial Psalm and the Easter Proclamation (Exultet) are to be used; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer.  The dignity of the ambo requires that only a minister of the word should stand at it. 311. Places for the faithful should be arranged with appropriate care so that they are able to participate in the sacred celebrations, duly following them with their eyes and their attention. It is desirable that benches or seating usually should be provided for their use.  However, the custom of reserving seats for private persons is to be reprobated.  Moreover, benches or seating should be so arranged, especially in newly built churches, that the faithful can easily take up the bodily postures required for the different parts of the celebration and can have easy access for the reception of Holy Communion. 312.  The schola cantorum (choir) should be so positioned with respect to the arrangement of each church that its nature may be clearly evident, namely as part of the assembled community of the faithful undertaking a specific function.  The positioning should also help the choir to exercise this function more easily and allow each choir member full sacramental participation in the Mass and in a convenient manner.

Masses and Prayers for Various Needs and Occasions 373. Masses for Various Needs or Masses for Various Circumstances are used in certain situations either as matters arise or at fixed times. Days or periods of prayer for the fruits of the earth, prayer for human rights and equality, prayer for world justice and peace, and penitential observances outside Lent are to be observed in the dioceses of the United States of America at times to be designated by the Diocesan Bishop. In all the dioceses of the United States of America, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of penance for violations to the dignity of the human person committed through acts of abortion, and of prayer for the full restoration of the legal guarantee of the right to life. The Mass "For Peace and Justice" (no. 21 of the "Masses for Various Needs") should be celebrated with violet vestments as an appropriate liturgical observance for this day. Masses for the Dead 382. At the Funeral Mass there should, as a rule, be a short homily, but never a eulogy of any kind.

Masses and Prayers for Various Needs and Occasions 373.  Masses for Various Needs or Masses for Various Circumstances are used in certain situations either as matters arise or at fixed times. Days or periods of prayer for the fruits of the earth, prayer for human rights and equality, prayer for world justice and peace, and penitential observances outside Lent are to be observed in the dioceses of the United States of America at times to be designated by the Diocesan Bishop. In all the Dioceses of the United States, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of prayer for the full restoration of the legal guarantee of the right to life and of penance for violations of the dignity of the human person committed through  acts of abortion.  The liturgical celebrations for this day may be the Mass “For Giving Thanks to God for the Gift of Human Life” (no. 48/1 of the Masses and Prayers for Various Needs and Occasions), celebrated with white vestments, or the Mass “For the Preservation of Peace and Justice” (no. 30 of the Masses and Prayers for Various Needs and Occasions), celebrated with violet vestments. Masses for the Dead 382. At Funeral Masses there should usually be a short Homily, but to the exclusion of a funeral eulogy of any kind.

What is rather notable is what the GIRM has retained, especially insofar as the distribution of Holy Communion under Both Kinds is concerned.  No. 287 in the revised version reiterates the fact that the Priest is the sole minister to employ the use of intinction.

In future blog posts, I will offer some commentary on these revisions.   However, I am posting these now so as to give folks some idea of what the changes, now in force, look like.  The USCCB has made the revised GIRM available at its website:

http://new.usccb.org/prayer-and-worship/roman-missal/general-instruction-of-the-roman-missal/

My House is a House of Prayer

Today, the Church presents us with the Gospel account of a Canaanite who challenges Jesus, persisting in her request to have him heal her daughter.  Interestingly enough, the Church gives us, as the first reading, a passage from the Prophet Isaiah that speaks about the House of God being a house of prayer for all nations.

During the last week of Jesus' life, the synoptic Gospels relay the account of Our Lord going into the Temple, becoming dismayed at the commercial exchange that he saw going on in the Court of the Gentiles, sacred space reserved for non-Jews to come and worship the One, True God of Israel, and then driving them out with whips and cords, saying, "My Father's House is a house of prayer; but, you have made it into a den of thieves."  In St. John's Gospel account of the same incident, Jesus refers to the Temple of His body, when He says "Destroy this Temple and in three days I will raise it up."

Even the Responsorial Psalm, today's reading from St. Paul's Epistle to the Romans and the Communion Antiphon for Cycle A also carry the same theme.  "O God, let all the nations praise you", we chanted during as the responsorial psalm.

All of this ultimately has to do with liturgy, with worship.  Ancient Israel conducted all of her cultic sacrificial acts of worship within the Temple.  Sacrifice could not be made any place else.

The Canaanite woman recognized Jesus for Who He truly Is.  She seeks Him out, putting up with His rebuffs and insults (especially when he inferred that she was a dog) because she has faith that He would take care of what she needs the most, a cure for her daughter.  So what does this have to do with liturgy, with worship?  Even in her persistence, she is praying, she is worshipping.  She beseeches Jesus, calling Him the Son of David, one of His titles.  Without knowing it, she is approaching the true Temple.  She does him homage.  She calls him Lord.

This is not the first time that a non-Jewish person comes to Jesus.  Recall the account of the 10 lepers.  The only one who comes back to do Jesus homage in thanksgiving is the one who is not Jewish.  The Roman centurion who tells Jesus to simply say the word is another one, as is the Samaritan woman.  

In his dialogue with the Samaritan woman at the well, Jesus tells her that there will come a time when true followers will worship the Father in Spirit and in Truth, no longer offering sacrifices at the Temple in Jerusalem.  He is preparing her and Ancient Israel for the time when Isaiah's prophecy (from the first reading) will find its complete fulfillment.

Note how today's Communion Antiphon, from the Simple English Propers, ties all of this together:

"My house will be called a house or prayers, says the Lord; everyone who asks here, will receive, and he who seeks will find, and to him who knocks, it will be opened."

The Church, as Jesus' mystical body here on earth, is that House of Prayer for all nations.   She is Catholic because she is universal.  Ancient Israel was united by the blood of Abraham.  Blood family relationships were important to Ancient Israel.  One had to be a descendant of Abraham to be fully immersed in the Old Covenant.  The Church, who is the New Israel, is united by the Blood of Christ.

As the New Israel, the Church hands down to us what she has received from her Spouse and Lord, Christ, that worship of the Father in Spirit and in Truth, which is the Holy Sacrifice of the Mass.  We need to imitate the Canaanite woman in today's Gospel and recognize how valuable and precious that gift is.  We need to worship God with our hearts, confident that when we approach him in faith and in love, He will embrace us in return.  In His House of Prayer, we have that privileged encounter with the living God, the same God who accepted the woman's persistence and who is just as persistent in seeking us.

Transfiguring the Liturgy

Today, the Universal Church presents us with the great feast of the Transfiguration.   One could make the case that this is the fourth Epiphany of our Lord,  as Jesus gives Sts. Peter, James and John a glimpse into His divinity.   As the Preface for the Feast of the Transfiguration notes:

For after he had told the
disciples of his coming Death,
on the holy mountain he manifested to them His glory
to show, even by the testimony of the Law and the Prophets
that the Passion leads to the glory of the Resurrection.

In the Holy Sacrifice of the Mass, we once again return to Mount Tabor with Sts. Peter, James and John. Under the appearance of bread and wine Jesus gives us a glimpse of His divinity, much as He did to the three Apostles.  In the Sacred Liturgy, too, we hear from the Law and the Prophets, through Sacred Scripture.  In today's reading, from the Book of Daniel, when we see "one like a Son of Man" being presented to the "Ancient One", we are reminded that at every Mass, we go back to the moment when the Son of Man is presented to the Father, the "Ancient One" in  sacrifice,  when we come to the point of  of the Doxology.

Something else to consider is that, at least as far as I can tell, this is perhaps the only time of the year when the Church proclaims nearly the exact same readings several months apart.  On the Second Sunday of Lent, the Church marks the Transfiguration of the Lord.  This juxtaposition places the event in its proper context, as it occurs while Jesus and the 12 are journeying to Jerusalem where Jesus will suffer, die and rise again.  Through the Transfiguration, He reveals Himself to Sts. Peter, James and John in a particular way so as to help them understand the nature of the Passion that He will endure.  It is this same trio who accompanies him to the Garden of Gethsemane.

In today's case, the celebration takes on a more festive tone, as we contemplate that gradual unveiling, that Epiphany, that Jesus gives the Apostles (and, by virture of their testimony, as evidenced in the second reading from St. Peter's first letter, to us, as well) of His Divinity.  The same trio had already seen Jesus raise someone from the dead, as they were present at the miracle of the daughter of Jairus. They were there during the multiplication of the fish and loaves and the many miraculous cures that Jesus performed.  Now, they got a particular glimpse into Jesus' true identity.  St. John, in his First Epistle, writes that:

 

When Christ is revealed, we shall be like him, for we shall see him as he is.

And, so it is with the Mass.  At every Holy Sacrifice, heaven and earth are united and the veil between time and space is lifted.  We are just as much there, on Mount Tabor, as were Sts. Peter, James and John.  but, we are also present in the Upper Room, at Gethsemane, at the foot of the Cross and at the empty tomb. It bears repeating that the Mass is our "dress rehearsal" to hep prepare us to experience the fulfillment of the mystery of the Transfiguration.