Understanding the

Roman MissalThe new translation

ByAbbot Cuthbert Johnson OSB

CATHOLIC TRUTH SOCIETYPUBLISHERS TO THE HOLY SEE

All booklets are published thanks to thegenerous support of the members of the

Catholic Truth Society

Presentation

The Church in Britain and the whole English-speakingworld has a new translation of the Latin Roman Missal aspublished in 2002 by Blessed Pope John Paul II. Thisedition of the Missal contains the additional textsapproved by the Holy See during the previous thirty fiveyears. There are no changes in the Order of thecelebration of Mass.Following the guidelines given by the Holy See in the

Instruction entitled Liturgiam authenticam the translatorshave produced a text which has dignity, beauty anddoctrinal precision in a style suitable for Divine Worship.The translation has been approved by the Bishops of theEnglish-speaking countries of the world.This brief introduction to the prayers of the Missal is

designed to be more prayerful than technical. Excellentworks of catechesis have been prepared by the variousBishops Conferences of the English speaking worldwhich will help make the introduction of the Missal be anoccasion for “a renewal and a deepening of Eucharisticdevotion all over the English-speaking world”. (PopeBenedict XVI).

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Contents

Presentation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3

Preparation for a sacred celebration . . . . . . . . . . . . . . . .4

The Introductory Rites . . . . . . . . . . . . . . . . . . . . . . . . . .9

The Penitential Act . . . . . . . . . . . . . . . . . . . . . . . . . . . .18

The hymn ‘Glory to God in the Highest’ . . . . . . . . . . .23

The Liturgy of the Word . . . . . . . . . . . . . . . . . . . . . . . .27

The Creed: Profession of Faith . . . . . . . . . . . . . . . . . . .34

The Liturgy of the Eucharist . . . . . . . . . . . . . . . . . . . .42

The Eucharistic Prayers . . . . . . . . . . . . . . . . . . . . . . . .46

Eucharistic Prayer I . . . . . . . . . . . . . . . . . . . . . . . . . . .49

(The Roman Canon) . . . . . . . . . . . . . . . . . . . . . . . . . . .49

Eucharistic Prayer II . . . . . . . . . . . . . . . . . . . . . . . . . . .59

Eucharistic Prayer III . . . . . . . . . . . . . . . . . . . . . . . . . .63

Eucharistic Prayer IV . . . . . . . . . . . . . . . . . . . . . . . . . .69

The Communion Rite . . . . . . . . . . . . . . . . . . . . . . . . . .77

The Concluding Rites . . . . . . . . . . . . . . . . . . . . . . . . . .86

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Preparation for a sacred celebration

Recollection

All the great spiritual writers have insisted upon the needto cultivate silence and recollection. In the world in whichwe live with its distractions and noise, many feel the needfor an oasis of silence and calm. Our churches can andshould help to meet this need. In recent years the silenceand recollection before Mass has been disturbed in somechurches by unnecessary conversation both before andafter the celebration of the sacred liturgy. Even Saint John Chrysostom (347-407) had to remind

the faithful of his time that “the church is not a barber’sshop or a chemist’s or a market stall; it is the dwelling ofangels; it is the kingdom of God; it is heaven itself ... inthe church, only spiritual things may be spoken, for this isheaven”.The church is our Father’s house and the place where

the community experiences its fellowship in Christ andshould be a place where all are made welcome. It ispossible to do this and at the same time not neglect thatprayerful preparation which leads to a more profoundparticipation in the celebration. Even Saint Paul had toremind some of the more exuberant members of the

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Corinthian community that the character of the house ofGod as a house of prayer must not be overlooked. Thosewho have to prepare children and others for church withall that this involves should not be anxious. All that isdone for love, even in trying circumstances, is for theglory of God.

The church

To help our recollection we should remember that everychurch building is an image of the holy city, the heavenlyJerusalem, toward which we, the people of God, aremaking our way on pilgrimage. As we enter the churchwe should recall that we are passing from the worldwounded by sin into the world of new life which wasopened to us through our baptism. Taking holy waterreminds us of our baptism. As we walk through thedoorway we hear the Lord’s words, “I am the door; if anyone enters by me, he will be saved, and will go in and outand find pasture”. (John 10:9).

The altar

After an act of reverence to the Blessed Sacrament ourattention turns towards the altar on which the sacrifice ofthe Cross is made present. The altar is also the table ofthe Lord to which we have been invited. The altar hasbeen anointed with chrism and is thus a sign of theAnointed One of the Lord, Jesus Christ, the victim, priest

The ambo

The place from which the Word of God is proclaimed isholy. The Fathers of the Church saw it as a throne for theword of God. The ambo is the table of the word and theseat of wisdom. The ambo holds up the Word of God asthe altar and the sacred vessels hold up the body andblood of Christ. It is by hearing the word and sharing inthe bread of life that we grow into the full stature ofChrist.

The chair

Every celebration of the Eucharist is led by the bishop,either in person or through his priests. The Eucharist isthe action of Christ and the people of God, hierarchicallyassembled. The president’s chair is a sign of his ministry of

service in imitation of the Lord who came not to beserved but to serve and give himself for us through hissacrificial death and glorious Resurrection.

The structure of the Mass

The fundamental structure of the Mass has remainedunchanged from the time of the Apostles. The Mass ismade up of two principal parts that form one single act ofworship: the liturgy of the Word and the liturgy of theEucharist.

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and altar of his own life-giving sacrifice. The altar hasbeen sanctified by the invocation of the Holy Spirit tobecome a visible sign of the silent yet eloquent witness tothe saving work of our Mediator with the Father, Christour High Priest.The sacred character of the altar is expressed in this

prayer from the Rite of the Dedication of an Altar: “May thisaltar be the place where the great mysteries of redemptionare accomplished: a place where your people offer theirgifts, unfold their good intentions, pour out their prayers, andecho every meaning of their faith and devotion.”

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The Introductory RitesThe purpose of the Introductory rite is quite simply toenable the congregation be of one mind and heart so thatthey are ready to listen to word of God and celebrate theholy Eucharist. Saint Benedict expresses this in his Ruleby saying that in the sacred liturgy our minds should be inharmony with our voice.

Entrance Chant

When all is ready and the people have assembledtogether, the entrance chant begins, and the Celebrant andministers process to the altar. The opening chant or hymnhelps to introduce the assembly to the season or mysterythat is being celebrated. The opening chant is the firstaffirmation by the assembly that they have come togetherto praise and worship the Lord.“Let us come before Him singing for joy ... with songs

of praise, let us hail the Lord, ... Let us come before himgiving thanks ...” (from the Psalms).

Veneration of the Altar and Greeting of the People

When the Celebrant and the ministers reach the place ofcelebration, they make a sign of honour and reverence tothe altar. The Celebrant and the ordained ministers

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The Mass begins with the introductory rites: theentrance chant and the veneration of the altar followed bythe greeting, the Act of Penance, the Lord, have mercy,and, the Glory be to God (when prescribed). Theintroductory rites are brought to a conclusion by theCollect Prayer. The liturgy of the Word is made up of Scripture

readings, the homily, the Creed, (when prescribed), andconcluded by the Bidding Prayers.The Liturgy of the Eucharist begins with the

presentation of the bread and wine. After the prayer overthe Gifts, there begins the Eucharistic Prayer. The Lord’sPrayer follows and during the Lamb of God there takesplace the ancient and sacred gesture of the “breaking ofthe bread”. After Communion and thanksgiving theliturgy of the Eucharist is brought to a close with theprayer after Communion.Just as the Mass opened with the introductory rites so

it concludes with a rite of dismissal. This is made up ofthe final greeting and blessing followed by the dismissal,the veneration of the altar and the procession.

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in their midst” (Matthew 18:20). This belief in the Lord’spresence is shown by the greeting and acknowledged bythe people’s response. Any form of secular greeting, suchas “good morning”, is not only inappropriate but itundermines the meaning of what it is to be assembled inChrist. If there is a need for a particular word of welcomethis takes place after the greeting and as part of theintroduction to the Mass.

First form of greeting

The grace of our Lord Jesus Christ,and the love of God,and the communion of the Holy Spiritbe with you all.

This greeting is taken from the second letter of SaintPaul to the Corinthians, (2 Corinthians 13:13). Thegreetings used in the celebration of Mass are among ouroldest liturgical texts and have their roots in HolyScripture, especially the writings of St Paul. It is possiblethat Saint Paul was quoting words of greeting which werealready in current use in the first Christian communities.Instead of the former “fellowship of the Holy Spirit”

the text now reads “communion of the Holy Spirit”. Theword communion conveys much more than is implied byfellowship. Communion is an expression of the veryessence of the nature of the Church. The most

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venerate the altar with a kiss. Incense is a sign of honourand also symbolises the prayers of the people of God thatascend to heaven. The Celebrant receives the censer fromthe deacon or server and proceeds to walk around thealtar incensing it. In front of the Cross, the Celebrantpauses and reverences the holy image with incense.

Sign of the Cross

The opening words and gesture with which the people ofGod begin their celebration affirm both their baptismalprofession of faith in God, Father, Son and Holy Spiritand their mission to witness it before the whole world:“Go, therefore, and make disciples of all nations,baptizing them in the name of the Father and of the Sonand of the holy Spirit” (Matthew 28:19). (cf. John14:13-14; Acts 2:21).All reply Amen which is a Hebrew word. It is meant to

convey approval for what has been done or said. Theexpression also has the idea of a definitive affirmation “sobe it for it cannot be otherwise”. Amen occurs severaltimes in the liturgy and always has the meaning of anaffirmative assent to what has been said andaccomplished.

Greeting

The community is assembled in the name of Christ Jesus,“where two or three are gathered in my name, there I am

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