The Mass Explained
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Explore this page to learn more about why we say what we say and do what we do at Mass.
Understanding the Mass will help us particpate more fully and appreciate the prayers and traditions.
Each week we will be adding new content, so keep checking back to learn more!
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Preparing for Mass
Preparing for Mass is an important step! Preparing for Mass helps us focus better and enter more deeply into the prayers.
- Look up the readings prior to Mass at www.usccb.org. Read them, reflect on them and pray with them. This can be done at any point during the week leading up to Mass.
- Fast an hour before Communion. This means that we should stop eating and drinking 20-30 minutes before Mass begins (Canon Law 919).
- Try to arrive a few minutes early to quiet your heart and mind and pray. Thank God, surrender your struggles, and share your petitions for the Mass in prayer.
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The Baptismal Font
-Long ago baptisms took place outside, usually in a river. When Christian persecution began it wasn’t safe to baptize outside, so Christians began celebrating baptisms inside.
-Most baptismal fonts have 8 sides because Jesus rose from the dead on the 8th day according to the Jewish calendar.
-It is tradition to bless yourself with holy water when entering a church as a reminder of your baptism.
-“Therefore we have been buried with Him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, so we too may walk in newness of life.” Romans 6:4
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Genuflecting
The act of genuflecting on one knee comes from court etiquette and was done while in the presence of a medieval king or noble. It was a sign of respect as well as a pledge of service.
Christians adopted this custom over time, and it became fully integrated into the liturgy of the Roman Rite by the 16th century. The left knee was always used to give reverence to a king, so Christians began genuflecting in church to God on the right knee.
We genuflect towards the tabernacle as a sign of reverence, acknowledging that Jesus is truly present in the Eucharist.
The only day we do not genuflect is on Good Friday, when the tabernacle is empty.
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The Sign of the CrossSt. Basil in the fourth century said that we learned the sign from the time of the apostles and that it was administered in baptisms. Some scholars interpret St. Paul's saying that he bears the marks of Christ on his body, in Galatians 6:17, as his referring to the sign of the cross.
The Sign of the Cross is a prayer that reminds us of several things:1. That we are always in the presence of God (invoking the Trinity)2. Our Baptism3. That Jesus died on the cross for our salvation*The sign of the cross is also a sign of discipleship and a defense against the devil.
How to make the sign of the cross:
Using your right hand touch your forehead and say, “In the name of the Father;” touch your chest or abdomen and say, “And of the Son;” touch your left then right shoulder and say, “And of the Holy Spirit. Amen.”
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The Main Aisle
-The main aisle of the Church represents our journey to heaven.
-The steps going up to the altar represent a journey upward (to Heaven), just as people encountered God on a mountain throughout Scripture. At Mass we encounter God in the priest, in the Word, in the Eucharist, and in each other.
-The procession at the beginning of Mass represents the fact that we are a pilgrim Church on a journey to Heaven, our true home.
-In the entrance procession the priest is lead by the crucifix, which faces away from him towards the altar signifying that we don’t always see Jesus but we know he is there, leading us back to the Father.
-During the offertory procession, people process gifts up to the priest as a symbol of offering back to God what He has blessed us with.
-During the Communion procession we come up the main aisle to receive a foretaste of Heaven in the Eucharist.
-During the Recessional (end of Mass), The crucifix faces the people, representing Christ leading us out to proclaim the Good News that we just heard in the Gospel.
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The Altar
-Every altar in a Catholic Church is consecrated. The Bishop consecrates the altar in a special Mass, first blessing it with Holy Water, then anointing the altar with Chrism oil, then incensing it. The smoke from the incense symbolizes our prayers rising to heaven. Next, a white cloth is put on top of the altar, which symbolizes a new creation, just as an infant wears white at baptism and becomes a new creation in Christ. Then the altar is surrounded with candles, which symbolize that Jesus is the light of the world, and lastly the Bishop celebrates the Eucharist on the altar, which is now considered a permanent symbol of the presence of Christ.
-Regardless of what liturgical season we are in the white cloth always remains on the top of the altar.
-Just as we genuflect towards the tabernacle to acknowledge Christ’s presence, we should bow to the altar, the place of sacrifice and symbol of Christ.
-The church recommends that relics of Saints be placed in the altar as a reminder of all who have gone before us and given their lives for Christ.
-The only items that should be placed on the altar are a crucifix, candles, missal, and vessels for the Eucharistic celebration.
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Liturgical Colors
GREEN: Worn during Ordinary Time; symbolizes hope.
RED: Worn at Pentecost, Feasts of the Holy Spirit, Apostles and martyrs; symbolizes the blood the Christ shed for us and that martyrs shed for Christ.
GOLD/WHITE: Worn on Feasts of our Lord Jesus Christ, Mary and saints who were not martyred; symbolizes glory, joy, innocence, and purity of soul.
ROSE: Third Sunday of Advent and the Fourth Sunday of Lent; symbolizes joy and love.
PURPLE: Advent and Lent; symbolizes humility and penitence.
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Priest Vestments
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As the priest prepares to celebrate Mass, the first vestment he puts on is called an alb. The alb reminds us of the new and immaculate clothing that every Christian has received through Baptism. The alb is a symbol of the sanctifying grace received in the first sacrament and is also considered to be a symbol of the purity of heart that is necessary to enter into the joy of the eternal vision of God in heaven. It symbolizes the garment in which Christ was clothed by Herod and the purity of the soul with which the Sacrifice of the Mass should be offered. As the priest puts the alb on he prays, ”Make me white O Lord and cleanse my heart that, made white by the Blood of the Lamb, I may be able to serve Thee.”
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The cincture is a long, rope-like cord with tassled or knotted ends that the priest ties around his waist. The color may be white, or the color of the liturgical season. When putting on the cincture, the priest says the following prayer, "Gird me, O Lord, with the girdle of purity and quench in me the fire of concupiscence, that virtue of continence and chastity may remain in me.”
The stole is a sign of spiritual authority and a sign that the priest is operating in the person of Christ. The priest kisses the stole before he puts it on as a sign of honor and prays, “Lord restore the stole of immortality, which I lost through the collusion of our first parents and unworthy as I am to approach thy sacred mysteries, may I yet gain eternal joy.” A Deacon wears a stole across his body, whereas the priest wears it around his neck.
The chasuble is the final vestment that the priest puts on to celebrate Mass. It is representative of the charity that a priest is called to live. The chasuble has open sleeves whereas a deacon’s vestment has defined sleeves and is called a dalmatic. As the priest puts the chasuble on he prays: “O Lord who has said, “My yoke is sweet and my burden light, grant that I may so carry it as to merit thy grace.”
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Sacred Vessels
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The ciborium and chalice are sacred vessels that are used to hold the precious Body, Blood, Soul and Divinity of Jesus. Sacred vessels are to be made from precious metal like silver or gold . If they are made from metal that rusts or from a metal less precious than gold, then ordinarily they should be gilded on the inside” (General Instruction for the Roman Missal, 328). It is a tradition in the United States that when a priest is ordained his family or friends gift him with his own chalice. Often times they will engrave the priest’s name and ordination year or a special message on the bottom of the chalice.
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The Greeting
Each language has its own way of greeting to begin a conversation. We begin Mass with a greeting because the Mass is a conversation. God speaks to us in His Word and we respond. However, the greeting at the beginning of Mass is ritualized. It is not left to the priest simply to begin by saying “hello” or “good morning”. The priest can choose from 3 greetings:
#1: ”The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with all of you" (2 Cor 13:13). This greeting comes from St. Paul's second letter to the Church of Corinth (2 Cor 13:13). It invokes the power of the Trinity and invites us into the mystery of what we are about to experience.#2: “Grace to you and peace from God our Father and the Lord Jesus Christ.” This greeting can be found in eight of St. Paul’s letters.
#3: “The Lord be with you.” This greeting is typically used for daily Mass and reminds us of the God’s promise; that He is always with us.
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The Penitential Rite
An ancient document called the Didache (c.60) noted that the “people came together on the Lord’s Day and gave thanks, after first confessing their sins.” For many centuries, the Mass had no penitential rite.
The Confiteor was part of the private prayers said by the priest and the ministers at the foot of the altar. After Vatican II, a brief penitential rite was added that had its source in both Scripture (Matthew 5:23-25) and tradition. (cf. The Mystery of Faith by Lawrence Johnson, page 13)
The Rite begins with an invitation by the priest to recall our sins and a pause for silent reflection. Next, we either pray the Confiteor Prayer (I confess….) or Lord have mercy, Christ have mercy, Lord have mercy. If free from mortal sin, this Rite prepares us to receive Communion worthily. It is the first of three times that we ask for forgiveness within the Mass.
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The Gloria
The Gloria is sung during Mass on Sundays after the Penitential Rite.
“Glory to God in the highest, and on earth peace to people of good will,” (Luke 2:14) is an ancient hymn of praise, echoing the song of the angels at Bethlehem proclaiming Jesus’ birth. Having asked for God’s forgiveness, now we praise Him for His goodness.
The Gloria is omitted during Advent as a reminder we are waiting for Jesus to come, so we hold off doing anything joyful until His birth; and it is also omitted during Lent because we are suffering with Christ for our sins until the joy of His resurrection.
Source: https://www.stedwardisidore.org/blog/ss-edward-isidore-blog/explanation-of-the-mass-introductory-rites-gloria-collect
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The Collect
The collect is the last part of the Introductory Rite of the Mass. It “collects” all the prayers of those present. This is when you silently share with God your intention for the Mass.
The collect invites people to pray in silence for a moment, and then offers a prayer to God that is drawn from the readings or feast of the day, or the purpose for which the Mass is being offered.
The structure of the collect first addresses God, generally the Father. Next, there is a clause referring to some attribute of God or one one His saving acts followed by a petition. Then the reason for the petition or desired result is stated, followed by the conclusion; which is a Trinitarian prayer addressed to the Father, through the Son, in unity with the Holy Spirit.
Some collects were written by Church Fathers.
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Ambo
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“Ambo” in Greek means elevated or raise area. The Ambo is used for proclaiming the Word of God. There are many Scripture passages where people go up a mountain to meet God. At Mass we meet God in the Word with is proclaimed from an elevated area.
On the front of the ambo are the symbols for the four Gospel writers.
In the early Church, the “four living creatures” that encircle God’s throne in the Book of Revelation (4:7-8) became symbols for the evangelists. These symbols are also described by the prophet Ezekiel (1:5, 6 & 10).
The Gospel of Matthew begins with the Incarnation, so his symbol is a man (or an angel). Mark begins his Gospel with John the Baptist whose “voice crying out in the wilderness” was as solitary and powerful as a lion’s roar. Luke stressed the theme of sacrifice, so thefigure of the ox was associated with him. And John’s Gospel, according to St. Jerome, achieved spiritual heights and therefore soared like an eagle.
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How are the Readings Chosen?
Scripture is proclaimed according to a schedule of passages called a lectionary.
Lectionaries are organized on a three year cycle: Year A, B and C.
Year A=Matthew Year B=Mark Year C=LukeJohn is used in the Christmas, Lent and Easter season as well as in the year of Mark, since that Gospel is shorter than the others.
As of April 2022, we are in Year C, and a new cycle begins in Advent, which is the start of a new liturgical year. The first reading comes from the Old Testament or from the Acts of the Apostles during the Easter season. The second reading comes form the New Testament, or the Book of Revelation during Easter. During Advent, Christmas, Lent, and Easter, the second reading is chosen for its particular content. Otherwise a letter is begun on one Sunday, and its major portions are read in order over successive Sundays.
The Psalms
The Psalm is sung (usually recited during daily Mass) between the first and second reading. Psalms are chosen from the Book of Psalms in the Old Testament which contains 150 Psalms. The Psalms speak to our hearts, expressing every human emotion; joy, sadness, anger, repentance and so on. The Catechism of the Catholic Church calls prayer, "a reciprocal call between God and the human family" (2591) and mentions the psalms as prayers that best illustrate how God calls each person into a mysterious encounter with him. The Psalms are beautiful prayers that give us a language when we don't know how to pray. Over half of them are attributed to King David.
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Gospel Acclamation
The Gospel Acclamation begins with Alleluia first sung by the cantor/choir, repeated by everyone, a verse from scripture sung by the cantor/choir and a final Alleluia sung by all. The scripture verse is foretelling of the Gospel that will be read. It clues us in to the theme and points out God’s goodness in the upcoming Gospel.
Alleluia is Hebrew for “Praise Yahweh or “Praise the Lord.” As we sing we join the heavenly worship of the choir of angels.
We do not sing Alleluia during Lent so that we can focus on our sins and repent. Refraining from singing and saying Alleluia during Lent also helps us appreciate the meaning of the word. When we sing it for the first time in forty days on Easter Sunday as we rejoice in the Resurrection, it means so much more.
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The Cross Before the Gospel
If a deacon is going to proclaim the Gospel, the priest will give him a blessing where he recites the
following prayer,
"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.
When the priest is the one to proclaim the Gospel, he prays these words silently,
"Cleanse my heart
and my lips, almighty God, that I may worthily proclaim your holy Gospel."
The laity (all who are not ordained), are invited to make a similar prayer and gesture before the
Gospel is read; "May the Word of the Lord be on my mind, on my lips, and in my heart," as we make
the sign of the cross on our forehead, lips, and over our heart.
This beautiful action has deep biblical roots. For example, God explains to the people of Israel to recite a particular phrase ("Hear, O Israel ...") on a daily basis, but also to put that phrase "as a pendant on your forehead" (Deuteronomy 6:8). Many Jews took that literally and placed a small scroll on their forehead. It was a visible reminder to keep the Word of God alwavs on their mind.
The prayer is also reminiscent of how the prophet Isaiah received a vision where an angel purified his lips with a burning coal (see Isaiah 6).
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The Gospel and the Homily
During the reading of the Gospel, we stand in attentive reverence to the Word of God. We believe that Christ "is present in His Word, since it is He Himself who speaks when the holy Scriptures are read in the church" (Constitution on the Sacred Liturgy, #7)
During the opening procession at Mass, the Book of the Gospels is held high as a sign of reverence. When the Gospel is complete the priest or Deacon will kiss the Book of the Gospels because Jesus is present in His Word.
In the homily, the priest follows the example of Christ on the road to Emmaus, explaining
and interpreting the Scriptures. This interpretation can be theological, moral, biblical, or
catechetical. It may also prepare us for or point us toward what is about to follow: the
Liturgy of the Eucharist. The homily takes the Word of Christ and helps relate it to our lives. The Word of God must
be broken open so it can be received and understood by all.
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Profession of Faith
The Nicene Creed arose from the first two ecumenical councils of the Church; the Council of Nicaea in 325 A.D. and the Council of Constantinople in 381 A.D. This Creed has preserved the faithful from a variety of heresies (a belief or opinion contrary to the faith) for over 1,600 years. It outlines our core beliefs as Catholics.
Paragraph 1 – God the Father: I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.
We believe in one God in three Persons. We do not believe in three gods. Our one God is not only our king and Lord, He is our Heavenly Father. We are His children. He created everything that we can see, but He also created all the things that we cannot see. For example, we believe in the angels, in our own souls, and in the demons. God is Lord over all of it and has all might. Even though He is tremendously powerful, our God and Father draws us into a relationship with Him and invites us to share eternal blessedness in another invisible reality: Heaven.
Paragraph 2 – The Lord Jesus: I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven,The Council Fathers went to great length to combat the Arian heresy which claimed that Jesus was created and was not truly God. We believe that Jesus is fully God and fully man. As the Word of God, He was existed forever and will always exist. He proceeds from the Father as God from God and Light from Light, true God from true God. I will go into more detail on this in the fifth paragraph on the Holy Spirit.
There is also the realization that it is through the Word of God that all things were made. God reveals to us in Genesis God speaks in order to create. He says, “Let there be light.” And there was light. Jesus Christ, the Word of God, was sent on a mission by the Father to come down from heaven in order to redeem humanity and offer us salvation.
The Nicene Creed, Paragraph 3 – The Incarnation and The Virgin Mary: “And by the Holy Spirit was incarnate of the Virgin Mary, and became man.”By the free choice of Mary, our Mother, and by the power of the Holy Spirit, the Word of God took on flesh.There is a tradition of bowing during this paragraph in honor of the Incarnation. The Incarnation is literally the “enfleshment” of Jesus; it is what we celebrate at Christmas. This paragraph marks one of the most important moments in human history. Our God became one of us.
The Nicene Creed, Paragraph 4 – The Paschal Mystery: For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.Jesus became man in order to accomplish the work of our salvation. It was for us that Jesus was crucified. The Council Fathers include, “under Pontius Pilate” to show that this was a historical reality. So too, Jesus truly rose from the dead on the third day after being buried.
Forty days after rising from the dead, He lifted Himself up into Heaven and He now reigns in Heaven as King at the right hand of the Father. We believe that He will come again in glory ( Second Coming). At the second coming of Christ, we will all be judged; everything we have done will be laid bare and true justice will be accomplished.
The Nicene Creed, Paragraph 5 – The Holy Spirit:I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.
The third Person of the Trinity is the Holy Spirit, also rightly called Lord and the giver of life. God breathed life into the first man, after all. This holy breath of God is the Spirit which gives life and sustains life. He is glorified and loved as God, along with the Father and the Son. We believe that the Holy Spirit, preceding the Incarnation as well as after, inspired the prophets.
The procession of the intellect, within the mind of God, is God the Father’s perfect knowledge of Himself. This perfect image of Himself is the Son. The Son, in return, perfectly loves the Father. God is love. Therefore, the procession of His will is perfect love which proceeds as the love shared between the Father and the Son. This is the Holy Spirit. However, we must understand that He does not proceed in time, as He is as eternal as the Father and the Son.
Paragraph 6 – The Church: I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come.
The Church of Jesus Christ is His Mystical Body. Therefore the Church is holy, even if the human beings who compromise it are not always holy. The Church is one because Christ is one. The Church is catholic because the Church is “universal.” Catholic means universal. And the Church is apostolic because Christ founded it upon the Apostles.
We enter into this Church through the one Baptism of Christ, by which we are cleansed of original sin, are grafted onto Christ, and become adopted sons and daughters of God.
We believe that when Christ comes again, we will be reunited with our bodies in a glorified way, similar to Christ’s resurrected Body. We do not know exactly what this will look like.
And we look forward to the life of the world to come which is eternal blessedness in the company of the angels and the saints in constant praise and love of God. We will want for nothing and all suffering will be no more.
Source: https://catholic-link.org/the-nicene-creed-explained/
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Communion of Saints
Every Sunday around the world, millions of Catholics have one thing in common: the holy sacrifice of the Mass. We pray as one, listen to the same holy Scriptures, watch a miracle unfold on the altar, and receive the body and blood of Christ. We are a Church made up of a community of worshipers- a Communion of Saints. The angels and saints, the Blessed Mother, and Jesus himself, are there with us at every Mass, part of our family, the mystical Body of Christ.
The communion of saints, mentioned in the Creed, means a communion of “holy ones,” both the living and the dead. In the New Testament, “saints” does not canonized saints, but rather all the people of God. The communion of saints refers to not only all believers in Christ, but all those of truth and love, in whom the Spirit is at work. This includes those on earth, those still journeying to God in the purification process in purgatory, and those who now abide in God in Heaven.
At Mass heaven and earth meet and join with the angels of the Lord to sing: Sanctus, Sanctus, Sanctus.”
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General Intercessions
The practice of intercessory prayer goes back to book of Acts. Paul often encourages the new Church to prayer for others, “I ask that supplications, prayers, petitions and thanksgiving be offered for everyone (1 Timothy 2).”
In John chapter 17: Jesus made it his great priestly prayer to praying for everyone that they might be in union with the Father. When we say the prayers of the faithful at Mass, we are participating in that priestly prayer of Jesus.
The General Instruction of the Roman Missal states they the intercessions (known as general intercessions or petitions) must include a prayer for the needs of the church, for public authorities, for salvation of the world, for those burdened by difficulties and for the sick and dying.
The Catechism states, “Asking on behalf of another has been characteristic of a heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the communion of saints. In intercession, he who prays looks "Not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm (CCC 2635).”
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Presentation of the Gifts
The gifts of bread, wine, and the monetary offering are processed forward as a sign that these gifts are from the entire community. “It is desirable that that faithful express their participation in making an offering, bringing forward bread and wine for the celebration of the Eucharist, and perhaps other gifts to relive the needs of the church and of the poor” (GIRM).
In the Old Testament, God through Moses gives instructions to give their first fruits of the harvest to the priest. It’s an act of thanksgiving and trust in the Lord.
Bread and wine were offered regularly in Israel’s sacrificial rites. These symbolized the offering of oneself. As the gifts are brought forward to the altar, offer all your struggles, joys, and your entire self to the Lord. God wants our hearts, minds and wills to be placed on that altar. The offertory is an act of love in response to God’s great love to us. -Fr. Burke Masters
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Prayer over the Offerings
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After the gifts are brought up to the altar, the priest lifts the chalice over the altar and says a prayer. Then the deacon or priest will pour wine into the chalice and add a couple drops of water. The wine represents Christ’s divinity and the water represents our humanity and our sacrifice. Our sacrifice in this chalice is united in His. This co-mingling also reminds us of the incarnation-Jesus become fully human and was fully God, and it’s our call to share in his divine life.
The prayers that the priest says over the offerings as this all takes place are called barakhah prayers and were added at Vatican II Council. The Israelites would pray barakhaha prayers, thanking God for everything; they had prayers of gratitude for the rising sun, food, sleep, etc.
The purpose of the prayers is to transform every moment of one’s day to a moment of offering. The Eucharist means “Thanksgiving” and this is one way of thanking God for these gifts. These prayers also draws our attention to the created order; the bread is created by God and we offer it back to Him.
-Fr. Burke Masters
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Then the priest will wash his hands. It may have been a practical thing in the Old Testament, but we continue this tradition today as it symbolizes purity of heart. The priests would ritually wash their hands and feet, an outside sign of purity as a reminder of the purity of heart before entering the Holy of Holies. In the Old Testament it also symbolized an internal cleansing that was required before a person could draw near to God’s presence in the sanctuary.
As the priest washes his hands, “He says wash me oh Lord from my iniquity (sins) and cleanse me of my sin” (Psalm 51:2). Then in Persona Christi, he begs for the prayers of the people, “Pray bretheren, that my sacrifice and yours may be acceptable to God the almighty Father. We respond, “May the Lord accept the sacrifice at your hands for the praise and glory of His name, for our good and the good of all His holy church.” This two-fold response shows the purpose of the Eucharistic sacrifice-to give glory to God and for sanctification and transformation of his people, the church.
-Fr. Burke Masters
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The Preface
The preface begins with a dialogue that was recorded by St. Hippolytus in 215 AD.
Priest: “The Lord be with you.”
This is the third time this phrase is used at Mass, and it is repeated throughout scripture.
Response: “And with your spirit.”
This reminds us that that the priest (in Persona Christi) and the people are on this spiritual journey together
Priest: “We lift up our hearts.”
Response: "We lift them up to the Lord our God.”
In Lamentations 3:41 it says,“Let us lift up our hearts and hands to God in heaven.”
This is the call from the priest to the people to give your fullest attention to what’s about to happen in the Eucharistic prayer.
Priest: “Let us give thanks to the Lord our God”
Thanksgiving is our proper response to God for his love and savings actions on the cross.
Response: It is right and just.
Next the priest concludes the prayer with, “It is truly right and just……” and then a pattern for prayer that follows Psalm 136, thanking God for creation and His saving acts in the past and today.
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Holy, Holy, Holy
Sanctus is Latin for “Holy.” We sing, “Holy, holy, holy, Lord God of hosts….” This prayer of Adoration is based on two different scriptures.
In Isaiah 6:3, he has a vision of heaven where God is on his throne and surrounded by seraphim angels who are singing “holy, holy holy.” When we sing or recite this at Mass, we are participating with the angels and the saints in heaven.
St. John has a similar vision to Isaiah in the book of Revelations, where Jesus is seated on the throne and the seraphim surrounding him singing, “Holy, holy, holy is the Lord God almighty.”
In the second part of the Sanctus we sing “Hosanna,” which means “God saves.” Followed by the line,“Blessed is he who comes in the name of the Lord,” which is from Psalm 118:26.
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Epiclesis
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One part of the Eucharistic Prayer is the Epiclesis. The priest can choose from four different Eucharistic prayers. “Epiclesis” is a Greek word meaning ‘invocation upon’ or ‘calling down from on high.’
This takes place when the priest places his hands over the bread and wine and calls down the Holy Spirit over those gifts.
One of the Eucharistic prayers uses the phrase, “Make holy, therefore these gifts, by sending your Spirit down upon them like the dewfall.” Dewfall reminds us of the manna from heaven that God gave the Israelites after leading them out of Egypt. God only gave them enough manna for the day so that they would trust in Him for their sustenance for the next day.
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The epiclesis is the calling down of the Holy Spirit and takes place during the Liturgy of the Eucharist. The General Instruction for the Roman Missal, paragraph 79C states, “In the epicleses, the church implores the power of the Holy Spirit, that the gifts offered by human hands be consecrated, that is that they become Christ’s body and blood, and that the unblemished sacrificial victim to be consumed in communion be for the salvation of those who partake in it.
A little before the consecration, bells are rung as a signal to the faithful, and at the elevation of the host and chalice that points to an invisible reality (that the Holy Spirit is arriving and transforming this bread and wine into the body, blood, soul and divinity of Jesus).
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Our Father
When the disciples asked Jesus to teach them to pray, Jesus taught them the Our Father prayer.
This prayer contains seven petitions; three directed to the Father, and four asking for our needs.
In Scripture the word for Father that Jesus used was "Abba" which means something similar to
"Daddy." Jesus is showing us that the Father is not a distant God, but He is close to us and wants
to have a relationship with us. We honor God in the first half of the prayer before we ask for our
needs.
We also ask God to forgive us as we forgive others. If Jesus came into your heart right now what
would he find; hatred, sadness, anger, resentment, grudges, or joy and peace? Jesus meets us
where we are at and lovingly wants to transform our hearts, but let us not forget that when we
pray this prayer we are asking God to hold us to the same standard that we hold others to when it
comes to forgiveness. Ask God to give you the grace to forgive those that have hurt you.
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The Sign of Peace
The sign of peace takes place after the Our Father. The spiritual symbolism of this Rite is found in the Gospel of Matthew, where Jesus said, “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24). When we think of peace we might first think of the absence of violence, or a feeling. But the peace that Christ gives is, “A right ordering of everything. A profound harmony that Christ wins for us through his passion, death and resurrection,” Bishop Barron. It restores our relationship with God, others, and creation. This is the peace that we must pray for and strive towards.
The sign of peace is meant to point towards the disposition of heart required for receiving the Holy Eucharist. It reminds us that in order to be in full communion with Christ, we must first “love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength, and love your neighbor as yourself” (Mark 12:30-31).
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The Fraction Rite
“At the fraction rite, the Priest breaks the Eucharistic Bread over the paten and places a small piece in the chalice, saying quietly: May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it." (GIRM83) The Breaking of the Bread calls to mind the great account of the Road to Emmaus in which the disciples recognized our Lord “in the breaking of the bread” (Luke 24:13-35). St. Thomas Aquinas gives a beautiful threefold interpretation of the Fraction Rite. He writes that first it is the breaking of Christ’s body in the Passion. Secondly, it denotes the various states of the mystical body of Christ, the Church. Finally, it represents the distribution of graces proceeding from Christ’s Passion. The breaking of the bread reminds us as St. Paul tells us that we are one body, yet many members, all united in Christ.
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