Getting More Out of the Mass - Part 5: Praying the Responsorial Psalm

In the fifth part of this series, I would like to expand comments I shared recently at our parish Roman Missal sessions. This is another piece about the particular points of "internal participation" by the Assembly. (Part 1, Part 2, Part 3, Part 4)


During the Liturgy of the Word, there are two particular places for musical participation by the people.  The first of these is the Responsorial Psalm. The General Instruction of the Roman Missal says: "After the First Reading follows the Responsorial Psalm, which is an integral part of the Liturgy of the Word and which has great liturgical and pastoral importance, since it fosters meditation on the Word of God." (61)


The key word there is "meditation" - which clearly implies an engaged inner engagement with the text during the Psalm. This is not passive listening, or simple enjoyment of a song and joining in a refrain.

The cantor here takes on a specialized role:  "It is the psalmist’s place to sing the Psalm or other biblical canticle to be found between the readings. To carry out this function correctly, it is necessary for the psalmist to be accomplished in the art of singing Psalms and have a facility in public speaking and elocution." (G.I.R.M. 102)  Notice the role implies the ability to proclaim Scripture well - this goes beyond merely being a good singer, because the Psalm is more than a mere song. Ideally, the cantor will not just sing the Psalm, but pray it as well - sincerely interacting with the text, connecting spiritually to the words and how they have impacted his/her own life in the past, and impact it in the present moment. 


As a cantor/psalmist myself for almost 24 years, I have often been encouraged to make the Psalter my prayer book - to have a living relationship to the words I sing and proclaim and to make the Responsorial Psalm a moment of genuine prayer. There is no substitute for that. The authenticity of the cantor's prayer life should be transparent during the Psalm.  Therefore, the act of singing is secondary to the expression of the meaning of the text, which should come from the depths of the heart, without being so overly dramatic as to be distracting to the Assembly. 


Much of this expression can be accomplished through eye contact with the Assembly, the sincerity of the facial expression and the dynamics (level of loudness/softness) as the Psalm is proclaimed. Ideally, the cantor should sing a joyful psalm of praise with conviction and joy, or a psalm of contrition with a genuine sense of his/her own sinfulness and unworthiness.  It does not matter if the musical form is chant or through-composed. The inner engagement of the singer should be transparent.  The Psalm is not merely an expressionless chant. It is not merely a pretty song. It is never a performance.  Instead, it is a moment when the proclamation of the Scriptural text is incarnated - brought to life through the authenticity of the cantor.


Certainly, it helps if the cantor has the musical ability needed to make the singing of the psalm "beautiful," but knowing the music and being able to sing well is secondary to the ability to proclaim the text. The ability to make the music simply a vehicle for the prayer is what every cantor should strive for in his/her ministry.  When this is done well, the Psalm becomes a genuine dialog of prayer between the people and the cantor.  During the Responsorial Psalm, the cantor/psalmist is - like the priest in the rest of the Mass - the leader of prayer. While the cantor is the collective voice of the people as individual private human beings, each living their relationship with God along with all the emotions and situations described in the psalms, the priest is in his role leader of the voice of the Mystical Body of Christ, the gathered Assembly, raising the public prayer of the Church to the Father.


What is the role of the people during the Psalm? To listen and actively meditate on the words of the verses and to make both the verses they hear and antiphon they sing their own personal prayer - to "own" the Psalm as the voice of something in their own human experience.


Next: the Gospel Acclamation.

Getting More Out of the Mass - Part 4: Being Hearers of the Word

In the fourth part of this series, I would like to expand comments I shared recently at our parish Roman Missal sessions. This is another piece about the particular points of "internal participation" by the Assembly.  (Part 1, Part 2, Part 3)


As we settle into the pews after the Introductory Rites for the Liturgy of the Word, the internal participation of Assembly members should shift from a posture of united prayer through Christ  to the Father to one of  receptivity and openness. Now, we listen.  The Introduction to the Lectionary for Mass says this about the Word of God in the Participation of the Faithful:

When God communicates his word, he expects a response, one, that is, of listening and adoring "in Spirit and in truth" (Jn 4:23). The Holy Spirit makes that response effective, so that what is heard in the celebration of the Liturgy may be carried out in a way of life: "Be doers of the word and not hearers only" (Jas 1:22).  The liturgical celebration and the participation of the faithful receive outward expression in actions, gestures, and words. These derive their full meaning not simply from their origin in human experience but from the word of God and the economy of salvation, to which they refer. Accordingly, the participation of the faithful in the Liturgy increases to the degree that, as they listen to the word of God proclaimed in the Liturgy, they strive harder to commit themselves to the Word of God incarnate in Christ. Thus, they endeavor to conform their way of life to what they celebrate in the Liturgy, and then in turn to bring to the celebration of the Liturgy all that they do in life.  (6)

This, then, is not passive listening, but an actively engaged listening that requires the hearer to open him or herself up to the Word in a way that would allow them to become "conformed" - i.e. possibly/probably changed.  

The important role of the Holy Spirit in the proclaimed Word is further described here:

The working of the Holy Spirit is needed if the word of God is to make what we hear outwardly have its effect inwardly. Because of the Holy Spirit's inspiration and support, the word of God becomes the foundation of the liturgical celebration and the rule and support of all our life.
The working of the Holy Spirit precedes, accompanies, and brings to completion the whole celebration of the Liturgy. But the Spirit also brings home to each person individually everything that in the proclamation of the word of God is spoken for the good of the whole gathering of the faithful. In strengthening the unity of all, the Holy Spirit at the same time fosters a diversity of gifts and furthers their multiform operation. (9)

"...brings home to each person individually..."  - that means the Word is, with the help of the Spirit, actively seeking YOU.  Next time you go to Mass, remember that during the proclamation of the Word, God's Word is alive and active - and a bit like a heat-seeking missile - targeted to the most vulnerable parts of your life - the ones most in need of conforming to what we celebrate at Mass. 

Getting More of the Mass Part 3: Joining in the Prayer of the Church

In the third part of this series, I would like to expand comments I shared recently at our parish Roman Missal sessions. This is another piece about the particular points of "internal participation" by the Assembly.  (Part 1, Part 2)


After the singing of the Glory to God, the altar server brings the Missal to the presider and, after he opens it, he says "Let us pray."  Ideally, he leaves a moment of silence here, although in practice, we all have been at Masses where there is no more than a split second.  Here is why silence is so necessary: this invitation to pray is not so much about the words he will speak in the Collect (formerly the Opening Prayer), as it is about what each person present is being asked to do at this point.

The new General Instruction of the Roman Missal says this:

Next the Priest calls upon the people to pray and everybody, together with the Priest, observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. Then the Priest pronounces the prayer usually called the “Collect” and through which the character of the celebration finds expression. (54)

This, again, is a point on which we have not really catechized people well. Their internal participation piece  here is the adding of their own intentions for prayer for that day.   Again, since most people have had little catechesis on the Mass since childhood, I am not sure many were taught that this is a point in the Mass where they have a role of their own and that this is not just about the prayer Father is about to say.

The practice by many priests of leaving little or no silence here says to me that either they were not properly formed about the purpose of the silence, or they have little regard for the participation of the people. (One of the small delights for me of celebrating Mass with my new local Bishop, R. Daniel Conlon, has been that he leaves significant and noticeable silences at all of the points in the Mass where the rubrics direct the priest to do so.)

So, what is the catechetical implication for this?  Adults and children need to know they have the right to come to Mass bringing their own intentions for the celebration to lay before God at the altar.  Besides the published intention of the Mass that day, this prayer of the people, offered through Christ to the Father, carries their own individual needs and intentions for the needs of their families and friends to the very throne of God.  So, part of the preparation of every person coming to a Mass should be a moment to consider what they need to offer up to God that day in prayer.

Study Shows American Catholics Vary on Understanding the Real Presence

The recent survey of American Catholics published in NCR is quite revealing not only about attitudes about the faith, but also about how well catechesis has succeeded or failed.  When it comes to belief that the Eucharist is the Real Presence of Christ, results are unsurprising, if somewhat disheartening for those of us in the work of catechesis.  The reasons for attending Mass are also revealing.  Three out of four said they go because they "enjoy the liturgy."

The report on knowledge and beliefs about the Eucharist is here.  


This is definitely a call for liturgical catechesis of adults!

Getting More Out of the Mass - Part 2: Sign of the Cross

In the second  part of this series, I would like to expand comments I shared recently at our parish Roman Missal sessions. This is another piece about the particular points of "internal participation" by the Assembly. (Part 1)

In speaking of the Sign of the Cross, I want to share a favorite quotation from the great liturgical scholar Romano Guardini (1885-1968):

When we cross ourselves, let it be with a real sign of the cross. Instead of a small cramped gesture that gives no notion of its meaning, let us make a large unhurried sign, from forehead to breast, from shoulder to shoulder, consciously feeling how it includes the whole of us, our thoughts, our attitudes, our body and soul, every part of us at once, how it consecrates and sanctifies us. It does so because it is the Sign of the universe and the sign of our redemption. On the cross Christ redeemed mankind. By the cross he sanctifies man to the last shred and fibre of his being. We make the sign of the cross before we pray to collect and compose ourselves and to fix our minds and hearts and wills upon God. We make it when we finish praying in order that we may hold fast the gift we have received from God. In temptations we sign ourselves to be strengthened; in dangers, to be protected. The cross is signed upon us in blessings in order that the fullness of God's life may flow into the soul and fructify and sanctify us wholly. Think of these things when you make the sign of the cross. It is the holiest of all signs. Make a large cross, taking time, thinking what you do. Let it take in your whole being,--body, soul, mind, will, thoughts, feelings, your doing and not-doing,-- and by signing it with the cross strengthen and consecrate the whole in the strength of Christ, in the name of the triune God.

(Sacred Signs,p. 14)

As we begin Mass, if we keep the importance of this ritual action in mind, we will begin our communal prayer in the best possible way - involving our entire selves.

Next: the Collect

Getting More Out of the Mass - Part 1: Joining in the One Voice of the Body of Christ

(This is the first in a projected series of posts based on the talk I gave on the new Roman Missal at my parish this week, describing the changes in the words of the Mass, but along the way, helping people understand their role at Mass as the Assembly. I want to expand some points and share - in hopes that some would use these to enrich catechesis on the Mass. )

It has often been said we get more out of the Mass if we put more into it.  But what should the average person in the pew "put in"? We teach children and young people - and adults entering the church -  external participation: that they should sing, say the words, and do the postures (stand, sit and kneel). But do we teach them what should be going on inside? Internal participation is what should be going on in our minds and hearts as we do these physical things and during the spaces and silences in the Mass which are specifically there so that we can add our part of the prayer. Why do we go to Mass? Not merely to sing and say the words. Not merely to do the same postures and gestures that others are doing. These are external signs of an internal disposition.

Every Catholic pretty much knows they should enter the worship space, genuflect to the tabernacle, and kneel for prayer to prepare themselves for Mass. But from what I see as a cantor, facing the Assembly, many are not quite so clear on their role in the song during the Entrance Rite.  We are not merely there to listen to the music and watch the procession of the presider and ministers.  However, from the number of people who do not even open the songbook, even in a community where many do sing, it is clear no one has ever told them why it is important to do so.

Why should everyone join in the song-- even if we hate our voice and think we cannot sing?  (A common excuse, by the way.)  What is the purpose of that song? Quite simply to help us to "park our egos" at the door. By joining our voices to the song, no matter if it is repeating the chanted entrance antiphon or a congregational through-composed song, we become part of the one voice  - the one sound of the assembled Body of Christ. For the hour we are at Mass, we take on our proper role as members of that Mystical Body. We claim our identity not as individuals, but as members.  This is true full and active participation. It signifies our assent to taking on the role of members of the Assembly - the People of God at worship, doing our "work" in the liturgy: lifting our prayer to the Father, through the Son, in the Holy Spirit, with the leadership of the ordained priest in his proper role.

This internal disposition as part of a corporate identity is why, later, at the Creed, we say "I believe..." - it is a statement of belief - that we say in our oneness,  not just as individuals.  It is also the same reason the Church asks that national symbols remain outside the worship space - as demonstrated by the rubric which asks that flags be removed from a casket at a funeral, and replaced with the pall, symbolic of our baptismal membership in this gathered assembly. As members of the Mystical Body, we have no individual identity as belonging to a particular nation.  This is an attitude. It is what makes Mass not "about ME".

Want to know more? Read Mystical Body, Mystical Voice, by Douglas Martis and Christopher Carstens (Liturgy Training Publications) and Sing to the Lord: Music in Divine Worship.

Next: The Sign of the Cross.

Of Hobgoblins, Cups, Chalices (and Grails)

Last week at choir practice at my parish, our choir director asked me why in the new Roman Missal the Latin word "calix" is translated as "chalice" in the Words of Institution but when we sing Memorial Acclamation B, it is "Cup".  We had, at all our parish Masses last weekend, watched the LifeTeen parent/adult video on the Roman Missal changes, in which it explains in some detail the first usage. However, on Thursday night, as the choir practiced the new acclamation, the difference struck her.  I could not give her an answer. So, I asked.... several people through the social networks.

Knowing he'd have the Latin text close at hand, I first checked with Jeffrey Pinyan.  I asked him if the Latin was the same in both places.  He assured me it is - and that he did not know why there was an inconsistency.  Next,  I checked in with Diana Macalintal of the Diocese of San Jose. She speculated that perhaps the Memorial Acclamation is quoting 1 Cor 11:26.. and referred me to another blog post by Fr. Ray Blake, that says in the original Greek, the scripture uses "poculum". This leads me to wonder - are we translating the Latin text of the Missal, or are we going back to Scripture (just saying!).

When I asked Jerry Galipeau, he admitted he did not know either, but that very question had been raised at one of his sessions the week before. He proceeded to put the question into a post on his blog the next day.  His post has just been picked up by Fritz Bauerschmidt over on the Pray Tell blog.  Both posts are generating a number of interesting comments, but no definitive answer.

Amid all the complicated answers, there are those who simply say what Fr. Richard Fragomeni answered when I spoke to him about it before he celebrated a regional Mass with some of our catechists Saturday morning: "It's probably just a mistake in translation of the Latin."

Maybe it is indeed a case of "Why ask why?".  Ralph Waldo Emerson may have said it best: "A foolish consistency is the hobgoblin of little minds."  Then again, maybe Stephen Spielberg had it right all along (wait for it):