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):   

The Pope: Catholics - Don't Be Lukewarm - A Catechetical Challenge

On the last day of his visit to Germany, Pope Benedict put it very bluntly:  If you are lukewarm about your Catholic faith and do not practice it in everyday life, even the agnostic, who is at least struggling with the question of whether there is a God, is closer to God than you are.

As another blogger put it so well: "Sitting in church does not make you Catholic... any more than standing in your garage makes you a car."

As I have repeatedly said in this space, we have a massive failure to show most people why Catholic faith matters.  The situation in most parishes in my area continues to deteriorate.  While about 10 years ago, if you asked kids in a religious education class how many went to Mass the previous weekend, you would get somewhere between 1/4 and 1/3 who said yes, that number is dwindling to just a couple kids in each class in many parishes.

Parents continue to drop kids off so they can feel like they "raised their kids Catholic".  Too often, they not only do not attend Mass, but do not send their children to religious education during non-sacrament-preparation years.  The excuses, of course, are many - conflicts with sports, too expensive, too busy...  Worst of all, most of these families disappear from the parish after their kids have celebrated the sacraments -- as if to say. "Done that - check it off my 'good parent list'."

What the Pope says matters.  John, in the Book of Revelation, was told to tell the Angel to write:

“I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot. So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth. For you say, ‘I am rich and affluent and have no need of anything,’ and yet do not realize that you are wretched, pitiable, poor, blind, and naked. (Rev. 3:15-17) 

How are we, in parishes, challenging and helping Catholics to move from lukewarm to burning with the fire of the Spirit?

Some Clues from the Business World About Designing and Marketing Adult Faith Formation

This week in my diocese, we will have our fall gathering of adult faith formation leadership for discussion and sharing. One issue that is sure to come up is the perennial one: how do we get people to participate in what we offer?  Although in our June event with John Roberto of Lifelong Faith Associates, he suggested that parish leaders need to move toward ways to individualize people's experiences through technology and a well-curated website that speaks to their needs, I suspect most of our people aren't ready to begin that.

Most parish leaders will remain in our current mode: typically in the Church we come up with a presentation we think will be what people need to hear, we make bulletin and pulpit announcements, maybe posters, and we wait for people to come to us.  Afterwards, we bemoan the lack of attendance, but then start over and do the next event in pretty much the same way.  As a friend of mine used to say: "If you always do what you've always done, you'll always get what you always got."

The problem is, however, that we make a lot of assumptions when we offer programs.  The simple fact that a minority of Catholic adults participate in adult faith formation offerings seems to be due to our inability to convince them of the value of those programs. Lacking the technology expertise, time and motivation to move into an individualized offering, web-curation stage, the very least we can do is look at how we choose or design programs, and, after that, how we market them effectively.  One place to look for assistance with this is to experts in product design creativity, promotion and motivation.

In the book Subject to Change: Creating Great Products and Services for an Uncertain World,  David Verba, of Adaptive Path, suggests that
"When a person engages with your products, services and environments, a set of distinctly human qualities comes into play. A person's experience emerges from these qualities:

I don't have the answers, but I suggest it might be use for parish leaders look at their programming in light of how well they are fulfilling the motivations, expectations, perceptions people have - and in looking at how the programming meshes with these six things.  Knowing more about that can help us design offerings and publicize them in ways that honor who the target audience is.  It isn't good enough to say, in effect - "Hello, we are the Church, we know what's good for you,  please come to our event."