About the Mass Series: Concluding Rite part 3.

CONCLUDING RITE PART 3

‘DISMISSAL’.

The word Blessing has many meanings. In Scripture it is used to mean: (a) praise, (b) divine favour, (c) a prayer that God shall be with a certain person or thing, (d) the dedication of person or thing to a sacred purpose.

The priest’s greeting and blessing is important. By raising his hand and making the sign of the Cross, he calls down God’s help upon the congregation. The priest then dismisses the congregation with one of the three invocations: 

1. ‘God in the peace of Christ’;

 2. The Mass is ended, go in peace;

 3. Go in the peace to love and serve the Lord.

The congregation respond ‘Thanks be to God’.

From the fourth century, the dismissal statement was ‘Ite missa est’, since the word ‘Missa’ comes from ‘mittere’ which means to send. 

‘Ite missa est’ means simply ‘Go, this is the dismissal’. However, the dismissal formulae which are used today are inspired by the formula of Eastern Syria, and in doing so the East and Rome are united by it.

The priest venerates the altar one last time by kissing it as a sign of reverence to Christ, since on the altar His sacrifice on Calvary is made present to us.    The kiss of farewell at the end of the Mass mirrors the kiss whereby the altar is greeted at the beginning of Mass. Both are gestures venerating the altar as the symbol of Christ.  

Engraved in the marble altar are five crosses, which represent the five wounds of Christ.  In every altar, there are relics of saints placed in it. The farewell kiss looks back to the Eucharist, which has just concluded, and anticipates the next occasion when the congregation will assemble again.

We have heard God’s Word and have been nourished by eating Christ’s body.  Now it is the time for us to leave, to do good works, to praise and bless the Lord in our daily lives. We too then can throughout the week or until the next time we come to Mass say ‘thanks be to God’.

   

About the Mass Series: Concluding Rite Part 2

‘FINAL BLESSING-SOLEMN BLESSING’.

The Concluding Rite consists of: (a) the priests greeting ( the Lord be with you etc), (b) the blessing, which on certain days or feast days is expanded (c ) the dismissal which sends the congregation back to doing good works while praising and blessing the Lord and(d) recessional hymn.

Before sending his disciples into the world to bear witness to His resurrection before all the nations, we are told in Scripture that ‘Jesus lifted up his hands and blessed them. While he was blessing them, he was taken up into heaven’. (Luke 24:50-51).

Before sending the congregation back into the world to announce the Good News to others, the priest likewise lifts up his hands over us, and marks us with the sign of the cross, and invokes the blessing Father, Son and Holy Spirit upon us.

On certain feast days such as Christmas, Easter, Pentecost and other important liturgical moments, the priest uses a more solemn form of blessing known as the solemn blessing.  First he invites us to ‘bow our heads and pray for God’s blessing’.  Then there are usually three invocations to which the congregation reply AMEN. Then the priest gives the blessing as he blesses us with the sign of the cross.

It is important to note that as he gives the blessing, he is representing Christ in our midst and he is bringing us the blessing on the part of God by marking us with the cross of Christ. In this sense, he does not bless himself. He does not say ‘may almighty God bless US’. The words therefore ‘May almighty God bless YOU are significant’. It also expresses something of the humility of the ordained priestly ministry.

About the Mass Series: Concluding Rite no 1- Announcements

The giving of announcements has occurred at various locations within the Mass.  In the late 7^th century papal liturgy, it was immediately after the communion of the pope, and before the communion of the clergy and congregation, that the archdeacon announced the time and place of the next papal Mass, because non-communicants were accustomed to leave the church at this time.  

Another place, which was considered appropriate for announcements, was after the homily. For example, Pope Leo the Great (440-461) at the conclusion of his sermons reminded the faithful of the fast days during the week ahead, and invited them to attend the vigil on the eve of the next Sunday.

Nowadays, the announcements are made immediately after the prayer after communion, so that they are kept completely separate from the homily. These announcements are meant to be short, necessary and generally of concern to the whole community.  Longer and more particular information is considered better communicated in other ways, such as, through the parish bulletin and/ notice board.

Since the lectern is reserved for the proclamation of God’s word, it is preferable that the announcements are given elsewhere, although for practical reasons, this may not always be possible.  

Apart from the practical issues related to announcements, they are important also because it helps to build a sense of community and highlight the unity of purpose, which is crucial for the vitality of parish life.  Announcements are not a ‘switch out’ time, rather a ‘switch in’ time to see how YOU can make a difference.  

     

About the Mass Series Communion Rite Part 23- Prayer after Communion

‘PRAYER AFTER COMMUNION’.

The desire to express verbally the effects of the Eucharist gave rise the presidential prayer after the communion. First appearing in the fifth century, and arranged in the manner of the opening prayer, it was called the “prayer at the conclusion” since it ended the Eucharistic celebration.  It was also known as the Prayer after Communion or the Post-Communion.

Just as the number of collects multiplied during the Middle Ages, so a corresponding series of post-communion commemorations were prayed at most celebrations. 

Today only one prayer, known as the prayer after communion serves to conclude the communion rite.

In this prayer, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, we, as the congregation, make the prayer our own.  Then standing at the altar or at the presidential chair and facing the congregation, the priest says with hand outstretched: ‘Let us pray’. There is then a brief silence then he recites the prayer.  

The prayer after communion is not a prayer of thanksgiving, since this is the nature of the Eucharistic prayer.  It is a prayer asking for the spiritual effects or fruits of the Eucharist.

There is no need for a verbal direction to stand up because it is inherent in the opening invitation to prayer. When the priest says: ‘Let us pray’ with the gesture of arms outstretched, it indicates that he is greeting us in the name of Christ.

When our lives are hectic or we are troubled or busy, we may find that the prayer after communion can be a good source of reflection. It may help us to live the life of faith we have professed at Mass the previous Sunday, since we have been strengthened by Christ himself

About the Mass Series: Communion Rite Part 22 - Purification of the Vessels.

‘PURIFICATION OF THE VESSELS’.

After communion, the priest purifies the vessels. In the 4^th century, St John Chrysostom (345-407) advocated that his priests take a little water or eat a piece of bread so that nothing of the sacred species remain in the mouth after communion.  Ordinary wine was used for this purpose, and this custom remained until late middle Ages. 

From the 7^th century onward, there gradually appeared the custom of washing the cup, originally done after the liturgy and the cleansing of the priest’s fingers. Originally, this was done in silence, however, by 1570, two obligatory prayers were included in this ritual.

Today, the Order of the Mass has simplified this action. If a deacon or Extraordinary Ministers of the Eucharist are present, he/they takes the vessels to the credence table (side table on the sanctuary) where they are purified. When there is no deacon, the priest returns to the altar from distributing communion and collects any remaining particles on the paten. He then purifies the paten or ciborium over the chalice, then purifies the chalice, and dries it with a purificator. Then they are covered with the pall cloth (which is in the same colour as the vestments). The priest then gives it to the altar servers who then carry it to the credence table.

While this is happening, the congregation are engaged in prayer either silently or a hymn of praise. It is a time that should be conducive to prayer and as a congregation; we can help each other by making it so.

When he is ready, the priest returns to the presidential chair and sits down. Originally, priests made their thanksgiving after Mass, but today this silent time especially when it is sufficient in length helps to nourish prayer. Then the prayer after communion serves to sum up the unspoken sentiments of the entire congregation.   

                            

About the Mass series: Communion Rite Part 21

‘COMMUNION ANTIPHON -COMMUNION HYMN ’

From at least the time of St Augustine (354-430) it was customary to sing a psalm during the procession of the communicants, particularly Psalm 34 due to its ninth verse ‘Taste and see how good the Lord is’. In Rome, and later elsewhere, the choir and subdeacons sang in alternation the sequence of the Psalter.

With the growing length of the sung Agnus Dei and the decline of number of communicants, the verses became omitted, and the antiphon alone was sung after the communion.

The Order of the Mass restored this ancient chant as an accompaniment to the reception of the Eucharist.  Since the communion of priest and people forms a single rite, the communion antiphon begins when the priest receives the sacrament and continues through the communion hymn.  When there is no singing, the communion antiphon is recited by the congregation and reader as the priest receives from the chalice.

During the reception of communion, a communion hymn is sung.  Its function is to express outwardly the communicants’ union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ’s body more fully an act of community. However, during the important Church year seasons of Advent, Christmas, Lent, and Easter, specific guidelines recommend a communion hymn, which is seasonal in nature. 

St Augustine reminds us that ‘to sing is to pray twice’.  Of course, there may be many valid reasons why we may feel reluctant to sing at Mass- but perhaps, we can make an extra effort as a congregation, to join our hearts and voice together in praise of God.

Let us keep up the well established tradition and sing to God as one voice.       

About the Mass Series: Communion Rite Part 20- Receiving Communion

THEOLOGICAL AND PRACTICAL ASPECTS 2’.

Communion from the Chalice was the general rule until the 12^th century, and nowadays has become a universal practice, although either for diverse hygienic or psychological reasons people may not wish to receive from the chalice.  There are two acceptable methods sanctioned by the Vatican for receiving communion when the chalice is involved. They are:

1. To drink from the chalice.

2. By ‘intinction’ when the priest or special minister dips the hosts into the chalice and the communicant 

receives on the tongue.  The practice of dipping the host into the chalice by the communicant is an inappropriate and abused method, and is not sanctioned by either the Vatican or the Melbourne archdiocese.

Fasting before receiving communion showed respect and helped the communicant to think and adequately prepare for receiving Jesus.  This practise too has changed over the centuries, from the 10^th century when sacramental penitence was required before receiving communion, to fasting from midnight and from late 1950s to fasting one hour before. Of course, sick and elderly people are exempt especially where medication is required.

The Catechism of the Catholic Church (1994) says:

‘Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace.  Anyone aware of having sinned mortally must not receive communion without having received absolution in the Sacrament of Reconciliation/Penance’. (Para 1415 p.356).

After having received communion, then what? The mnemonic ALTAR may help you in this precious time with Jesus.

                                        A: Adoration;                  

                                        L: Love,

                                        T: Thanksgiving;

                                        A: Asking

                                        R: Reparation

About the Mass Series: Communion Rite Part 18:

‘INVITATION TO COMMUNION’

After the private preparation of the priest and people, the priest genuflects and shows the Host to the congregation (known as the second elevation- the first being at the consecration.  This is different and quite distinct from the raising of the host on the paten and the chalice at the Doxology-(Through Him with Him, in Him), which is the only liturgically correct and theologically sound action at that time.

As the host is elevated, he says:

‘This is the Lamb of God who takes away the sins of the world.  Happy are those who are called to His supper’. Both statements are taken from Scripture- the first from John 1:29 and the second from Revelation 19:9.

Then as a congregation we respond ‘Lord I am not worthy to receive you but only say the word, and I shall be healed’.

 

Before 1969, the response was ‘Lord I am not worthy to receive Thee under my roof, but only say the word and my soul shall be healed’.  This was repeated three times.  This too is taken from Scripture-the words of the centurion (Mt 8:9). 

We may have our personal preference here- some would say by using the word I, rather than my soul that we are including our complete self –body, mind and spirit. Others prefer the concept of ‘my roof’ and all that it entails.  Whatever our personal preference may be, it is wonderful, and yet, humbling to remember that it is only through the Lord’s word that we shall be healed. The text as it presently stands aims to strike a balance between worthiness rooted in Baptism (I am a child of God), and the humility possessed by the centurion, which we are invited to imitate. It is a response of humility and awe. No other gift can compare to this, and it is God’s invitation, which makes us worthy to receive it. 

What does such an invitation evoke in You?

About the Mass Series: Communion Rite Part 14

‘THE RITE OF BREAKING OF THE BREAD’.

From the historical perspective, conforming to the rite of Passover meal, Christ took bread into his hands, pronounced the prayer of praise and then broke the bread.  The Classical explanation of the breaking and sharing of the one bread is given by St. Paul: 

‘The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? (I Corinthians 10:16-7).  

Because the loaf of bread is one, we though many, are one body, for we all partake of the one loaf’. In other words, Christ gives to all the one bread, which is His body. Just as this bread has become the body of Christ, so those who share this one bread, whatever be their diversity, becomes one body in Christ.

You will remember when I wrote about the Presentation of the Gifts previously, that the people provided the bread and wine and also at times oil, candles, wheat, grapes and other items of precious value to them for the Eucharist. It was carried to the altar by the deacons and presented to the bishop.  So the Rite of the breaking of the Bread became quite elaborate as the number of Christians increased. 

With the adoption of the unleavened bread and the small hosts in the 12^th century, the rite of the breaking of the bread became more symbolic. The priest breaks the bread over the paten, ensuring that at least some of the people receive portions from the large host broken at this time.  

Breaking of the bread before Mass destroys the significance of the symbolic gesture and is liturgically incorrect. The breaking of the bread must always be done reverently, because the bread is at this stage of the Mass already consecrated- it really is Christ (body, blood, soul and divinity).

  

About the Mass Series: Communion Rite: Part 13:‘THE RITE OF PEACE’.

The Church is a community of Christians joined together by the Spirit in love.  It needs to express, deepen and restore its peaceful unity before eating the one Body of the Lord. The priest, with extended hands says aloud the prayer: 

‘Lord Jesus Christ, you said to you apostles, I leave you peace, my peace I give you.  Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live for ever and ever’.

Christ offers us His peace. Asking Christ not to look on our sins indicates our unworthiness for such a gift, and yet, through the faith of the Church He makes us worthy through the peace and unity of His kingdom.

Then the sign of peace is exchanged. It is an opportune time to signify communion in peace and mutual love.

The Hebrew word for peace is ‘shalom, namely all possible prosperity, the state of a person who lives in complete harmony with nature, self and God.  Since the risen Christ is the source of all peace, this gesture expresses faith that Christ is present in the congregation.  It is both a call to reconciliation and unity as well as a seal, which ratifies the very meaning of church, whose members both find and pray for peace in one another.

According to the General Instruction of the Roman Missal (2007), the mode of exchanging the sign of peace is left to local usage. (p.29).

For some people the sign of peace has been a distraction at Mass. For other people it was a blessing.  One true story of ‘blessing’ when it was first introduced in the Mass is as follows:

‘There was a young man who was interested in a lovely girl who attended the Saturday evening Mass.  The girl showed no particular interest in the young man concerned.  The young man asked the priest ‘would we be having the sign of peace tonight Fr’.This went on for some weeks and it intrigued the priest. He asked the young man why, only to hear ‘I will sit in the seat next to her or behind her and she will have to give me the sign of peace’.  Sometime later, they were married.

‘Shalom’.                            

About the Mass Series: Communion Rite Part 12 -Our Father

‘DELIVERANCE PRAYER AND DOXOLOGY’ (for the Kingdom)

Perhaps you may have wondered why when the Our Father is recited at Mass we do not say Amen, yet at other times in private recitation we do.  This is because at Mass the Our Father leads straight into another prayer. 

A literary development from a text is called ‘embolism’ from the Greek meaning ‘piece added to the garment’. The embolism used here is ‘Deliver us, Lord from every evil…’ This Deliverance prayer, as it is sometimes called, goes back to the time of St Gregory the Great (6^th century). We are waiting in joyful hope for the coming in glory of Jesus.  We can wait in hope because we know that Christ has not left us orphans, and through the Church in the Mass and the Sacraments we are able to meet the Risen Christ in our midst.

In waiting in joyful hope therefore, we can indeed be delivered from every evil and be protected from all anxiety because in faith we know that the risen Christ does indeed offer us peace and mercy.

When the priest says this prayer, his hands are extended; it is an invitation to pray and also a visual sign to us of Christ.  Christ, through the priest invites us to pray for deliverance of every evil, all anxieties, temptations and he extends to us the gifts of peace and mercy.

Our response to this wonderful prayer is ‘For the kingdom, the power, and the glory are yours now and forever’. This is known as the Doxology, and by including it in the Mass, we are also showing some unity with other Christian brothers and sisters. 

It also expresses the reality that Christ is the alpha and omega and is ‘on the throne’ in our hearts.

About the Mass Series: Communion Rite Part 11- Our Father

9. ‘But deliver us from evil’

In this petition we pray to be kept safe from the power of Satan, the Evil One, and all that he stands for.  We pray that God will overcome evil in our lives.  In other words, we pray that evil will not hold sway in our lives and that we keep ever close to God’s heart.

Jesus also included this in his prayer to His Father.  ‘I am not asking you to take them out of the world but ask you to protect them from the evil one’ (Jn 17:15) 

The Catechism of the Catholic Church (1994) says:

‘When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past and future, and as a Church community we bring before our Father all the distress of the world that overwhelms humanity.  We are also praying for peace and the grace of perseverance in expectation of Christ’s return’. (Para 2854 p. 686)

Before we can adequately pray this petition we need to be aware of the evil in our lives, both on a personal and community level.  We need to acknowledge that the power of the Evil One is real, and surrender to the power of Jesus, otherwise why would we ask to be delivered from evil in this petition.

Each year at Easter, we renew our baptismal promises.  In those renewal prayers we reject Satan, and all his works and all his empty promises. 

Each day it is a wonderful opportunity to pray with more urgency to be delivered from evil, and to surrender totally to Jesus and to the power of His Spirit.  

May the Holy Spirit give us a new birth, strengthen us and fill us with His light. May we be open to receive afresh the Spirit’s flame.  

About the Mass Series Communion Rite Part 10.

8. ‘And lead us not into temptation’

St. Cyprian in his meditations reminds us that when we use this phrase, we pray not out of fear that God will lead us astray, but rather to show our confidence that God can give us an escape from temptation, and that ‘he will not let you be tested beyond your strength’ (1 Cor 10:13). 

In other words, we ask that God does not test us beyond our ability to remain within His grace-filled love.

The Catechism of the Catholic Church (1994) tells us: 

‘The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, and temptation which leads to sin and death.  We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a “delight to the eyes” and desirable, when in reality its fruit is death’. Para 2847 p. 684)

This petition also implies a decision of the heart.  In this assent to the Holy Spirit, the Father gives us strength. 

Jesus reminds us that the ‘battle and the victory over temptation’ is only possible through prayer. Jesus was tempted by the evil one at the outset of his public ministry (Mt 4:1-11), and in His agony in the garden. Notice that Jesus used the Scripture to strengthen Him against the tempter.  What Scripture texts do you use to strengthen you when you are tempted?

Jesus urges us to be vigilant and to remain in communion with Him.  The Holy Spirit constantly awakens us to ‘keep watch’ and to persevere. 

About the Mass Series Communion Rite Part 9

7. ‘As we forgive those who trespass against us’

Jesus clearly laid down a condition for our forgiveness- namely that our debts be forgiven insofar as we forgive our debtors.  There are many parables and sayings of Jesus that emphasize this truth.  If we hope for forgiveness from God (we can’t presume such a gift), we must be ready to forgive others.  This petition also reminds us that we need to be united and at peace with our neighbour through forgiving those ‘who trespass against us’.

From the historical viewpoint, it is interesting to observe that the earliest noting of the ‘Our Father being included in the Eucharistic Prayer was through the writings of St. Ambrose around 397.

In the Eastern Churches, the ‘Our Father’ was recited by the whole congregation, whereas in Rome, at the time of St Gregory (604), it was considered a presidential prayer, and therefore only recited by the priest alone. The Spanish original custom was for the priest to sing ‘Our Father’ alone, and the congregation ratified each request through the acclamation Amen.

Musically over the centuries, there have been many different versions composed, some more liturgically sound than others in construction.  Over the span of time the ‘plainchant Our Father’ has, and still does serve its purpose of leading people beyond themselves into prayer.  The text needs to be thorough, musically assessable, and preferably beautiful.  This version remains in our Church heritage, is assessable to even the ‘un-churched’, and is sung all over the world. Hearing it sung in other languages brought home to me the universality of the prayer itself and the unity of the universal Church. 

                                       

About the Mass Series: Communion Rite: PART 8:‘OUR FATHER’

6. ‘And forgive us our trespasses’.

In this petition, we acknowledge that we are indeed sinners that each day finds us unfaithful in this way or that.  But we also recognize our Father’s great love, mercy and forgiveness.  We believe that our Father truly forgives our sins. God knows our doubts and concerns, so He provides the Scriptures, to confirm this for us.  The Scriptures therefore can be a wonderful source of consolation and affirmation for us.

‘As the distance of east from west, so far from us does he put our faults. As tenderly as a father treats his children, so the Lord treats those who fear him’. (Psalm 103: 12-13).

We need however to have a relationship with Our Heavenly Father. We need to come to Him as we are, not as we wish we could be.  We need to really trust Him and know that His promise and word is true for each one of us.

But perhaps our relationship with our own father may be a blockage to our relationship with God as Father.  Maybe, there needs healing in this area?

During your personal prayer time, why not consider:

1 The qualities of our own fathers,

2. The relationship we have/had with him,

3. The blockages and unresolved hurts that are/were in our relationship,

4. The relationship we have with our spiritual Father.

As we ponder and reflect allowing unresolved hurts to surface, may we have the courage to then say ‘forgive us our trespasses’.   

About the Mass Series Communion Rite Part 7 'Our Father'-Give us this day our daily bread

5. ‘Give us this day our daily Bread’.

This petition may be understood both in a spiritual and temporal way.  Spiritually, Christ himself is our bread of life; he is our ‘food for the journey’.  We know this in faith but God also speaks this to us in Scripture.

‘Our fathers ate manna in the desert; as scripture says: He gave them bread from heaven to eat. Jesus answered them: In all truth I tell you, it was not Moses who gave you the bread from heaven, it is my Father who gives you the bread from heaven, the true bread; for the bread of God is the bread which comes down from heaven and gives life to the world. `Sir,' they said, `give us that bread always’.  Jesus answered them: I am the bread of life. No one who comes to me will ever hunger; no one who believes in me will ever thirst’. (John 6:31-35).

In addition, we believe that our Father knows our needs, and we trust that he will take care of us.  We pray that his loving providence may envelop us. Again, our Father reassures us in His Word.

‘It is the gentiles who set their hearts on all these things. Your heavenly Father knows you need them all.  Set your hearts on his kingdom first, and on God's saving justice, and all these other things will be given you as well.   So do not worry about tomorrow: tomorrow will take care of itself. Each day has enough trouble of its own’. (Mt 6: 32-34).

So God asks us to put our trust in Him for all our needs.  He knows them before we even ask; yet He wants his children to voice their need.  It is good to remind ourselves particularly if we are concerned that in His wonderful providence, God always provides.  He always provides us with enough grace (our daily bread) for every situation that we encounter. 

About the Mass Series: Communion Rite Our Father Part 6

4. ‘Thy Will  be done on earth
        as it is in Heaven’.

Our prayer in this phrase here is that we may carry out God’s saving will in our lives.  All that Jesus did and all that He taught was the ‘will of His Father’.  We pray that in the face of obstacles and temptations we may have help and strength to do His will.

Yet we have hope and support, from a number of sources including:

1. Mary our spiritual mother and those whom the Church recognises as saints:

It is good for us to recall from time to time, that these ‘saints’ were humans like us- they had their faults, but faced with obstacles and temptations, they were able to do His will on earth for them. They can be our ‘full-time’ intercessors for us- what great love Jesus shows us in providing for us in that way- let us use it well and often. 

2. Our network of friends/family who have gone before us- those in Purgatory and those in Heaven:

They can provide a great spiritual base for us so that we can persevere in our commitment to Christ.

3. The Church:

It is the outward sign, which Christ established to provide for us. It offers the grace of the sacraments to strengthen us on our journey.

4. Our own network of friends/family and parish family on earth:

This support base is important, as it can provide encouragement and affirmation, as well as a great source of challenge to help us be authentic disciples and live out this phrase in our lives. Of course we need to spend regular quiet time with Jesus, so that we are aware of what His will is for us in any situation.  In every situation God DOES provide us with the grace we need. Let us open our hearts and hands to receive. Perhaps we need to tap into this opportunity more often.

‘Thy will be done on earth as it is in Heaven’

So let us pray and live out this phrase in a deeper way each time we pray ‘Our Father’.

How will YOU live out this phrase?

About the Mass Series: Communion Rite Our Father: Part 5

3. ‘Thy Kingdom Come’.

‘Thy Kingdom come’ - What does this mean?

 It means that we pray that God’s kingdom will become present to us in the same way that we ask for his name to be hallowed among us.  We pray that the kingdom built for us by God, the kingdom won by the death and Resurrection of Christ, will fully come. In addition, we plead that we who were formerly slaves will be living members of that kingdom.

The Catechism of the Catholic Church (1994) says:

‘Thy kingdom come refers primarily to the final coming of the reign of God through Christ’s return. But, far from distracting the Church from her mission in this present world, this desire commits her to it all the more strongly. Since Pentecost, the coming of that Reign is the work of the Spirit of the Lord who “completes his work on earth and brings us the fullness of grace”’. (Para 2818 p.676)

The Catechism of the Catholic Church then goes on to comment

‘The Kingdom of God is righteousness and peace and Joy in the Holy Spirit. The end-times in which we live is the age of the outpouring of the Spirit.  Ever since Pentecost, a decisive battle has been joined between the “flesh” and the Spirit’ (Para 2819 p.676)

However, it is important to remember as we pray this phrase that the Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst.  The Kingdom will come in glory when Christ hands it over to his Father.

We do not just wait for the kingdom to come. We, through the grace of the Spirit working in us, have the ability to make the kingdom come in our lives each day.

How will YOU make the Kingdom come this week/month/year in your life?

About the Mass Series: Communion Rite: Part 4: ‘Our Father’

2. ‘Hallowed be thy name’.

What does this phrase mean?  

Saint Cyprian in his reflection commented that it is not, as if we think we make God holy by our prayers. Rather, we are asking that his name may be made holy in us.  We pray that we who have been hallowed (made holy) in Baptism may persevere in what we have begun.

Or perhaps to put it another way ‘may your name be held holy’.  Looking at this phrase in this light means that it also connects with the commandments.

The Catechism of the Catholic Church (1994) also tells us

‘…And so, in adoration, this invocation is sometimes understood as praise and thanksgiving. But, this petition is here taught to us by Jesus as an optative: a petition, a desire, and an expectation in which God and man are involved.  Beginning with this first petition to Our Father, we are immersed in the inner most mystery of his Godhead and the drama of the salvation of our humanity. Asking the Father that his name be made holy draws us into his plan of loving kindness for the fullness of time, “according to his purpose which he set forth in Christ,” that we might be holy and blameless before him in love”’ (Para 2807 p.673).

So we might want to ponder further:

· Personally, what does this phase mean to you? What is the personal challenge in this phrase for you?

· How might we heighten this desire and expectation and make this petition our own?

· How might we be drawn into his loving plan and be holy and blameless before him in love this week?                            

About the Mass Series: Communion Rite Part 3: Our Father.

Through the centuries many of the saints have written explicit meditations on this prayer, taking apart the words, as it were, so that their meaning could take deep roots in their hearts. The reflections, which follow are those of Saint Cyprian who wrote them around AD 250, as well some ponderings of my own.  I hope that they provide further thoughts for reflection on this precious prayer.

1. Our Father, who art in Heaven:

One of the greatest truths of our faith is that we are the adopted sons and daughters of God and so can call Him Father. John 1:11-12 says: ‘He came to his own and his own people did not accept him. But to those who did accept him he gave power to become children of God, to those who believed in his name’

It is noteworthy that we are not instructed to say ‘my Father’ for we do not pray for ourselves alone, but we pray as members of the community of the church, the sons and daughters of God, and we pray for the good of all.

The following reflection questions may engage you to ponder further.

·        What is your image of God as Father?

·        Is God as Father your 'Abba’-daddy?

·        Does your image or experience of God as Father need healing?

·        How might we deepen our relationship with God as Father during this week/year?

·        What does it mean to you personally to be a son or daughter of God?

·        What consolation does it give you to pray as members of the community of the Church?

What an amazing phrase!!