Msgr. Peter J. Vaghi
Title of Series: "Holy Mass: An Up Close and Personal Look"

Part 6: "Structure of the Mass: Liturgy of the Word -- His Living and Transformative Voice"

March 2nd, 2006
First Thursday

In the three meditations beginning today, my emphasis will be on the Eucharistic Celebration, or our Holy Mass as celebrated on Sunday, which the Vatican Council has repeatedly called the “source and summit of our lives” as Christians. For those who participate at Mass often, as many of you do especially during these 40 days and 40 nights of Lent, it is easy simply to go through the motions without pondering how the parts of the Mass fit together. My hope in these three meditations is to help set forth the structure of the liturgy so that you can worship and pray more consciously and fully at the eucharistic celebration. We are called after all to celebrate the Mass, to celebrate our faith, and the Eucharist is at the heart of our faith.

To begin with, the Second Vatican Council made it clear that there are two parts which make up the Mass. They are called the Liturgy of the Word and the Liturgy of the Eucharist. Although divided in two, the Vatican Council stressed that these two parts are “so closely connected with each other that they form but one single act of worship.” SC56 “The Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord.” CCC1346 This two-part structure has developed and been preserved throughout the centuries. The catechism cites St. Justin Martyr, who already in the second century, gives witness to these basic lines of our eucharistic celebration. In 155 AD, he wrote to the pagan emperor explaining what the Christians did when they gathered for Eucharist:

"On the day we call the day of the sun, all who dwell in the city or country gather in the same place.

The memoirs of the apostles and the writings of the prophets are read, as much as time permits.

When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.

Then we all rise together and offer prayers for ourselves...and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.

When the prayers are concluded we exchange the kiss.

Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren.

He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistein) that we have been judged worthy of these gifts.

When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'

When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the 'eucharisted' bread, wine and water and take them to those who are absent."

CCC 1345

Is this not the same movement recounted in St. Luke’s gospel, the famous journey to Emmaus? (Lk 24:13-35) That journey demonstrates the indispensible role of the  Eucharist in the lives of His followers right from  the very day of Jesus’ resurrection, that “first day of the week.” Two disciples were conversing about all that had happened when Jesus suddenly and mysteriously joined them on this seven mile walk to Emmaus from Jerusalem “but their eyes were prevented from recognizing Him.”

If you look closely at the text, you will see hidden therein the two integral parts of what we celebrate at each and every Eucharist: l.) As Jesus walked along, in response to their bewilderment, “Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.” Is that not the Liturgy of the Word? 2.) They did not recognize Him as the Lord until he stayed with them once they reached their destination. “And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him...He was made known to them in the breaking of the bread.” Is that not the Liturgy of the Eucharist?

This morning, my focus is on the Liturgy of the Word. It includes in the language of Justin Martyr which we just heard -- “the writings of the prophets,” another name for the Old Testament AND also from his writings “the memoirs of the apostles,” another name for their letters and the gospels. The homily is included, the creed and the prayer of the faithful.

What is very important to remember that in both the Liturgy of the Word and the Liturgy of the Eucharist, the Lord Himself is present, His transforming presence. As the Council teaches, He is present “especially in the eucharistic presence,” as we learned last month. But importantly the Council also teaches that “He is present in his word since it is he himself who speaks when the holy scriptures are read in the Church.” He speaks in the Old Testament and the New for the Lord never undoes His Word. The homily explains these readings and the chants and profession of faith comprise the acceptance of God’s word. In the Prayer of the Faithful, we pray for the needs of the Church and world.  Together these are all elements of the Liturgy of the Word -- the first part of the Mass. They are essential to the Mass, not optional, and we may not say we have fully participated at Mass if we miss the Liturgy of the Word.

Before reflecting on the parts of the Liturgy of the Word, a word about the opening rights of the Sunday Mass. After the Sign of the Cross and greeting, the Act of Penitence takes place. There are three forms of the Act of Penitence whereby priest and people reflect on their sinful condition. Please note that if the Confiteor form is used, the absolution at the end lacks the efficacy of the Sacrament of Penance. Except during the Sundays of Lent and Advent, the Gloria then follows. It is a hymn of thanks, praise and triumph for the salvation we have received. When the Gloria is completed, the priest asks the people to pray. Formerly the Opening Prayer, it is now called the Collect. It is the first great prayer of the Mass. After the Amen of that prayer, all sit and the Liturgy of the Word formally begins.

God’s Word is described both as a necessity for spiritual nourishment -- “One does not live by bread alone, but by every word that comes forth from the mouth of God.” Mt4:4  and as a word “living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow.” Heb 12:12 St. Jerome once said: “Ignorance of the Bible is ignorance of Christ.”

Oh how important it is to listen from the heart as God’s Word is proclaimed at Mass. St. Benedict suggested that we listen to sacred scripture “with the ear of our hearts” -- hear with our ears, allow God’s Word to penetrate our minds and accept them in our hearts. In addition, St. James writes: “Be doers of the word and not hearers only, deluding yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror. He sees himself, then goes off and promptly forgets what he looked like.” James 1:22-24 To be a hearer and doer, it helps to prepare for Mass and the best way to prepare is to read prayerfully the readings during the week before Sunday Mass.

Let’s look first at the Old Testament -- readings taken from the Hebrew scriptures -- typically the first reading each Sunday (except for the Easter Season) and the responsorial psalm. 

Readings from the Hebrew Scriptures are not annulled by the appearance of the New Testament readings. Quite the contrary, they are also God’s Word. Pope Benedict, in his recent encyclical Deus Caritas Est, describes “the profound compenetration of the two Testaments as the one Scripture of the Christian faith…” DCE 12 In fact, the books of the Old Testament -- although containing matters “imperfect and provisional, nevertheless show us authentic divine teaching.” DV15 As the Vatican Council teaches: “the economy of salvation (i.e. how God revealed and continues to reveal Himself to His people) foretold, recounted and explained by the sacred authors, appears as the true Word of God in the books of the Old Testament, that is why these books, divinely inspired, preserve a lasting value: ‘For whatever was written in former days was written for our instruction, that by steadfastness and the encouragement of the Scriptures we might have hope.’ Rom 15:4.” DV 14 The Second Vatican Council continues by exhorting us, those of us who are followers of Christ, that we should accept these writings with veneration for they give “expression to a lively sense of God” for they are a “storehouse of sublime teaching on God, and of sound wisdom on human life, as well as a wonderful treasury of prayers.” DV 15 “In them, too the mystery of our salvation is present in a hidden way.” DV 15 God inspired both the Old and New Testaments. In the words of St. Augustine -- the New Testament is hidden in the Old and the Old is manifest in the New.

The Responsorial Psalm follows the first reading. It is usually based upon or connected with the initial biblical text. The psalm, and there are 150 psalms in the psalter, enables us to respond to God’s Word. Inspired texts, they convey the deepest sentiments of the human heart -- awe and adoration, sadness and remorse,  confidence and surrender, joy and gladness. As you become used to the repetition of the psalm verse, try and enter into a meditative mood. Allow the repitition to stimulate your own personal way of answering God’s call to love.

On Sundays, solemn feasts and special occasions, God continues to speak to us in a second reading. Typically, they come from the apostolic letters, especially from St. Paul. They were composed under the power of the Holy Spirit and formulate more and more precisely the authentic teaching of Christ Jesus. There is often a connection thematically between the First Reading and the Gospel but seldom between them and the second reading. The second reading is, however, semi-continuous, i.e. for a period of time we hear from the same book. On a Sunday, we might here from Colossians for three weeks running, for example.

Onto the Gospel, which unlike the first readings, can only be proclaimed by a priest or deacon. “The reading of the Gospel is the high point of the Liturgy of the Word.” GIRM 60 It is proceeded by the alleluia which is a Hebrew word which means “Praise to Yahweh.” This joyful acclamation, not sung or recited in Lent, is meant to draw attention to the importance of the coming Gospel. Notice that, while announcing the text, the priest or deacon makes the sign of the cross first on the book, then on his forehead, lips and breast. Frequently not understood, this gesture denotes our desire to grasp the words of Christ with our minds, speak them with our lips and believe them with our hearts. 

“It is common knowledge that among all the inspired writings, even among those of the New Testament, the Gospels have a special place, and rightly so, because they are our principal source for the life and teaching of the Incarnate Word, our Savior,” DV 18 The Church has always and continues to teach the apostolic origin of the four Gospels. They are inspired. The Church also firmly teaches that the four gospels -- Matthew, Mark, Luke and John, “whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among [us], really did and taught for [our] salvation.” DV19 As we listen to the Gospel proclaimed, each of us, under the same Holy Spirit who inspired the writing, is open to God’s living and transforming Word. The Gospel truly is the Good News about Jesus Christ and our salvation. It is His revealed Word.

The homily follows the proclamation of the Gospel. Essentially linked to Holy Orders, its purpose is for the priest or deacon (not a lay person) to explain some aspect of the  reading of the holy scripture, the text of the Mass, the mystery of the season, or the feast of the day and apply the message to the needs of the people, trying to connect human life experiences with the Spirit’s divine message. St. Paul teaches: “How can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone to preach?” Romans 10:14-15

After the homily, on Sundays and major feasts, we stand and as a community make our profession of faith. It is a way for the people, and the priest, to respond and give assent to the Word of God heard in the readings and explained in the homily. It is not only a statement but a prayer itself. Composed by the fathers of two church councils, Nicea in 325 and Constantinople in 381, the creed reflects the major truths -- explicitly or implicitly -- of our Catholic faith. 

Finally, the Liturgy of the Word concludes with the Prayer of the Faithful. The practice and formula date back to the earliest Christian tradition. Based in the words of St.  Paul to Timothy (1Tim2:1-2), the beneficiaries of the petitions include: the church, civil authorities, people oppressed by various needs, the local community and the salvation of the entire world. Sometimes, we name explicitly those who have gone home to the Lord or those in a parish who are sick or other specific local needs. They are supposed to be truly the prayers of the faithful and not individual prayers. This prayer is concluded by the priest.

From the ambo, we now move to the altar for the second part of the Mass, the Liturgy of the Eucharist -- the theme of my meditation in April.