Mass Communication @masscomminfo - Tumblr Blog

The message is simple: God loves you.

It's simple but as you ponder on this imagery, the symbolism is incredibly deep. Although we're already celebrated the Feast of the Sacred Heart the past Friday, the month of June is a month when this devotion is practiced more intensely.

Here's an extract from a few blogposts about the Sacred Heart:

"Devotion to the Sacred Heart of Jesus is profoundly Eucharistic. It finds its summit at Mass where we lift up our hearts to the Lord. We unite our hearts with the Sacred Heart of Jesus in the offering of the Eucharistic Sacrifice... We pray in the prayer after Communion on the Solemnity of the Sacred Heart: May this sacrament of charity, O Lord, make us fervent with the fire of holy love, so that, drawn always to your Son, we may learn to see him in our neighbor. The Eucharist has been called “the outstanding gift of the Heart of Jesus”

From: http://www.todayscatholicnews.org/…/the-sacred-heart-of-je…/

"We see something similar when any suffering becomes redemptive. I have seen people ravaged by divorce help others when their marriages have fallen apart. Alcohol and drug abusers often become effective counselors for other substance abusers. They do not forget their pain; but now, instead of destroying them, it transforms it into something useful for others.

In an age that often tries to "fix" bad decisions and misfortunes and make them "go away," the image of the Sacred Heart of Jesus is a powerful reminder that merely taking away those moments may rob them – and us – of their deeper gift. When our painful moments (our crown of thorns) can be transformed so that they no longer destroy us, but assist us in helping others, they allow us to realize our essential goodness and enable us to live our lives in new and positive ways.

And in the end, the image of the Sacred Heart reminds us that when we open ourselves to that transformation, we are drawing near to the heart of God."

From: http://www.soulfulliving.com/sacred_heart.htm

Blog post from Archbishop Goh: http://www.catholic.sg/03-june-2016-friday-the-most-sacre…/…

And a piece from Word On Fire Catholic Ministries http://www.wordonfire.org/…/the-glowing-heart-of-mercy/2016/

#Sacred Heart #sacred heart of jesus

'Mass Communication' began as a little flame in our hearts over 2 years ago with the simple desire to communicate the beauty and depth of the Mass.

Since this adventure began, never did we expect to see the fruits of our work manifest in the way we've seen it through the reach of our followers - and we can only thank God for using us as his instruments to reach out to you to share about the beauty of the mass and all its wonders!

As we come to a close in this one year's journey though the mass, we'd like to leave you with this message- Go! Go out with zeal and build His kingdom. We are all but inadequate humans with so little to give. But oh how God will use the little we have an transform it into something bigger than we ever thought possible!

This isn't the end for us as we consolidate and refine our work. We do have more lined up! So stay tuned with us and keep us in prayer as we continue to build God's kingdom here online (:

Concluding Rite

We’re practically at the end. A closing prayer from the Priest, a closing hymn and the Mass is all over. Not quite, actually! The Concluding Rite is so much more than just a ‘closing’ of the Mass. In fact, it is more of a ‘sending forth’.

While the Concluding Rite is brief, it is no less significant, as it is the act of sending the congregation out to the world to be the vessels of Christ, to reach out in His name for each other and for the world.

Consider the Concluding Rite as a blessing for our journey ahead, as we step out from the Church back into the world, from the sacred to the secular. During Ordinary Time, this rite is usually simple. But during special seasons of the Liturgical Calendar, it may be done with more solemnity and spectacle. For example, we may be asked to bow our heads to pray for God’s blessing. The Concluding Rite then ends as it began, with us signing ourselves with the sign of the cross.

The Concluding Rite literally dismisses us from the Mass. But more than that, we are sent forth – missioned – by the priest. What we have listened and experienced in this hour, we must now in turn do so for the world, i.e. to become 'the bread of life’ and 'cup of blessing’ for others.

Whether a final hymn is sung, an instrumental is played, or we simply leave the church in silence, we know that our mission has begun. As Jesus commanded so succinctly to His disciples, He does to us too: “Go forth into all the world, and preach the gospel to all.”

The Lamb's Supper

Over the length of our Mass Communication journey, we have seen, contrary to what others might assume, that our Holy Mass is drenched and rooted in Scripture as well as Tradition. This can be seen clearly in Scott Hahn’s narrative in his book, The Lamb’s Supper, a personal favourite of mine.

Hahn brings out a strong parallel in animal sacrifices and the modern mass. First, animal offerings were used as:

A recognition of God’s sovereignty over creation[1]

Act of thanksgiving[2]

Sealing a covenant before God[3]

Act of renunciation and reconciliation

Passover sacrifice for the salvation of the people of Israel[4]

These emphasise the role of Christ as the ultimate Lamb who fulfils all the above criteria. The last point has been covered to some extent in our post “The Institution of the Eucharist” (week 3).

The second part of Hahn’s book points towards the startling realisation that the book of Revelation is literally a glimpse of Heaven. In Revelations, the apostle John was taken up into Heaven to see great and wondrous sights. Hahn added that what John witnessed was not just Heaven, but actually the Holy Mass taking place in Heaven! God reveals these wondrous sights to John such that the Church on Earth might join those in Heaven in the same worship of God.[5]

John saw, among other things, the angels worshiping God, singing “Holy, holy, holy is the Lord God almighty…”[6], “Alleluia!” [7], and the Gloria [8]. These form an integral part of our holy mass today.

When we go for mass, we aren’t just worshiping alone. We are literally in Heaven, worshiping amidst the angels and holy saints.

-Brandon

[1] Psalm 24:1

[2] Psalm 116:12

[3] Gen 21:22-32

[4] Ex 12:26-27

[5] The Lamb’s Supper by Scott Hahn Pg 69

[6] Rev 4:8 – the Sanctus

[7] Rev 19:1 – the Alleluia

[8] Rev 15:3-4 – the Gloria

Architecture: The Church as a Thin Place “These visible churches are not simply gathering places but signify and make visible the Church living in this place, the dwelling of God with men reconciled and united in Christ.” – CCC 1180 The ancient Celtics had a saying: heaven and earth are only 3 feet apart. But in “thin places”, that distance is even smaller, and we can more easily glimpse the divine.[1] In 2011, my friends and I visited the Sagrada Familia in Barcelona. Despite the crowd, the church’s gaping heights and stone trunks brushed aside our tourist dilettantism. People talked in hushed whispers; some even stopped to pray. It was like the building itself, with all its sprawling colours and shafts of sunlight, was physically imposing God’s grandeur on its occupants. This was more than a place for selfies and sightseeing. This was a thin place. Michael S. Rose lists 3 primary elements that define how a church’s aesthetics manifest the presence of the divine:[2] permanence, iconography, and verticality.[3] First, the church building should be a permanent structure, made with durable materials, solid foundations, and thick walls, as opposed to being a product of fashion. Second, the church building itself and its icons should evangelise to both the faithful and the greater community, be it a neighbourhood, town, or rural surroundings. Third, a church’s vertical structure should dominate the horizontal, such that the heights of the spaces speak to us of reaching toward heaven. No wonder then that we feel small upon entering a Catholic church. And yet, it is not just Catholics who are drawn to the vastness and sublimity of churches; even the non-religious flock to St Peter’s Basilica and Mont St Michel. Why is this so? Why are we drawn to churches when they humble us so? The writer and philosopher Alain de Botton offers an answer: “[N]ot everything that is more powerful than us must always be hateful to us… We are humiliated by what is powerful and mean but awed by what is powerful and noble.” He then goes on to say: “This is the lesson written into [such places]. So grandly it is written there that we may come away from such places not crushed but inspired by what lies beyond us, privileged to be subject to such majestic necessities. The sense of awe may even shade into a desire to worship.”[4] (And Alain de Boton is an atheist.) The architecture of Catholic churches engenders the sacred, the infinite, and ultimately, the transcendent.[5] Let us then remember always: when we enter a church, we enter into God’s house, wherein we “cross a threshold, which symbolises passing from the world wounded by sin to the world of new life to which all men are called.”[6] -Melvyn

[1] See Eric Weiner, “Where Heaven and Earth Come Closer”, The New York Times, 9 March 2012, retrieved on 16 April 2016 from http://www.nytimes.com/2012/03/11/travel/thin-places-where-we-are-jolted-out-of-old-ways-of-seeing-the-world.html. See also Rev. Dr. Mark D. Roberts, “Thin Places: A Biblical Investigation”, Patheos: Hosting the Conversation on Faith, retrieved on 16 April 2016 from http://www.patheos.com/blogs/markdroberts/series/thin-places/.

[2] See CCC 1181 – “In this "house of God" the truth and the harmony of the signs that make it up should show Christ to be present and active in this place.”

[3] See Michael S. Rose, “Taking A Tour Of The House Of God”, CatholicCulture.org, retrieved on 16 April 2016 from https://www.catholicculture.org/culture/library/view.cfm?recnum=4622.

[4] Alain de Boton, The Art of Travel, “Chapter VI: On the Sublime”.

[5] See CC 1179-1186. See also Code of Canon Law, can. 1214-1222. These texts provide guidance on how Catholic churches should be built.

[6] CCC 1186.

A sharing from Gracemary Yap A friend once asked me: "Why do you Catholics still have Jesus on the cross in your Churches? Don't you believe in His resurrection?" I tried to formulate a reply that could encapsulate all that I felt. How do I describe the familiarity I feel when I step into any Catholic Church around the world and know that I am home when I see the crucifix hung above the altar? How do I share about the overwhelming love I experience each time I sit in the pew after a rough day thinking that no one loves me, but as I look at the crucifix, I see a visual reminder that someone loves me, and loves me to the point of death 2000 years ago on a wooden cross? And how do I explain that I think the juxtaposition of the crucifix hanging above the altar is perfect? That each time during the liturgy of the Eucharist when the priest reads the words of the Last Supper, a simple look up towards the crucifix, reminds me that this gift of the Eucharist is only made possible because of the suffering and death of my Lord on Good Friday? The crucifix is more than a gruesome sight; it is more than just "evidence" that Catholics are hung up (hurhur) on the death of Christ and not His resurrection. Instead, the crucifix is a beautiful reminder of the great love and mercy of our God for us. "Unless there is no Good Friday in your life, there can be no Easter Sunday." – Fulton Sheen

Furnishings

Have you ever stopped to marvel at the furnishings within your home parish? What about the different churches you might have visited before? The furnishings of every Catholic church serve two purposes – first and foremost, to ensure that the church is suited for carrying out divine worship, and secondly to allow active participation of the faithful who are engaged in that worship.[1] The Sanctuary The sanctuary is the place where the altar stands, where the Word of God is proclaimed, and where the priest and other ministers exercise their respective offices.[2] The sanctuary should thus be set apart from the rest of the church, either by being suitably elevated or by a particular structure and ornamentation.[3] Practically, the sanctuary should also be large enough for the proper celebration of Mass and for the Eucharist to be visible.[4] The Altar There should be a single fixed altar which is the focal point of the church.[5] It is customary for a relic of a saint to be placed under the altar.[6] Traditionally, the altar should be made of stone and be fixed and immovable[7] – a symbol of Jesus Christ as the cornerstone[8], a spiritual rock[9] and our living stone[10]. The altar signifies Jesus Christ[11], He who is both the living sacrifice and the altar on which the sacrifice is offered upon. Just as Jesus offered Himself on earth on the “altar of the cross”, that same offering is made present on the altar of the church. At the same time, Jesus (being the mediator between heaven and earth) is our altar – none of us can approach the Father except through Christ Himself.[12] The Crucifix A cross with the figure of the crucified Christ should be either on the altar or near it, where those assembled for worship can clearly see it.[13] This crucifix helps the faithful to call to mind the saving Passion of Christ.[14] Sacred Images Sacred images such as stained glass, could be displayed to direct the congregation to reflect on the mystery of faith which is celebrated at the Mass.[15] The pilgrim Church on earth hopes one day to join in full fellowship with the saints whom she venerates.[16] May we be more cognizant of our surroundings the next time we step into a church, allowing our hearts and minds be lifted up to God and the heavenly reality of the Mass, as we contemplate the beauty and liturgical significance of these sacred furnishings!

-Timothy

[1] GIRM 288

[2] GIRM 295

[3] GIRM 295

[4] GIRM 295

[5] GIRM 298 and 303

[6] GIRM 302

[7] GIRM 300

[8] Ephesians 2:20; 1 Peter 2:6

[9] 1 Corinthians 10:4

[10] 1 Peter 2:4

[11] GIRM 303

[12] Ephesians 2:18; John 14:6

[13] GIRM 308

[14] GIRM 308

[15] GIRM 318

[16] GIRM 318

Sacred Vestments

Last week, we learnt about the Liturgical Calendar, and the different liturgical colours. This week, we explore Sacred Vestments, the colours of which change with the seasons as well. The priest, representing the person of Christ at Mass, puts on Sacred Vestments to represent the vestments with which Christ was clothed with during his Passion. The vestments also represent the virtues which God asks of His ministers.[1]

The Alb, a long white garment flowing from shoulders to ankles,[2] symbolises purity and the innocence of baptism.[3] Just like how the newly baptised are dressed in white to signify purity, the priest must offer the Mass with purity of body and soul.[4] In Christ’s Passion, Herod dressed Christ in a white garment to mock His innocence.[5]

The Stole, a long cloth worn like a scarf, is a sign of authority. It reminds the priest of his dignity as a priest,[6] but more than that, it reminds the priest that he is subject God’s authority.[7] The stole symbolises the cords and bands with which Christ was bound in His passion.[8] The Chasuble, the outer garment worn over the Alb and Stole,[9] represents the theological virtue of charity:[10] “Over all these virtues put on love, which binds the rest together and makes them perfect.”(Colossians 3:14) Indeed, the chasuble is worn over the stole, signifying that authority must be covered by love.[11] The chasuble represents the purple garment with which Christ was clothed to mock His kingship.[12] As we grow in greater appreciation of the Sacred Vestments, may we recognise the presence of Christ in our priests, who strive for the virtues of Christ, and never forget what Christ did for us in His passion.

-Shaun

[1] The Mass itself represents Christ’s Passion. See Challoner, R. The Catholic Christian Instructed (Baltimore, Kelly & Piet, 1800), at pp.97-98. Retrieved from https://archive.org/details/catholicchristia00chal on 2 March 2016.

[2]Saunders, William P. Catholic Straight Answers. Retrieved from http://catholicstraightanswers.com/what-is-the-origin-and-meaning-of-the-vestments-the-priest-wears-at-mass/ on 2 March 2016

[3] Pinyan, J. Praying the Mass, Excerpt: Alb. Retrieved from http://www.prayingthemass.com/2009/09/excerpt-alb.html on 2 March 2016

[4] Saunders, William P, supra note 2.

[5] Pinyan, J, supra note 3.

[6] Saunders, William P, supra note 2.

[7] Pinyan, J. Praying the Mass, Excerpt: Stole. Retrieved from http://www.prayingthemass.com/2009/09/excerpt-stole.html on 2 March 2016

[8] Challoner, R, supra note 1.

[9] Saunders, William P, supra note 2.

[10] Challoner, R, supra note 1.

[11] Pinyan, J. Praying the Mass, Excerpt: Chasuble. Retrieved from http://www.prayingthemass.com/2009/09/excerpt-chasuble.html on 2 March 2016.

[12] Challoner, R, supra note 1.

#Vestments #alb #chasuble #stole #priest

Liturgical Calendar

We know the drill: when the celebrant dresses in green for the bulk of the year, it is the 'ordinary time'; when Easter and Christmas approaches, thus changes the colour of the cassock and the hymns we sing. But is this all there is to our liturgical calendar? There is in fact, so much more depth and richness in meaning!

Each year, the Catholic Church sectorises certain days and periods of the year to correspond to and celebrate key events in Jesus' life[1]. Each season of the liturgical calendar is characterised by the following. First, each season has its own appropriate mood, exemplified by the style of decoration in the church, and parament (cloths adorning the altar and other parts of a church sanctuary) and vestment colour[2]. Second, each season is characterised by the form of prayer and theological emphasis[3]. These, in turn, determine the type of scriptural reading and theme in sermons preached as well as type of hymns sung.

Ultimately, Catholics are advised not just to observe such changes in the seasons of the liturgical calendar, but to also immerse ourselves in the mood, and dwell in it as we mirror the life of Christ in ourselves.

Contrary to the calendar year, the liturgical calendar begins with the season of Advent[4]. It is a time of preparation for the coming celebration of Jesus' birth, and also in anticipation of His second coming at the end of time. Following the season of Christmas comes a brief interlude of the Ordinary Time – recalling the beginning of Jesus' mission before the mood becomes more sombre for the season of Lent, a time mirroring Jesus' forty days in the desert where we too are called to reflect and contemplate on our lives and be more penitent. Following Holy Week and Good Friday, the liturgical calendar peaks at Easter, a season of rejoicing in God's great gift of faithfulness and love[5]. Throughout the year, the liturgical calendar is also interspersed with other events e.g. Christ the King, Pentecost etc., all of which to aid us in understanding and trying to mirror our lives as closely to Jesus Himself[6].

[1] 'The Catholic Liturgical Calendar'. Catholic Doors Ministry. Article retrieved from: http://www.catholicdoors.com/courses/liturgy.htm

[2] 'The Liturgical Year'. Fish Eaters. Article retrieved from: http://www.fisheaters.com/time.html

[3] 'Introduction to the Christian Year', Roberts, M. D. (2011) Article retrieved from: http://www.patheos.com/blogs/markdroberts/series/introduction-to-the-christian-year/

[4] [5] 'The Catholic Liturgical Year' Aquinas & More. Article retrieved from: http://www.aquinasandmore.com/catholic-articles/the-catholic-liturgical-year/article/208/sort/relevance/productsperpage/12/layout/grid/currentpage/1/keywords/calendar

[6] 'Understanding the Liturgical Year' Williamson, D. T. Office for Catechises, Archdiocese of Chicago. Article retrieved from: http://www.dioceseofgrandrapids.org/documents/liturgy_liturgicalyear.pdf

A Sharing by Joze Chua: Lately at mass, this prayer: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." have been stirring in my heart countless times.

God desires to enter deeper into my wounded heart and invites me to embrace His divine love. As I entrust my heart to Jesus - in faith & humility that when I profess the prayer that He can bring full restoration & healing to my soul. Despite my unworthiness and brokenness, God has touched my heart and made me whole again. And because of God's compassion and mercy, I can in turn be kind and compassionate towards others too.

When we receive Jesus at Holy Communion, He burns within our hearts. - Photo taken by Amelia Ong, at the Servant Sisters of the Home of the Mother’s convent. Santander, Spain.

I am a highly distracted individual. As highly distracted individuals go, I am way too often thrown off my focus (whatever it may be) by the slightest movement or noise. And so you might start to picture the chaos in my head when everyone stands up for Holy Communion.

Hence, I am appreciative of the pocket of time spent after I get back to my pew as I get to internalize that God has truly entered my being. Personally, I like to reflect on the Anima Christi, a 14th Century Prayer, as I find the words beautiful.

Using this set prayer helps me to focus on the prayer I am saying, rather than struggle to articulate my own words.

So does this method of prayers solve my predicament of being too distracted?

Sometimes.

Other times I am still very distracted by the buzzing of movements around me. However I still participate in this time of prayer, for I know that deep down, regardless of how “successful” my prayers are, there is an innate desire to love Jesus. My own desire to love Christ meets the desire of Christ to love me, already made present in the Eucharist.

A slow warmth spreads over my entire body, starting from my heart, burning within me. Now, like the words of Saint Jean Vianney, I truly feel the balm of God’s love, enveloping my soul, just as the flower envelops the bee.

-brandon

Anima Christi - http://bit.ly/1SLoBAL

#liturgy of the eucharist #communion #anima chrsti

Holy Communion

The Mass is not merely a profession of our faith or an expression of worship; in the Mass, Christ draws us into communion with Him. [1] Therein lies the beauty of the Mass. The word communion comes from the Latin word communio, meaning sharing and association. [2] How wondrous is it that God, the creator, would want to share everything in common with us, including His life? [3] What is this love, that Christ would associate each of us, sinners in our own ways, to be part of His perfect body? [4] In the Eucharist, we become united with the person of Christ. [5] St Cyril of Jerusalem gives us this analogy: “Just as by melting two candles together you get one piece of wax… one who receives the flesh and blood of Jesus is fused together with Him, and the soul finds that he is in Christ and Christ is in him.” [6] Often, we do not realize the full implications of the “Amen” we say as we receive the sacred host. Amen comes from the Aramaic word meaning “I believe”. [7] Our Amen in receiving Christ hence means, “I honestly believe that when I receive, it is Christ, and so I say Amen”. [8] Our “Amen” is also our consent to being the body of Christ. [9] Christ and His body, the Church, cannot be separated. This also means that we are one, not just with Christ, but also with His Church. [10] We are in essence agreeing to be like Christ – broken and given for His Church.[11][12] We usually receive Christ only in one species – the bread. After the commingling, the body and blood of Christ have already been reunited, so receiving just one species is enough to attain the graces for our salvation.[13]

- Brandon

[1] CCC 1391.

[2] Mahoney, K. (2002). Latin definition for: Communio, communionis. Retrieved April 12, 2016, from http://www.latin-dictionary.net/definition/11542/communio-communionis

[3] Catholic Online. (2016). Presence of Jesus in the Eucharist. Retrieved April 2, 2016, from http://www.catholic.org/clife/jesus/eucharist.php

[4] See Ibid. Christ has not left us without his bodily presence in this our pilgrimage, but he joins us to himself in this sacrament in the reality of his body and blood" (Summa Theologiae, III q. 75, a. 1)

[5] Monsignor William P. Fay. (2001). The Real Presence of Jesus Christ in the Sacrament of the Eucharist: Basic Questions and Answers. Retrieved April 2, 2016, from http://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-real-presence-of-jesus-christ-in-the-sacrament-of-the-eucharist-basic-questions-and-answers.cfm

– “By eating the Body and drinking the Blood of Christ in the Eucharist we become united to the person of Christ through his humanity.”

[6] ChurchPOP Editor. (2016). 9 of the Most Profound Quotes of the Church Fathers on the Eucharist: St. Cyril of Jerusalem. Retrieved April 2, 2016, from https://churchpop.com/2016/02/02/9-church-fathers-eucharist/

[7] Rev Parcher, A. J. (1998, January). How to Receive the Eucharist. The Rock. Retrieved April 2, 2016, from http://www.catholiceducation.org/en/culture/catholic-contributions/how-to-receive-the-eucharist.html

[8] Ibid.

[9] Mick, L. E. (1987). Understanding the sacraments today. Collegeville, MN: Liturgical Press. Page 48

[10] CCC 1397

[11] Mike, L. E. (2004). We Dare to Say "Amen" Part 3 [PDF]. Washington DC: Federation of the Diocesan Liturgical Commisions. Retrieved April 2, 2016, from http://www.stmsfc.org/CommunionPart3.pdf

[12] Mick, L. E. (1987). Understanding the sacraments today. Collegeville, MN: Liturgical Press.Page 48

[13] Eternal Word Television Network. (1562, July). Council of Trent Session XXI. Retrieved April 2, 2016, from https://www.ewtn.com/library/COUNCILS/TRENT21.HTM - “…that there can be no doubt at all, <salva fide>, that communion under either form is sufficient for them to salvation.”

#Holy Communion #liturgy of the eucharist #Eucharist #fruits #Amen

Mystery of Altar Bread Solved By Daniel Tay, Catholic News 2008

Ever wondered how communion hosts are made? Who makes them anyway? Check out Daniel’s once-in-a-lifetime visit into the Carmelite monastery to find out more. Link: http://bit.ly/25QDSda

Photo extracted from: http://bit.ly/1RWST3V

#liturgy of the eucharist

Agnus Dei: Fraction & Commingling

As the congregation sings the Agnus Dei (or the Lamb of God) during the Fraction Rite, the celebrant breaks the host and puts a small piece of the host into the chalice. Fraction The breaking of the Eucharistic host is a symbolic action known as the fraction. The Jews had an ancient practice: the head of the house would take bread, recite a blessing, and break it to be shared among those present.[1] This practice was carried into the Eucharist by the Early Christians to symbolise all who eat in this one bread become one body.[2] Jesus Himself, in more than one occasion in the Gospels, took bread, blessed it, broke it, and gave it out – namely, when he fed the multitudes and at the Last Supper.[3] It was also at the breaking of bread that the disciples on their way to Emmaus recognised the resurrected Jesus. [4] Commingling As the celebrant breaks the host, he also drops a tiny piece into the chalice. This is known as the commingling. Why does he do it? In the time of the Early Christians, the entire Christian community would gather on Sunday with an apostle (or a bishop) to celebrate Mass.[5] However, as Christianity spread, it soon became physically impossible to gather as one. A presbyter or priest would thus be appointed by the bishop to celebrate Mass in these other areas. The bishop of Rome (i.e. the Pope) would give a fraction of the consecrated host (called a fermentum) to bishops of other dioceses, who placed it in their chalice to signify union with the bishop of Rome.[5] Another interpretation of the mingling of bread and wine is the symbolism of Christ’ resurrection. Just as “the separate consecrations of the bread and wine symbolise the separation of Christ’s body and blood in his death, whereas the commingling rite expresses the reunion of Christ’s body and blood in his resurrection.” [1]

-Yvonne

[1] Edward Sri, A Biblical Walk Through The Mass: Understanding what we say and do in the Liturgy (Ascension Press, 2011), at pp133-134.

[2] CCC 1329.

[3] Wuerl, D. & Aquilina, M., The Mass: The Glory, The Mystery, The Tradition (Doubleday Religion: New York, USA: 2011), at pp.153-156.

[4] Ian Bozant, “Explaining Sign of Peace, Fraction Rite and Agnus Dei”, published on 5 Apr 2012 in the Clarion Herald, retrieved on 25 Feb 2016 from http://clarionherald.info/clarion/index.php/special-sections/year-of-renewal-the-mass/1112-explaining-sign-of-peace-fraction-rite-and-agnus-dei.

[5] Marshall, R. “Why is a piece of the host placed into the chalice?” in St Patrick’s Catholic Community, retrieved on 25 Feb 2016 from http://www.moodycatholic.com/Q14.html.

#Agnus Dei #Fraction rite #liturgy of the eucharist

What the sign of peace means to me

It is understood that receiving Jesus in the sacrament of the Eucharist is the most important part of the mass. But if you asked 16-year old me, pubescent in life and nascent in faith, the sign of peace was the hands-down highlight. Imagine if I were seated next to a girl at mass. Oh boy, a hug from a girl. Thank you Jesus! My mass is complete (sounds less creepy when you’re 16)

The sign of peace could also be the worst part of the mass, depending on your appreciation of social norms. Being extremely awkward, I have spent many masses deliberating what the best route of engagement would be. Should you hug or shake hands? What if you hugged while the other shook? Side hug or full frontal? A stoic head nod of acknowledgement, or a simple smile? Is eye contact needed? Do you need to say “peace” as you give peace? The answers to these questions elude me. In full maturity, I instead choose to slowly raise my hand in a universal V peace sign, rotating it slowly like a radar dish, ensuring my peace waves would be transmitted to everybody sitting around me. I wiggle my fingers for better reception if I spot a friend in the distance.

Today, the sign of peace for me is simply a moment- An intimate moment where Christ’s peace is expressed and shared; a finite moment in our infinite lives where we cease to be individuals and unite as one church.

-Joel Lau

#rite of peace #sign of peace #liturgy of the eucharist

Rite of Peace

The exchange of the sign of peace is after the Lord’s Prayer and before Holy Communion. It is both the enactment of the Lord’s Prayer which expresses the unity of all God’s children as we proclaim “Our Father”, as well an anticipation of the profound unity we share when we receive Holy Communion.[1] The sign of peace which we exchange during Mass is a gesture where the Church implores peace and unity for herself and for the whole human family, and the faithful express to each other their communion and mutual charity before communicating in the Holy Eucharist.[2] “Peace I leave you; my peace I give you”[3] – there are the words with which Jesus promises the gift of peace to his disciples before going to face his passion. After his resurrection, the Lord fulfils his promise by appearing among his disciples in the place where they had gathered for fear of the Jews saying, “Peace be with you”.[4] The peace of Christ is the fruit that he brought into the world by his death and resurrection – a gift that the Risen Lord continues to give even today to his Church as she gathers for the Eucharistic celebration.[5] Thus, it is the peace of Christ which we offer one another during the sign of peace at Mass; it is not about making peace in our relationship with another. “Let us offer each other the sign of peace” – these are the words spoken by the Priest to invite us to make the ritual expression of the gift of peace at Mass. We are invited to do so in a way which safeguards the sacred sense of the Eucharistic celebration and the sense of mystery at the moment of receiving Holy Communion.[6] We should do so without exaggeration which may cause a certain distraction – nothing is lost when the sign of peace is marked by a restraint which preserves the proper spirit of the celebration.[7] May we always invoke, preach and spread not a worldly peace, but the peace of the Risen Lord in the celebration of the Mass, by means of this human gesture lifted up to the realm of the sacred.[8]

-Timothy

[1] Sri, p 131

[2] [2] at at Circular Letter: The Ritual Expression of the Gift of Peace at Mass (2014) – by the Congregation for the Divine Worship and Discipline of Sacraments

[3] John 14: 27

[4] John 20: 19-23

[5] [1] at Circular Letter: The Ritual Expression of the Gift of Peace at Mass (2014) – by the Congregation for the Divine Worship and Discipline of Sacraments

[6] [3] at Circular Letter: The Ritual Expression of the Gift of Peace at Mass (2014) – by the Congregation for the Divine Worship and Discipline of Sacraments

[7] [3] at Circular Letter: The Ritual Expression of the Gift of Peace at Mass (2014) – by the Congregation for the Divine Worship and Discipline of Sacraments

[8] [8] at Circular Letter: The Ritual Expression of the Gift of Peace at Mass (2014) – by the Congregation for the Divine Worship and Discipline of Sacraments

#Rite of peace #Peace #liturgy of the eucharist

We are now entering the holiest days of the Catholic calendar: the Easter Triduum.

It begins with Maundy Thursday, the Mass of the Lord's Supper, where Jesus washed the disciples' feet. The liturgy ends with Jesus going into hiding, where the faithful are asked to stay with the Lord in prayer. (Matt 26:38)

This leads into the Good Friday service, a commemoration of the passion and death of Christ. As Jesus is not present in the tabernacle in the main church, we do not genuflect upon entering the pew.

The Triduum culminates in the Easter Vigil, where we celebrate the resurrection of Christ. Fittingly, many people are baptised and received into the Church at Easter.

The Easter Triduum is one great liturgy, where the Lord invites us to journey with Him and meditate on His sacrificial love for us.

#Easter #Triduum

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