And miles to go

by Bishop John C. Nienstedt

This month of October will mark the end of the Year of the Eucharist, proclaimed by our late, beloved Pope John Paul II more than twelve months ago. I mark this occasion with the hopeful expectation that the graces gained from this special focus on the Blessed Sacrament might continue to enrich our local Church for many more years to come. Just so, I have prepared a two-part series for this column reflecting on the central elements of the Mass which we, as faithful Catholics, celebrate every week when we gather as a community of believers for the Lord's Day. Actually, the idea for this project came from Father William Sprigler of the Church of St. Anastasia in Hutchinson. He recently devoted all the weekend liturgies to a commentary on the various ritual actions of the Mass and the reasons behind its rituals. Many parishioners later told him that it was one of the most informative and helpful instructions they had ever heard.

To begin with, then, we must acknowledge that the Holy Eucharist is not a celebration like any other. The Mass bespeaks the mystery of the Presence of Jesus Christ, the Eternal Son of God the Father, who has entered into time and human history by the power of the Holy Spirit. It is not so much an activity that we do, but rather it is a sacred action that God does for us. It is, therefore, not a time for individual devotion, nor an occasion for social interaction. It is not simply a memorial service and it is definitely not a form of entertainment. It is rather, as the Second Vatican Council teaches, the divine sacrifice of Jesus through which his disciples are built up into the holy temple of his body to become God's dwelling place in the Holy Spirit. (Constitution on the Sacred Liturgy, n.2)

Therefore, because our weekend Mass is so unique, it must be prepared for more than one would prepare for a movie, a concert or even a business meeting. This especially applies to the way we dress and act. Recreational wear (i.e. sweats, running shorts, tee-shirts) are never appropriate. My experience teaches me that how a person dresses does affect the way he/she thinks, feels and acts.

Also, I believe it is essential that we arrive at least ten minutes early to settle into the quiet of the liturgical space and in that silence begin to dispose heart and mind for an encounter with the Risen Lord. Chatting or reading the bulletin at this time is not appropriate. Even the impressive recitation of the rosary, which so many of our parishes rightly foster, should precede the last ten or fifteen minutes before Mass. Gathering spaces allow for us to greet one another and take care of necessary business. But once we enter the liturgical space, our attention ought to focus in silence on the Lord and what He is about to do in and for us.

The Second Vatican Council refers to the two "tables" of the Eucharistic celebration: that is, the table of the Word and the table of the Sacrifice. Both are essentially related. Both provide instruction and nourishment.

The various parts of the liturgy are held in a dynamic tension, moving from the horizontal gathering of the assembly to the transcendent character of our worship, from song to silence to speech, from individual pondering to community prayer. Like the interaction of notes played in a symphony, the movements of a good liturgical celebration hold the tension of its parts in balance.

The Mass then begins with the assembly of the local Church in procession to the altar, which represents the Presence of Christ as the center of our focus. Our prayer begins with the sign of the Cross, reminding us of Jesus' words, "Whenever two or three gather in my name, there I am in their midst." (Mt 18:20) The priest and people exchange a greeting of faith and then call to mind the ultimate gift of that faith in the forgiveness of sins. Such a reminder swells in our hearts the gratitude we have for God's goodness so much that we respond with words of praise for God's compassionate mercy in the "Glory to God in the highest . . ."

After this, the presider entreats us to prayer, pausing in silence to allow each person present time to consider his or her individual concerns or needs. These then are "collected" (hence the traditional name for the Opening Prayer being the "Collect") by the priest in the words of the proscribed "Opening Prayer" which are meant to be general enough to reflect all the "collected" petitions of those gathered.

After this, we are prepared for the proclamation of the Sacred Scripture in the Liturgy of the Word. In the first two readings, the Father speaks through the inspired text of Old and New Testament passages. These are followed by his Son's communication in the Gospel. The congregation listens for that one message that the Father or Son intends for each of us personally or all collectively. These are not just passages from the morning newspaper or from a research manual. These are God's words spoken for me, for us in the here and now. Last May, Matthew Kelly invited the Diocesan CCW members to carry a small notebook to Sunday Mass so as to write down the one message that strikes each of them during the liturgy, providing food for reflection during the next week.

One of the most overlooked sources of inspiration, in my opinion, is the Responsorial Psalm, placed between the first and second readings. The majority of the Psalms were King David's love poetry written to God. They deal with the deepest sentiments of the human heart: awe and wonder, grief and regret, confidence and surrender, joy and happiness. When sung, they are more easily committed to memory, which deepens their significance with the passage of time and experience.

The homily, if prayerfully prepared, allows the Holy Spirit to use the words of the priest or deacon to touch the hearts of the faithful assembled. Here the advice of St. Benedict comes into play as we listen with "the ear of our hearts," implying that our listening to the Scriptures and its meaning ought to penetrate our whole being. I believe there is no greater duty assigned a priest or deacon during a given week than the preparation of that weekend's homily. That is what he was ordained for! The faithful can be of tremendous assistance in offering constructive comment or even praise for a homily that truly inspired them.

Having heard God's Word, the congregation stands to renew the mysteries of their faith in the love of the Blessed Trinity, in the work of salvation, in the mystery of the Incarnation, in the redeeming role of the Church through the words of the Creed. With that proclamation and recommitment, the focus of the congregation turns to the works of charity that remain yet to be accomplished. Here petitions for peace, justice, healing and support of one kind or another are all gathered up in the General Intercessions. These are not meant to be just the personal concerns of those physically present, but the needs of the broader civil, ecclesial and even world communities as well. These intercessions should be brief, clear and easily understood. One petition might also reflect the main point of the homily.

Next month, I will move our attention from the ambo to the altar. I pray that these reflections are able to enliven and encourage your understanding of the Eucharistic celebration and your participation in its saving actions. As our understanding of the Sacred Liturgy increases, our participation in it will become more joyful, more exciting and more pleasing to the Most Holy Trinity.

God love you!

October, 2005

Falta Mucho por Recorrer

Por el obispo John C. Nienstedt

Este mes marcará el termino del Año de la Eucaristía proclamado por el Papa Juan Pablo II hace ya más de doce meses. Señalo esta ocación con una expectativa para que la gracia ganada en este enfoque especial en el Santísimo Sacramento que continue enriqueciendo en nuestra Iglesia local por muchos años por venir. Así pues, he preparado dos series de dos partes y ahora me ocuparé de hablarles sobre los Elementos Centrales de la Misa ya que como católicos fieles, celebramos cada semana reunidos en comunidad creyentes en Dios. La idea de este tema se lo debemos a Padre William Sprigler de la Iglesia de San Anastasia en Hutchinson. El, recientemente dedicó la liturgia dominical a las acciones rituales de la misa y sus razones más alla de sus rituales. Más tarde los feligreses le comentaron que fue uno de las instrucciones más informativas y provechosas que habian oido.

Para comenzar debemos saber que la Santa Eucaristía no se puede comparar con ninguna otra celebración. La misa indica el misterio de la presencia de Jesucristo, el Hijo eterno del Santo Padre, quien ha entrado a la historia por el poder del Espíritu Santo. Por lo tanto no es una actividad más, si no una acción sagrada que Dios hace por nosotros. Por lo tanto, no es tiempo para una devoción personal ni para una interacción social. Tampoco es un servicio conmemorativo ni una forma de entretenimiento si no el sacrificio divino de Jesús en la cual sus discipulos construyeron en el templo Santo de su cuerpo para convetirse en la morada de Dios en el Espíritu Santo. (Constitution on the Sacred Liturgy. N.2)

Debido a que nuestra misa dominical es tan unica, debe ser preparado por más de una persona. Esto se aplica especialmente en la manera como nos vestimos y como actuamos. Vestimenta casual (ejemplo, polos, buzos, cortos) nunca son apropiados. Mi experiencia me enseña es que la manera como se viste una persona afecta la forma como el/ella piensa, siente y actua.

También, creo que es esencial llegar por lo menos diez minutos antes que la misa empieze para reflexionar y poner nuestra mente y corazón para el encuentro con el Señor resucitado. Ese momento no es apropiado para platicar el uno al otro ni para leer el boletín. También se debe fomentar la recitación del rosario unos diez a quince minutos antes que empieze la misa. Una vez que entremos a la hora de la liturgia, nuestra atención se debe enfocar en silencio para nuestro Dios, en lo que él esta por hacer por nosotros.

El Segundo Consejo del Vaticano se refiere a las dos "mesas" de la celebración de la Eucaristía: es decir, la mesa de la Palabra y la mesa del sacrificio. Ambos se relacionan y proveen instrucción y nutrición.

Las varias partes de la liturgia se llevan a cabo en una tension dinámica, se desplaza de un encuentro simple a uno más elaborado, de canción al silencio al discurso, de reflexión individual a la oración comunitaria. Como la interacción de notas que tocan en una sinfonia músical, los movimientos de una buena celebración liturgica espera la tension de sus partes en equilibrio.

El mes próximo hablaré del ambo al altar. Ruego para que estas reflexiones puedan despertar y animar su entendimiento de la celebración Eucaristica y su participación en sus acciones salvadoras. Al entender la liturgia sagrada que crece, nuestra participacion llegará hacer más alegre, más emocionante y más agradable a la Santísima Trinidad.