Faith Essentials
September 2004
"G.K. Chesterton and The Perils of Being a Complete Thinker"
by Dale Ahlquist
"Mary, Sign of Salvation" by Fr. Brian Daley, S.J.
October 2004
"Catholic Social Teaching and the Law" by Michael Scaperlanda
"The Catholic Church: Defender of Freedom?" by H.W. Crocker III
November 2004
"Prayer" by Bishop Thomas J. Welsh
"What is 'Church Authority'?" by Peter Kreeft
December 2004
"How Tradition Gave us the Bible" by Mark P. Shea
"God Speaks to Us: The Liturgy of the Word" by Rev. Peter Stravinskas
January 2005
"Angels and Demons" by Alfred Freddoso
"The Da Vinci Code" by Bishop Robert Morlino
"The Year of the Eucharist" by Bishop Robert Morlino
God Speaks to Us: The Liturgy of the Word
By Rev. Peter M.J. Stravinskas, Ph.D., S.T.D.
With minds and hearts purified and renewed, the People of God now listen to God's Word. But in order to appreciate more fully the proclamation and preaching of the Word of God, we need to delve into the historical roots of the Liturgy of the Word.
First, it is helpful to note that prior to the liturgical revisions following the Second Vatican Council, this part of the liturgy was called the Mass of the Catechumens because of its highly instructional nature. This meant that those preparing for Baptism (the catechumens) (CCC 1230) would attend only this portion of the liturgy. After the Creed, the catechumens were dismissed, and the Mass of the Faithful (now termed the Liturgy of the Eucharist) began.
Second, the Liturgy of the Word has its origins in Jewish Tradition (CCC 1093, 1096), patterned after the example of Jesus and the first Christians, who were devout Jews. We know from the Scriptures that Jesus prayed daily in private; He faithfully attended the local synagogues; and He participated in the Temple liturgies in Jerusalem.
His early followers imitated His example, so that the first Church history textbook tells us: "Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes" (Acts 2:46). In other words, those early believers in Christ held on to their Jewish traditions and then added to them the specifically Christian "breaking of the bread" of the Eucharist (CCC 1329).
In time, the Jewish authorities in Jerusalem, beleaguered from without by the Romans, came to the conclusion that the presence of these “Nazarenes” within their community was divisive and had to be eliminated. Hence, a benediction (really a malediction) found its way into the synagogue liturgy, cursing the "sectarians" and effectively driving them out of institutional Judaism.
Upon leaving Judaism, these early Christians took the synagogue service (CCC 1093) and combined it with the breaking of the bread -- replete with Passover symbols (CCC 1340) such as Jesus as the Lamb of God. Thus, the Mass throughout the ages has been a service in two parts: Liturgy of the Word and Liturgy of the Eucharist (CCC 1346).
In drawing upon Judaism, those first liturgists looked primarily to the party of the Pharisees who had founded the synagogues, which were focused on prayer and Scripture reading in the local Jewish community. Early Christianity incorporated not only basic Pharisaic doctrines (like the resurrection of the dead) but also Pharisaic prayer forms, reflecting Christ's own predisposition to Pharisaism, even if He often disagreed with the Pharisees' style or methods of operation.
Synagogue worship, right up to the present, is a heavily verbal ritual, including prayers, psalms, and other Scripture readings. It also includes the primitive Jewish creed: "Hear, O Israel, the Lord our God is Lord alone . . .” and various blessings or benedictions. The Scripture readings in Our Lord's time were based on a three-year cycle, just as they are in the present liturgy of the Roman Rite.
The Hebrew lectionary began on the Sabbath after the Feast of Tabernacles and ended on the last day of the same feast. It provided for a continuous reading from the Torah (the first five books of the Bible) and also a passage from one of the prophets, used to explain the first reading or the particular feast. This is precisely the notion behind our selection of readings: The Second Reading is generally continuous from one of the epistles, while the Gospel and First Reading from the Old Testament dove-tail (CCC 1349).
In synagogue worship, the Torah was carried to the bima (lectern or pulpit) in solemn procession, accompanied by the singing of psalms. The appropriate readings were then chanted by a priest, levite, or scholar (in order of preference), especially if this occurred in the synagogue attached to the Temple. The congregation responded to the readings with the equivalent of our "Thanks be to God," and the sacred scroll was returned to the ark, which was a model of the Ark of the Covenant.
THE CYCLE OF READINGS
In our own worship service the biblical readings are taken from the lectionary -- a liturgical book which sets forth the required readings for each day of the year and for special rites. As noted above, the Sunday lectionary is a three-year cycle of three readings. The First Reading usually comes from the Old Testament and parallels the Gospel passage in theme, showing how the Bible of the Jews prepared for the definitive revelation of the Gospel in Christ (CCC 128-29; 140). The Second Reading is generally taken from one of the epistles or the Book of Revelation.
The Gospel pericopes or readings are arranged in such a way that in the season throughout the year (Ordinary Time, the "green" season) Cycle A relies on the Gospel according to St. Matthew; Cycle B, on St. Mark; Cycle C, on St. Luke. St. John's Gospel is used in all three cycles and especially during the Sundays in Lent during Cycle A. The weekday readings are presented on a two-year cycle. Specific attention is given to passages not covered on Sundays.
If a Catholic were to read no Scripture beyond the texts used for Sunday Mass over the three-year period, that person would have been exposed to more than seven thousand verses of the Bible -- no mean accomplishment. Of course, Bible reading has always formed the first half of the Mass from apostolic times (as the New Testament itself attests), but the lectionary revised since the Second Vatican Council opened up even more of the Bible to the Sunday-Mass Catholic.
The new lectionary is so extensive in its coverage of nearly the entire New Testament and the most significant portions of the Old Testament over the three years that most mainline Protestant denominations have adopted it as well. In fact, if a Catholic attends daily Mass, the percentage of Scripture proclaimed over a two-year span is more than double that of the Sunday figure.
Unfortunately, Catholics have often labored under the misperception that Protestants read more of the Bible than Catholics, but that is not necessarily true -- either quantitatively or qualitatively, but especially qualitatively. Many Protestant preachers and ministers select biblical passages according to the topic they wish to handle for a given day. Thus, it is not unusual for them to have favorite themes and key passages to which their congregations are treated on a recurring basis.
Fortunately, this kind of eclectic or selective Bible reading is not possible in the Catholic liturgy because the readings are assigned to a particular day. Hence, the homily must flow from the Word of God (CCC1349); the cleric's pet themes or interests do not determine the sections of the Word of God to be proclaimed. This is not an insignificant point to understand and appreciate.
The biblical texts are especially relevant as the Church seeks to unfold the mystery of Christ during the course of the special seasons of the liturgical year. In Advent, therefore, our gaze is directed toward the Messiah's coming (CCC 1163), with the prophet Isaiah as a most appropriate guide. In Lent, the scriptural readings are devoted to a consideration of sin, repentance, and reconciliation. At Christmas and Easter, the memorable passages related to these important feasts are proclaimed in the liturgical assembly.
THE RITE OF THE LITURGY OF THE WORD
With this historical background and understanding of the present-day Liturgy of the Word (CCC 1154), let us now consider the order of the rite itself. First, it is important to keep in mind that the proclamation of the Word is focused on two time periods: The readings present the activity of Almighty God in history, while the homily and the Profession of Faith deal with the present-day application and acceptance of the Word.
The lay reader (male or female) or officially installed lector (male) goes to the lectern or pulpit (CCC 1184) and reads the first lesson as the people sit and listen attentively. That is followed by the responsorial psalm, recited (or better, sung) in alternation between the reader (or cantor) and the congregation (CCC 1156). This psalm is intended to be a meditative response to the message of the First Reading. On Sundays, the Second Reading is offered.
After a suitable time of silent reflection, the cantor intones the Alleluia, a joyful cry of praise to God. It is so connected to an attitude of rejoicing that it is replaced during Lent by another form of Gospel acclamation. In fact, an interesting monastic tradition calls for a scroll with the Alleluia verse written on it to be buried in the monastery graveyard after it is sung on the Sunday before Lent. It is then "resurrected" and sung for the first time at the Easter Vigil Liturgy over six weeks later.
The Gospel is treated with singular reverence, since in and through it Christ speaks in a unique way to His people (CCC 103; 1154). Only a sacred minister, that is, someone in Holy Orders, reads or chants the Gospel. The sacred text is incensed on solemn occasions, as the reader is flanked by two acolytes with lighted candles, representing Christ the Light. If a deacon is the reader of the Gospel, he seeks the celebrant's blessing; if a priest or bishop, he prepares himself by a prayer asking God to "cleanse my heart and my lips that I may worthily proclaim your gospel."
The congregation stands out of respect (CCC 1146) and is greeted by the sacred minister, who announces the passage to be read. Simultaneously, all make the sign of the cross on the forehead, lips, and heart, signifying the desire to open their minds and hearts to the Gospel message and to ready their lips to share that message with others. The Book of the Gospels is kissed, just like the altar, since both are points of contact with the living Christ.
After the Gospel, a homily is preached by a bishop, priest, or deacon, usually by the celebrant of the Mass. The Church considers this preaching so valuable that it is required on Sundays and holy days of obligation. It is strongly recommended even for weekdays, especially during Lent and Advent. Unlike a sermon (which could be a discourse on any religious topic), a homily draws its inspiration principally from the biblical readings of the day's liturgy or from some aspect of the eucharistic mystery being celebrated.
The Church insists that the homilist be an ordained minister not simply because of the theological training necessary to preach (after all, there are many speakers among the Religious and laity in parishes today who are better educated and more eloquent than some priests). Rather, as Catholics, we are convinced that the Sacrament of Holy Orders confers a unique charism and grace which empowers a man to speak for God in a supernatural manner (CCC 1585). In fact, when the priest-celebrant is the homilist, a wonderful connection is maintained, as the same man is the instrument for making Christ present in both Word and Sacrament.
THE PROFESSION OP FAITH
After a time of meditation, all rise to recite the Nicene Creed on Sundays and major feasts (the Apostles' Creed may be substituted in Masses for children) (CCC 186-87). The Creed was inserted into the liturgy as a means of ensuring that only true believers would remain for the Liturgy of the Eucharist. In this regard, it is fascinating to note that the Creed was absent from the liturgical celebration in Rome until as late as the eleventh century. The reason is that the See of Rome -- as guardian of the true Faith -- was never plagued by heresy. Hence, there was no perceived need for a profession of faith.
In our modern context, the Creed represents the assent of the entire congregation to the Word of God which has been read and preached. As such, it is a communal act, underscored in English by the use of the pronoun "we." Although the Latin credo means "I believe," its Greek forerunner declared that "we believe" (pisteuomen), that is, "we, the bishops of the Council of Nicea.” Of course, the communal action means nothing if the personal commitment is lacking (CCC 185).
The Creed is also known as the symbol of faith. In Greek, symbolon comes from the verb symballein, meaning "to throw together," as in "to synthesize" (CCC 188).
The Creed makes a unity of the Christian Faith and of all people who profess it. Diaballein, on the other hand, means "to throw into confusion," the source of our English word "diabolical." Sureness of faith in authentic teaching and in faithful acceptance effects unity. Thus, confusion in these areas is truly diabolical—the work of the devil to disrupt the unity of Christ's Church.
At the words that recall the Incarnation, all bow (or genuflect on the Solemnities of the Annunciation and Christmas, March 25 and December 25) (CCC 1146). Since we worship as embodied beings, our physical gestures are important signs of the interior disposition of our hearts. In this instance, we give acknowledgment to the most momentous event in human history -- an event soon to be sacramentalized in the Liturgy of the Eucharist.
GENERAL INTERCESSIONS
Before entering upon the second major part of the Mass, the Church intercedes for herself and all humanity. These petitions are placed before Almighty God as intentions for which the Eucharistic Sacrifice is offered. These General Intercessions, or Prayer of the Faithful (CCC 1349), were reintroduced into the Roman liturgy after Vatican II. Prior to the Council, the most ancient liturgy of the Roman Rite still in use was the Good Friday service, in which an extended Prayer of the Faithful is most prominent. These petitions follow a certain standardized formula and order: The celebrant begins the prayer; a lector, deacon, or cantor reads (or sings) the specific intentions; the people respond by asking the Lord to hear our prayer; and the celebrant sums up all our intercessions in a concluding prayer.
The General Intercessions should deal with matters of concern to the Church (her unity and leaders, evangelization and vocations), the world (justice and peace, God's guidance of civil officials), and the needs of the local Christian community (the sick and the faithful departed).
The dramatic action has now reached the first plateau, and the liturgical assembly is prepared to move on to the next level, where the Word will become flesh.
Rev. Peter M.J. Stravinskas, Ph.D., S.T.D. is one of the Church's most accomplished authors. He is editor of the popular apologetics magazine, The Catholic Answer and has written numerous books including Mary and the Fundamentalist Challenge, two volumes of The Catholic Answer, Our Sunday Visitor's Catholic Dictionary, and A Catholic Understanding of the Gospels.
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