What Does The Prayer Really Say?
W D T P R S

Welcome to another installment of What Does the Prayer Really Sound Like? 

This installment begins an additional approach to what our prayers really sound like.  It is time to start learning to pronounce and memorize the set prayers, or Ordinary, of Mass. 

This time we tackle the Prayers at the Foot of the Altar.

To start, you will hear the prayers at near normal speed.  Then some harder words and phrases will be broken down and repeated with pauses so that you can repeat them.  You can use this with or without a printed text.  Our purpose is to get the sound in your ears, the feel of the words in your mouth, before developing bad habits of pronunciation.  Do this work out loud.

After the first section, we’ll hear the prayers at closer to normal pace in two phases. 

First, we’ll hear the Prayers at the Foot of the Altar from the perspective of the server’s part: the server’s part will be lower in volume, so that you can speak over that part and, together with it, practice as if you were the server.  After that we’ll hear the prayers from the priest’s perspective, with priest’s part lower in volume so that you can speak over that part and, together with it, practice as if you were the priest.

http://www.wdtprs.com/prayercazt/071119_01_learn_foot_altar.mp3
Why do all this?

In Pope Benedict’s Motu Proprio Summorum Pontificum we read that a priest must be idoneus, or qualified and capable of celebrating Holy Mass with the 1962 Missale Romanum.  This word idoneus refers not only juridical capability, but also the priest’s knowledge and competence.  One of the daunting challenges some younger priests will have in learning the older form of Mass will be the meaning and sound of Latin.  Some bishops have stated that they will examine priests who express desire to learn the Traditional Latin Mass.

If priests who are learning to say the older form of Holy Mass can get these prayers in their ears, they will be able to pray them with more confidence. So, priests are my very first concern. 

However, these audio projects can be of great help to lay people who attend Holy Mass in the Traditional, or extraordinary form: by listening to them ahead of time, and becoming familiar with the sound of the before attending Mass, they will be more receptive to the content of the prayers and be aided in their full, conscious and active participation.

My pronunciation of Latin is going to betray something of my nationality, of course. Men whose native language is other than English will sound a little different.  However, the standard for Latin in church is the way it is spoken in Rome.  Since I have spent a lot of time in Rome, you can be pretty sure my accent will not be too far off the mark.

I usually will deliver the prayers at a slower pace than I would during Mass.  Hopefully the slower pace will help you hear the words more clearly.

If this was useful to you, let your priest friends know this resource is available.  Also, please make a donation using the donation button on the left side bar of the blog or or by clicking here.  This is a labor of love but those donations really help. 

Pray for me, listen carefully, and practice practice practice.

Nota bene: With the beginning of a new liturgical year at the 1st Sunday of Advent, I will be evaluating whether or not I want to continue to do these audio projects based on the download statistics.  Good stats – PRAYERCAzTs – Bad stats – .... cf. Hamlet V.ii.363

I am not able to tell how many might be using this project from iTunes, but my podpress plugin is showing these results for downloads.  Don’t forget to check out the PODCAzTs!

His Excellency Arthur Serratelli, Bishop of Patterson (NJ) and chairman of the newly revised USCCB liturgy committee, has issued a new pastoral letter to his priests.  Though it is public, on the website of the diocese, it is addressed to priests.  Everyone, however, can read what he has to say to them.  You can read other pieces by Bp. Seratelli here and here.

Notice the date is 18 October.  I didn’t see this letter on the site back then.  Biretta tip to Argent who found it.  o{]:¬)

My emphases and comments.

Bishop’s Letter to the Priests of the Diocese Concerning the Liturgy

October 18, 2007

Feast of St. Luke, the Evangelist
My dear brothers in the priesthood,  [In other words, I am not talking to everyone, but you can listen in.]

Today the Church celebrates the life and work of the third evangelist. In his work, St. Luke paints for us [Nice pun.  St. Luke is often cited the legendary painter of icons of the Blessed Virgin.] the portrait of Christ the compassionate Savior whose life is the climax of Israel’s redemptive history that continues in the Church. Today’s feast glorifies the Holy Spirit who, in every age, raises up individuals and gifts them with the grace and charisms needed to continue the work of Christ.  [Watch the progression of idea: Luke – Evangelist – Gospel – mission – priesthood – examination of conscience… ]

With St. Luke, we priests share the privilege of spreading the Gospel. The Holy Spirit has graced us in a special way for this work. Through our ordination, we have been configured to Christ the High Priest [He raises the stakes.  This isn’t a job, but rather an ontology which has consequences.] who uses weak instruments such as us to accomplish His saving work.

On this feast day, I want to take the opportunity to thank you for accepting the vocation to be a priest. I am grateful for your apostolic zeal in serving God’s people with dedication and self-giving and for your love of the Church whose ministers we are. [But…] I would also like to address with you what is so central to our priesthood and so vital for the life of the Church.

St. Luke ends his gospel with the Emmaus story in which the two disciples recognize Jesus in the breaking of the bread (Lk 24:30-32). He begins Acts of the Apostles with this picture of the infant Church: “These remained faithful to the teaching of the apostles, to the brotherhood, to the breaking of the bread and to the prayers” (Acts 2:42). Clearly for the evangelist, the Eucharist is the Presence of the Risen Lord building up the Church in the unity of faith and love.  [The Eucharist is both the sign of the Church’s presence and it creates the Church’s presence.  Without the Eucharist – no Church; without Church – no Eucharist; without the priest – no Eucharist; without the priest – no Church; without the Eucharist and Church – no priest.]

The Eucharist is the Crucified Jesus [Sacrifice] uniting us to Himself, sharing with us His divine life and making the Church truly one so that she can be the effective Sacrament of salvation in every age and in every place. The Eucharist is at the heart of the mystery of the Church. [I think this is the key concept we must focus on more and more in days to come.] This great sacrifice of the Lord’s Body and Blood is “the source and summit of the Christian life” (Lumen Gentium, 11). The Eucharist contains the entire wealth of the Church. Each day the Church draws her life from this gift given to her by the Lord at the Last Supper.

To every priest is given the great privilege of celebrating the Eucharist by virtue of his ordination. The priest presides at the Eucharist in persona Christi.  [As I said: it is not a job, or a task (in which case any qualified person could and should be the one chosen to fulfill the tasks.  This is ontological, who the priest is at the level of his being.] The priest is the servant of the Liturgy. He is the steward entrusted with a gift that is not his own.  [The liturgy is not the priest’s property or playground.]

Therefore, every priest has the obligation to celebrate the Liturgy in such a way that he provides a witness of faith to the sacredness of the gift given to the Church by her Lord. He is to be faithful to the Church’s norms for the Liturgy so as to be at the service of communion, not only for the community directly taking part in the celebration, but also for the whole Church. The Mystery of the Eucharist “is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured” (Ecclesia de Eucharistia, 52).  [If you do not stay faithful to the liturgy as the Church gives it, then ou create an obstacle in the mission Christ gave to the Church, rupture unity, etc.  Christ will not be known and loved in the Mass if we distort the Church’s manner of saying Mass.]

In each particular Church, the diocesan bishop has a most serious responsibility before God for the faithful celebration of the liturgy.  [Many bishops since Summorum Pontificum has started their assesment of the Pope’s Motu Proprio with phrases like "the bishop is the moderator of the liturgy".  Some bishops then go on to established that, despite the MP being a papal document, the BISHOP will say what is going to happen … as if the bishop owned the liturgy.  Watch how Bp. Serratelli asserts that his reponsibility flows not from ownership but rather stewardship.] He is the first steward of the mysteries of God in the particular Church entrusted to him. He is the moderator, promoter and guardian of her whole liturgical life (Christus Dominus, 28; Sacrosanctum Concilium, 41; Code of Canon Law, can. 387 and can. 835.1). Recognizing this serious duty placed upon me, I ask every priest in this diocese to follow The General Instruction of the Roman Missal as well as Redemptionis Sacramentum, [Remember that?] issued in 2004 by the mandate of Pope John Paul II. A careful reading and attention to these instructions can only increase the individual priest’s appreciation of the Eucharist and his own special role within the Church. The Eucharist “is too great a gift to tolerate ambiguity or depreciation” (Ecclesia de Eucharistia, 10).  [Another document many have forgotten to remember.]

Since the people of God have the right to the Liturgy as the Church has established, both instructions are to be followed in their entirety. [The same applied to Summorum Pontificum.] Priests, as well as deacons, are not free to change the rubrics or substitute their own words for the prescribed texts. Such fidelity expresses true love for the people we serve. [A good point: priests who simply change things around are really showing a lack of charity.] I call your special attention to the items that follow. The Church’s instructions use strong language to indicate the seriousness with which the Church safeguards reverence for the Eucharist.

Concerning the altar.

Out of reverence for the celebration of the memorial of the Lord and for the banquet in which the Body and Blood of the Lord are offered on an altar where this memorial is celebrated, there should be at least one white cloth,  [Not another color.] its shape, size, and decoration in keeping with the altar’s design (GIRM, 304).  [Traditionally we use three cloths on an altar.  This was once obligatory.]

Concerning the proclamation of the gospel and preaching.

Within the celebration of the Sacred Liturgy, the reading of the Gospel, which is “the high point of the Liturgy of the Word,” is reserved by the Church’s tradition to an ordained minister. Thus it is not permitted for a layperson, even a religious, [Sister can’t read the Gospel.] to proclaim the Gospel reading in the celebration of Holy Mass, nor in other cases in which the norms do not explicitly permit it (SR, 63).

The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself “should ordinarily be given by the Priest celebrant himself. He may entrust it to a concelebrating Priest or occasionally, according to circumstances, to a Deacon, but never to a layperson.” (SR, 64)

The prohibition of the admission of laypersons to preach within the Mass applies also to seminarians, students of theological disciplines, and those who have assumed the function of those known as “pastoral assistants;” nor is there to be any exception for any other kind of layperson, or group, or community, or association (SR, 66).

(To safeguard the primacy of the homily and the connection of Word and Sacrifice in the celebration of the Eucharist, any reflection offered by laypeople should be given after the Prayer after Communion.)

Concerning the distribution of Holy Communion.

It is the Priest celebrant’s responsibility to minister Communion, perhaps assisted by other Priests or Deacons; and he should not resume the Mass until after the Communion of the faithful is concluded. Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law (SR, 88).  [I am biting back the urge to talk about the meaning of "extraordinary", of course.  The true point is "real necessity".  This is what needs some guideance on the part of bishops with individual pastors of parishes.  If there is one priest in a parish, and there are 1000 at Mass, perhaps some help is necessary even if the priest is, say, 35 years old.  If he is 75, more help perhaps.  I know one pastor who just turned 79 and has very bad knees.  Circumstances must be considered.]

If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. [EXCELLENT!] Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons (SR, 157)  [BOOM!  "REPROBATE" is a techincal term which means that a practice may not continue and no claim to "time honored tradition" or "custom" can be used, nor can the practice even be reestablished so that it has the claim to custom.  It is simply ended.]

It is not licit to deny Holy Communion to any of Christ’s faithful solely on the grounds, for example, that the person wishes to receive the Eucharist kneeling or standing (SR, 91).  [I like this.  He doesn’t go into some long kabuki dance about the conference’s preference for standing and everyone really shoud stand as a sign of unity of the mature Christian community gathered in worship blah blah blah.  He just says: don’t even think of denying Communion because a person kneels.  I would like to hear his take on denying Communion to a person at Mass with the 1962MR if they (sadly) desire Communion in the hand.]

Concerning the use of vestments.

“The vestment proper to the Priest celebrant at Mass, and in other sacred actions directly connected with Mass unless otherwise indicated, is the chasuble, worn over the alb and stole” (GIRM, 299).

The abuse is reprobated whereby the sacred ministers celebrate Holy Mass or other rites without sacred vestments or with only a stole over the monastic cowl or the common habit of religious or ordinary clothes (SR, 126).  [WEAR PROPER VESTMENTS!]

Concerning the proper vessels for the Eucharist.

Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books. It is strictly required, however, that [they] be truly noble in the common estimation within a given region, so that honor will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay, or other materials that break easily. This norm is to be applied even as regards metals and other materials that easily rust or deteriorate. (SR, 117)  [USE PROPER VESSELS!]

The sacred vessels are purified by the priest, the deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table. The purification of the chalice is done with water alone or with wine and water, [the traditional way] which is then drunk by whoever does the purification. The paten is usually wiped clean with the purificator (GIRM, 279).  [This is clearly mentioned, as it was in Redemptionis Sacramentum because there is far and wide risk of profanation of the