A Popular Question About the Our Father

During Mass, why do we pause at the end of the Lord’s Prayer for the priest to add his part, and then finish? There are actually 3 different things being said (prayed) at this time.

First is the Lord’s Prayer: Our Father, who art in heaven, hallowed be thy name; thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, As we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

Next, what the priest says is called the embolism. (GREEK, meaning ‘insertion’) It simply expands upon the last words of the ‘Our Father; it is a prayer that continues the final sentiment of what we all just prayed, to deliver us from all manners of evil.

Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Savior, Jesus Christ.

Finally, what comes next is called the Doxology (a ‘prayer of praise’). For the kingdom, the power and the glory are yours now and forever.

These words were never originally part of the Lord’s Prayer. Jewish custom included doxologies in communal prayer, particularly at the end, and the doxology is seen as an addition used in early communal worship. The earliest christian writing that includes the doxology is the Didache (The Teaching of the Twelve Apostles). Didache [Didah- kay] simply means ‘teaching.’ The “Our Father” in the Didache had the doxology tagged onto the end without the words “the kingdom,” which were added later. The tradition of the doxology was carried into the Liturgy, and became so closely associated with the Lord’s Prayer that it is now often considered to be part of the prayer itself.

The Eucharist

Following is a brief explanation of the term and of the beliefs Catholics hold concerning the “Blessed Sacrament”. 

Since the Last Supper, when Jesus broke the bread and distributed the wine, saying, “This is my Body” and “This is my Blood”, Catholics have believed that the bread and wine are no longer merely bread and wine, but are the actual presence of Jesus in His resurrected, glorified state. We also believe that Jesus, through the action of the priest in the act of consecration during Mass (the Liturgy of the Eucharist), changes the substance of bread (usually in the form of a wafer or “host”) and wine into His living presence. The Blessed Sacrament, also called Holy Eucharist, is received by the faithful in Holy Communion. We believe that the Real Presence of Jesus in the form of the Blessed Sacrament does not end when Communion is complete. The Blessed Sacrament, in the form of consecrated hosts, is reserved in the tabernacle. The presence of the Eucharistic Jesus in the tabernacle is indicated by the burning candle in the red sanctuary light located near the tabernacle.

Since we hold our belief in the Real Presence, Catholics show signs of reverence such as genuflecting or bowing toward the tabernacle on entering and leaving the church as well as a reverent, not necessarily silent, demeanor while in the church when the Blessed Sacrament is present. The words: “Be still and know that I am God...”(Ps.46) come to mind.

Many Catholics find that being in the presence of the Blessed Sacrament is a source of comfort and consolation and consider frequent meditation and prayer before the Blessed Sacrament exposed (displayed in the ornate vessel called the monstrance) to be a path to spiritual growth. This devotional practice is known as Eucharistic Adoration.

Our parish is blessed with a Perpetual Eucharistic Adoration Chapel opened in 2004. There is Adoration of the Blessed Sacrament 24 hours a day here in our chapel with someone always present spending some time with Jesus in the Tabernacle—the chapel is open for all to come and visit

Four Authors

Matthew, Mark, Luke, and John (the four authors of the gospels) have traditionally been represented by four symbols:

St. Matthew: a divine man

St. Mark: a winged lion

St. Luke: a winged ox

St. John: a rising eagle

These symbols are taken from scripture, specifically Ezekiel (1:1-21): and Revelation (4:6-8). These images in both the Old and New Testament prompted St. Irenaeus (140-202) to liken them to the four Gospel writers. He felt each writer had a particular focus on Christ. More specifically, St. Irenaeus explained the symbolism as follows:

St. Matthew is represented by a divine man because the Gospel highlights Jesus’ entry into this world, first by presenting His family lineage — “A family record of Jesus Christ, Son of David, son of Abraham” (Mt 1:1) — and His incarnation and birth: “Now this is how the birth of Jesus Christ came about” (Mt 1:18). “This then,” according to St. Irenaeus, “is the Gospel of His humanity.”

The lion is the symbol of St. Mark because his Gospel begins with John the Baptist, whose preaching is described as a voice crying in the wilderness like the roar of a lion. He said, “The voice in the desert crying” reminds one of a lion’s roar.” The lion also signified royalty, an appropriate symbol for the Son of God.

The winged ox represents St. Luke. Oxen were used in temple sacrifices. For instance, when the Ark of the Covenant was brought to Jerusalem, an ox was sacrificed every six steps (2 Sm 6). St. Luke begins his Gospel with the announcement of the birth of St. John the Baptizer to his father, the priest Zechariah, who was offering sacrifice in the Temple (Lk 1). St. Luke also includes the parable of the Prodigal Son, in which the fatted calf is slaughtered, not only to celebrate the younger son’s return, but also to foreshadow the joy we must have in receiving reconciliation through our most merciful Savior who as Priest offered Himself in sacrifice to forgive our sins. Therefore, the winged ox reminds us of the priestly character of our Lord and  His sacrifice for our redemption.

Lastly, St. John’s symbol is an eagle because his Gospel has a “lofty” beginning with Jesus existing in heaven as “the Word of God” before he came to earth: “In the beginning was the Word, the Word was in God’s presence, and the Word was God. He was present to God in the beginning. Through Him all things came into being, and apart from Him nothing came to be” (Jn 1:1-3). The Gospel of St. John, unlike the other Gospels, engages the reader with the most profound teachings of our Lord, and the beautiful teachings on the Bread of Life and the Good Shepherd. Jesus, too, identified Himself as “the way, the truth, and the life,” and anyone who embraces Him as such will rise to everlasting life with Him. The wings on all of the symbols of the gospels are to symbolize their connection to the divine. Like eagle wings or angels (who were the messengers of God), they deliver this story and good news.

While each of these symbols focuses on the particular theme of each Gospel, only in penetrating all four Gospels do we encounter fully our Lord.

Our Liturgical Colours tell what Season it is.

The Catholic Church uses different colors for the various seasons and occasions during the Liturgical year. You will notice these colors on the priests’ vestments, the covers of the books, decorations in the church, etc. All of the colors have different meanings.

GREEN is the default color and represents nature and life. It is used for Ordinary Time, the Sundays between Epiphany and Lent (roughly January to March) and the Sundays after Trinity (roughly May/June to October/November). These two seasons are also called ‘Ordinary Time’ because the Sundays have no names, just ordinal numbers, like The 27th Sunday in Ordinary Time.

RED is the color of blood, and therefore is used for the feasts of saints who are martyrs (those who have died for the faith). It is also used on Palm Sunday when we remember...and read...the Passion of the Lord. Because it is also the color of fire and, therefore, the Holy Spirit (see Acts 2:3), red is used for Pentecost Sunday and for priests’ ordinations and installations. 

In antiquity, purple dye was very expensive, so purple came to signify wealth, power, and royalty. Therefore PURPLE is the color for the seasons of Advent and Lent, which celebrate the coming of the King. Since, as Christians, we prepare for our King through reflection and repentance, purple also represents penance and humilty. The priest also wears a purple (violet)stole when hearing confessions.

Angels announced Jesus’ birth and His Resurrection, and the New Testament consistently uses white to describe angels and the risen Lord. Therefore, WHITE is the color for the seasons of Easter and Christmas. It represents light, innocence, purity, joy, triumph, and glory. White is used for funerals, since it is the color of the Resurrection, for weddings, regardless of the season, and for secular holidays that are observed in the church. It is also used for feasts of saints who are not martyrs.

GOLD vestments are often worn on solemnities in lieu of white as a sign of joy and great celebration, as at Christmas and Easter. 

ROSE represents joy, and is always used on Gaudete Sunday (Third Sunday of Advent), and Laetare Sunday (Fourth Sunday of Lent). This is the Church’s way of further heightening our expectation as we draw ever nearer the Solemnities of Christmas and Easter.

Take notice of the colors used on any given Sunday. As you can see, there is special meaning and significance!

Why We Do What We Do

The vestments worn by our priests are not only beautiful and decorative—they have significant meaning. 

Alb - The alb is the long white, robe-like vestment worn by all clerics at liturgical celebrations. White is the symbol of purity and the term alb, from the Latin word albe, means white. It can be traced to the Roman alb worn under a cloak or tunic. The priest prays: “Purify me, O Lord, and cleanse my heart, that being made white in the Blood of the Lamb, I may come to eternal joy.”

Stole - The stole symbolizes the clerical office, immortality, and the Yoke of Christ. This, matching the liturgical color, is a long, scarf-like vestment worn over the alb and under the chasuble. This is presented at Ordination when made a Deacon and worn diagonally across the body. When ordained Priest, the stole is ceremonially untied and from then on worn hanging equally down the chest. (A Bishop wears the stole in the same way because he never ceases to be a priest.) The origins of the stole are the towels that slaves wore around their necks. When bending down, or kneeling, they would use the towel to wipe the feet of guests or their masters. Jesus wore a towel around his waist and washed the feet of the disciples at the Last Supper. The stole is seen as a symbol that the cleric is to serve the people of God. When putting on the stole, the priest kisses the Cross on the stole 

Chasuble - The chasuble symbolizes charity and the Yoke of Christ. This matches the liturgical color and is a long, often ornate, sleeveless poncho-like garment worn by priests and bishops over the alb and stole during the sacrifice of the Mass.

In future articles we will look at the meaning of the different colors of the vestments and church decorations.

Why We Do What We Do

Ten Signs from the Sign of the Cross

This Sunday we celebrate the Exaltation of the Holy Cross. Here are ten ways the sign of the cross is a sign of  God’s presence in our lives:

1. It begins our prayers with prayer. The sign of the  cross is itself a prayer, lifting us up to God and reminding us that God is always present.

2. It renews our baptism. We use the same words that made us members of the Body of Christ, the Church.

3. It affirms the Holy Trinity. Naming God the Father, the Son, and the Holy Spirit places us in the mystery of the Triune God.

4. It grants us the power of God’s name. Scripture continually reminds us of the power that God’s name holds for our daily living.

5. It recalls the passion of Christ. We remember Christ’s crucifixion, death, and resurrection to the new life that has been given to us.

6. It reminds us that we are disciples. As Jesus himself taught-in order to follow him-we must take up the cross daily.

7. It signs us with Christ. Signs and symbols are ways we make divine realities truly present in our lives; so too with the cross.

8. It commits our whole being. We give our mind (Father), heart (Son), and daily labors (Holy Spirit) to God.

9. It witnesses. At times like Mass or other community prayers, at mealtime, and elsewhere, we show our faith publicly.

10. It concludes our prayers. The name of the Trinity and our “Amen” seal our prayers.

What is the difference between a cross and a crucifix?

a) They are two terms for the same thing.

b) A crucifix has an image of Christ’s body on it; crosses do not.

c) Crucifixes are found only on rosaries.

d) (b) and (c)

Answer: (b) The official rites of the church rarely use the term “crucifix” but will instead use “cross adorned with a figure of Christ crucified” or some other phrase based on “cross.”

A Walk Through the Mass

For the next several months I would like to use the blog and each week take one part—one moment—of our weekend Mass and ‘break it open.’ Did you ever wonder why we sign our forehead, lips, and heart with the Sign of the Cross before the Gospel Reading? Or why we bring the bread and wine up the center aisle during the collection? Why not just put it on the altar from the beginning? We will also address some questions about the ‘mechanics’ of the mass. 

For example, ‘Where do all the hosts come from? Do we buy them? Do we make them? What about the wine? The palms for Palm Sunday? Why do we use different colors for different seasons, and what do they mean? The mass is a beautiful celebration, rich with tradition, art, symbols, sacred texts, and meaningful rituals (rites). A deeper understanding of ‘why we do what we do’ will hopefully enhance our own participation in the Mass. Look for it here beginning next week!