With the echo of the angels and archangels resounding through the church, the veil may now be said to descend upon the sacred mysteries about to be celebrated by the Priest. There have been numerous customs that have come and gone throughout history in reference to this portion of the Mass, for although the Preface and Sanctus compose part of the Eucharistic Prayer, they are variable in their formulas. This prayer, and those that follow it, have very little variance, and even when a feast would add words, the standard ones are never dropped, but only added on to.
We must first remark, however, that although there are currently four standard Eucharistic Prayers which may be used in the Ordinary Form of the Roman Rite, as well as other Eucharistic Prayers for Various Occasions, we shall use Eucharistic Prayer I, or more affectionately called the Roman Canon for our considerations. The reason for this is its long standing usage in the Latin Rite, it was set as the standard in Rome far before the year 1000 A.D. and the elegance of its style and theology is developed in a manner that the other prayers may be said to fall short of.
This is in no way to say the other Eucharistic Prayers do not have a beauty of their own, for they each have an elegant manner of expressing the various elements of the Eucharistic Prayer and these will be examined in time. However, for our consideration of the Holy Mass of the Roman Rite in the Ordinary Form, we shall find it most beneficial to focus on the prayer most associated with the Roman Rite, and its standard, hence the name of "the Roman Canon."
Let us delay no longer though, for there is so much we have to consider in the Great Prayer! We shall begin our considerations with the posture the Priest assumes for the majority of the Eucharistic Prayer. He is posed in the orans position, which means that his hands and arms are extended outwards. This is the ancient posture of offering and also used in beseeching a divinity. It makes perfect sense then, in this moment when the Priest is offering the very Sacrifice of our Redemption, and is beseeching God the Father, He would assume this posture. Our Lord Himself, on the Cross, would have been nailed in this posture so that for the duration of His time spent on the Cross redeeming the world He took on the form of the Great High Priest offering the Sacrifice of Himself.
The beginning prayer itself makes this thought very clear, for it starts:
"To you, therefore, most merciful Father,
we make humble prayer and petition
through Jesus Christ, your Son, our Lord:"
This address hearkens us back to the beginning of the Preface, which may account for the reason many have recently tried to argue that the beginning of the Eucharistic Prayer is properly here. Nonetheless, if we examine this briefly, we can see some essential differences. This prayer is more direct in its address to God the Father, while within the Preface there was a desire to address the Faithful as well, hence the doctrinal statements and elaboration. Here, however, the movement towards the culmination of the Sacrifice accelerates and the Priest can do nothing but focus upon the work he must accomplish.
This same thought may be seen in our Lord upon the Cross. While His first words from the Cross address those gathered there, the second word to the good thief and the third word to His mother and St. John, His thought moves toward a more direct address of the Father, which culminates in His final word, "Father, into thy hands I commit my spirit (Luke 23:46)!" While we of course understand that our Lord had all of mankind in mind while He said these words, much as the Priest has all the Faithful and the entire Church in his thoughts, the focus of His address was to the Father.
We must also note that perhaps a reason for this development of the Roman Canon in this style, was that it was recited silently for centuries in the Church. At first it was recited so that only the clergy around the altar could hear it, but it soon became so that the only one who would hear the words were the celebrating Priest himself. This is but one of the various "veils" that have been used in regards to the Eucharistic Prayer over the centuries.
Originally, there was a period where the altar itself would be veiled during this portion of the Liturgy, and a remnant of this practice still exists in regards to the ikonstasis of the Eastern Rite liturgies. Eventually, however, due to practicality reasons as well as a desire for the Faithful to be included in this portion of the Liturgy this was dropped. Instead the practice moved to a silent Canon, as well as the Latin language, which died out as the common tongue after the fall of the Roman Empire, in order to foster the fact it is the Priest alone who offers the Sacrifice and that is directed to God the Father.
In this we may see two ideas the Church has had to attempt to find a balance to over the years. The first is the conscious knowledge that it is the Priest alone who offers the Sacrifice of Christ, yet the second is that the people offer themselves in union with this Sacrifice. These veils were established in the Church's history so that the people would be more conscious of the Mysteries being celebrated. Even now, when Mass is celebrated versus populum, we must strive to remember that what we see is only a veil of the reality occurring.
However, let us continue with our meditations upon this portion of the Great Prayer. We return to the beginning of this prayer. The very first words, "To you, therefore," give us a clear indication these prayers are directed solely to God the Father, who is addressed as, "most merciful Father." We must remember that the Incarnation of Jesus Christ through His Passion, Death, Resurrection, and Ascension, were all acts of the mercy of God. Mankind deserved eternal damnation for the offense of sin committed against our all-Good God, yet due to His Nature of Love, God desired to bring us back to Himself, for He created us for Himself.
The Crucifixion for our salvation, then, is the greatest act of mercy God has shown to us poor sinners! And since it is this very event which we are made present to at the Holy Mass, we address the Father in the superlative.
The next line of, "we make humble prayer and petition," gives us a reminder of our own unworthiness and sinfulness, for we are not worthy to approach the throne of God, especially in our fallen state. Nonetheless, God has provided a bridge for us to address Him, nay even to command Him, through Jesus Christ. And it is on account of Jesus, our Mediator and Advocate with the Father, that the Priest says, "through Christ our Lord." For Jesus said, "Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name (John 16:23)." Therefore, all that follows in this prayer is made to the Father in the name of Jesus Christ, for He can refuse nothing offered in this manner.
And these petitions are the highest that can be offered to God, for we are about to see the supreme nature of these requests, the first being in regard to the Sacrifice itself. The Priest joins his hands in order to make the sign of the Cross over the bread and chalice on the altar, continuing his prayer:
"that you accept
and bless + these gifts, these offerings,
these holy and unblemished sacrifices,
The Priest now prays that the Sacrifice he is about to offer may be found worthy in the sight of God. He is here conscious of his own sinfulness and unworthiness, but he knows since he offers the Sacrifice in the name of Christ he shall be graciously heard.
Yet these words are also important because they draw us back in thought to the Offertory Rites, through which ordinary bread and wine were raised to an exalted level and became a means through which Divine Mysteries will be made present and transmitted to us. They are gifts, because they are given freely by men to God. They are offerings because they are made to draw down the mercy and blessing of God. And they are sacrifices, because they are given from the fruits of man, and man offers himself in union with them. We must recall especially in this regard that the bread and wine used for the celebration of the Eucharist were originally provided by the Faithful for use by the clergy, unlike our own time when the Church Herself supplies the materials.
We also notice however, in regard to the word, "sacrifices," the words, "holy," and "unblemished," are joined, unlike the previous two terms. The reason for this is simple; while in regard to the bread and chalice's nature as gifts and offerings they are purely from man, in regard to their functioning as a sacrifice, it is only on account of their union with the Sacrifice of Christ, which they are to become they can bear this name. They are holy because they are to become God Himself and they are unblemished because the Sacrifice of the Lamb of God was unblemished, as required by the Old Testament Law of Moses (Leviticus 1:3).
Finally, the blessing given to these gifts serves a twofold purpose. It is to further sanctify the offerings so that they may be offered in the Name of Christ to the Father. Yet the significance of the Sign of the Cross being here made is integral, for this is done in view of what they are to become the means of, namely the making present of the Sacrifice of the Cross on Calvary.
This blessing being finished, the Priest returns to the orans position and begins his petitions, which he intends to unite to the Sacrifice of the Cross. He then says:
"which we offer you firstly
for your holy catholic Church.
Be pleased to grant her peace,
to guard, unite and govern her
throughout the whole world,
together with your servant N. our Pope
and N. our Bishop,
and all those who, holding to the truth,
hand on the catholic and apostolic faith."
As we have mentioned the petitions included in the Eucharistic Prayer are those of highest and most solemn importance. As Jungmann notes, these may be mirrored in the Solemn Intercessions of Good Friday, which are also general prayers for the Church's most pressing needs (152-153). We notice, then, that as on Good Friday, the first and foremost intention is for the Church Herself throughout the world.
We should not be surprised at this in the least, for we ourselves know that we that first and foremost the Holy Mass is the Sacrifice of Christ. In accordance with this, then, it is the Church then, as the Body of Christ, which is also being offered to God. Ergo, this accounts for how we may be in union with Christ's Sacrifice, i.e. as members of the Church. Yet we should also understand, then, that the Church universal will be the preeminent intention of the Priest, acting in the Person of Jesus Christ.
And the intentions attached to the Church universal are fourfold. First, that She may have peace, We recall the Beatitude, "Blessed are the peacemakers, for they shall be called sons of God (Matthew 5:9)." This is a primary sign of a Christian; they are always at peace. Even if the world rage against them, they may stand firm. This is primarily what is prayed for here - that the Church may always stand firm against the assaults of Her enemies. While worldly peace and prosperity are also prayed for here, these cannot be the primary thoughts, for our Lord promised persecution to His Church (John 15:20), and we know that Satan shall not cease his war against Her until the end of the ages.
This, then, leads into the next intention for the Church - that the Lord guard Her from all evil. While we know, "the powers of death shall not prevail against," the Church (Matthew 16:18), this does not mean the Barque of Peter may not have to undergo the most brutal of trials. Indeed, we have seen many throughout the Church's history, from open persecution against Her, to inner corruption of Her leaders, to laxity amongst the Faithful. These are the things, however, that we pray the Lord may guard against. May He always allow the Church to flourish in spreading the Faith, may He guard Her leaders in holiness, and may He keep all the Faithful devout.
In guarding Her, as well, the Priest prays that the Father may deign to unite the Church as well, for this was the prayer of Christ as well (John 17:20-21). Unity within the Church allows Her to show forth the image of God to the world, for God is One, yet it is also the only way She may fully accomplish Her mission to spread the Gospel, for, "if a house is divided against itself, that house will not be able to stand (Mark 3:25)." The Church, as the House of God, must be united in spreading the Faith, otherwise the trials that St. Paul spoke of will also beset It (1 Corinthians 1:10-17)!
There is, however, only one way for the Church to remain united as one, and that is if the Lord God is Her guide and ultimate Ruler. Thus, the final prayer for the Church is that the Lord govern Her, and this throughout the whole world.
Within this one petition then, we may see the universality of the Eucharistic Prayer, for as the Sacrifice of Christ, it is offered once for all time, though made present to the Faithful in this, the Age of the Church! The Priest prays that the Church Universal may have peace, protection from evil, and unity in persevering in the Lord's service, not simply for his own local parish or diocese.
And this naturally leads into the next petition, which is for the leaders of the Church, who act in the place of God in order to preserve Her unity and guide Her, while also protecting Her from the onslaughts of Her enemies. The first leader mentioned is the Pope, the Vicar of Christ on earth. This naturally flows, from a petition for the Church, because ubi Petrus est, Ecclesia est - Where Peter is, the Church is. The Pope is set over the entire Church to teach, guide, govern, and sanctify in the name of Jesus, therefore, he needs prayers above all.
Yet the Priest cannot leave out his own local church, and thus he prays for the Bishop of the Diocese, for as a Successor of the Apostles the Bishop is himself a vicar of Christ on earth, though not in the same way as the Pope, for the Bishop is only a vicar insofar as he is united with the Vicar. Nevertheless, to him has been appointed governance of a portion of the Church of Christ, and he must act in the same way for that specific portion of the Faithful as the Pope must act for the entire Church.
While the Priest only prays for these two leaders by name (although he may also add any auxiliary or assistant bishops of the Diocese), he would not neglect mention for all the other leaders of the Church, to whom the same task is given, although in different degrees. By mentioning, "and all those who, holding to the truth, hand on the catholic and apostolic faith," the Priest here primarily includes all other Bishops, Priests, and Deacons, for to them has been entrusted the mission by our Lord Himself of passing on the Faith. To them, above all others, they must look out for the needs of the entire Church throughout the world (hence the mention of "catholic"), and they must be steadfast in guarding against and rooting out error, so that their Faithful may always be one, through apostolicity.
Nonetheless, we may also say that secondarily are here included all others who in any way teach the Faith, so long as they be united to the Faith of the Apostles, which has been believed wherever the Church is, at all times, by all Her members. Thus, during the times of the Christian empires, as well as under Catholic monarchies, mention would here be made of the emperor or king or queen, for as a Catholic monarch it was their responsibility to make sure the Church was protected in civil affairs and free to attend to the spiritual needs of Her children as well as proclaim the truth.
The final note we will make is that if the Pope be praying this, or a Bishop in his own Diocese, instead of using his name, he will say, "And for me, your unworthy servant," while striking his breast. This act of humility is performed so that he may remember the great burden placed upon his shoulders to govern God's Church, and that he may only do so if he submit humbly to the Lord's graces. It is, finally, a reminder that he, above all others, needs prayers, and thus he must, in duty, offer the Sacrifice for himself. This is not an act of selfishness, but one of utter humility, for without the graces gained through the Holy Sacrifice, he will not be able to worthily perform his ministry, especially the sanctification of the people of God!
All historical information taken from:
Rev. Joseph A. Jungmann, S.J. The Mass of the Roman Rite: Its Origins and Development. Volume
2. Part IV: Various Practices during the Canon, 138-147; Te igitur. The Plea for Acceptance, 147-152; General Intercessory Prayers, 152-159.
Translated by Rev. Francis A. Brunner, C.SS.R. (Christian Classics:
Notre Dame, Indiana, 1951).
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