- Lenten Communal Penance Service, Wednesday, April 2nd at 5:00pm at St. Mary’s Church, Dansville
- Funeral services for Sister Myra will take place at the SSJ Motherhouse. Calling hours will be Wednesday, April 2 from 6:00-6:45pm. Her funeral Mass will be held on Thursday, April 3 at 10:00am.
Stations of the Cross - Fridays of Lent - Noon at St. Mary, 5:00pm at Sacred Heart
From the Desk of Father John
CELEBRATION OF THE EUCHARIST: PART 3--LITURGY OF THE EUCHARIST
At the Last Supper Christ instituted the Paschal Sacrifice and banquet, by which the Sacrifice of the Cross is continuously made present in the Church whenever the Priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory. For Christ took the bread and the chalice, gave thanks, broke the bread and gave it to his disciples, saying: Take, eat and drink: this is my Body; this is the chalice of my Blood. Do this in memory of me. Hence, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ
The Liturgy of the Eucharist begins with the preparation of the gifts and the altar. As the ministers prepare the altar, representatives of the people bring forward the bread and wine that will become the Body and Blood of Christ. The celebrant blesses and praises God for these gifts and places them on the altar. In addition to the bread and wine, monetary gifts for the support of the Church and the care of the poor may be brought forward.
The General Instruction of the Roman Missal (no. 79) provides the following summary of the Eucharistic Prayer:
a) The thanksgiving (expressed especially in the Preface), in which the Priest, in the name of the whole of the holy people, glorifies God the Father and gives thanks to him for the whole work of salvation or for some particular aspect of it, according to the varying day, festivity, or time of year. The Preface concludes with the Sanctus in which the whole assembly joins the song of the angels giving praise to the Father in heaven (cf. Is 6:3).]
b) The acclamation, by which the whole congregation, joining with the heavenly powers, sings the Sanctus (Holy, Holy, Holy). This acclamation, which constitutes part of the Eucharistic Prayer itself, is pronounced by all the people with the Priest.
c) The epiclesis, in which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ's Body and Blood, and that the unblemished sacrificial Victim to be consumed in Communion may be for the salvation of those who will partake of it.
This same Spirit will transform those attending the liturgy that they may grow in their unity with each other, with the whole Church, and with Christ.
d) The Institution narrative and Consecration, by which, by means of the words and actions of Christ, that Sacrifice is effected which Christ himself instituted during the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to the Apostles to eat and drink, and leaving with the latter the command to perpetuate this same mystery.. In our Eucharistic celebration, through the words of the priest and the action of the Holy Spirit, simple bread and wine once again become the Body and Blood of Christ.]
e) The anamnesis, by which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, celebrates the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven.
f) The oblation [offering], by which, in this very memorial, the Church, in particular that gathered here and now, offers the unblemished sacrificial Victim in the Holy Spirit to the Father. The priest offers this sacrifice back to God the Father in thanksgiving for God's abundant gifts, particularly the gift of salvation in Christ.
The Church's intention, indeed, is that the faithful not only offer this unblemished sacrificial Victim but also learn to offer their very selves, and so day by day to be brought, through the mediation of Christ, into unity with God and with each other, so that God may at last be all in all.
g) The intercessions, by which expression is given to the fact that the Eucharist is celebrated in communion with the whole Church, of both heaven and of earth, and that the oblation is made for her and for all her members, living and dead, who are called to participate in the redemption and salvation purchased by the Body and Blood of Christ. h) The concluding doxology, by which the glorification of God is expressed, and which is affirmed and concluded by the people's acclamation "Amen--" a joyous affirmation of their faith and participation in this great sacrifice of praise.
The Communion Rite begins with the Lord's Prayer. Jesus taught this prayer to his disciples when they asked how to pray (cf. Mt 6:9-13, Lk 11:2-4). In this prayer, the people join their voices to pray for the coming of God's kingdom and to ask God to provide for our needs, forgive our sins, and bring us to the joy of heaven.
The Rite of Peace follows. The celebrant prays that the peace of Christ will fill our hearts, our families, our Church, our communities, and our world. As a sign of hope, the people extend to those around them a sign of peace, typically by shaking hands.
In the Fraction Rite, the celebrant breaks the consecrated bread as the people sing the Agnus Dei or "Lamb of God." John the Baptist proclaimed Jesus as "the Lamb of God who takes away the sin of the world" (Jn 1:29). The action of breaking the bread recalls the actions of Jesus at the Last Supper, when he broke the bread before giving it to his disciples. One of the earliest names for the Eucharistic celebration is the breaking of the bread.
Before receiving Communion, the celebrant and assembly acknowledge that we are unworthy to receive so great a gift. The celebrant receives Communion first and then the people come forward. We are presented with the consecrated bread: "The Body of Christ." We respond: "Amen," as if to say "I believe it to be true, and I accept it and all it means." We are not only saying "yes" to the presence of Christ in the host, the Body of Christ; but we are also saying "yes" to the presence of Christ in the Church, the Body of Christ. Further, we are saying "yes" to that fact that we are the Body of Christ in the world as we share this holy meal. We are then presented with the consecrated wine: "The Blood of Christ." We respond: "Amen." It is our "yes" to the presence of Christ in the cup, but also our "yes" to serving our brothers and sisters in love just as Christ shed his blood in service of humankind. Our procession to the eucharistic table is accompanied by our singing, another way of uniting ourselves with our brothers and sisters in Christ. The Communion Rite ends with the Prayer after Communion which asks that the benefits of the Eucharist will remain active in our daily lives.
Fr. John