With the Motu proprio Desiderio Desideravi, Pope Francis re-proposed the study of the ars celebrandi, calling into question models of presidency that suffer from exaggerated creativity or rigidity, in which a form of personalism is evident, where the priest tends to replace the Risen One as the central presence. Such a pathological limitation creates great unease in the celebrating assembly because it clips the wings of the actuosa partecipatio. These are situations in which the priest thinks he is the master of the Mass he presides over[1] . This is the case when a priest forgets, or never knew, because he had insufficient liturgical training in the seminary. The example is that of the young traditionalist priests who lacked theological formation in the light of the documents of Vatican II, studying which they would have discovered that the ars celebrandi (AC) by its very nature is embedded in two aspects of Vatican II theology: firstly in L.G.’s theology of communion, but also in S.C.’s liturgical theology.
In this regard, I would like to propose two liturgical texts to you: these are the commitments that presbyters make during the liturgy of their Ordination and also those that accompany the handing over of the bread and wine. In fact, the bishop utters the following words: Do you wish to celebrate with devotion and fidelity the mysteries of Christ according to the tradition of the Church, especially the Eucharistic sacrifice in the sacrament of reconciliation to the praise of God and for the salvation of the people? (Ordination of the Bishop of the Presbyters and Deacons, (=OVPD) Rome, 1992 no. 137).
And when he handed over the offerings of bread and wine to the ordained, he said: receive the offerings of the holy people, for the Eucharistic sacrifice, be mindful of what you will do, imitate what you will celebrate, conform your life to the mystery of the cross of Christ the Lord. (OVPD 181).
In these two expressions, taken from the Rite of Ordination of the bishop, presbyters and deacons, three verbs are emphasised that render and can represent the AC scan: know, celebrate, imitate. These three verbs are the premises for the theme of the Rites of Introduction.
KNOWLEDGE: the CA reminds us of the importance of knowledge, of liturgical theology.
CELEBRATING: being faithful to the ritual sequences, faithful to what is celebrated (which the rite mediates) to who celebrates (the type of assembly that gathers from time to time) to how it is celebrated (gestures, words, spaces, times, actors and things, sounds and scents, emotions and senses). Remember: THE MESSAGE IS NOT THE PROPERTY OF THE PRIEST.
IMITATING: celebratory action shapes the life and ministry of the presbyter. Liturgical anamnesis becomes existential mimesis. That is, the memory of the example of Christ the servant (anamnesis) that becomes mimesis (imitation)[2] .
The rites preceding the Liturgy of the Word i.e. the entrance antiphon, the greeting, the penitential act, the kyrie eleison, the Gloria and the prayer (or Collect) have a character of introduction and preparation (OGMR 46/a).
The purpose of these rites is for the faithful, gathered together, to form a community, and to prepare themselves to listen to the word of God and to worthily celebrate the Eucharist. (OGMR 46/b).
The mystagogical meaning of the rites of introduction.
When the people have gathered[3] , while the priest makes his entrance with the deacon and the ministers, the entrance song begins (OGMR 47/a). This is a twofold phase of movement and singing involving the whole assembly and the whole space. This covers the space from the sacristy door to the table.
In its most solemn form, the Roman Missal provides for the introit procession composed as follows: the thurifer with the thurible and the shrine; the crucifer and two acolytes with candles; a deacon or, in his absence, a lector who solemnly carries the evangeliary. This is followed by the various ministers who will each occupy their assigned place in the presbytery.
From a mystagogical point of view, the introit lends itself to a threefold reading: Christological, ecclesiological and eschatological.
Mystagogical reading as we can read the rites of introduction. In this procession towards the altar we can discern three differentiated nuances:
The first nuance is certainly that of the Introit (or entrance antiphon) which is Christological: the presence of Christ in the midst of the assembly, which refers to Christ’s entry into history; Christ’s entry into Jerusalem; Christ’s presence in the midst of his own.
The second nuance is that of an ecclesiological reading, because from the very beginning the introit reveals a Christian community united and articulated in its different charisms and ministries (cf. N. CABASILLAS, Commentary on the Divine Liturgy).
The processional procession also provides for a scansion and gradualness of ministries.
The procession towards the altar reminds us of the eschatological dimension: the Church’s pilgrimage through time towards the heavenly Jerusalem.
(a) The introductory chant.
The introit chant begins the celebration and should be in tune with the Liturgical Tempo, the celebratory act, the ability of the choir to accompany the introit procession, and to foster the unity of the celebrating assembly. The entrance hymn should have a musical texture in tune with the progression of the introit procession (OGMR 47/b).
A Marian song cannot be sung at the entrance, or a song that does not express the moment the assembly is celebrating[4] .
b) The canteen greeting.
The other element of the rites of introduction is the greeting at the table. The gestures that make up this element are linked to the semantics of the altar: as the sign of Christ; the altar of sacrifice; the table of the banquet; the centre of the thanksgiving.
The deep bow.
The bowing ends with a first gesture of veneration by all those who took part in the introductory procession.
Once in the presbytery, the priest, deacon and ministers greet the altar with a deep bow (OGMR 49/a). We are before a Christ-like eminence.
2. The Kiss. (OGMR 49/b)
The second gesture of veneration is the kiss that indicates relationality, affection, nuptiality (C. VALENZIANO, L’anello della sposa, Qiqajon, Magnano (VC), 1993.), spousality. One can think back to the first kiss the bishop gave the altar on the day of its consecration.
Incensation expresses reverence, and prayer as indicated in Holy Scripture. (cf. Ps 140:2; Rev 8:3). OGMR 276.
c) Greeting the assembly.
The liturgical greeting to the assembly refers us to the dimension of protagonism: people of God gathered in the name of Christ in the Spirit. The synthesis of the Trinitarian mystery that is realised in Christ (OGMR 50).
This reveals to us the presence of the Risen One. Christ makes himself a companion, explains the word and shares the bread. He disappears from sight and is another presence.
The very short introduction must be prepared and must not be a short homily (OGMR 51).
d) The penitential act is personal and communal. Absolution is not sacramental. Formulas are chosen with .due preparation, taking into account the liturgical season (OGMR 51).
e) The Gloria is a hymn of ancient tradition to the glory of God. The Gloria is a hymn that should be respected in its original form. In some forms it is suitable in an alternating form between schola and assembly. It cannot be replaced by another hymn. (OGMR 53).
f) The Collect is a prayer that the one presiding performs in the name of all. It gives character to the celebration, to the theology of the liturgical season or the sanctoral.
Its structure is that of the initial invocation addressed to the Father, or in memory of a salvation event, with the purpose of prayer. It is a linear composition that must be respected, as well as the ritual composition.
Four Golden Rules:
In the fifth part we will deal with the liturgy of the Word.
By Fr. Giorgio Bontempi C.M.
[1] I am referring to cases in which the deacon is present at a celebration and, if there is no other suitable reader, the deacon proclaims the other readings in addition to the Gospel (OGMR 176); At the Liturgy of the Eucharist: while the priest remains at the seat, the deacon prepares the altar (…), it is up to him to care for the sacred vessels (…). He presents the paten with the bread to be consecrated, pours the wine and a little water into the chalice (…) and presents it to the priest. This preparation can be done at the sideboard (OGMR178).
[2] Let us remember that if we celebrate the liturgy as one of many things to do, because it is not magic, not only does it not help us to live our baptism, but it also distances us from following the Lord. Many attitudes are understood…..
[3] It is clear how mystagogy points out that the assembly is the celebrating subject. OGMR invites priests not to celebrate alone (OGMR 253).
[4] Singing constitutes the assembly’s mode of expression in experiencing the moment being celebrated. That is why the choice of songs must be made with care. One does not sing because one has to sing…..! But one sings to express what is celebrated and to live what is celebrated.
