According to the tradition of the Roman rite, the prayers generally have no relation to the readings. However, while in the high seasons they refer to the particular mystery or season being celebrated, in Ordinary Time they have no specific reference but refer to the mystery of Christ and the Christian life in a general way[1] .
Of the 24 collect prayers taken from the previous Missal, 18 have remained unchanged. Similar considerations can be made for the prayers over the offerings and those after Communion.
As for the doctrinal content, it should be noted that all the prayers are fairly generic.
In the second edition of the Roman Missal in Italian, a collect has been added for each Sunday of Ordinary Time, which seeks to follow the theme of the liturgy of the Word of God.
Since its inception, the Roman tradition has had a prex, that is, a preface for each celebration, as attested by the Veronese Sacramentary.
In later sacramentaries, their number decreases. Thus, for the 16 Masses for Sundays in the Gelasian Sacramentary, we have no indications of the ” ” prefaces. Nor do we find them in the Gregorian Adrianeo. The Supplement of Alcuin, on the other hand, has a separate preface for each Sunday, both for the six Sundays after Epiphany, for the Sundays of Septuagesima, and for the 27 weeks after Pentecost ([2] ). The same is true in the Gelasian sacramentaries of the eighth century. However, it seems that in Rome they remained with what was the praefatio communis present in the Gelasianus Vetus 1243, which immediately follows the 16 Sunday Masses. Starting in the 13th century, the Trinity preface was assigned to the Sundays after Pentecost, but it was only formally prescribed in 1759[3] . The common preface remained for weekdays.
The new missal has been enriched with many prefaces: so that the reason for thanksgiving in the Eucharistic Prayer might be expressed in various ways, and the various aspects of the mystery of salvation might be brought to light (IGMR, n. 321).
We have already noted that the first Sunday of Ordinary Time is replaced by the feast of the Baptism of the Lord. Although there is some debate as to whether it marks the beginning of Ordinary Time or the end of Christmas time, this feast is generally treated as the end of the time of the Lord’s manifestation or Christmas time.
In drawing theological and pastoral conclusions about Ordinary Time, it should be noted that
The study of theological subjects is prayer. In fact, the Dominican motto reminds us that what you have studied (= contemplated) should be given to others through preaching, catechesis and the example of your life.
For this reason, if the study of theology does not have this as its goal, it is useless. In fact, one can be a good professor of Christology or sacred scripture without ever having encountered the Risen One, who is the fundamental point of the Christian faith, because this is an experience. Otherwise, one is left repeating formulas and rituals, but when it comes time to risk one’s reputation, one’s position, etc., one behaves like those who are not Christians and, at times, even worse.
Now, ordinary time, every year, reminds every Christian that the Lord freely chose not to live at the centre of his world: in Rome, where the people who ruled resided, both economically and militarily, as well as politically and religiously.
He chose one of the peoples despised by the rulers of the world at that time: Israel. In fact, no one wanted to hold the office of governor of Syria-Palestine.
In Israel, the Lord Jesus chose the most infamous of the two regions: Galilee, and within it the most despised village: Nazareth.
Now, I think we all agree that the life of Christ is a model for every Christian. This does not mean that we must repeat the life of Jesus, but that we – in every time and culture – must try to live out his Gospel.
Let us ask ourselves: do we appreciate everyday life, which, because it was chosen by Jesus, means that, in its silence and anonymity, the Holy Spirit communicates how to read the signs of the times?
Or does the fear of not being appreciated lead me to scramble for the front seats and impose my point of view? Am I afraid to wash Peter’s feet? Indeed, I often and willingly allow others to serve me. Jesus lived in Nazareth for thirty years, but do I fear hiding and strive to be seen and valued so that I can dominate and not serve?
Let us try to follow Christ so that even in the most holy things, such as serving the poor or educating the clergy, it is not our self-referentiality that appears, but the action of the Holy Spirit.
By Fr. Giorgio Bontempi, C.M.
[1] F. BROVELLI, Le orazioni del tempo pasquale, Riv.Lit , 62/2 (1975) , 191-206.
[2] J.MIAZEK, La «collecta» del «proprium de tempore» nel «Missale Romanum» di Paolo VI, typescript, Rome, 1977, chap. 7, pp. 215-287.
[3] See J. A. JUNGMANN, op. cit., p. 97.
[4] I. SCICOLONE, Il tempo ordinario, in Anamnesis 6, L’Anno Liturgico, Genoa, Marietti, p. 220.
