CCMinders
Catholic Campus Ministry
celebrates
Sunday Eucharist at 3:30 p.m.
in the David Student Union Ballroom
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The Lenten Season
REGULATIONS FOR FAST AND ABSTINENCE
Fasting is to be observed on Ash Wednesday and Good Friday by all eighteen years of age and older, who have not yet celebrated their fifty-ninth birthday. On a fast day one full meal is allowed. Two other meals, sufficient to maintain strength, may be taken according to each one's needs, but together they should not equal another full meal. Eating between meals is not permitted, but liquids, including milk and juices, are allowed.
Abstinence is observed by all fourteen years of age and older. On days of abstinence no meat is allowed. Note that when health or ability to work would be seriously affected, the law does not oblige.
Ash Wednesday, all the Fridays of Lent and Good Friday are days of abstinence.
Note: If a person is unable to observe the above regulations due to ill health or other serious reasons, other suitable forms of self-denial are encouraged.
Fasting, almsgiving, and prayer are the three traditional disciplines of Lent.
The faithful and catechumens should undertake these practices seriously in a spirit of penance and of preparation for baptism or of renewal of baptism at Easter.
Fasting is to be observed on Ash Wednesday and Good Friday by all eighteen years of age and older, who have not yet celebrated their fifty-ninth birthday. On a fast day one full meal is allowed. Two other meals, sufficient to maintain strength, may be taken according to each one's needs, but together they should not equal another full meal. Eating between meals is not permitted, but liquids, including milk and juices, are allowed.
Abstinence is observed by all fourteen years of age and older. On days of abstinence no meat is allowed. Note that when health or ability to work would be seriously affected, the law does not oblige.
Ash Wednesday, all the Fridays of Lent and Good Friday are days of abstinence.
Note: If a person is unable to observe the above regulations due to ill health or other serious reasons, other suitable forms of self-denial are encouraged.
Fasting, almsgiving, and prayer are the three traditional disciplines of Lent.
The faithful and catechumens should undertake these practices seriously in a spirit of penance and of preparation for baptism or of renewal of baptism at Easter.
The Revised Roman Missal
“The Lord be with you!” If your immediate reaction is to respond, “And also with you,” you are correct and will be until November 27! Beginning that day, the First Sunday of Advent 2011, we will begin using the revised Mass texts of the Roman Missal. The Mass remains the same; however, the wording of parts of the Mass will change. The new translations pertain to the words we speak or sing at Mass as well as the prayers recited alone by the priest. The Scripture readings and the Prayers of the Faithful will not change. Prior to Advent CCM will offer opportunities for you to become familiar with the changes in wording and the rationale for these changes. We have already linked to our website the setting for the Mass that we will introduce to the community in a few weeks. You can listen to them at http://www.ocp.org/newmasssettings/newsettings/massofrenewal. We will also provide brief overviews of upcoming changes in the bulletin and link them to our website. In addition, our community is invited to join our parish community for a session on the new Roman Missal at Our Lady of Mount Carmel on Sunday, November 6. CCM will also have a Twilight Retreat on campus to practice singing the new Mass parts. On November 27, when our presider greets us with “The Lord be with you,” our response will be “And with your spirit.”
The Mass was celebrated in Latin for centuries. Following the Second Vatican Council in the 1960’s, the prayers of the liturgy were translated into the vernacular (common language) of the various countries so the people could actively participate in the Mass. Groups worked quickly to develop an English translation used for the first time in 1973. This approach aimed at communicating the general meaning of the Latin text of the Mass and not a word-for-word translation. In 2001, the Vatican called for a more precise translation that will give a better sense of the richness of the Latin text. This translation will more clearly communicate the many biblical allusions and vital theological concepts that are expressed in the original Latin text. Also, new observances for recently canonized saints, additional prefaces for the Eucharistic prayers, additional Masses for various needs and intentions, and updated instructions for the overall celebration of the Mass have been added.
The Penitential Rite
The Penitential Rite reminds us that there is an ongoing need to seek forgiveness for our sins. While our world is filled with the grace of God, it is also filled with times we ignore that grace. Therefore, before we do anything else in the Liturgy, it important we admit the sinfulness in which we have participated and humbly ask for forgiveness. We stand before God and our sisters and brothers not making excuses, just being honest. We are humbled by our admission of sinfulness, strengthened by the Eucharist, and challenged to face the temptations awaiting us as we leave Mass. This leaves us filled with hope and newly aware of grace. We are changed!
In the Roman Missal we are given three options for the Penitential Act.
I: Priest: Have mercy on us, O Lord.
People: For we have sinned against you.
Priest: Show us, O Lord, your mercy.
People: And grant us your salvation.
II: The priest, deacon or lector makes three acclamations concluding with “Lord, have mercy,” “Christ have mercy,” “Lord, have mercy”. Each final phrase is then repeated by the people. There is an option to conclude these invocations with the original Greek texts, “Kyrie, eleison”, “Christie, eleison,” and “Kyrie, eleison”. If these are used we respond using the same words.
III: The Confiteor from the Latin “I confess”. It is the most personal of the forms, worded in the first-person singular. The new translations better reflects the Latin text of the Mass and helps us cultivate a more humble, sorrowful attitude toward God as we confess our sins. The Confiteor as it is said in the New Roman Missal is below. The changes to the existing prayer are shown in bold print:
I confess to almighty God and to you, my brothers and sisters,
that I have greatly sinned, in my thoughts and in my words,
in what I have done and in what I have failed to do,
through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.
The Confiteor still concludes with the “Lord, have mercy”. Before the Penitential Act concludes, the priest still proclaims: “May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.” We still respond: “Amen.”
The Gloria
The penitential rite helps us reflect on forgiveness and the Gloria helps us reflect on God’s gift of mercy as we offer God praise. The Gloria is a joyful hymn that moves us into celebrating God’s glory. This echoes the hymn of the Christmas angels who sang of God’s glory revealed in a waiting world. With exuberance we proclaim that God has been born among us.
We will see numerous changes in this prayer on November 27th when the new translation takes effect. The rules for using the prayer do not change. Except for those of Advent and Lent as well as All Souls Day, we will still sing or recite it on all the Sundays of the year. Although the new translation is longer, the same text is repeated each week so the Gloria should feel comfortable quickly. Changes are indicated in bold print.
Glory to God in the highest, and on earth peace to
people of good will. We praise you, we bless you,
we adore you, we glorify you, we give you thanks
for your great glory. Lord God, heavenly King, O God,
almighty Father. Lord Jesus Christ, Only Begotten Son,
Lord God, lamb of God, Son of the Father, you take away
the sins of the world, have mercy on us; you take away
the sins of the world, receive our prayer; you are seated
at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory
of God the Father. Amen.
In the new translation, Jesus is addressed as the “Only Begotten Son.” This more closely follows the theological language used in the early Church. It highlights how Jesus is uniquely God’s Son, sharing in the same divine nature as the Father. It is the same dogma as the previous translation. The revised translation changes “His people on earth” to “people of good will.” This is a more accurate translation of the sentiments expressed in the original Latin. The previous text emphasized to whom the people belong (“his” = “God’s”). The new one describes their quality (“of good will”). This is faithful to the original Latin and better connects it with Luke 2:14.
“We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory. Lord God, heavenly King, O God, almighty Father” replaces the shorter text we have been singing. All the descriptions for God have been restored, and if it seems to be excessive, it is meant to be. We are so overcome with awe in the presence of God that we express the experience of meeting God in prayer by searching for words to describe our encounter.
“You take away the SINS…” We have used the word “sin” in the singular, and will now use “sins” in the plural. The new translation indicates that Jesus takes away not just the general sin of the world, but also our individual sin. He forgives people their personal sins. In Latin, the word for sins is in the plural form.
The revised translation for the Gloria roots us in the scriptures, gives us words to praise god, and helps us reflect on the forgiving power of Christ.
The Liturgy of the Word
The new translation of the Roman Missal does not affect the scripture readings we hear during the Liturgy of the Word. These readings are proclaimed from separate liturgical books entitled the Lectionary for Mass and the Book of the Gospels. Our response to hearing the readings at Mass remain the same. Our response to “The Word of the Lord” is “Thanks be to God.”
The next change occurs in the Gospel proclamation. When the presider arrives at the ambo to proclaim the Gospel, he will say, “The Lord be with you.” We respond, “And with your spirit.” When the Gospel is announced, we will respond “Glory to you, O Lord.” The “O” is added throughout the Missal in prayers addressed to “Lord” and “God.” The change seeks to show respect and will affect what the presider says more than the community responses.
The homily follows the readings. The homily is intended to nurture our Christian lives, bringing together some aspect of the Scripture readings with the day-to-day needs of God’s people. It provides an opportunity for us to reflect on our lives in light of the Scripture readings. The Gospels compel us to look at life differently, and the homily is intended to help us live our faith by acting on our beliefs at all times. We take the Word of God with us into our everyday lives. We become Eucharist for all we meet.
The new translation of the Roman Missal does not affect the scripture readings we hear during the Liturgy of the Word. These readings are proclaimed from separate liturgical books entitled the Lectionary for Mass and the Book of the Gospels. Our response to hearing the readings at Mass remain the same. Our response to “The Word of the Lord” is “Thanks be to God.”
The next change occurs in the Gospel proclamation. When the presider arrives at the ambo to proclaim the Gospel, he will say, “The Lord be with you.” We respond, “And with your spirit.” When the Gospel is announced, we will respond “Glory to you, O Lord.” The “O” is added throughout the Missal in prayers addressed to “Lord” and “God.” The change seeks to show respect and will affect what the presider says more than the community responses.
The homily follows the readings. The homily is intended to nurture our Christian lives, bringing together some aspect of the Scripture readings with the day-to-day needs of God’s people. It provides an opportunity for us to reflect on our lives in light of the Scripture readings. The Gospels compel us to look at life differently, and the homily is intended to help us live our faith by acting on our beliefs at all times. We take the Word of God with us into our everyday lives. We become Eucharist for all we meet.
The Mass was celebrated in Latin for centuries. Following the Second Vatican Council in the 1960’s, the prayers of the liturgy were translated into the vernacular (common language) of the various countries so the people could actively participate in the Mass. Groups worked quickly to develop an English translation used for the first time in 1973. This approach aimed at communicating the general meaning of the Latin text of the Mass and not a word-for-word translation. In 2001, the Vatican called for a more precise translation that will give a better sense of the richness of the Latin text. This translation will more clearly communicate the many biblical allusions and vital theological concepts that are expressed in the original Latin text. Also, new observances for recently canonized saints, additional prefaces for the Eucharistic prayers, additional Masses for various needs and intentions, and updated instructions for the overall celebration of the Mass have been added.
The Penitential Rite
The Penitential Rite reminds us that there is an ongoing need to seek forgiveness for our sins. While our world is filled with the grace of God, it is also filled with times we ignore that grace. Therefore, before we do anything else in the Liturgy, it important we admit the sinfulness in which we have participated and humbly ask for forgiveness. We stand before God and our sisters and brothers not making excuses, just being honest. We are humbled by our admission of sinfulness, strengthened by the Eucharist, and challenged to face the temptations awaiting us as we leave Mass. This leaves us filled with hope and newly aware of grace. We are changed!
In the Roman Missal we are given three options for the Penitential Act.
I: Priest: Have mercy on us, O Lord.
People: For we have sinned against you.
Priest: Show us, O Lord, your mercy.
People: And grant us your salvation.
II: The priest, deacon or lector makes three acclamations concluding with “Lord, have mercy,” “Christ have mercy,” “Lord, have mercy”. Each final phrase is then repeated by the people. There is an option to conclude these invocations with the original Greek texts, “Kyrie, eleison”, “Christie, eleison,” and “Kyrie, eleison”. If these are used we respond using the same words.
III: The Confiteor from the Latin “I confess”. It is the most personal of the forms, worded in the first-person singular. The new translations better reflects the Latin text of the Mass and helps us cultivate a more humble, sorrowful attitude toward God as we confess our sins. The Confiteor as it is said in the New Roman Missal is below. The changes to the existing prayer are shown in bold print:
I confess to almighty God and to you, my brothers and sisters,
that I have greatly sinned, in my thoughts and in my words,
in what I have done and in what I have failed to do,
through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.
The Confiteor still concludes with the “Lord, have mercy”. Before the Penitential Act concludes, the priest still proclaims: “May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.” We still respond: “Amen.”
The Gloria
The penitential rite helps us reflect on forgiveness and the Gloria helps us reflect on God’s gift of mercy as we offer God praise. The Gloria is a joyful hymn that moves us into celebrating God’s glory. This echoes the hymn of the Christmas angels who sang of God’s glory revealed in a waiting world. With exuberance we proclaim that God has been born among us.
We will see numerous changes in this prayer on November 27th when the new translation takes effect. The rules for using the prayer do not change. Except for those of Advent and Lent as well as All Souls Day, we will still sing or recite it on all the Sundays of the year. Although the new translation is longer, the same text is repeated each week so the Gloria should feel comfortable quickly. Changes are indicated in bold print.
Glory to God in the highest, and on earth peace to
people of good will. We praise you, we bless you,
we adore you, we glorify you, we give you thanks
for your great glory. Lord God, heavenly King, O God,
almighty Father. Lord Jesus Christ, Only Begotten Son,
Lord God, lamb of God, Son of the Father, you take away
the sins of the world, have mercy on us; you take away
the sins of the world, receive our prayer; you are seated
at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory
of God the Father. Amen.
In the new translation, Jesus is addressed as the “Only Begotten Son.” This more closely follows the theological language used in the early Church. It highlights how Jesus is uniquely God’s Son, sharing in the same divine nature as the Father. It is the same dogma as the previous translation. The revised translation changes “His people on earth” to “people of good will.” This is a more accurate translation of the sentiments expressed in the original Latin. The previous text emphasized to whom the people belong (“his” = “God’s”). The new one describes their quality (“of good will”). This is faithful to the original Latin and better connects it with Luke 2:14.
“We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory. Lord God, heavenly King, O God, almighty Father” replaces the shorter text we have been singing. All the descriptions for God have been restored, and if it seems to be excessive, it is meant to be. We are so overcome with awe in the presence of God that we express the experience of meeting God in prayer by searching for words to describe our encounter.
“You take away the SINS…” We have used the word “sin” in the singular, and will now use “sins” in the plural. The new translation indicates that Jesus takes away not just the general sin of the world, but also our individual sin. He forgives people their personal sins. In Latin, the word for sins is in the plural form.
The revised translation for the Gloria roots us in the scriptures, gives us words to praise god, and helps us reflect on the forgiving power of Christ.
The Liturgy of the Word
The new translation of the Roman Missal does not affect the scripture readings we hear during the Liturgy of the Word. These readings are proclaimed from separate liturgical books entitled the Lectionary for Mass and the Book of the Gospels. Our response to hearing the readings at Mass remain the same. Our response to “The Word of the Lord” is “Thanks be to God.”
The next change occurs in the Gospel proclamation. When the presider arrives at the ambo to proclaim the Gospel, he will say, “The Lord be with you.” We respond, “And with your spirit.” When the Gospel is announced, we will respond “Glory to you, O Lord.” The “O” is added throughout the Missal in prayers addressed to “Lord” and “God.” The change seeks to show respect and will affect what the presider says more than the community responses.
The homily follows the readings. The homily is intended to nurture our Christian lives, bringing together some aspect of the Scripture readings with the day-to-day needs of God’s people. It provides an opportunity for us to reflect on our lives in light of the Scripture readings. The Gospels compel us to look at life differently, and the homily is intended to help us live our faith by acting on our beliefs at all times. We take the Word of God with us into our everyday lives. We become Eucharist for all we meet.
The new translation of the Roman Missal does not affect the scripture readings we hear during the Liturgy of the Word. These readings are proclaimed from separate liturgical books entitled the Lectionary for Mass and the Book of the Gospels. Our response to hearing the readings at Mass remain the same. Our response to “The Word of the Lord” is “Thanks be to God.”
The next change occurs in the Gospel proclamation. When the presider arrives at the ambo to proclaim the Gospel, he will say, “The Lord be with you.” We respond, “And with your spirit.” When the Gospel is announced, we will respond “Glory to you, O Lord.” The “O” is added throughout the Missal in prayers addressed to “Lord” and “God.” The change seeks to show respect and will affect what the presider says more than the community responses.
The homily follows the readings. The homily is intended to nurture our Christian lives, bringing together some aspect of the Scripture readings with the day-to-day needs of God’s people. It provides an opportunity for us to reflect on our lives in light of the Scripture readings. The Gospels compel us to look at life differently, and the homily is intended to help us live our faith by acting on our beliefs at all times. We take the Word of God with us into our everyday lives. We become Eucharist for all we meet.