Still within the Introductory
Rites of the Mass, after the sign of the cross, the priest greets the
congregation. Like so much of our
Liturgy, the greetings reflect the
words of scripture. For instance, “The
grace of our Lord Jesus Christ and the love of God and the communion of the
Holy Spirit be with you all” is a quote from the closing words of the Second
Letters of St. Paul to the Corinthians (13:14).
“The Lord be with you” is from 2 Thess 3:16. “Grace to you and peace from God our Father
and the Lord Jesus Christ” reflects Phil 1:2, Eph 1:2, Philemon 1:3, and 1 Cor 1:3. Finally, only a bishop may use the very words
of Christ in his greeting: “Peace be with you” (John 20:21).
We respond, “And with your
Spirit.” This greeting also reflects
scripture: “The grace of our Lord Jesus Christ be with your spirit, brothers,”
(Gal 6:18) and “The Lord be with your spirit.
Grace be with all of you” (2 Tim 4:22). The response “and with your spirit” is found
in the liturgy from the earliest days of the Church. One of the first instances
of its use is found in the Apostolic
Tradition of Saint Hippolytus, composed around 215. It’s also important to note that “Spirit”
here doesn’t refer primarily to the priest’s human soul, but to the Spirit of
God he received at the sacrament of ordination.
In the fifth century, Narsai of Nisibis wrote, “The name ‘spirit’
[refers] not to the soul of the priest but to the spirit he has received through
the laying on of hands.” St John
Chrysostom said, “By this cry [and with your spirit], you are reminded that he
who stands at the altar does nothing, and that the gifts that repose there are
not the merits of a man; but that the grace of the Holy Spirit is present and,
descending on all, accomplishes this mysterious sacrifice. We indeed see a man,
but it is God who acts through him. Nothing human takes place at this holy
altar.” Hence, in our response, we
assure the priest of the divine assistance of God’s spirit for the priest to
use the gifts given to him in ordination to fulfill his priestly and prophetic
role in the Church.
Next the Mass moves into the Penitential Act. It is noteworthy that, as we begin the holy
sacrifice of the Mass, our first spiritual posture is one of contrition –
sorrow for sin. This should recall to us
the words of Matthew 5:23-24:
“Therefore, if you bring your gift to the altar, and there recall that
your brother has anything against you, leave your gift there at the altar, go
first and be reconciled with your brother, and then come and offer your
gift.” The Penitential Act is both an
admission of our guilt and unworthiness, as well as trust in God’s mercy and his
initiative in granting His grace and mercy.
The Penitential Act is not a sacramental confession, and will not
forgive mortal sins, for which one needs to receive sacramental confession
before receiving communion.
There are a few different
options for the Penitential Act. The
first is the Confiteor. You’ll
recognize this prayer as “I confess to almighty God, and to you my brothers and
sisters….” When we speak of our fault, our
most grievous fault, we make the gesture of striking our breast. This is the gesture of the tax collector in
Luke 18:13, who Jesus gives as an example of true humble repentance. St Augustine wrote, “"No sooner have
you heard the word 'Confiteor' than you strike your breast. What does this mean
except that you wish to bring to light what is concealed in the breast, and by
this act to cleanse your hidden sins?"
St Jerome said “We strike our breast because the breast is the seat of
evil thoughts: we wish to dispel these thoughts, we wish to purify our
hearts."
Another form of the
Penitential Act, one not often used, is as follows: 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.” This exchange echoes Psalm
41:4 and Psalm 85:7.
Another form, The Kyrie eleison, or “Lord have Mercy”
formula is also biblical; we hear it on the lips of the blind men of Jericho
(Matt 20:30) and the Canaanite woman (Matt 15:22): “Lord, Son of David, have
mercy on me!” The Kyrie is a vestige of what were once long litanies usually
accompanying the procession to the altar.
It originated in the East where Greek was spoken, and was brought from
Jerusalem to the West by pilgrims. This
is why, even in the Latin Rite Mass, it is still maintained in the original
Greek. Around the eighth century, the
number of acclamations was reduced to nine: three to the Father, three to
Christ (Christ have mercy), and three to the Holy Spirit. The reforms of the Second Vatican Council
gave us the simple threefold “Lord have mercy; Christ have mercy; Lord have
mercy,” with which we are familiar.
Since our worship should be a
fully conscious and active participation, at this point in the Mass we should
take efforts that our inward prayer and disposition matches the action of the
Mass. When Father invites us to call to
mind our sins, we should do just that.
We should consider those things we need to bring to the cross of Christ
for mercy, those things we need to have washed in the precious blood of the
lamb. Moreover, as we confess our
sinfulness and plead for God’s mercy, we ought to move our hearts to
contrition, to sorrow for sin. The
Penitential Act is a spiritual moment in the Mass where we come before the
infinitely loving God, recognizing our sinfulness, are really imploring Him for
His abundant mercy.
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