On "Pontifical Masses," and the Exultet

Eucharistic Prayers for Reconciliation

ROME, MARCH 18, 2008 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q1: I have often seen the Mass of the Chrism described as the "Pontifical Mass of the Chrism." Is this correct and, if so, what attributes make it (or any other Mass) pontifical? Also, I have been to a number of Masses where the cardinal archbishop of the diocese is the presider/celebrant. I have noticed that he usually has the deacon read or chant the Gospel, and when the deacon does this, the master of ceremonies hands the bishop his crosier at the start of the Gospel acclamation and holds it until the Gospel is finished. What is the significance of this action? During the Mass of the Chrism, the bishop and priests assembled renew their commitment to priestly service. I remember one of the prayers of the faithful that the bishop prays is for himself, and in that prayer I have heard him pray that he, as bishop, will "speak with a prophetic voice." Are there "standard forms" for this prayer in the General Instruction of the Roman Missal or other liturgical documents, or are there only guidelines as to what this prayer should cover? -- E.G., Chicago

Q2: Can you explain the origins of the Exultet and why choirs and lay cantors have seemingly become the principal proclaimers over that of the clergy? -- J.M., Niceville, Florida

A1: The expression "Pontifical Mass" refers to any solemn Mass celebrated by a diocesan bishop (or an abbot) as high priest of his flock. It is not reserved to a Mass celebrated by the Holy Father.

This Mass is usually considered as a sign of unity in the Church and is celebrated on important feasts and anniversaries with full ceremonial and the complete complement of ministers: concelebrating priests, deacons, acolytes, lectors and the full, active participation of all God's holy people. It is usually also a sung Mass (cf. Ceremonial of Bishops, Nos. 119-121).

While the terms "Pontifical Mass" and "Pontifical High Mass" are still used in current speech, the 1984 Ceremonial of Bishops no longer uses this expression. It officially refers to this Mass as the "Stational Mass of the Diocesan Bishop," thereby reintroducing an ancient formulation.

According to the Ceremonial of Bishops (No. 59), the bishop carries the crosier or pastoral staff in his own territory as a sign of his pastoral office. As a general rule the bishop holds the staff, "its curved head turned away from himself and towards the people: as he walks in procession, listens to the Gospel reading, and gives the homily; also when receiving religious vows and promises or a profession of faith and when he bestows a blessing on persons, unless the blessing includes the laying on of hands."

Whenever the diocesan bishop permits another bishop to celebrate a solemn Mass within his territory, the visiting bishop may also use the pastoral staff.

Although the Roman Missal provides texts for the prayers for the renewal of commitment to priestly service, the rubric in the English version of the missal says that the bishop speaks to the priests and the people "in these or similar words."

In the text provided in the missal the bishop addresses the people: "Pray also for me that despite my own unworthiness I may faithfully fulfil the office of apostle which Jesus Christ has entrusted to me. Pray that I may become more like our High Priest and Good Shepherd, the teacher and servant of all, and so be a genuine sign of Christ's loving presence among you."

I suppose that the prayer heard by our reader was a legitimate variation of this text which implores prayers for the bishop to fearlessly preach the Gospel with an authentically prophetic voice.

A2: The origin of the Exultet is intimately connected to that of the Easter candle. We dealt with this theme in our column of April 3, 2007.

In this column we wrote: "There is clear evidence that this solemn rite began no later than the second half of the fourth century. For example, the use of singing a hymn in praise of the candle and the Easter mystery is mentioned as an established custom in a letter of St. Jerome, written in 384 to Presidio, a deacon from Piacenza, Italy.

"Sts. Ambrose and Augustine are also known to have composed such Easter proclamations. The poetic and solemn text of the 'Exultet,' or Easter proclamation now in use, originated in the fifth century but its author is unknown."

Singing the Exultet is a proper function of a deacon although the priest may also do so. If this is not possible, another cantor may sing the Exultet.

Some vernacular versions of the Exultet also allow for the introduction of choral parts and responses. But this does not exclude the fact that the deacon or priest may also sing the proper parts.

In some places it appears that choirs and lay cantors have replaced the ordained ministers. This probably has more to do with the level of musical preparation of the clergy than with any designs of usurpation.

From personal experience I know how much time one has to invest so that this wonderful, and only apparently simple, melody truly ascends to God as an authentic prayer. It is understandable why some deacons and priests balk at the challenge rather than risk executing the Easter proclamation in every possible sense of the word.

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Follow-up: Eucharistic Prayers for Reconciliation

After our comments on the use of the Eucharistic Prayers for Reconciliation during Lent (see March 4), a reader from Nairobi, Kenya, asked for clarifications regarding the prayers for Various Needs. He wrote:

"You had a note on the Eucharistic Prayers for Reconciliation: 'Although these Eucharistic Prayers have their own proper preface, it is permissible to use them with another preface that refers in some way to the themes of penance and conversion, for example, with the prefaces of Lent.'

"I presume this does not apply, however, to the four 'Eucharistic Prayers for Various Needs' which you also mentioned. Would I be right to assume that their prefaces are meant to be "fixed," like that of Eucharistic Prayer IV?"

Since no mention of substituting the preface is made in the Latin rubrics, our correspondent is correct in presuming that these four prayers may not be separated from their prefaces.

For this reason, using these prayers is limited to occasions when a Mass for Various Needs may be celebrated. Consequently, they are used above all during ordinary time as the celebration of these Masses is more or less restricted during the major liturgical seasons.

Actually, we are not really referring to four different Eucharistic Prayers, but of four versions of a single prayer that accentuate different themes. This accentuation is done above all during the preface of each version and in a section of the intercessions following the consecration.

Thus, separating these prayers from their preface would also undermine the particular theme that the prayer seeks to stress.

The first version -- "The Church progressing in the path of unity" -- is especially apt for Masses for the Pope, for the bishop, for the election of a Pope, for a council or synod, for priests, for the celebrating priest, for the ministers of the Church, and on the occasion of a spiritual or ecclesial assembly.

The second rendering -- "God leads his Church in the way of salvation" -- is recommended for Masses for the Church, for vocations, for the laity, for the family, for religious, for postulating charity, for relatives and friends, and Masses in thanksgiving.

The third adaptation -- "Jesus the way to the Father" -- is particularly suitable for Masses for the evangelization of peoples, for persecuted Christians, for the country or the city, for the head of state or government, for the parliament, at the beginning of the civil year, and for the progress of peoples.

The fourth hue of this Eucharistic Prayer -- "Jesus, going about doing good" -- is especially germane to Masses for refugees and exiles, in time of famine or for those suffering from hunger, for those who afflict or persecute us, for captives or those in prison, for the sick, for the dying, for imploring the grace of a good death, for any need.

This partial review of the Masses for Various Needs also affords us the opportunity of unearthing the treasury of the Church's intercessory prayer, so often left concealed and coffined in the missal.