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Changes in the Mass: Deepening Our Understanding View Comments
By Greg Friedman, O.F.M.

Like my fellow pastors around the country, I’ve been reflecting on the changes happening to the prayers that we all pray at Mass. We pastors have been attending workshops and “talking shop” about how we’ll be working with these new texts when the changes are implemented on the First Sunday of Advent.

We have an expression for that in everyday life. We say, after talking and coming to a consensus, “We seem to be on the same page.” That expression shows the importance of agreed-upon ways of speaking.

When we gather for liturgy, we also find it helpful when we’re all “on the same page.” In this case, it means praying the same words to express our shared faith. The liturgy is the public work of the Church, all over the world. Across the globe, our creed and our prayers capture what we all believe as Catholics.

Even in the early Church, a time when the presider improvised many of the prayers at Eucharist, some common phrases and expressions were used. The leader would recall the words of Jesus at the Last Supper. Teachings of Jesus and the apostles would be quoted from memory or read from collections of sayings and letters circulated throughout the Church. Parts of the Hebrew Scriptures were used, such as the Book of Psalms.

As the Church grew and became the official religion of the Roman Empire, common, agreed-upon forms of the prayers, gestures and order of the Mass took shape. Eventually, these became organized into what we know today as “rites.” A “rite” is the term for a standardized way to worship.

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Father Greg Friedman is pastor of St. Francis Seraph Parish in Cincinnati, Ohio. He has produced videos and radio shows (American Catholic Radio) and written articles and books. This article is adapted from his newsletter series, The Catholic Update Guide to Changes in the Mass, which accompanies a video series of the same name (St. Anthony Messenger Press).

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Gregory the Great: Coming events cast their shadows before: Gregory was the prefect of Rome before he was 30. After five years in office he resigned, founded six monasteries on his Sicilian estate and became a Benedictine monk in his own home at Rome. 
<p>Ordained a priest, he became one of the pope's seven deacons, and also served six years in the East as papal representative in Constantinople. He was recalled to become abbot, and at the age of 50 was elected pope by the clergy and people of Rome. </p><p>He was direct and firm. He removed unworthy priests from office, forbade taking money for many services, emptied the papal treasury to ransom prisoners of the Lombards and to care for persecuted Jews and the victims of plague and famine. He was very concerned about the conversion of England, sending 40 monks from his own monastery. He is known for his reform of the liturgy, for strengthening respect for doctrine. Whether he was largely responsible for the revision of "Gregorian" chant is disputed. </p><p>Gregory lived in a time of perpetual strife with invading Lombards and difficult relations with the East. When Rome itself was under attack, he interviewed the Lombard king. </p><p>An Anglican historian has written: "It is impossible to conceive what would have been the confusion, the lawlessness, the chaotic state of the Middle Ages without the medieval papacy; and of the medieval papacy, the real father is Gregory the Great." </p><p>His book, <i>Pastoral Care</i>, on the duties and qualities of a bishop, was read for centuries after his death. He described bishops mainly as physicians whose main duties were preaching and the enforcement of discipline. In his own down-to-earth preaching, Gregory was skilled at applying the daily gospel to the needs of his listeners. Called "the Great," Gregory has been given a place with Augustine (August 28), Ambrose (December 7) and Jerome (September 30)as one of the four key doctors of the Western Church.</p> American Catholic Blog The pierced, open side of Christ on the cross, which makes visible the Sacred Heart of the Son of God, remains “the way in” to knowledge of Jesus Christ.

 
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