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Formed in Christ

Friday, March 6, 2026Faith

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As we recite the words, remember that there are also gestures, actions, and postures for the principal celebrant, other ordained ministers, and for all of us in the assembly.

Father Robert M.
O'Grady

Last week, we saw how the Second Eucharistic Prayer in the Roman Missal started in one format and, by careful editing, ended in the most familiar of the four Eucharistic Prayers. This week, let's take a closer look at the results of that editorial work.
The prayer begins with the usual preface dialogue: "The Lord be with you; and with your spirit; Lift up your hearts; we lift them up to the Lord; Let us give thanks to the Lord our God; it is right and just." That dialogue begins all our Eucharistic Prayers.
Next is the preface. It is a special introduction that gives either a specific reason (e.g., a saint's feast, a liturgical season) or a more general summary of the reason for this Mass. The prefaces for Sundays in Ordinary Time are a good example. They are concise summaries of the span of salvation history.
The Second Eucharistic Prayer has a specific or preferred preface. The prayer was foreseen as especially apt for weekdays, but it has become common on Sundays as well.
On Sundays in Ordinary Time, this prayer and its preface may be used. Those prefaces for Sundays in Ordinary Time may also be used with this prayer.
We respond to the preface with the echo of the angels, the Holy, Holy, Holy.
Following the preface acclamation, the Eucharistic Prayer continues with a single sentence connecting the preface to the rest of the prayer.

As we recite the words, remember that there are also gestures, actions, and postures for the principal celebrant, other ordained ministers, and for all of us in the assembly.
Since the Holy Spirit, through the ministry of the ordained priest, causes the reality of the Eucharist, that is, the real presence of the Body and Blood of Christ in the sacramental forms of bread and wine, there is an "epiclesis," an invocation of the Holy Spirit on the gifts of bread and wine.
The familiar "words of institution" or the narrative of the Lord's Supper -- the same in all Eucharistic Prayers -- is proclaimed.
After those words, the assembly, but not the principal celebrant, although through his invitation, acclaims the "mystery of faith." With one of the three acclamations, we acknowledge the real sacramental presence of Christ.
If possible, one -- and only one -- of the three acclamations ought to be sung. If singing is impossible, then we recite.
After a summary of what the Holy Spirit has just accomplished in the bread and wine, there is an invocation that the same Holy Spirit change us in this assembly into the Body of Christ. That is to make ever more evidently the Church.
Two or three intercessions follow.
The first is an intercession for the Church "spread throughout the world." The intercession asks God to gather us into the "fullness of charity." Here, we mention the name of the present pope and the diocesan bishop of the diocese where the Mass is celebrated.
It is simply "Leo our pope" -- no number is mentioned and no further explanations are added (e.g., Bishop of Rome.) The bishop of the local diocese is named, again, simply "John our bishop." Nothing more, including "our archbishop" or "our cardinal archbishop," should be added. If a diocese has a coadjutor bishop, or one or more auxiliary bishops, there is a rubric, unusually footnoted at the bottom of the page, citing the General Instruction of the Roman Missal # 149 about how this is to be done. This directive is true for all Eucharistic Prayers.
The second is an intercession for the dead. This intercession is prayed only at a Mass for the Dead, e.g., a funeral Mass. The name of a deceased may be inserted in this intercession.
The third intercession is for the members of the Church, the deceased in a general way -- those "who have fallen asleep in the hope of the resurrection." Other beloved dead are also prayed for, "those who have died in your mercy."
Continuing this prayer, we ask the saints for their prayers for us. In this prayer, only the Blessed Virgin Mary and her spouse, St. Joseph, are mentioned by name. The apostles are mentioned as a group, while all the other saints are mentioned ("all the saints.")
Individual saints' names cannot be named in this prayer. If a saint's name is to be used, then only the Third Eucharistic Prayer provides for this option.
The prayer concludes with the doxology; it begins, "through Him, with Him, and with Him." This is the same conclusion for the other Eucharistic prayers as well.
The original ending of this prayer was "through whom to you be glory and honor, Father and Son, with the Holy Spirit, in your Holy Church, now and throughout the ages of the ages." The inclusion of the Church in this doxology was very common in the doxologies of the early Church. A quick reminder to us that this sacred action is occurring in the Church -- we pilgrims here and now, those pilgrims who have died, and the saints who have arrived at the kingdom.CATHOLICNEWS.COM OR 617-779-3790.