Son Rise Morning Show, Tuesday, 7:45 AM (ET)

I'll be on the Son Rise Morning Show on EWTN radio this Tuesday morning at 7:45, to talk about my second book on the Mass and the new translation, Praying the Mass: The Prayers of the Priest.

Book Signing at Ave Maria Shop in Morrisville, PA

Jeffrey Pinyan will be doing a

Book Signing at the Ave Maria Shop

312 West Trenton Ave, Morrisville, PA

On Saturday, May 7, 2011, from 11 AM to 3 PM

Books on the Eucharistic Prayers of the Roman Rite

Starting in June, I will begin work on the third volume of Praying the Mass, which looks at the Eucharistic Prayers of the Roman Rite (and their new English translation in the third edition of the Roman Missal).  As of right now, I am not planning on including the Eucharistic Prayers for Children, but I may change my mind about that.

What follows is my research list; these are books that do at least one of the following:

• provide a commentary on the whole Mass (including the Roman Canon and/or other Eucharistic Prayers)
• provide a commentary on the Eucharistic Prayers of the Roman Rite (whether just the Roman Canon or other Eucharistic Prayers as well)

If you know of any books not on this list that you think I should get, please provide them in the comment-box!

• The Bible and the Liturgy (Danielou)
• The Bible and the Mass (Stravinskas)
• The Canon of the Mass and Liturgical Reform (Vagaggini)
• Catholics and the Eucharist (Clark)
• The Church at Prayer (Martimort)
• A Commentary on the Prefaces and the Eucharistic Prayers of the Roman Missal (Soubigou)
• Discovering the Mass (Calvet)
• The Eucharistic Prayer (Jungmann)
• The Eucharistic Prayers of the Roman Rite (Mazza)
• Explanation of the Holy Sacrifice of the Mass (von Cochem)
• Explanation of the Prayers and Ceremonies of Holy Mass (Gueranger)
• The Great Prayer (Williamson)
• The Holy Sacrifice of the Mass (Gihr)
• The Holy Sacrifice of the Mass (Hellriegel)
• How to Understand the Mass (Lefebvre)
• The Liturgy of the Mass (Parsch)
• Loving and Living the Mass (Kocik)
• The Mass (Deiss)
• The Mass (Fortescue)
• The Mass (Jungmann)
• The Mass (Oury)
• The Mass of All Time (Lefebvre)
• The Mass and its Folklore (Matthews)
• The Mass of the Roman Rite (Jungmann)
• The Mass and the Saints (Crean)
• New Mass (Roguet)
• The Origins of the Eucharistic Prayer (Mazza)
• Prayers of the Eucharist (Jasper and Cuming)
• The Reform of the Liturgy (Bugnini)
• The Splendour of the Liturgy (Zundel)
• Study the Mass (Parsch)
• Understanding the Mass (Belmonte)
• The Wisdom of Adrian Fortescue (Davies)

Eucharistic Prayer Inserts for Ritual Masses

NUPTIAL MASSES
EP I
Latin	English 2008	English 2010
Hanc ígitur oblatiónem servitútis nostrae, sed et famulórum tuórum N et N totiúsque famíliae tuae, quae pro illis tuam exórat maiestátem, quaesumus, Dómine, ut placátus accípias: et sicut eos ad diem nuptiárum perveníre tribuísti, sic (tuo múnere desideráta sóbole gaudére profícias, atque) ad optátam sériem próvehas benígnus annórum. (Per Christum Dóminum nostrum. Amen.)	Therefore, Lord, we pray: graciously accept this oblation of our service, that of your servants N. and N. and of your whole family, who entreat your majesty on their behalf; and as you have granted them to reach their wedding day, so (make them rejoice in your gift of the children they desire and) bring them in your kindness to the length of days for which they hope. (Through Christ our Lord. Amen.)	Therefore, Lord, we pray: graciously accept this oblation of our service, the offering of your servants N. and N. and of your whole family, who entreat your majesty on their behalf; and as you have brought them to their wedding day, so (gladden them with your gift of the children they desire and) bring them in your kindness to the length of days for which they hope. (Through Christ our Lord. Amen.)
EP II
Latin	English 2008	English 2010
Recordáre quoque, Dómine, N et N, quos ad diem nuptiárum perveníre tribuísti: ut grátia tua in mútua dilectióne et pace permáneant.	Remember also, Lord, N. and N., whom you have brought to their wedding day, so that by your grace they may abide in mutual love and peace.	Be mindful also, Lord, of N. and N., whom you have brought to their wedding day, so that by your grace they may abide in mutual love and in peace.
EP III
Latin	English 2008	English 2010
Confórta, quaesumus, in grátia Matrimónii N. et N., quos ad diem nuptiárum felíciter adduxísti, ut fodus quod in conspéctu tuo firmavérunt, te protegénte, in vita semper consérvent.	Strengthen, we pray, in the grace of Marriage N. and N., whom happily you have brought to the day of their wedding, that with your protection they may always be faithful in their lives to the covenant they have sealed in your presence.	Strengthen, we pray, in the grace of Marriage N. and N., whom you have brought happily to their wedding day, that under your protection they may always be faithful in their lives to the covenant they have sealed in your presence.

SCRUTINIES
EP I
Latin	English 2008	English 2010
Meménto, Dómine, famulórum famularúmque tuárum, qui eléctos tuos susceptúri sunt ad sanctam grátiam baptísmi tui, et [recitantur nomina patrinorum et matrinarum] et ómnium circumstántium, quorum tibi fides cógnita est… Hanc ígitur oblatiónem, Dómine, ut propítius suscípias, deprecámur, quam tibi offérimus pro fámulis et famulábus tuis, quos ad aetérnam vitam et beátum grátiae tuae donum numeráre, elígere atque vocáre dignátus es. (Per Christum Dóminum nostrum. Amen.)	Remember, Lord, your servants who are to present your chosen ones for the holy grace of your Baptism, [here the names of the godparents are read out] and all gathered here, whose faith and devotion are known to you. Therefore, Lord, we pray: graciously accept this oblation of our service, which we make to you for your servants whom you have been pleased to number, to choose and to call for eternal life and for the blessed gift of your grace. (Through Christ our Lord. Amen.)	Remember, Lord, your servants who are to present your chosen ones for the holy grace of your Baptism, [here the names of the godparents are read out] and all gathered here, whose faith and devotion are known to you. Therefore, Lord, we pray: graciously accept this oblation which we make to you for your servants, whom you have been pleased to enroll, choose and call for eternal life and for the blessed gift of your grace. (Through Christ our Lord. Amen.)
EP II
Latin	English 2008	English 2010
Recordáre quoque, Dómine, servórum tuórum, qui hos eléctos susceptúri sunt ad fontem regeneratiónis.	Remember also, Lord, your servants who are to present these chosen ones at the font of rebirth.	Remember also, Lord, your servants who are to present these chosen ones at the font of rebirth.
EP III
Latin	English 2008	English 2010
Adiuva grátia tua, quaesumus, Dómine, servos tuos, ut hos eléctos verbo et exémplo perdúcant ad vitam novam in Christo, Dómino nostro.	Assist your servants with your grace, O Lord, we pray, that they may lead these chosen ones by word and example to new life in Christ, our Lord.	Assist your servants with your grace, O Lord, we pray, that they may lead these chosen ones by word and example to new life in Christ, our Lord.

Lectors: prepare ahead of time!

This delightful anecdote is from Paul Ford (around the 27-minute mark of the first video on this page).

---

Readers should never pretend to wing it.  The worst example I can give you:  the feast of Corpus Christi, the reader, a very talented actor in the parish, an Irishman, flew into the sacristy and said "What's the reading today?" They showed it to him, he looked it over, okay.  1st Corinthians.  [He said:] "The bread that we break is not the body of Christ. The cup that we bless is not the blood of Christ."

From across the church, I cupped my hands and I said, "Is it not!  Is it not!"  And when he said, "The word of the Lord," I said "It is not!"

What is the Mass for?

I know I slept through most of my RCIA classes, but what is the Mass for if not to meet the spiritual needs of the people attending?

I’m sorry that you slept through your RCIA classes. Learning about God and the Catholic faith shouldn’t have to be boring!

The sacred liturgy is, above all things, the worship of God. Even if we were to get nothing out of Mass — we were distracted during the readings, or we didn’t understand them, the homily was replaced by a Bishop’s Annual Appeal video, and we did not receive Holy Communion (for whatever reason) — still, vere dignum et iustum est, aequum et salutáre, nos tibi semper et ubíque grátias ágere, Dómine, sancte Pater, omnípotens aetérne Deus, per Christum Dóminum nostrum.*

But there’s more to it than that, of course. Mass has four ends; the acronym “ACTS” or “PACT” has been used as a mnemonic.**

• Adoration
• Contrition
• Thanksgiving
• Supplication/Petition

Even when we don’t particularly feel contrite, the Mass calls us to contrition; even when we don’t feel like giving thanks, there is the Eucharist; even when we are struggling to adore God in the midst of natural disasters that take the lives of thousands and tens of thousands, the liturgy puts on our lips a Gloria or a Glory Be or an Alleluia; and even when we think we’re doing pretty well for ourselves, thankyouverymuch, the Prayer of the Faithful challenges us to be “poor in spirit” and to throw all our cares (and those of the whole world) upon the Lord. That’s meeting our spiritual needs, even when we don’t acknowledge we have them. (And the Mass is beneficial even for those who aren’t in attendance.)
All these ends are directed to the glorification of God: adoration and thanksgiving immediately so, and contrition and supplication mediately, for God is glorified in His mercy and generosity. Those latter two ends are directed toward our sanctification.

To be even more succinct, the Mass and the whole liturgy of the Church is directed to the glorification of God and the sanctification of humanity. That’s what Vatican II said several times:

Christ indeed always associates the Church with Himself in this great work wherein God is perfectly glorified and men are sanctified. (SC 7)

From the liturgy [...] the sanctification of men in Christ and the glorification of God [...] is achieved in the most efficacious possible way. (SC 10)

The purpose of the sacraments is to sanctify men, to build up the body of Christ, and, finally, to give worship to God. (SC 59)

There is hardly any proper use of material things which cannot thus be directed toward the sanctification of men and the praise of God. (SC 61)

The purpose of sacred music [is] the glory of God and the sanctification of the faithful. (SC 112)

[source]

* "It is truly right and just, our duty and our salvation, to give you thanks always and everywhere, Lord, Holy Father, almighty and eternal God, through Christ our Lord."

** Another mnemonic, PART, uses "Reparation" in place of "Contrition".  Yet another is ALTAR: Adore, Love, Thank, Ask, Repent.

Responding to criticism about my books

In a recent thread on the Catholic Answers Forum (now locked, because the conversation went off-topic), I had a bit of a back-and-forth with a clergyman (whether deacon or priest, I do not know) who goes by the handle FAB about my books.

I was bit short (and rude) with him as you can see below, but I'm trying to mellow out and be more civil and charitable as our conversation continues.

Apr 1, '11, 5:35 pm

FAB Regular Member Join Date: July 11, 2007 Posts: 1,126 Religion: Catholic

Re: New translation of Mass question I read the parts of your books on Amazon. Even though they contain great historical information, they lean two much on the practices of the extraordinary form of the mass as well as explanations from that mass in attenpts to explain the Novous Ordum. Vatican II in what I read gets only brief mention and the quotes are given from various popes to particularly drive what seems to be a more traditional view. You talk of particiaption in the mass, but not of the communial nature of it, maybe you cover it else were, but since I'm not planing on buying them I'll won't find out. In my opinion there are many other books which cover the mass which do focus on it alone.

Apr 1, '11, 9:57 pm

japhy Forum Supporter Book Club Member   Join Date: February 28, 2007 Location: Ewing, NJ, USA Posts: 5,381 Religion: Catholic (Roman Rite)

Re: New translation of Mass question By all means, make your judgment based on only those parts of the book you could read for free on Amazon. My books are about the Ordinary Form of the Mass. I draw on material about the Roman Rite, both old and new. Much of the source material is about the older forms of the Mass, because the Ordinary Form has only been around for a few decades. But because the Mass is the Mass, a lot of what was written 50, 100, 200, and 1500 years ago is applicable to our liturgy today. I do cover the communal nature of the liturgy, especially when talking about the "communion of saints", the Confiteor (where we ask our brothers and sisters to pray for us, and they ask US to do the same for THEM), and other places throughout the books. I do talk about what Vatican II said about the liturgy. But Vatican II is very recent in our liturgical history, and there's a lot more to be said about the liturgy than Vatican II said. But again, I do quote Sacrosanctum Concilium a great deal. And the modern Catechism too. It's pointless for me to defend my book against someone who hasn't read it.

Yesterday, 9:51 am

FAB Regular Member   Join Date: July 11, 2007 Posts: 1,126 Religion: Catholic

Re: New translation of Mass question Amazon has the first chapter of each of you books on line, which is enough to get a flavor of them. You talk about past practices, and speak of them as though they should still be done, instead of using them as a reference and expaining why some practrices are no longer used. In doing so you mislead by implying that those practices were better or more sacred than the Novus Ordum. In doing so you implant seeds of doubt. They are promoting a certain agenda and not particularly a renewal of the understanding of the mass that the Bishops are promoting as part of the institution of the revised missal.

Yesterday, 11:17 am

japhy Forum Supporter Book Club Member   Join Date: February 28, 2007 Location: Ewing, NJ, USA Posts: 5,381 Religion: Catholic (Roman Rite)

Re: New translation of Mass question Quote: Originally Posted by FAB Amazon has the first chapter of each of you books on line, which is enough to get a flavor of them. If you want another free sample, visit my web site and read a chapter from each book (free) on the Liturgy of the Word. Please, let me know what you think of them. Quote: Originally Posted by FAB You talk about past practices, and speak of them as though they should still be done, instead of using them as a reference and expaining why some practrices are no longer used. Please give examples. You're being far too vague for me to make a sufficient response. Are you perhaps referring to the vesting prayers, which were once required but are no longer? And a longer fast before the Eucharist? Generally speaking, I employ the "hermeneutic of reform in continuity", endorsed by Pope Benedict, whereby I believe that former liturgical practices can help inform and form our modern liturgical practices. There is value even in those things that have been, for one reason or another, discarded from the liturgy over time. Two examples which you won't see from the free samples of the books are the ancient (and discontinued) practices of the fermentum and the sancta (rites which predate and are not present in the Extraordinary Form of the Mass) during the Fraction of the Eucharistic Host. The introduction of both books begins at the start of papal interest in the modern liturgical reform movement, which was Pius X's Tra la sollecitudini, then Pius XI's Divini cultus, then Pius XII's Mediator Dei. All three of those documents are sources for Vatican II's Sacrosanctum Concilium. For example: When the faithful assist at the sacred ceremonies they should not be merely detached and silent spectators. (Pius XI, 1928) The Church earnestly desires that Christ’s faithful, when present at Mass, should not be there as strangers or silent spectators. (Vatican II, 1963) We are filled with a most ardent desire to see the true Christian spirit flourish in every respect in all the faithful, who acquire it from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church.(Pius X, 1903) Mother Church earnestly desires that all the faithfulshould be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy … for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit. (Vatican II, 1963) Especially in the book on the priest's prayers, I use (discarded) elements of the Extraordinary Form to provide context for the (remaining) elements of the Ordinary Form. Quote: Originally Posted by FAB In doing so you mislead by implying that those practices were better or more sacred than the Novus Ordum. In doing so you implant seeds of doubt. I do think that certain practices (like the use of the vesting prayers and a longer fast before the Eucharist) are better than our present ones, but I do not force that opinion on anyone. But I will certainly share those opinions, as well as the reasons for them. It's my book, after all. I do not think I would call them "more sacred", however. I don't think I'm qualified to make such a judgment. And I do not think my books plant seeds of doubt -- in any case, that was certainly never my intent at all. Quote: Originally Posted by FAB They are promoting a certain agenda and not particularly a renewal of the understanding of the mass that the Bishops are promoting as part of the institution of the revised missal. What is the "they" here? These older liturgical practices? My books? Again, if you have not read the books, you have completely no way of knowing whether they promote "a renewal of the understanding of the mass that the Bishops are promoting." Tell you what. If you're sincere about offering a critique of my books, I'll send you the PDFs of both of them free of charge. It's the least kindness I can do to a reviewer.

At this point, the thread was locked because the content of my books was not the topic, and the conversation on the topic had ended.  So we went to messages.

Today, 11:28 am

FAB Regular Member   Join Date: July 11, 2007 Posts: 1,126 Religion: Catholic

book Japhy, since the thread we were having our discussion has been closed, I did want to answer your last questions concerning your books. I understand from the bio I read on you that you are by trade a computer programer, I didn't see any educational background on Theology, no did I see any colaboration in the righting of the books. Besides the prayers for vesting which are no longer in use, to include these in a book to try to instruct clergy on praying the mass seems very much out of place. I not certain what he point of including it was except for a historical reference. Since I am part of the Catholic Clergy, I hope you were not in some way presuming to lecture on a practice that you feel should still be performed. The other issue I found in the segment that I read had to do with the presentation of the gifts and the Chalice veil. You referenced that the GIRM in dacted that the the use of the veil was still laudable. Just to make certain I hadn't miss something, I went back this morning and read the sections on the GIRM conscerning the preparation of the altar and sacred vessels and found no such comment. The other point I found an issue with was the presentation of the gifts, the idea that they represent Christ being lead to be crucified. Even in an pre Vatican II Explaintion of the gifts it describes them as the people offering themselve to God, and since the gifts come from Christ, the people join in that giving. The current description is thast these are gifts from the people going back to the early Church when the faithful would bring gifts of food to be shrared. Christ said you cannot put new wine into old wine skins. This seems to be waht you are attempting with your books. Trying to instruct on how to pray the Novous Ordum through the focus of previous lituries. Peace and blessings

Today, 12:40 pm

japhy Forum Supporter Book Club Member   Join Date: February 28, 2007 Location: Ewing, NJ, USA Posts: 5,381 Religion: Catholic (Roman Rite)

Re: book Quote: Originally Posted by FAB you are by trade a computer programer, I didn't see any educational background on Theology, no did I see any colaboration in the righting of the books. That is completely correct. I have a C.S. degree and am a computer programmer. I have no formal education in theology or liturgy. I've just done a lot of reading. Quote: Originally Posted by FAB Besides the prayers for vesting which are no longer in use, to include these in a book to try to instruct clergy on praying the mass seems very much out of place. I not certain what he point of including it was except for a historical reference. Since I am part of the Catholic Clergy, I hope you were not in some way presuming to lecture on a practice that you feel should still be performed. The vesting prayers may no longer be required, but that does not mean they are not in use. They have been included in other resources for the liturgy, such as Bishop Peter Elliot's Ceremonies of the Modern Roman Rite. I included them because I consider them to be a valuable means of preparing for the Mass. The prayers have good spiritual and doctrinal content. Meditating on them (whether you're ordained or not) might bear some spiritual fruit for someone. And I do not think it is out of my place to suggest something to a priest. I am not ordering priests to pray these prayers, I am only reminding them of the prayers (or maybe they never knew of them in the first place?) and making a suggestion that they be used. Quote: Originally Posted by FAB I went back this morning and read the sections on the GIRM ... and found no such comment. I referred directly to GIRM 118 in my book. I do not know what version of the GIRM you have, but here is what I see: 2002 GIRM: "It is a praiseworthy [laudibiliter] practice to cover the chalice with a veil, which may be either the color of the day or white." (#118) If you're referring to the footnote which mentions the use of a veil in covering the tabernacle, the supporting documentation is: Eucharisticum Mysterium 57 (1967), Eucharistiae Sacramentum 11 (1973), and Inaestimabile Donum 25 (1980). I should have included at least one of those references in my footnote. Quote: Originally Posted by FAB The other point I found an issue with was the presentation of the gifts, the idea that they represent Christ being lead to be crucified. That was simply one interpretation of the action, from Theodore of Mopsuestia (died in A.D. 428). It is presented simply to give another perspective, a perspective which interpreted the liturgy as depicting various stages of the Lord's life and/or Passion. Quote: Originally Posted by FAB Even in an pre Vatican II Explaintion of the gifts it describes them as the people offering themselve to God... (Theodore certainly was pre-Vatican II. He was pre-Ephesus and pre-Chalcedon!) As for "the people offering themselves to God", I do cover that, for example, pages 124-125 of Priest (with a quote from JP II). It is also addressed more fully in People (pages 106-107 and 109-112). Quote: Originally Posted by FAB The current description is thast these are gifts from the people going back to the early Church... That is also covered in my books. Believe it or not, both of these explanations are still valid and current. Quote: Originally Posted by FAB Christ said you cannot put new wine into old wine skins. This seems to be waht you are attempting with your books. Trying to instruct on how to pray the Novous Ordum through the focus of previous lituries. (It's spelled Novus Ordo.) Our Lord also said that the "scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old." (Matt. 13:52) And I think what I'm doing is taking old wine and putting in a new wineskins, not new wine in old wineskins... but I could be wrong. If the use of older catechisms and older writings and older liturgies is forbidden or doomed to failure for catechizing people about the Ordinary Form of the Mass, then my efforts will not work at all. That's not what I've seen, though. There's plenty of "old stuff" in our modern Roman Rite. Lots of the prayers are old. The Roman Canon is pretty ancient. Even older is Eucharistic Prayer II, which was plucked from the 3rd century, cleaned up a bit, and inserted into the modern Roman Rite a few decades ago. A lot of the explanations of these old prayers are old as well, such as the five catechetical lectures of St. Cyril of Jerusalem, yet they remain ever-relevant to our modern liturgy. I'm trying to teach about about the Ordinary Form of the Mass in the context not only of the 1962 Missal, but of the whole liturgical history of the Church. I think an approach which shuns everything before 1969 (or at least, everything that is not present in the modern Roman Rite) is short-sighted and unnecessarily strict.