Wednesday Liturgy: Follow-up: Concluding the Prayer of the Faithful
ROME, NOV. 1, 2005 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum Pontifical University.
Readers sought some clarifications regarding aspects of the Prayer of the Faithful (see Oct. 18).
Before responding, I would point out that, although this form of prayer has very ancient roots, its present form is fairly novel in liturgical practice and thus there are no traditional norms regarding its practice.
As a consequence, several slightly diverse customs have arisen and it is not easy to say if one is necessarily more correct than another.
Apart from the norms quoted in the previous column we could say that a rule of thumb is that they be guided by common sense and that the petitions should be clear and brief, couched in general terms, and should not be multiplied beyond measure.
Some readers asked if it were permissible for the faithful to be invited to formulate spontaneous petitions from the pews.
While there is no rule forbidding this, I think it is a practice best reserved for smaller groups who have the necessary experience to formulate appropriate petitions. Such groups could be those who regularly attend daily Mass, religious communities, and prayer groups.
It is probably wisely avoided at a parish Sunday Mass, since the number of petitions could easily become inflated or their content turn out to be excessively personal, verbally garbled or political. They could even create annoyance if the same people tend to dominate the "spontaneous" petitions week after week.
Some other readers asked about the practice of reciting the Hail Mary during the Prayer of the Faithful.
While this custom is not universal, it seems to have its roots in English liturgical practice from even before the Second Vatican Council. One reader suggested that a document exists impeding this practice, but I have been unable to find it. I would say that, barring some authoritative intervention, the practice could continue where it has been customary to do so.
The objections to the use of the Hail Mary are usually based on the principle that liturgical prayers are practically always directed to the Father, and on rare occasions to the Son.
However, when the Hail Mary is used in the Prayer of the Faithful she is not addressed directly but is usually invoked as a mediator to carry our prayer to the Father within the context of the communion of saints.
This invocation is certainly unnecessary from a liturgical standpoint, and it is probably better not to introduce it where it does not exist. However, I do not believe it needs to be forbidden where already well established.
Finally an Irish priest asked if the celebrant could reserve a particular petition, such as for the soul for whom Mass is celebrated, to himself rather than to the deacon or reader. I would say that this may be done for good pastoral reasons, just as the priest may also add a particular intention which he believes should be kept in mind at that moment.
Readers sought some clarifications regarding aspects of the Prayer of the Faithful (see Oct. 18).
Before responding, I would point out that, although this form of prayer has very ancient roots, its present form is fairly novel in liturgical practice and thus there are no traditional norms regarding its practice.
As a consequence, several slightly diverse customs have arisen and it is not easy to say if one is necessarily more correct than another.
Apart from the norms quoted in the previous column we could say that a rule of thumb is that they be guided by common sense and that the petitions should be clear and brief, couched in general terms, and should not be multiplied beyond measure.
Some readers asked if it were permissible for the faithful to be invited to formulate spontaneous petitions from the pews.
While there is no rule forbidding this, I think it is a practice best reserved for smaller groups who have the necessary experience to formulate appropriate petitions. Such groups could be those who regularly attend daily Mass, religious communities, and prayer groups.
It is probably wisely avoided at a parish Sunday Mass, since the number of petitions could easily become inflated or their content turn out to be excessively personal, verbally garbled or political. They could even create annoyance if the same people tend to dominate the "spontaneous" petitions week after week.
Some other readers asked about the practice of reciting the Hail Mary during the Prayer of the Faithful.
While this custom is not universal, it seems to have its roots in English liturgical practice from even before the Second Vatican Council. One reader suggested that a document exists impeding this practice, but I have been unable to find it. I would say that, barring some authoritative intervention, the practice could continue where it has been customary to do so.
The objections to the use of the Hail Mary are usually based on the principle that liturgical prayers are practically always directed to the Father, and on rare occasions to the Son.
However, when the Hail Mary is used in the Prayer of the Faithful she is not addressed directly but is usually invoked as a mediator to carry our prayer to the Father within the context of the communion of saints.
This invocation is certainly unnecessary from a liturgical standpoint, and it is probably better not to introduce it where it does not exist. However, I do not believe it needs to be forbidden where already well established.
Finally an Irish priest asked if the celebrant could reserve a particular petition, such as for the soul for whom Mass is celebrated, to himself rather than to the deacon or reader. I would say that this may be done for good pastoral reasons, just as the priest may also add a particular intention which he believes should be kept in mind at that moment.
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