MR Prefaces: Ordinary Sunday “IX”

Before we move on to more Roman Rite prefaces in current use, I thought I’d share this bonbon from MR2.

Now, conservatives complained about the new compositions often enough. I found them singularly unconvincing. Make what you will of this new preface for Ordinary Sundays:

Why, o why wasn’t this an option for Sunday Mass? How good is this text?

  • A simple reference to the Resurrection and why Sunday is judged holy by Christians.
  • Simple contrasts between life and death, darkness and light.
  • A reminder of the agency of Christ and his grace underscoring that even our free-will choice to go to Mass is an action not entirely our own. Likewise the liturgies of Word and Eucharist and what takes place there.
  • Even the citation of the coming Sunday evening brings to mind a domestic image of people retiring to sleep in their homes.

In my thinking, this preface is the best of the lot. Too bad only the bold might be using it today.

About catholicsensibility

Todd lives in Minnesota, serving a Catholic parish as a lay minister.
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1 Response to MR Prefaces: Ordinary Sunday “IX”

  1. Devin Rice says:

    I am not opposed to new compositions. But there are only so many Sundays of Ordinary Time celebrated in a year. Probably 28 or so in any given year. So rotating through eight prefaces, that is 3 to 4 times a year. Is that frequent enough? Perhaps. But is 9 or more necessary?

    As for the text cited. It is okay. In an earlier post, you stated the preface isn’t really prayer but more of a credal statement. But that isn’t really quite true. Christian prayer follows a unique structure. A Christian states to God that they are not presumptuous in making a request by mentioning a prior act of God. I dare to ask God y, because in the past, he did x. In the Eucharistic prayer, because God did “x” and we recall it with thanksgiving, we dare to ask him to hallow the gifts on the altar. So the preface is always addressed to God. It only serves as a creed as a secondary effect.

    This text, Preface IX, at least on reading (and not listening) and out of context, gives more of an impression (at least to me) that it is addressed to the congregation and not to God. Though it does address God in the later portion. I realize while most of the prefaces in the Roman Missal have pronouns directed at God in the middle, there are some like in Advent, that do not. But even those seem to be more addressed to God in comparison to this composition. I think the way the lead sentence is structure, without a pronoun addressed to the Father in it, the structure of the sentence gives the impression that congregation is the addressee. And that colors even the later pronouns addressed to the Father. Though if I heard this preface in context, maybe I would think differently of it.

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