Faith

The length of the Roman Canon and its less frequent use at Mass may lead to a loss of familiarity with its contents.

Father Robert M.
O'Grady

The length of the Roman Canon and its less frequent use at Mass may lead to a loss of familiarity with its contents. As with all Eucharistic Prayers, this one prays for the Church here on earth, for the gathered assembly, for others not present, and for the deceased.
It is expanded with two lists of saints. It also has some special inserts called "communicantes," which are unique to the Roman Canon, as well as other inserts for various occasions. Among those inserts that might be heard at Sunday Mass are those for baptism and confirmation.
The prayer for the Church is at the beginning of this Eucharistic Prayer. Here we pray for the Church, specifically mentioning the present pope and the bishop of the diocese where the Mass is being celebrated.
The prayer for the Church continues with an intercession for the living, and here specific names may be mentioned, especially if the celebrant has accepted an offering for an intention at this Mass. The words emphasize that we are praying not only for ourselves here present, but also for those united with us in the faith who are absent or distant for whatever reason.
The first list of saints, who are joined with us in the communion that is the Church, follows.

At the name of the Blessed Virgin Mary, the principal celebrant, as usual, bows his head; the name of her spouse, Joseph, follows. Next, there are two groups of 12 saints. First come the 12 apostles -- the names of Peter, Paul, and Andrew are always mentioned -- the remaining nine are optional. The next dozen are all Roman saints, including five of Rome's early bishops, and saints who enjoyed popularity among the Roman people, e.g., Lawrence.
This first list is introduced by those "communicantes" who specify a feast. There are five of these: one for the Nativity of the Lord, prayed from the vigil through the octave; Epiphany, vigil and day; Easter, the vigil through the octave; the Ascension, the vigil and day; and Pentecost, the vigil and day. Conveniently, these special prayers are located where they need to be inserted into the prayer.
Next, the inserts are prayed if another sacrament or sacramental has been celebrated. These are located elsewhere in the Missal in the section "Ritual Masses," so this could involve page turning or perhaps copying the text and having it ready for the principal celebrant. These lead to the institution narrative. Where the event of the Last Supper is recalled in words and by the ministry of the bishop or priest celebrant, the Last Supper is sacramentally present, and you and I are really partaking in this mystery in the representation of the Lord's Supper.
The version we hear in the Roman Canon is much expanded and includes language different from that used in the other Eucharistic Prayers. However, the words of institution are the same in this and other Eucharistic Prayers.
The celebrant announces this "mystery of Faith" and the assembly, but not the celebrant, responds with one of the three acclamations of this mystery of faith. If the celebrant is able, he may sing that, and the assembly should then respond by singing the acclamation.
The narrative continues explaining the reason we are here. If you listen carefully, you will hear we are explaining to God why we're here, and so reminding ourselves in the process of why we are gathered.
The expansion also links us to the Old Testament, mentioning Abel, Abraham, and Melchizedek. An additional reminder of our link with the Church in heaven asks the angels to take our petitions to the altar on high.
There is now a commemoration of the dead, and this includes all those who have "gone before us with the sign of faith" and "all who sleep in Christ." The celebrant may make mention of the name or names of deceased, especially at Masses for the Dead, and again if he has accepted an offering for that intention.
Next, is the second list of saints. This list includes four New Testament saints, four more Roman martyrs, and finally, six women, all martyrs who were and remain very popular among the Roman people. We should not be surprised by the Roman influence represented by the names on the lists; this prayer did come to us through the Roman Church.
This prayer and all the Eucharistic Prayers end with the "doxology" or the "through him, with him, and in him ...." proclaimed either in song or spoken aloud by the celebrant alone -- concelebrants, if there are any, would join, but not others in the assembly.
The prayer concludes with the Great Amen. And the rest of the assembly responds either in song or spoken aloud according to whether the celebrant has sung or spoken the doxology. The Amen is a "people's part," and so the principal celebrant and any concelebrants do not join the Great Amen.

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