Listen to the Word


Supper rather than the Cross; the meal, without mentioning sacrifice; the lamb, without referring to the forgive- ness of sins; the table, without reference to an altar.


Source: This is a new composition for the Missale Romanum of 1970.


Analysis of literary forms First Christ’s actions are described in a rela- tive clause and two motor clauses, and Christ is described in two amplifications. Secondly, God’s action is described by a means, a motor and two intentions. Thirdly, the Church’s action is described by motor, intention and goal. First motor: The first of two participial


clauses sets the context for eating the meal, cum Apostolis suis in novissima cena convescens, “eating with his Apostles at the Last Supper”, given as, “at the Last Supper with his Apostles”. Second motor: The second anticipates how


Christ will reinterpret the meal, salutiferam crucis memoriam prosecuturus in saecula, “about to extend for ever the salvific memor - ial of the Cross”, given as, “establishing for the ages to come the saving memorial of the Cross”. First confession:We confess faith in the


saving action of Christ, Qui … se tibi obtulit, “who … offered himself to you”, given as, “For … he offered himself to you”. First amplification. Christ is described as Agnum sine macula, “as the Lamb without blemish”, given as “as the unblemished Lamb”. The Passover lamb is not associated with the forgiveness of sins, but with God spar- ing and delivering Israel. Second amplification:Christ offers him-


self as perfectae laudis munus acceptum, “the acceptable gift of perfect praise”. This is an allusion to Hebrews 13:15: “Through him, then, let us continually offer a sacrifice of praise [offeramus hostiam laudis]” (NRS, Vulgate). Second confession: Secondly, God’s action


is expressed Quo venerabili mysterio fideles tuos … sanctificas, “by means of which venerable mys- tery you sanctify the faithful”, given as, “by this sacred mystery, you make them holy”. Means:God sanctifies by feeding, expressed


by the gerund alendo “by nourishing them”, which also has as its object fideles tuos, “your faithful”, given as “nourishing your faithful”. Double purpose:God’s intention in sanc-


tifying is, ut humanum genus … una fides illuminet, caritas una coniungat, “so that one faith may illuminate, one love unite the


16 | THE TABLET | 25 June 2011


Cosmic intentions T


his Preface emphasises the Last


Roman Missal 2010 … Christ … For at the Last Supper with his Apostles, establishing for the ages to come the saving memorial of the Cross,


he offered himself to you as the unblemished Lamb, the acceptable gift of perfect praise.


Nourishing your faithful by this sacred mystery, you make them holy, so that the human race, bounded by one world, may be enlightened by one faith


and united by one bond of charity.


And so, we approach the table of this wondrous Sacrament,


so that, bathed in the sweetness of your grace,


we may pass over to the heavenly realities here foreshadowed.


© International Commission on English in the Liturgy.


human race”. The official English text shifts the subject to the human race and implies God’s action in passive verbs, “so that the human race … may be enlightened by one faith and united by one bond of charity”. Third motor: God’s intention for the


whole human race is also cosmic, quod con- tinet unus orbis, “which one world embraces”, given as “bounded by one world”. Third confession: Thirdly, the liturgical assembly’s ritual action is Ad mensam igitur accedimus tam mirabilis sacramenti, “We draw near, therefore, to the table of such a wondrous sacrament”, given as, “And so, we approach the table of this wondrous Sacrament”. Fourth motor: Our transformation first requires that we be, gratiae tuae suavitate per- fusi, “flooded with the sweetness of your grace”, given as “bathed in the sweetness of your grace”. Purpose: Approaching the table, the intention of the faithful is ut … transeamus, “so that … we may be transformed”, given


Ad mensam igitur


accedimus tam mirabilis sacramenti,


ut, gratiae tuae suavitate perfusi,


ad caelestis formae imaginem transeamus.


God wants humanity to be illuminated by one faith and united by one love, writes Daniel McCarthy. Through Christ’s memorial supper, God nourishes the faithful and transforms them


PREFACE ON THE FRUITS OF THE MOST HOLY EUCHARIST 2


Missale Romanum2008 … Christum … Qui cum Apostolis suis in novissima cena convescens,


salutiferam crucis memoriam prosecuturus in saecula,


Agnum sine macula se tibi obtulit,


perfectae laudis munus acceptum.


Quo venerabili mysterio fideles tuos alendo sanctificas,


ut humanum genus, quod continet unus orbis,


una fides illuminet, caritas una coniungat.


Study text … Christ …


who, eating with his Apostles at the Last Supper, about to extend for ever the salvific memorial of the Cross,


offered himself to you as the Lamb without blemish, the acceptable gift of perfect praise,


by means of which venerable mystery you sanctify the faithful by nourishing them so that one faith may illuminate, one love unite the human race,


which one world embraces. We draw near, therefore, to the table of such a wondrous sacrament so that, flooded with the sweetness of your grace,


we may be transformed into the image of a heavenly likeness.


Prepared in collaboration with Frs James Leachman OSB and Reginald Foster OCD.


as “so that … we may pass over”. Goal: The final goal is ad caelestis formae imaginem, “[we may be transformed] into the image of a heavenly likeness”, given as “[we may pass over] to the heavenly realities here foreshadowed”.


Summary. Christ’s self-gift to Almighty God, according to this Preface, occurs at the Last Supper, which suggests that it is the memor - ial of the Cross because both are expressions of Christ’s self-gift, as indeed is the Incarnation. The meal is the repeatable component in which God nourishes the faithful to make them holy and thereby to unite all humanity in love. We draw near to the table to share in commun- ion with God and neighbour so that we may be transformed into a heavenly likeness.


■Daniel McCarthy OSB is a monk of St Benedict’s Abbey, Kansas, who writes on and teaches liturgy.


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