Christopher Carstens

In Encountering the Words of Christ in the Mass, Christopher Carstens reflects upon the third edition of the Roman Missal, giving particular attention to the changes in the Mass texts.


Christopher Carstens holds a B.A. from the Oratory of St. Philip in Toronto, and M.A. in Philosophy from the University of Dallas and a M.A. (Liturgical Studies) from The Liturgical Institute. He is currently the Director of the Office of Sacred Worship for the Diocese of LaCrosse, Wisconsin, where he serves as Coordinator of Pontifical Liturgies, liturgical coordinator for the Permanent Deacon formation program, and diocesan Director of RCIA. He is an adjunct faculty member at the Liturgical Institute and a frequent presenter in liturgical conferences and parish education. He is a member of the Society for Catholic Liturgy and is married with four children. Mr. Carstens is one of the presenters of Mystical Body, Mystical Voice.

Todd WilliamsonIn this blog, Praying, Believing, and Living, D. Todd Williamson discusses the pastoral, spiritual, and ministerial ramifications of the revised English translation of the Roman Missal.  Todd's blog is updated every other week.


Todd Williamson is the current Director of the Office for Divine Worship of the Archdiocese of Chicago. He is the author of two editions of Sourcebook for Sundays, Seasons, and Weekdays:The Almanac for Pastoral Liturgy (2007 and 2008, LTP) and has contributed to subsequent editions. He is also co-author of Bringing Catechesis and Liturgy Together: Let the Mystery Lead You! (2002, TwentyThird Publications), and he has written for numerous periodicals (Rite, Pastoral Liturgy, Catechumenate, and Religion Teacher's Journal).

In addition to writing, he is a teacher and national speaker in the areas of liturgy and the sacraments. He is co-host of the monthly radio program, Focus on the Liturgy, which airs on the fourth Wednesday of every month on Relevant Radio 950 AM, in the Chicagoland area.

Todd has been the director of the Office for Divine Worship for eight years. As such, he has dealt with countless pastoral situations in regards to the liturgy. It is from this unique experience that he writes in this blog: breaking open the English texts and making connections to our spiritual and ministerial lives as people of faith.

A native of Pittsburgh, PA, Sandra Dooley moved to Los Angeles in 1999 after 18 years in Orlando, FL. where she spent 10 years as the liturgy director of St. Margaret Mary Parish in Winter Park. She has a Bachelor’s degree in Music Education and a Master of Pastoral Studies degree from Loyola University in New Orleans, with emphasis in liturgy. She is an experienced church musician, religious educator and liturgist, and has been a committee member, coordinator and/or speaker at local and national conferences.

In June, 2001, Sandra joined the Office for Worship of the Archdiocese of Los Angeles as Associate Director. She was Director of the Office from April, 2003 through July, 2009. She also served on the Board of Directors of the Federation of Diocesan Liturgical Commissions (FDLC) from 2004 until her return to FL in 2009.

Sandy currently serves as the director of liturgy at St. Margaret Mary Church in Winter Park, FL, and as a member of the Board of Directors of the North American Forum on the Catechumenate.


 

  
Blog Posts
Jul 26

Written by: Christopher Carstens
7/26/2010 11:35 AM  RssIcon

Examining the texts of the Mass through sacramental lenses yields the greatest insights to their meaning. For example, the Mass begins with the Sign of the Cross and the Greeting:

Priest: In the name of the Father, and of the Son, and of the Holy Spirit.
People: Amen.

Priest: The Lord be with you.
People: And with your spirit.

A sacramental approach to the liturgy’s signs and symbols finds in them their true and grace-filled theological reality. It does this by uncovering the “roots” of the texts, roots that extend into a multilayered and “organic” soil.

The Catechism of the Catholic Church says it this way: “A sacramental celebration is woven from signs and symbols. In keeping with the divine pedagogy of salvation, their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant, and fully revealed in the person and work of Christ” (1145). Over the next few entries, we’ll look at these sources to see—or, if I can put it this way, to hear—the deep theological meaning in the words spoken at the open of the Mass.

Let’s start with the Sign of the Cross. The words themselves are those spoken by Jesus to his disciples after the Resurrection: “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age” (Matthew 28:18b1–20).

Accompanying these words is the gesture of signing oneself with the cross, here reflecting the cross “on which hung the salvation of the world” (showing of the Holy Cross, proposed translation in the revised Roman Missal). We bring to mind, then, the command of Christ and the Cross of Christ at the beginning of Mass. Christ is the meaning of all sacramental signs, even—and especially—of sacramental words. But if the Catechism is correct—that sacramental meaning extends even beyond Christ—then we can expect to find greater richness to these words and gestures.

Does creation have anything to say about the Sign of the Cross? In the first verses of scripture we also hear of a Trinity of Persons as at Christ’s command to baptize: “In the beginning, when God created the heavens and the earth, the earth was a formless wasteland, and darkness covered the abyss, while a mighty wind swept over the waters. Then God said, ‘Let there be light,’ and there was light” (Genesis 1:1–3). The Church’s tradition hears in these opening lines about creation the work of each person of the Trinity: the Father who “created the heavens and earth”; the Son who is the Father’s spoken voice, “Then God said”; and the Holy Spirit who is the “mighty wind [sweeping] over the waters.” In all, the creative power of the Trinity acts at the natural creation of the cosmos, the supernatural re-creation of individuals at their baptism, and now “in the beginning” of the Mass, which is our sharing in the “new heaven and a new earth” (Revelation 21:1).

The wood of the cross which our gesture emulates is likewise seen—at least by some—in creation. The philosophers Pythagoras (of Pythagorean Theorem fame) and Plato saw the entire cosmos in the shape of the cross: the plane of the orbiting stars intersecting with that of the earth like the letter X (see Ratzinger, The Spirit of the Liturgy, p. 180). And like the Divine Persons themselves who are present at creation, so too is the an image of the tree of life: “Out of the ground the LORD God made various trees grow that were delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and bad” (Genesis 2:9). After eating from the tree of the knowledge of good and bad, Adam and Eve were banned from the garden and thereby prohibited from eating from the tree of life. By participating in the cross, which is the true tree of life, at the beginning of the Mass and, in a most excellent way, in the Eucharist, we are given the chance to enter the restored garden and its fruit: “To the victor I will give the right to eat from the tree of life that is in the garden of God” (Revelation 2:7b).

The Sign of the Cross is rich in meaning for one who knows to pray it. More than simple words or mere gesture, the Sign of the Cross leads us to encounter Christ who has given the cross its definitive meaning. But the meaning of this Sign is rooted deeper still in creation itself. By encountering the cross at Mass—and in a real and sacramental way this is precisely what we do—we meet the Trinity, recall its work at creation’s beginning, and anticipate its new creation in paradise.
There’s much the Old Covenant reveals about the cross as well, and well look at these roots next time.

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