Liturgy Corner
August 10, 2026
The Quiet Prayers of the Priest
Did you know that throughout the liturgy, the priest quietly prays a number of short prayers that most people never hear? But these prayers are not private devotions. They are part of the Church's liturgy, woven into the ministry of the priest (or deacon) and helping us remain prayerful and attentive to the mysteries being celebrated.
First, after proclaiming the Gospel, the priest (or deacon) quietly prays, as he kisses the Book of the Gospels, "Through the words of the Gospel may our sins be wiped away." Even as we minister the Word to others, the liturgy reminds us that we, too, must allow that Word to shape our lives.
After placing the bread and wine on the altar, the priest asks, "With humble spirit and contrite heart may we be accepted by you, O Lord"—echoing the prayer of Azariah in the fiery furnace (Daniel 3:39–40). As he washes his hands, he prays the words of Psalm 51: "Wash me, O Lord, from my iniquity and cleanse me from my sin" (Psalm 51:4).
Throughout the Mass, these quiet prayers keep drawing us back to the mystery we are celebrating, even as we move from one responsibility to the next. Later, during the Lamb of God, the priest again prays for mercy before receiving Holy Communion, asking that the Body and Blood of Christ bring healing rather than condemnation.
After Communion, as the paten and chalices are purified, he prays, "What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity."
Celebrating the Mass involves many words, gestures, and duties. These quiet prayers continually draw the priest back to the unfolding mysteries.
These prayers aren't spoken aloud, but that is also part of their beauty. Quietly woven into the liturgy, they help priests and deacons remember that even as we lead others in prayer, we are also being called to listen, to receive, and to be transformed.
-Fr. Silas, SDS
August 2, 2026
The Lord's Prayer
Each time we gather for Mass, we pray the words Jesus himself taught us: "Our Father..." Those words are an essential part of who we are as Christians and, because of that, we don't rush from the Lord's Prayer to Holy Communion. Instead, the structure of the Mass invites us to linger with Jesus' words and allow them to prepare our hearts to receive the Lord.
After we pray, "deliver us from evil," the priest expands that final petition: "Deliver us, Lord, we pray, from every evil..." This prayer, called the embolism, asks for freedom from sin, peace in our days, and hope as we "await the blessed hope and the coming of our Savior, Jesus Christ" (Titus 2:13). This prayer was added to the Roman Mass by Pope Saint Gregory the Great in the sixth century, and it invites us to dwell a little longer on the final words of the Lord's Prayer.
Then we respond with praise: "For the kingdom, the power and the glory are yours now and for ever." This ancient doxology is not part of the original Scriptural text of the Lord's Prayer, but we pray it as a prayer of trust: the power and glory belong to God, and we place ourselves into God’s hands. Finally, the priest recalls Jesus' promise: "Peace I leave you; my peace I give you" (John 14:27). So, before we exchange the gift of peace with one another, we first ask Christ to give his peace to the Church. We can only share what we have first received. In these few moments, the words we pray lead us from praise, to trust, to peace. Every prayer surrounding the Lord's Prayer slows us down just enough to help us remember that the One who taught us to pray is the very One we are about to receive in the Eucharist.
-Fr. Silas, SDS
July 26, 2026
What are "Mass Intentions"?
There are moments in life when words don’t seem enough. The birth of a child. A wedding anniversary. A serious illness. The death of someone we love. A difficult decision. A prayer of thanksgiving after an unexpected blessing. For centuries, Catholics have brought these moments to the altar by asking that Mass be offered for a particular intention. Sometimes that intention is for someone who has died. At other times, it is for a person who is living—for healing, strength, guidance, or simply in gratitude for God’s blessings. This is not a matter of superstition or “buying a Mass. ” Nor does it mean that the prayers of the Church are reserved only for those whose names appear in the bulletin. At every Mass, we pray for the whole Church and for the needs of the entire world. A Mass intention simply allows one particular person or intention to be remembered in a special way as the parish gathers around the Lord’s table. In the Eucharist, we bring our whole lives before God. As the bread and wine are placed upon the altar, we also offer our joys and sorrows, our hopes and fears, our gratitude and our grief. The Eucharist teaches us that nothing truly human is foreign to God. If you have never requested a Mass intention, I encourage you to consider doing so. It is a beautiful way to entrust someone you love—or a significant moment in your own life—to the mercy and care of God and to the prayer of the entire Church.
-Fr. Silas, SDS
July 19, 2026
The Presentation of the Gifts
As the gifts of bread and wine are brought forward at Mass, you may have noticed that the collection is now presented as well. This isn’t simply a practical way of gathering donations. It is a visible reminder that our offering to God includes not only bread and wine, but our own lives and our care for one another.
The General Instruction of the Roman Missal notes that the money or other gifts collected from the faithful are intended “for the needs of the Church and of the poor.” From the earliest centuries of Christianity, the Eucharist and care for those in need have always
belonged together.
In fact, around the middle of the second century, Justin Martyr described how Christians brought forward bread and wine for the Eucharist, along with gifts for widows, orphans, the sick, the poor, and others in need. These offerings were received by the priest and deacons, who celebrated the Eucharist and then ensured that the gifts were distributed to those who needed them most.
Our parish is part of that ancient tradition. The regular collection supports the mission of St. Pius X Parish and our outreach to those in need. Likewise, the offerings many parishioners place in the baskets near the sanctuary to support special ministries remind us that our worship naturally overflows into generosity and service.
This history also explains why the priest washes his hands after receiving the gifts. In earlier centuries, he often received not only bread and wine but many other offerings brought forward by the faithful. Today the “lavabo” remains as both a practical gesture and a quiet prayer that, as our gifts are prepared, our hearts may also be made ready to offer ourselves to God.
-Fr. Silas, SDS
The Quiet Prayers of the Priest
Did you know that throughout the liturgy, the priest quietly prays a number of short prayers that most people never hear? But these prayers are not private devotions. They are part of the Church's liturgy, woven into the ministry of the priest (or deacon) and helping us remain prayerful and attentive to the mysteries being celebrated.
First, after proclaiming the Gospel, the priest (or deacon) quietly prays, as he kisses the Book of the Gospels, "Through the words of the Gospel may our sins be wiped away." Even as we minister the Word to others, the liturgy reminds us that we, too, must allow that Word to shape our lives.
After placing the bread and wine on the altar, the priest asks, "With humble spirit and contrite heart may we be accepted by you, O Lord"—echoing the prayer of Azariah in the fiery furnace (Daniel 3:39–40). As he washes his hands, he prays the words of Psalm 51: "Wash me, O Lord, from my iniquity and cleanse me from my sin" (Psalm 51:4).
Throughout the Mass, these quiet prayers keep drawing us back to the mystery we are celebrating, even as we move from one responsibility to the next. Later, during the Lamb of God, the priest again prays for mercy before receiving Holy Communion, asking that the Body and Blood of Christ bring healing rather than condemnation.
After Communion, as the paten and chalices are purified, he prays, "What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity."
Celebrating the Mass involves many words, gestures, and duties. These quiet prayers continually draw the priest back to the unfolding mysteries.
These prayers aren't spoken aloud, but that is also part of their beauty. Quietly woven into the liturgy, they help priests and deacons remember that even as we lead others in prayer, we are also being called to listen, to receive, and to be transformed.
-Fr. Silas, SDS
August 2, 2026
The Lord's Prayer
Each time we gather for Mass, we pray the words Jesus himself taught us: "Our Father..." Those words are an essential part of who we are as Christians and, because of that, we don't rush from the Lord's Prayer to Holy Communion. Instead, the structure of the Mass invites us to linger with Jesus' words and allow them to prepare our hearts to receive the Lord.
After we pray, "deliver us from evil," the priest expands that final petition: "Deliver us, Lord, we pray, from every evil..." This prayer, called the embolism, asks for freedom from sin, peace in our days, and hope as we "await the blessed hope and the coming of our Savior, Jesus Christ" (Titus 2:13). This prayer was added to the Roman Mass by Pope Saint Gregory the Great in the sixth century, and it invites us to dwell a little longer on the final words of the Lord's Prayer.
Then we respond with praise: "For the kingdom, the power and the glory are yours now and for ever." This ancient doxology is not part of the original Scriptural text of the Lord's Prayer, but we pray it as a prayer of trust: the power and glory belong to God, and we place ourselves into God’s hands. Finally, the priest recalls Jesus' promise: "Peace I leave you; my peace I give you" (John 14:27). So, before we exchange the gift of peace with one another, we first ask Christ to give his peace to the Church. We can only share what we have first received. In these few moments, the words we pray lead us from praise, to trust, to peace. Every prayer surrounding the Lord's Prayer slows us down just enough to help us remember that the One who taught us to pray is the very One we are about to receive in the Eucharist.
-Fr. Silas, SDS
July 26, 2026
What are "Mass Intentions"?
There are moments in life when words don’t seem enough. The birth of a child. A wedding anniversary. A serious illness. The death of someone we love. A difficult decision. A prayer of thanksgiving after an unexpected blessing. For centuries, Catholics have brought these moments to the altar by asking that Mass be offered for a particular intention. Sometimes that intention is for someone who has died. At other times, it is for a person who is living—for healing, strength, guidance, or simply in gratitude for God’s blessings. This is not a matter of superstition or “buying a Mass. ” Nor does it mean that the prayers of the Church are reserved only for those whose names appear in the bulletin. At every Mass, we pray for the whole Church and for the needs of the entire world. A Mass intention simply allows one particular person or intention to be remembered in a special way as the parish gathers around the Lord’s table. In the Eucharist, we bring our whole lives before God. As the bread and wine are placed upon the altar, we also offer our joys and sorrows, our hopes and fears, our gratitude and our grief. The Eucharist teaches us that nothing truly human is foreign to God. If you have never requested a Mass intention, I encourage you to consider doing so. It is a beautiful way to entrust someone you love—or a significant moment in your own life—to the mercy and care of God and to the prayer of the entire Church.
-Fr. Silas, SDS
July 19, 2026
The Presentation of the Gifts
As the gifts of bread and wine are brought forward at Mass, you may have noticed that the collection is now presented as well. This isn’t simply a practical way of gathering donations. It is a visible reminder that our offering to God includes not only bread and wine, but our own lives and our care for one another.
The General Instruction of the Roman Missal notes that the money or other gifts collected from the faithful are intended “for the needs of the Church and of the poor.” From the earliest centuries of Christianity, the Eucharist and care for those in need have always
belonged together.
In fact, around the middle of the second century, Justin Martyr described how Christians brought forward bread and wine for the Eucharist, along with gifts for widows, orphans, the sick, the poor, and others in need. These offerings were received by the priest and deacons, who celebrated the Eucharist and then ensured that the gifts were distributed to those who needed them most.
Our parish is part of that ancient tradition. The regular collection supports the mission of St. Pius X Parish and our outreach to those in need. Likewise, the offerings many parishioners place in the baskets near the sanctuary to support special ministries remind us that our worship naturally overflows into generosity and service.
This history also explains why the priest washes his hands after receiving the gifts. In earlier centuries, he often received not only bread and wine but many other offerings brought forward by the faithful. Today the “lavabo” remains as both a practical gesture and a quiet prayer that, as our gifts are prepared, our hearts may also be made ready to offer ourselves to God.
-Fr. Silas, SDS
July 12, 2026
The Vestments Worn at Mass
Over the past few weeks, you may have noticed a few changes in the vestments worn at Mass. While it is easy to think of vestments as simply “church clothes,” they actually tell a story about who we are and what we are doing when we gather for worship.
The foundation of liturgical dress is the alb, the long white garment worn by priests, deacons, and altar servers. Its color recalls the white garment received at Baptism and reminds us that, before anything else, we are Christians. Whether priest, server, lector, or member of the assembly, we all share the same dignity as daughters and sons of God.
Some clergy also wear a cincture, the cord tied around the waist. While optional, it has traditionally been associated with self-discipline, chastity, and a readiness to serve.
Over the alb, the priest wears a stole. Originally, the stole was not a religious garment at all. It developed from a garment associated with public officials in the later Roman Empire and gradually became a symbol of the authority entrusted to bishops, priests, and deacons. The stole is worn when any sacrament is celebrated.
At Mass, the stole is ordinarily covered by the chasuble, the outer vestment worn by the priest celebrant. Through the centuries, Christians came to see the chasuble as a symbol of charity—the love that should shape every aspect of Christian life and ministry. There is a beautiful lesson hidden here. The stole, representing authority, is covered by the chasuble, representing love. As Saint Paul reminds us, “Above all these put on love” (Colossians 3:14). In the Church, authority is meant to serve love, and love is always the greater gift.
-Fr. Silas, SDS
The Vestments Worn at Mass
Over the past few weeks, you may have noticed a few changes in the vestments worn at Mass. While it is easy to think of vestments as simply “church clothes,” they actually tell a story about who we are and what we are doing when we gather for worship.
The foundation of liturgical dress is the alb, the long white garment worn by priests, deacons, and altar servers. Its color recalls the white garment received at Baptism and reminds us that, before anything else, we are Christians. Whether priest, server, lector, or member of the assembly, we all share the same dignity as daughters and sons of God.
Some clergy also wear a cincture, the cord tied around the waist. While optional, it has traditionally been associated with self-discipline, chastity, and a readiness to serve.
Over the alb, the priest wears a stole. Originally, the stole was not a religious garment at all. It developed from a garment associated with public officials in the later Roman Empire and gradually became a symbol of the authority entrusted to bishops, priests, and deacons. The stole is worn when any sacrament is celebrated.
At Mass, the stole is ordinarily covered by the chasuble, the outer vestment worn by the priest celebrant. Through the centuries, Christians came to see the chasuble as a symbol of charity—the love that should shape every aspect of Christian life and ministry. There is a beautiful lesson hidden here. The stole, representing authority, is covered by the chasuble, representing love. As Saint Paul reminds us, “Above all these put on love” (Colossians 3:14). In the Church, authority is meant to serve love, and love is always the greater gift.
-Fr. Silas, SDS
July 5, 2026
Why Do We Say "For Many"?
One of the changes introduced in 2011 with the most-recent English translation of the Roman Missal is found in the words spoken over the chalice during the Eucharistic Prayer. Where Catholics once heard that Christ's blood would be poured out "for you and for all," we now hear "for you and for many."
This change was made to bring the English translation more closely into the line with the words of Jesus in the New Testament. At the Last Supper, Jesus says that his blood is poured out "for many" (Matthew 26:28; Mark 14:24). The Latin text of the Mass has always used the phrase pro multum ("for many"), and the Roman Missal directs priests to follow the approved liturgical text.
Some people understandably wonder whether "for many" suggests that Christ did not die for everyone. The Church's answer is clear: Christ died for all people, and God desires the salvation of all (cf. 1 Timothy 2:4). Pope Benedict XVI even addressed this question directly in 2012, explaining that "for many" is a faithful translation of Jesus' words and reflects the biblical language used at the Last Supper. At the same time, he emphasized that Christ's saving sacrifice is offered for every human person.
The expression "for many" reminds us that salvation is not automatic. God's grace is offered to all, but each person is invited to respond freely to that gift.
Whether we focus on Christ's desire to save all people or on our personal response to that invitation, the message remains the same: the mercy of God revealed in Jesus Christ is offered generously, abundantly, and without measure.
-Fr. Silas, SDS
Why Do We Say "For Many"?
One of the changes introduced in 2011 with the most-recent English translation of the Roman Missal is found in the words spoken over the chalice during the Eucharistic Prayer. Where Catholics once heard that Christ's blood would be poured out "for you and for all," we now hear "for you and for many."
This change was made to bring the English translation more closely into the line with the words of Jesus in the New Testament. At the Last Supper, Jesus says that his blood is poured out "for many" (Matthew 26:28; Mark 14:24). The Latin text of the Mass has always used the phrase pro multum ("for many"), and the Roman Missal directs priests to follow the approved liturgical text.
Some people understandably wonder whether "for many" suggests that Christ did not die for everyone. The Church's answer is clear: Christ died for all people, and God desires the salvation of all (cf. 1 Timothy 2:4). Pope Benedict XVI even addressed this question directly in 2012, explaining that "for many" is a faithful translation of Jesus' words and reflects the biblical language used at the Last Supper. At the same time, he emphasized that Christ's saving sacrifice is offered for every human person.
The expression "for many" reminds us that salvation is not automatic. God's grace is offered to all, but each person is invited to respond freely to that gift.
Whether we focus on Christ's desire to save all people or on our personal response to that invitation, the message remains the same: the mercy of God revealed in Jesus Christ is offered generously, abundantly, and without measure.
-Fr. Silas, SDS
