The Preface is the first part of the Eucharistic prayers, also known as the Anaphora and is part of the Canon . The word preface comes from the word “praefari”, which means “introduction”. It is based on the idea of thanksgiving, inspired by the Last Supper. This fundamental element of the Eucharistic service begins with this consecration prayer, by “thanking God for His Benefits” (Catholic Encyclopedia, 2009).

This practice of reciting this prayer in the liturgy can be found in the earliest writings on this matter, within the newly formed church. St Clement of Rome is quoted as giving thanks at the beginning of the Eucharist. This thanksgiving prayer involves the thanking of God for His creation, transversing the Old Testament and culminating with the incarnation of Christ, His life and Passion and encompassing the Last Supper, where the first Holy Eucharist was offered (Catholic Encyclopedia, 2009).

In the earliest of liturgies, this preface was quite lengthy, however it was preceded with the invitation by the celebrant, to the people which we are familiar with today: “Lift up your hearts”, followed by “Let us give thanks to the Lord”. The people reply “It is right and just”. The celebrant continues the thanksgiving with “It is truly right and just first of all to praise thee” (Catholic Encyclopedia, 2009).

The Preface continues with a reciting of praise to God, from the angels in heaven. This praise, known as the Sanctus, as recounted by Isaias, begins with: “Holy, holy, holy...” as spoken by the celebrant. He then allows the people to continue the prayer of praise to our Lord: “God of power and might, heaven and earth are full of your glory, hosanna in the highest, blessed is he who comes in the name of the Lord, hosanna in the highest” (Catholic Encyclopedia, 2009).

The preface has undergone some changes and adjustments, within the Mass, over the centuries, and has been incorporated in different ways by different rites. The first Roman Prefaces extant are found in the Leonine Sacramentary. This demonstrated the differences between it and other rites by being shorter and changeable. One prominent change noted is that while the East has remained steadfast, the West has instituted some changes that reflect the liturgical season of the Church year. Despite all of these adjustments throughout history, the Sanctus has endured, and remains an integral part of the canon (Catholic Encyclopedia, 2009).

The Preface has been modified also to satisfy certain occasions, mainly blessings and consecrations. These are still referred to as prefaces, although not eucharistic prefaces. These may be ordination prayers such as the ordination of a church. The Preface has also been imitated over the years , possibly because of its solemn form and its chant (Catholic Encyclopedia, 2009).

Today the Roman Missal contains eleven prefaces, ten of which are contained in the Gregorian Sacramentary and one (of the Virgin Mary) which was added under Urban II. The prefaces are designed to “form a medium between the unchanging Ordinary and the variable Proper of the Mass.” All days that are not Sunday, and are not recognized for any particular occasion, use the common Preface. All Sundays, not using a special preface, uses that of the Holy Trinity. Requiems and votive masses also use the common Preface unless they occur on a day when a proper Preface should be used. For example, votive masses of the Blessed Sacrament, such as Corpus Christi, us the Christmas Preface (Catholic Encyclopedia, 2009).

A High Mass has some special additions to the Preface. These include: Per omnia sæcula sæculorum (forever and ever) from the celebrant with his hands resting on the alter. After the choir responds, he lifts up his hands and at sursum corda (lift up your hearts) he then joins in with the choir at gratius agamus (let us give thanks). Then at Deo nostro (our God) he looks up and bows. At vere dignum (truly right) the celebrant lifts his hands again and sings the Preface through. After dicentes (crying out) the celebrant bows his head and in a low voice recites the Sanctus, while the choir sings. At the words Deo nostro ( our God) the deacons join the celebrant in reciting the Sanctus with him (Catholic Encyclopedia, 2009).

References

Catholic encyclopedia: Preface. (2009). Retrieved April 23, 2009, from http://www.newadvent.org/cathen/12384a.htm