1. An acclamation is a joyful shout, a cry of praise, a song of affirmation which says yes to what is taking place. In the liturgy there are a number of acclamations: the Alleluia! or during Lent Praise to you, Lord, King of eternal glory, the Holy, holy, the memorial acclamation (Christ has died . . .), and the great Amen to name just a few.

2. In the eucharistic prayer acclamations affirm and encourage the participation of the assembly in the prayer proclaimed by the presiding priest in their name. The acclamations say: We are one in this prayer of praise and thanks.

3. Within Christian worship the acclamation has a long tradition, going back to its very beginning. Examples from the scriptures include: Hosanna, Alleluia, Amen, Worthy is the Lamb, and Maran tha (Come, Lord). From Greek culture acclamations also entered Christian worship: Kyrie, eleison (Lord, have mercy) and Axios (Worthy). Acclamations are cries of homage, joy or assent, often directed to Christ by the people of God. Within the eucharistic prayer, most acclamations are directed to God.

4. The acclamations of the eucharistic prayer are intended to help the assembly participate more actively in the Church's great prayer of thanksgiving and to "own" it, as it were, as the prayer of the whole Church. An acclamation allows the assembly to give verbal expression to the sentiments expressed by the priest who presides and prays in the name of the assembly. Thus, acclamations are one way through which the assembly may participate in a "full, active and conscious" manner in the Church's liturgy.

5. Acclamations were part of the eucharistic prayer from the very beginning. In fact some scholars argue that they were part of the Jewish berakah or prayers of blessing. These prayers opened with a dialogue and concluded with an expression of assent by the assembly. The opening dialogue engaged the community, and the concluding Amen or Blessed be God expressed the community's assent. Christians continued this tradition by retaining these two acclamations in its solemn prayer of thanksgiving, the eucharistic prayer. Sometime between the fourth and fifth centuries, a third acclamation, the Holy, holy, holy, (the Sanctus) was added. These three acclamations remained constant until 1969, when a fourth, the memorial acclamation (Christ has died . . .), was added to the eucharistic prayer in the section following the institution narrative.

6. After much discussion and planning, the Bishops of Canada through the National Liturgical Office are proposing the addition of optional acclamations to the eucharistic prayer. These have been inspired by the Eucharistic Prayers for Masses with Children issued by the Congregation for Divine Worship in 1974, and have been tested in a number of parishes. The vigorous participation of the assembly in the praise of God is the primary aim of adding acclamations to the eucharistic prayer.

7. In order to facilitate the participation of the assembly, the additional acclamations of the assembly should be the same throughout the eucharistic prayer and should always be sung. They require a clear cue or lead in by the priest or cantor, and they should be texts of praise and thanksgiving, which emphasize and support the overall nature of the eucharistic prayer as the Church's great prayer of thanksgiving.

8. Acclamations must respect the content and nature of the eucharistic prayer. They must enhance the prayer of the Church which is addressed to God the Father through Christ, with him and in him. In other words acclamations must assist the assembly to be one with Christ in singing the praises of God. Therefore, the acclamatory text, both the lead in used by the presider or cantor and the acclamation of the people should be composed in such a way that it does not alter the text of the eucharistic prayer or weaken the presidential character of the prayer.

9. Acclamations within the eucharistic prayer should normally be addressed to the first person of the Trinity, for the eucharistic prayer is the prayer of Jesus addressed to the Father. The unity of the assembly with Christ and unity of the prayer is best preserved by using acclamations which follow the pattern of Jesus' prayer. However, while addressed to the Father, the content of the acclamation may refer to the activity of the Father, the Son or the Holy Spirit, depending on the context of the particular prayer.

Some examples of acclamations are:

Priest: Praise to you, through Jesus Christ our Lord.

All: Amen! [Alleluia!]

Priest: Holy our God!.

All: Holy and strong!

Priest: Great is our God!

All: Great is your name, O Lord most high!

Priest: Merciful our God!

All: Strong is God's love for us. Alleluia!

Lent: Strong is God's love for us. Praise to our God!

Priest: For your mercy, Lord,

All: Thanks and praise forever!

Priest: Glory to God! All: Glory and praise!

Priest: Blessed be God!

All: Blessed be God for evermore!

Or: Blessed and faithful One!

Adapted from National Liturgical Office: Acclamation Within the Eucharistic Prayer, 1997