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Holy Mass:
Step-by-Step
When we go to
Church to attend Holy Mass, we enter the doors of the Church to celebrate the
Eucharist. At the Last Supper our Savior instituted the Eucharistic sacrifice of
his body and blood. He did this in order to perpetuate the sacrifice of the
cross throughout the centuries until he should come again and in this way to
entrust to his beloved Bride, the Church, a memorial of his death and
resurrection.
At Mass or the
Lord's Supper, the people of God are called together, with a priest presiding
and acting in the person of Christ, to celebrate the memorial of the Lord or
eucharistic sacrifice. For this reason Christ's promise applies supremely to
such a local gathering together of the Church: "Where two or three come together
in my name, there am I in their midst" (Mt. 18:20). For at the celebration of
Mass, which perpetuates the sacrifice of the cross, Christ is really present to
the assembly gathered in his name; he is present in the person of the minister,
in his own word, and indeed substantially and permanently under the eucharistic
elements.
The Mass is made up
of two parts, the Liturgy of the Word, and the Liturgy of the Eucharist. The
Liturgy of the Word usually ends with the homily, after the Gospel has been
proclaimed. The Liturgy of the Eucharist begins with the Creed, or the Prayers
of the Faithful.
Gathering:
Gathering in Church, the assembling, is to bring us together into one united
body, ready to participate by giving of ourselves, by breaking bread together.
Although not all
Catholic Churches use greeters, most Catholic Churches will have some
sort of greeting ritual just before the celebrant makes the initial sign of the
Cross. Someone, a cantor or lector will then ask those in the pews to exchange
greetings, to acknowledge that we've come together as brothers and sisters in
Christ to celebrate the Sacred mysteries.
When Catholics
enter the Church, they use Holy Water, provided by each entrance. They will dip
their right hand into the water and make the Sign of the Cross, often
genuflecting. We've been baptized by water so this ritual reminds us of that
holy event in our lives.
When the Mass
commences everyone will be standing. Standing indicates our expression of
attentiveness to the Word of the Lord and our continued willingness to learn
from and teach others His Word. If this is a Mass with a choir or even just a
cantor to motivate the singing of hymns by the congregation, there will be an
opening Hymn. Such hymns are carefully chosen to match the event, the readings
and the purpose of the Mass (e.g. Sunday, Votive, Funeral, etc.)
Greeting:
The celebrant will ask us to join him in making the Sign of the Cross. He
will intone: "The Lord be with you," to which the congregation replies: "And
also with you." Then
the priest may very briefly introduce the faithful to the Mass of the day. Then
the priest invites them to take part in the penitential rite
consisting of the "Confiteor" (I confess). If this is not done
separately, the Kyrie Eleison will have part of the penitential
words included in it.
Since it is a song by which the faithful praise the Lord and
implore his mercy, it is ordinarily prayed by all, that is, alternately by the
congregation and the choir or cantor.
Gloria
The "Gloria" is an ancient hymn in which the Church, assembled in the
Holy Spirit, praises and entreats the Father and the Lamb. It is sung by the
congregation, or by the congregation alternately with the choir, or by the choir
alone. If not sung, it is to be recited either by all together or in
alternation. The "Gloria" is sung or prayed on Sundays and Solemnities outside
of Advent and Lent, especially in more solemn celebrations.
The Opening
Prayer - The celebrant prays the opening prayer, which very often is the
final Prayer from the Liturgy of the Hours, which clergy, religious and many lay
people pray daily. The congregation is invited to give their assent by saying
"Amen" (So be it!) at the end of the opening prayer. This prayer, as well as the
prayer after Holy Communion, has a special ending.
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if the
prayer is directed to the Father: "We ask this (Grant this) through Christ
our Lord";
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if it is
directed to the Father, but the Son is mentioned at the end: "Who lives and
reigns with you for ever and ever";
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if it is
directed to the Son: "You live and reign for ever and ever."
The Liturgy of
the Word then begins with Readings from Scripture and chants
between the readings (if two), known as the "Responsorial Psalm."
Then the Gospel follows, read by an ordained minister, either the
Celebrant, or a Deacon. In the readings, explained by the homily, God is
speaking to his people, opening up to them the mystery of redemption and
salvation, and nourishing their spirit; Christ is present to the faithful
through his own word. Through the chants the people make God's word their
own and through the profession of faith affirm their adherence to it. Finally,
having been fed by this word, they make their petitions in the general
intercessions for the needs of the Church and for the salvation of the whole
world. The readings
lay the table of God's word for the faithful and open up the riches of the Bible
to them. Since by tradition the reading of the Scriptures is a ministerial, not
a presidential function, it is proper that as a rule a deacon or, in his
absence, a priest other than the one presiding read the gospel. A reader
proclaims the other readings. In the absence of a deacon or another priest, the
celebrant reads the gospel.
After the
first reading comes the responsorial psalm or gradual, an integral part of the
liturgy of the word. The psalm as a rule is drawn from the Lectionary because
the individual psalm texts are directly connected with the individual readings:
the choice of psalm depends therefore on the readings. Nevertheless, in order
that the people may be able to join in the responsorial psalm more readily, some
texts of responses and psalms have been chosen, according to the different
seasons of the year and classes of saints, for optional use, whenever the psalm
is sung, in place of the text corresponding to the reading.
Except in Lent and
Holy Week, the Alleluia is sung or spoken.
Homily:
The homily is
an integral part of the liturgy and is strongly recommended: it is necessary for
the nurturing of the Christian life. It should develop some point of the
readings or of another text from the Ordinary or from the Proper of the Mass of
the day, and take into account the mystery being celebrated and the needs proper
to the listeners.
There must be a
homily on Sundays and holydays of obligation at all Masses that are celebrated
with a congregation. It is recommended on other days, especially on the weekdays
of Advent, Lent, and the Easter season, as well as on other feasts and occasions
when the people come to church in large numbers.
The homily should ordinarily be given by the priest celebrant. It may also be
given by a Deacon.
Profession Of
Faith
The symbol or profession of faith in the celebration of Mass serves as a way for
the people to respond and to give their assent to the word of God heard in the
readings and through the homily and for them to call to mind the truths of faith
before thy begin to celebrate the Eucharist.
Recitation of the
profession of faith by the priest together with the people is obligatory on
Sundays and solemnities. It maybe said also at special, more solemn
celebrations.
If it is
sung, as a rule all are to sing it together or in alternation.
General Intercessions
In the general intercessions or prayer of the faithful, the people, exercising
their priestly function, intercede for all humanity. It is appropriate that this
prayer be included in all Masses celebrated with a congregation, so that
petitions will be offered for the Church, for civil authorities, for those
oppressed by various needs, for all people, and for the salvation of the world.
As a rule the
sequence of intentions is to be:
a. for the
needs of the Church;
b. for public authorities and the salvation of the world;
c. for those oppressed by any need;
d. for the local community.
In
particular celebrations, such as confirmations, marriages, funerals, etc., the
series of intercessions may refer more specifically to the occasion.
It belongs to the
priest celebrant to direct the general intercessions, by means of a brief
introduction to invite the congregation to pray, and after the intercessions to
say the concluding prayer. It is desirable that a deacon, cantor, or other
person announce the intentions. The whole assembly gives expression to its
supplication either by a response said together after each intention or by
silent prayer.
Liturgy of
the Eucharist
At the last supper Christ instituted the sacrifice and paschal meal that make
the sacrifice of the cross to be continuously present in the Church, when the
priest, representing Christ the Lord, carries out what the Lord did and handed
over to his disciples to do in his memory. Christ took the bread and the cup
and gave thanks; he broke the bread and gave it to his disciples, saying: "Take
and eat, this is my body." Giving the cup, he said: "Take and drink, this is the
cup of my blood. Do this in memory of me." Accordingly, the Church has planned
the celebration of the Eucharistic liturgy around the parts corresponding to
these words and actions of Christ:
1. In the
preparation of the gifts, the bread and the wine with water are brought to the
altar, that is, the same elements that Christ used.
2. In the Eucharistic prayer thanks is given to God for the whole work of
salvation and the gifts of bread and wine become the body and blood of Christ.
3. Through the breaking of the one bread the unity of the faithful is expressed
and through communion they receive the Lord's body and blood in the same way the
apostles received them from Christ's own hands.
Preparation Of The Gifts
At the beginning of the liturgy of the Eucharist the gifts, which will
become Christ's body and blood, are brought to the altar. First the altar, the
Lord's table, which is the center of the whole Eucharistic liturgy, is prepared:
the corporal, purificator, missal, and chalice are placed on it (unless the
chalice is prepared at a side table).
The gifts are
then brought forward. It is desirable for the faithful to present the bread and
wine, which are accepted by the priest or deacon at a convenient place. The
gifts are placed on the altar to the accompaniment of the prescribed texts. Even
though the faithful no longer, as in the past, bring the bread and wine for the
liturgy from their homes, the rite of carrying up the gifts retains the same
spiritual value and meaning.
This is also
the time to receive money or other gifts for the church or the poor brought by
the faithful or collected at the Mass. These are to be put in a suitable place
but not on the altar.
The procession
bringing the gifts is accompanied by the presentation song, which continues at
least until the gifts have been placed on the altar. The gifts on the altar and
the altar itself may be incensed. This is a symbol of the Church's offering and
prayer going up to God. Afterward the deacon or other minister may incense the
priest and the people.
The priest then
washes his hands as an expression of his desire to be cleansed within. Once the
gifts have been placed on the altar and the accompanying rites completed, the
preparation of the gifts comes to an end through the invitation to pray with the
priest and the prayer over the gifts, which are a preparation for the
Eucharistic prayer.
Eucharistic Prayer
Now the center and summit of the entire celebration begins: the
Eucharistic prayer, a prayer of thanksgiving and sanctification. The priest
invites the people to lift up their hearts to the Lord in prayer and thanks; he
unites them with himself in the prayer he addresses in their name to the Father
through Jesus Christ. The meaning of the prayer is that the entire congregation
joins itself to Christ in acknowledging the great things God has done and in
offering the sacrifice.
The chief elements
making up the Eucharistic prayer are these:
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Thanksgiving
(expressed especially in the preface): in the name of the entire people of
God, the priest praises the Father and gives thanks to him for the whole
work of salvation or for some special aspect of it that corresponds to the
day, feast, or season.
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Acclamation:
joining with the angels, the congregation sings or recites the "Sanctus"
This acclamation is an intrinsic part of the Eucharistic prayer and all the
people join with the priest in singing or reciting it.
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Epiclesis: in
special invocations the Church calls on God's power and asks that the gifts
offered by human hands be consecrated, that is, become Christ's body and
blood, and that the victim to be received in communion be the source of
salvation for those who will partake.
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Institution narrative
and consecration: in the words and actions of Christ, that sacrifice is
celebrated which he himself instituted at the Last Supper, when, under the
appearances of bread and wine, he offered his body and blood, gave them to
his apostles to eat and drink, then commanded that they carry on this
mystery.
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Anamnesis: in
fulfillment of the command received from Christ through the apostles, the
Church keeps his memorial by recalling especially his passion, resurrection,
and ascension.
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Offering: in this
memorial, the Church-and in particular the Church here and now
assembled-offers the spotless victim to the Father in the Holy Spirit. The
Church's intention is that the faithful not only offer this victim but also
learn to offer themselves and so to surrender themselves, through Christ the
Mediator, to an ever more complete union with the Father and with each
other, so that at last God may be all in all.
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Intercessions:
the intercessions make it clear that the Eucharist is celebrated in
communion with the entire Church of heaven and earth and that the offering
is made for the Church and all its members, living and dead, who are called
to share in the salvation and redemption purchased by Christ's body and
blood.
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Final doxology:
the praise of God is expressed in the doxology, to which the people's
acclamation is an assent and a conclusion.
The
Eucharistic prayer calls for all to listen in silent reverence, but also to take
part through the acclamations for which the rite makes provision.
Communion
Rite
Since the eucharistic celebration is the paschal meal, it is right that
the faithful who are properly disposed receive the Lord's body and blood as
spiritual food as he commanded. This is the purpose of the breaking of bread and
the other preparatory rites that lead directly to the communion of the people:
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Lord's Prayer:
this is a petition both for daily food, which for Christians means also the
eucharistic bread, and for the forgiveness of sin, so that what is holy may be
given to those who are holy. The priest offers the invitation to pray, but all
the faithful say the prayer with him; he alone adds the embolism, "Deliver
us," which the people conclude with a doxology. The embolism, developing the
last petition of the Lord's Prayer, begs on behalf of the entire community of
the faithful deliverance from the power of evil. The invitation, the prayer
itself, the embolism, and the people's doxology are sung or are recited aloud.
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Rite of peace:
before they share in the same bread, the faithful implore peace and unity for
the Church and for the whole human family and offer some sign of their love
for one another.
The form the sign of peace should take is left to the conference of bishops to
determine, in accord with the culture and customs of the people.
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Breaking of the
bread: in apostolic times this gesture of Christ at the last supper
gave the entire eucharistic action its name. This rite is not simply
functional, but is a sign that in sharing in the one bread of life which is
Christ we who are many are made one body (see 1 Cor 10:17).
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Commingling:
the celebrant drops a part of the host into the chalice.
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"Agnus Dei":
during the breaking of the bread and the commingling, the "Agnus Dei" is as a
rule sung by the choir or cantor with the congregation responding; otherwise
it is recited aloud. This invocation may be repeated as often as necessary to
accompany the breaking of the bread. The final reprise concludes with the
words, "grant us peace."
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Personal preparation
of the priest: the priest prepares himself by the prayer, said softly,
that he may receive Christ's body and blood to good effect. The faithful do
the same by silent prayer.
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The priest then shows
the eucharistic bread for communion to the faithful and with them recites
the prayer of humility in words from the Gospels.
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It is most desirable that
the faithful receive the Lord's body from hosts consecrated at the same Mass
and that, in the instances when it is permitted, they share in the chalice.
Then even through the signs communion will stand out more clearly as a sharing
in the sacrifice actually being celebrated.[44]
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During the priest's and
the faithful's reception of the sacrament the communion song is sung. Its
function is to express outwardly the communicants' union in spirit by means of
the unity of their voices, to give evidence of joy of heart, and to make the
procession to receive Christ's body more fully an act of community. The song
begins when the priest takes communion and continues for as long as seems
appropriate while the faithful receive Christ's body. But the communion song
should be ended in good time whenever there is to be a hymn after communion.
An antiphon from the "Graduale Romanum" may also be used, with or without the
psalm, or an antiphon with psalm from "The Simple Gradual" or another suitable
song approved by the conference of bishops. It is sung by the choir alone or
by the choir or cantor with the congregation.
If there is no singing, the communion antiphon in the Missal is recited either
by the people, by some of them, or by a reader. Otherwise the priest himself
says it after he has received communion and before he gives communion to the
faithful.
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After communion, the
priest and people may spend some time in silent prayer. If desired, a hymn,
psalm, or other song of praise may be sung by the entire congregation.
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In the prayer after
communion, the priest petitions for the effects of the mystery just celebrated
and by their acclamation, Amen, the people make the prayer their own.
The
concluding rite consists of:
a. the
priest's greeting and blessing, which on certain days and occasions is expanded
and expressed in the prayer over the people or another more solemn formulary;
b. the dismissal of the assembly, which sends each member back to doing good
works, while praising and blessing the Lord.
The foregoing
is quoted from the GIRM (General Instructions Roman Missal), dated 1975. In
2002/3 some revisions were made. These are some of those revisions:
Entrance Rites
• A bow of the body is the normal gesture made toward the altar
• Major feasts may include a cross bearer and additional candle bearers
• Book of the Gospels:
May be enthroned on the altar before the liturgy or carried in the entrance
procession (not the Lectionary)
• Lectors may be in the entrance procession, but do not carry Books
Liturgy of the Word
• 1st Lector places the opened Lectionary on the lectern before the liturgy
• 2nd Lector place the Lectionary on the shelf after the 2nd reading
• Presider processes the Book of the Gospels from the altar to the lectern
during the
singing of the Gospel
Alleluia
• Either the Nicene or the Apostles Creed by be used a profound bow should be
made
by the entire assembly at the words "by the power of the Holy Spirit He became
human" on the Annunciation and on Christmas, as a special way to honor the
mystery of the Incarnation, the
entire assembly genuflects during the Creed
in lieu of bowing.
Liturgy of the Eucharist
• Server moves the Gospel Book holder from the altar to the side table
• Prayer Over the Gifts: when the priest invites the people to pray, the people
stand
(and make their response) then the priest says the Prayer over the Gifts
• The assembly remains standing throughout the Eucharistic Prayer, making a
profound bow while the priest genuflects after each consecration
• "open Hands" during the Lord's Prayer has not be legislated to the exclusion
of
others (holding or lifting hands)
• The assembly stands to receive communion
• A bow of the head is a sign of reverence to be made both before receiving the
consecrated host or drinking from the chalice
• The Eucharist should be ministered by designated Eucharistic Ministers (any
form of
"self-service" is not allowed)
• After Communion, Eucharistic Ministers consume what remains of the Precious
Blood from their chalice of distribution
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