Chapter One

IMPORTANCE AND DIGNITY OF THE EUCHARISTIC CELEBRATION

Chapter Two

STRUCTURE, ELEMENTS AND PARTS OF THE MASS

An English Language Study Translation of the Institutio Generalis Missalis Romani 2002

Prepared by the NCCB Secretariat for the Liturgy

 

INTRODUCTION

           

1 When Christ the Lord was about to celebrate the Passover meal with his disciples and institute the sacrifice of his body and blood, he directed them to prepare a large room, arranged for the supper (Luke 22:12). The Church has always re­garded this command of Christ as applying to itself when it gives directions about the preparation of the sentiments of the worshipers, the place, rites, and texts for the celebration of the Eucharist. The current norms, laid down on the basis of the intent of the Second Vatican Ecumenical Council and the new Missal that will be used henceforth in the celebration of Mass by the Church of the Roman Rite, are fresh evidence of the great care, faith, and unchanged love that the Church shows toward the great mystery of the Eucharist. They attest as well to its coherent tradition, continuing amid the introduction of some new elements.

 

A WITNESS TO UNCHANGED FAITH

2 The sacrificial nature of the Mass was solemnly proclaimed by the Council of Trent in agreement with the whole tradition of the Church. The Second Vatican Council reaffirmed this teaching in these significant words: "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."

The Council's teaching is expressed constantly in the formularies of the Mass. This teaching is concisely expressed in the ancient Sacramentary commonly known as the Leonine: "The work of our redemption is carried out whenever we celebrate the memory of this sacrifice," and it is aptly and accurately brought out in the Eucharistic Prayers. At the anamnesis or memorial, the priest, addressing God in the name of all the people, offers in thanksgiving the holy and living sacrifice: the Church's offering and the Victim whose death has reconciled us with God. The priest also prays that the body and blood of Christ may be a sacrifice acceptable to the Father, bringing salvation to all the world.

In this new Missal, then, the Church's rule of prayer (lex orandi) corresponds to its constant rule of faith (lex credendi). This rule of faith instructs us that the sacrifice of the cross and its sacramental renewal in the Mass, which Christ instituted at the Last Supper and commanded his apostles to do in his memory, are one and the same, differing only in the manner of offering and that consequently the Mass is at once a sacrifice of praise and thanksgiving, of reconciliation and expiation.

3 The celebration of Mass also proclaims the sublime mystery of the Lord's real presence under the Eucharistic elements, which the Second Vatican Council and other documents of the Church's magisterium have reaffirmed in the same sense and with the same words that the Council of Trent had proposed as a matter of faith. The Mass does this not only by means of the very words of consecration, by which Christ becomes present through transubstantiation, but also by that spirit and expression of reverence and adoration in which the Eucharistic liturgy is carried out. For the same reason the Christian people are invited at the Lord’s Supper on Thursday of Holy Week, and on the solemnity of the Body and Blood of Christ to honor this wonderful Sacrament in a special way by their adoration.

4 Further, because of the priest's more prominent place and office in the rite, its form sheds light on the nature of the ministerial priesthood proper to the priest, who offers the sacrifice in the person of Christ and presides over the assembly of a holy people. The meaning of his office is declared, precisely and in detail, in the preface for the Chrism Mass on Thursday of Holy Week, the day commemorating the institution of the priesthood. The preface brings out the passing on of the sacerdotal power through the laying on of hands and, by listing its various offices, describes the power. It is the continuation of the power of Christ, High Priest of the New Testament.

5 In addition, the nature of the ministerial priesthood puts into its proper light another reality of which much should be made, namely, the royal priesthood of believers. Through the ministry of priests, the people’s spiritual sacrifice is brought to completeness in union with the sacrifice of Christ, our one and only Mediator. For the celebration of the Eucharist is the action of the whole Church; in it all should do only, but all of, those parts that belong to them in virtue of their place within the people of God. In this way greater attention will be given to some aspects of the Eucharistic celebration that have sometimes been neglected in the course of time. For these people are the people of God, purchased by Christ's blood, gathered together by the Lord, nourished by his word. They are a people called to offer God the prayers of the entire human family, a people giving thanks in Christ for the mystery of salvation by offering his sacrifice. Finally, they are a people growing together into unity by sharing in Christ's body and blood. These people are holy by their origin, but becoming ever more holy by conscious, active, and fruitful participation in the mystery of the Eucharist.

 

A WITNESS TO UNBROKEN TRADITION

 

6 In setting forth its decrees for the revision of the Order of Mass, the Second Vatican Council directed, among other things, that some rites be restored "to the vigor they had in the tradition of the Fathers;" this is a quotation from the Apostolic Constitution Quo primum of 1570, by which Saint Pius V promulgated the Tridentine Missal. The fact that the same words are used in reference to both Roman Missals indicates how both of them, although separated by four centuries, embrace one and the same tradition. And when the more profound elements of this tradition are considered, it becomes clear how remarkably and harmoniously this new Roman Missal improves on the older one.

 

7 The older Missal belongs to the difficult period of attacks against Catholic teaching on the sacrificial nature of the Mass, the ministerial priesthood, and the real and permanent presence of Christ under the Eucharistic elements. Saint Pius V was therefore especially concerned with preserving the relatively recent developments in the Church's tradition, then unjustly being assailed, and introduced only very slight changes into the sacred rites. In fact, the Roman Missal of 1570 differs very little from the first printed edition of 1474, which in turn faithfully follows the Missal used at the time of Pope Innocent III (1198-1216). Moreover, manuscripts then in the Vatican Library provided evidence for some verbal emendations, but they did not offer anything useful for research into "ancient and approved authors" to extend beyond the examination of a few liturgical commentaries of the Middle Ages.

 

8 Today, on the other hand, countless studies of scholars have enriched the "tradition of the Fathers" that the revisers of the Missal under Saint Pius V followed. After the Sacramentary known as the Gregorian was first published in 1571, many critical editions of other ancient Roman and Ambrosian sacramentaries appeared. Ancient Spanish and Gallican liturgical books also became available, bringing to light many prayers of profound spirituality that had hitherto been unknown.

Traditions dating back to the first centuries before the formation of the Eastern and Western rites are also better known today because so many liturgical documents have been discovered.

The continuing progress in patristic studies has also illumined Eucharistic theology through the teachings of such illustrious saints of Christian antiquity as Irenaeus, Ambrose, Cyril of Jerusalem, and John Chrysostom.

 

9 The "tradition of the Fathers" does not require merely the preservation of what our immediate predecessors have passed on to us. There must also be profound study and understanding of the Church's entire past and of all the ways in which its single faith has been expressed in the quite diverse human and social forms prevailing in Semitic, Greek, and Latin cultures. This broader view shows us how the Holy Spirit endows the people of God with a marvelous fidelity in preserving the deposit of faith unchanged, even though prayers and rites differ so greatly.

 

ADAPTATION TO MODERN CONDITIONS

 

10 As it bears witness to the Roman Church's rule of prayer (lex orandi) and guards the deposit of faith handed down by the later councils, the new Roman Missal in turn marks a major step forward in liturgical tradition.

The Fathers of the Second Vatican Council in reaffirming the dogmatic statements of the Council of Trent were speaking at a far different time in the world's history. They were able therefore to bring forward proposals and measures of a pastoral nature that could not have even been foreseen four centuries ago.

 

11 The Council of Trent recognized the great catechetical value contained in the celebration of Mass, but was unable to bring out all its consequences for the actual life of the Church. Many were pressing for permission to use the vernacular in celebrating the Eucharistic sacrifice, but the Council, judging the conditions of that age, felt bound to answer such a request with a reaffirmation of the Church's traditional teaching. This teaching is that the Eucharistic sacrifice is, first and foremost, the action of Christ himself and therefore the manner in which the faithful take part in the Mass does not affect the efficacy belonging to it. The Council thus stated in firm but measured words: "Although the Mass contains much instruction for the faithful, it did not seem expedient to the Fathers that as a general rule it be celebrated in the vernacular." The Council accordingly anathematized anyone maintaining that "the rite of the Roman Church, in which part of the canon and the words of consecration are spoken in a low voice, should be condemned or that the Mass must be celebrated only in the vernacular." Although the Council of Trent on the one hand prohibited the use of the vernacular in the Mass, nevertheless, on the other, it did direct pastors to substitute appropriate catechesis: "Lest Christ's flock go hungry . . . the Council commands pastors and others having the care of souls that either personally or through others they frequently give instructions during Mass, especially on Sundays and major feasts, on what is read at Mass and that among their instructions they include some explanation of the mystery of this sacrifice."

 

12 Convened in order to adapt the Church to the contemporary requirements of its apostolic task, the Second Vatican Council examined thoroughly, as had Trent, the pedagogic and pastoral character of the liturgy. Since no Catholic would now deny the lawfulness and efficacy of a sacred rite celebrated in Latin, the Council was able to acknowledge that "the use of the mother tongue frequently may be of great advantage to the people" and gave permission for its use. The enthusiasm in response to this decision was so great that, under the leadership of the Bishops and the Apostolic See, it has resulted in the permission for all liturgical celebrations in which the faithful participate to be in the vernacular for the sake of a better comprehension of the mystery being celebrated.

 

13 The use of the vernacular in the liturgy may certainly be considered an important means for presenting more clearly the catechesis on the mystery that is part of the celebration itself. Nevertheless, the Second Vatican Council also ordered the observance of certain directives, prescribed by the Council of Trent but not obeyed everywhere. Among these are the obligatory homily on Sundays and major feasts and the permission to interpose some commentary during the sacred rites themselves.

 

Above all, the Second Vatican Council strongly endorsed "that more complete form of participation in the Mass by which the faithful, after the priest's communion, receive the Lord's body from the same sacrifice." Thus the Council gave impetus to the fulfillment of the further desire of the Fathers of Trent that for fuller participation in the holy Eucharist "the faithful present at each Mass should communicate not only by spiritual desire by also by sacramental communion."

 

14 Moved by the same spirit and pastoral concern, the Second Vatican Council was able to reevaluate the Tridentine norm on communion under both kinds. No one today challenges the doctrinal principles on the completeness of Eucharistic communion under the form of bread alone. The Council thus gave permission for the reception of communion under both kinds on some occasions, because this more explicit form of the sacramental sign offers a special means of deepening the understanding of the mystery in which the faithful are taking part.

 

15 Thus the Church remains faithful in its responsibility as teacher of truth to guard "things old," that is, the deposit of tradition; at the same time it fulfills another duty, that of examining and prudently bringing forth "things new" (see Matthew 13:52).

Accordingly, a part of the new Roman Missal directs the prayer of the Church expressly to the needs of our times. This is above all true of the ritual Masses and the Masses for various needs and occasions, which happily combine the traditional and the contemporary. Thus many expressions, drawn from the Church's most ancient tradition and familiar through the many editions of the Roman Missal, have remained unchanged. Other expressions, however, have been adapted to today's needs and circumstances and still others –for example, the prayers for the Church, the laity, the sanctification of human work, the community of all peoples, certain needs proper to our era– are completely new compositions, drawing on the thoughts and even the very language of the recent conciliar documents.

The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline. Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church.

In short, the liturgical norms of the Council of Trent have been completed and improved in many respects by those of the Second Vatican Council. This Council has brought to realization the efforts of the last four hundred years to move the faithful closer to the sacred liturgy, especially the efforts of recent times and above all the zeal for the liturgy promoted by Saint Pius X and his successors.

 

Chapter One

 

IMPORTANCE AND DIGNITY OF THE EUCHARISTIC CELEBRATION

 

16 The celebration of Mass, the action of Christ and the people of God arrayed hierarchically, is for the Church universal and local as well as for each of the faithful the center of the whole Christian life. In the Mass we have the high point of the work that in Christ God accomplishes to sanctify us and the high point of the worship that the human race offers to the Father, whom we adore through Christ, the Son of God, in the Holy Spirit. During the cycle of the year, moreover, the mysteries of redemption are recalled in the Mass in such a way that they are somehow made present. All other liturgical rites and all the works of the Christian life are linked with the Eucharistic celebration, flow from it, and have it as their end.

 

17 Therefore, it is of the greatest importance that the celebration of the Mass, the Lord’s Supper, be so arranged that the sacred ministers and the faithful who take their own proper part in it may more fully receive its good effects. This is the reason why Christ the Lord instituted the Eucharistic sacrifice of his body and blood and entrusted it to the Church, his beloved Bride, as the memorial of his passion and resurrection.

 

18 This purpose will best be accomplished, if, after due regard for the nature and circumstances of each liturgical assembly, the entire celebration is planned in such a way that it brings about in the faithful a participation in body and spirit that is conscious, active, full, and motivated by faith, hope, and charity. The Church desires this kind of participation, the nature of the celebration demands it, and for the Christian people it is a right and duty they have by reason of their baptism.

 

19 The presence and active participation of the faithful bring out more plainly the ecclesial nature of the celebration. But even when their presence and participation is not possible, the Eucharistic celebration still retains its effectiveness and worth because it is the action of Christ and the Church, in which the priest fulfills his own principal office and always acts on behalf of the people’s salvation.

It is therefore recommended that the priest celebrate the Eucharistic sacrifice even daily, whenever possible.

 

20 The celebration of the Eucharist, like the entire liturgy, involves the use of outward signs that foster, strengthen, and express faith. There must be the utmost care therefore to choose and to make wise use of those forms and elements provided by the Church which, in view of the circumstances of the people and the place, will best foster active and full participation and properly serve the spiritual well-being of the faithful.

 

21 The purpose of this Institutio is to give the general guidelines for planning the Eucharistic celebration properly and to set forth the rules for arranging the individual forms of celebration.

 

22 The celebration of the Eucharist in a particular Church, however, is of the greatest importance.

For the diocesan Bishop is the chief steward of the mysteries of God in the particular church entrusted to his care; he is the moderator, promoter and guardian of its entire liturgical life. The mystery of the Church is manifested in the celebrations which take place under his presidency and in particular in his celebration of the Eucharist with the participation of his presbyterate, deacons and the people. For this reason, these solemn celebrations of Mass ought to be an example for the entire diocese.

Therefore, the Bishop must be resolved that priests, deacons and the lay faithful always grasp interiorly a genuine sense of the liturgical texts and rites, and thereby are led to an active and fruitful celebration of the Eucharist. Towards this same end, the Bishop must be attentive that the dignity of celebrations of this kind be increased, in the promotion of which the beauty of sacred place, music and art should contribute as much as possible.

 

23 In order, moreover, that celebrations of this kind may correspond all the more fully to the prescriptions and spirit of the sacred Liturgy, and its pastoral efficacy be increased, certain instances of accommodation or adaptation are set out in this Institutio Generalis and in the Order of Mass.

 

24 For the most part, these adaptations consist in the choice of certain rites or texts, that is, of liturgical songs, readings, prayers, introductory comments and gestures which may respond better to the needs, degree of preparation and mentality of the participants. Such choices are entrusted to the priest celebrant. Nevertheless, the priest must remember that he is the servant of the sacred Liturgy, and that he himself is not permitted, on his own initiative, to add, remove or to change anything in the celebration of Mass.

 

25 Over and above this, certain adaptations indicated appropriately in the Missal of each place pertain, according to the Constitution on the Sacred Liturgy, either to the diocesan Bishop or the Conference of Bishops, respectively (see infra nos. 387, 388-393).

 

26 As far as variations and more profound adaptations are concerned which aim to take account of the traditions and mentality of peoples and regions and which are to be introduced according to article forty of the Constitution of the Sacred Liturgy, what is set out in the guidelines found within the instruction, Inculturation and the Roman Liturgy and here below (see nos. 395-399) should be observed.

 

Chapter Two

 

STRUCTURE, ELEMENTS AND PARTS OF THE MASS

 

I. GENERAL STRUCTURE OF THE MASS

 

27 At Mass or the Lord's Supper, the people of God are called together into unity, 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" (Matthew 18:20). For at the celebration of Mass, which perpetuates the sacrifice of the cross, Christ is really present in 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.

 

28 The Mass is made up as it were of two parts: the liturgy of the word and the liturgy of the Eucharist. These two parts are so closely connected that they form but one single act of worship. For in the Mass the table of God's word and of Christ's Body is laid for the people of God to receive from it instruction and food. There are also certain rites to open and conclude the celebration.

 

II. DIFFERENT ELEMENTS OF THE MASS

 

READING AND EXPLAINING THE WORD OF GOD

 

29 When the Scriptures are read in the Church, God himself is speaking to his people, and Christ, present in his own word, is proclaiming the gospel.

The readings of God's word must therefore be listened to by all with reverence; they make up a principal element of the liturgy. In the biblical readings God's word addresses all people of every era and is understandable to them, and a fuller understanding and efficacy are fostered by a living commentary on it, that is to say, by the homily, understood as an integral part of the liturgical action.

 

PRAYERS AND OTHER PARTS ASSIGNED TO THE PRIEST

 

30 Among the parts assigned to the priest, the Eucharistic Prayer is preeminent; it is the high point of the entire celebration. Next are the prayers: the opening prayer or collect, the prayer over the gifts, and the prayer after communion. The priest, presiding over the assembly in the person of Christ, addresses these prayers to God in the name of the entire holy people and all present. Thus there is good reason to call them "the presidential prayers."

 

31 It is also up to the priest in the exercise of his office of presiding over the assembly to pronounce the instructions that are provided in the rites themselves. Where it is indicated in the rubrics, the celebrant is permitted to adapt to some extent these remarks in order that they correspond to the understanding of those participating; nevertheless, the priest himself should take care that he always respects the sense of the introduction given in the liturgical book and he should express it only in brief terms. It also belongs to the priest presiding to proclaim the word of God and to give the final blessing. He may give the faithful a very brief introduction to the Mass of the day after the greeting and before the penitential rite; to the liturgy of the word (before the readings), and to the Eucharistic Prayer (before the Preface), though never during the Eucharistic Prayer itself; he may also make comments concluding the entire sacred service before the dismissal.

 

32 The nature of the presidential texts demands that they be spoken in a loud and clear voice and that everyone present listen with attention. While the priest is speaking these texts, there should be no other prayer or liturgical song, and the organ or other instruments should not be played.

 

33 But the priest, as the one who presides, prays in the name of the Church and of the community gathered together, though at times he prays in his own name, that he may exercise his ministry with greater attention and devotion. Such prayers, which occur before the reading of the Gospel, at the preparation of the gifts, and also before and after the communion of the priest, are said inaudibly.

 

OTHER TEXTS IN THE CELEBRATION

 

34 Since by nature the celebration of Mass has the character of being the act of a community, both the dialogues between the celebrant and the faithful gathered together, and the acclamations take on special value; in fact, they are not simply outward signs of the community’s celebration, but they encourage and achieve a greater communion between priest and people.

 

35 The acclamations and the responses of the faithful to the priest's greeting and prayers create a level of the active participation that the gathered faithful must contribute in every form of the Mass, in order to express clearly and to further the entire community's activity.

 

36 There are other parts, extremely useful for expressing and encouraging the faithful's active participation, that are assigned to the whole congregation called together: especially the penitential rite, the profession of faith, the general intercessions, and the Lord's Prayer.

 

37 Finally, of the other texts:

 a) Some constitute an independent rite or act, such as the Gloria, the responsorial psalm, the Alleluia verse and the verse before the gospel, the Sanctus, the memorial acclamation, and the liturgical song after communion.

b) Others accompany another rite, such as the liturgical songs at the entrance, at the preparation of the gifts, at the breaking of the bread (Lamb of God), and at communion.

 

VOCAL _EXPRESSION OF THE DIFFERENT TEXTS

 

38 In texts that are to be delivered in a loud and clear voice, whether by the priest or deacon or by the reader, or by all, the tone of voice should correspond to the genre of the text, that is, accordingly as it is a reading, a prayer, an instruction, an acclamation, or a liturgical song; the tone should also be suited to the form of celebration and to the solemnity of the gathering. Other criteria are the idiom of different languages and the genius of peoples.

In the rubrics and in the norms that follow, the words "say" (dicere) or "proclaim" (proferre) are to be understood of both singing and speaking, and in accordance with the principles just stated.

 

IMPORTANCE OF SINGING

 

39 The faithful who gather together to await the Lord's coming are instructed by the Apostle Paul to sing together psalms, hymns, and inspired liturgical songs (see Colossians 3:16). Liturgical song is the sign of the heart's joy (see Acts 2:46). Thus Saint Augustine says rightly: "To sing belongs to lovers." There is also the ancient proverb: "One who sings well prays twice."

 

40 With due consideration for the culture and ability of each liturgical assembly, great importance should be attached to the use of singing in the celebration of the Mass. Although it is not always necessary to sing all the texts that are of themselves meant to be sung (e.g., in weekday Masses), nevertheless, the complete absence of all singing by ministers and people _ which by law accompanies celebrations which take place on Sundays and Holy Days of obligation _ should be particularly guarded against.

In choosing the parts actually to be sung, however, preference should be given to those that are more significant and especially to those to be sung by the priest or deacon or reader, with the people responding or by the priest and people together.

 

41 All things being equal, Gregorian chant should hold a privileged place, as being more proper to the Roman liturgy. Other kinds of sacred music, polyphony in particular, are not in any way to be excluded, provided that they correspond with the spirit of the liturgical action and that they foster the participation of all the faithful.

Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing at least some parts of the Ordinary of the Mass in Latin, especially the profession of faith and the Lord's Prayer, set to simple melodies.

 

MOVEMENTS AND POSTURE

 

42 The gestures and posture of the priest, deacon and the ministers, as well as of the people should allow the whole celebration to shine with dignity and noble simplicity, demonstrating the full and true meaning of each of their diverse parts, while fostering the participation of all. Therefore, greater attention needs to be paid to what is laid down by general guidelines and by the traditional practice of the Roman Rite, for the sake of the common spiritual good of the people of God rather than to personal inclination or arbitrary choice.

The uniformity in posture to be observed by all taking part is a sign of the unity of the members of the Christian community gathered for the sacred Liturgy: it both expresses and fosters the spiritual attitude of those assisting.

 

43 The faithful should stand from the beginning of the opening song or when the priest enters until the end of the opening prayer or collect; for the singing of the Alleluia before the gospel reading; while the Gospel itself is proclaimed; during the profession of faith and the general intercessions; from the invitatory, Pray that our sacrifice..., before the prayer over the gifts to the end of the Mass, except at the places indicated later in this paragraph.

They should sit during the readings before the gospel reading and during the responsorial psalm, for the homily and the preparation of the gifts, and, if this seems helpful, during the period of religious silence after communion.

They should kneel at the consecration, except when prevented by reasons of health, lack of space, the number of people present, or some other good reason. However, those who do not kneel at the consecration ought to make a profound bow when the priest genuflects after the consecration.

If it is the custom, people are to kneel after the Lamb of God, for "This is the Lamb of God"

But it is up to the Conference of Bishops to adapt the gestures and posture in the Order of the Mass to the customs and reasonable traditions of the people according to the norm of law. The Conference, however, must make sure that such adaptations correspond to the meaning and character of each part of the celebration. Where it is the custom that the people remain kneeling from the end of the Sanctus until the end of the Eucharistic Prayer, this is laudably retained.

For the sake of observing a uniformity in gestures and posture during the same celebration, the faithful should obey the directions which the deacon or a lay person or the priest give during the celebration, according to whatever is indicated in the liturgical books.

 

44 By gestures are meant also the actions and the processions when the priest with the deacon and ministers go to the altar; when the deacon carries the Evangeliary or the Book of the Gospels to the ambo before the proclamation of the Gospel; when the faithful present the gifts or come forward to receive Communion. Such movements and processions should be carried out becomingly in keeping with the norms prescribed for each while the liturgical songs proper to them are being sung.

 

SILENCE

 

45 Sacred silence should be observed at the designated times as part of the celebration. Its function depends on the time it occurs in each part of the celebration. Thus at the penitential rite and again after the invitation to pray, all recollect themselves; at the conclusion of a reading or the homily, all meditate briefly on what has been heard; after communion, all praise God in silent prayer.

 

Even before the celebration itself, it is praiseworthy for silence to be observed in church, in the sacristy and adjacent areas, so that all may dispose themselves for the sacred rites which are to be enacted in a devout and fitting manner.

 

III. INDIVIDUAL PARTS OF THE MASS

 

A) INTRODUCTORY RITES

 

46 The rites preceding the liturgy of the word, namely, the opening liturgical song, greeting, penitential rite, Kyrie, Gloria, and opening prayer or collect, have the character of a beginning, introduction, and preparation.

Their purpose is that the faithful coming together take on the form of a community and prepare themselves to listen properly to God’s word and to celebrate the Eucharist worthily.

In certain celebrations, which are conjoined to Mass according to the norms of the liturgical books, the opening rites are omitted or celebrated in a particular form.

 

ENTRANCE

 

47 After the people have gathered, the opening liturgical song begins as the priest with the deacon and ministers come in. The purpose of this liturgical song is to open the celebration, intensify the unity of those who have assembled, lead their thoughts to the mystery of the season or feast, and accompany the procession of priest and ministers.

 

48 The opening liturgical song is sung alternately either by the choir and the people or by the cantor and the people; or it is sung entirely by the people or by the choir alone. The antiphon and psalm of the Gradule Romanum or The Simple Gradual may be used, or another liturgical song that is suited to this part of the Mass, the day or the season and that has a text approved by the Conference of Bishops. If there is no singing for the entrance, the antiphon in the Missal is recited either by the faithful, by some of them, or by a reader; otherwise, it is recited by the priest himself, who may also incorporate it into his introductory remarks (see n. 31).

 

VENERATION OF THE ALTAR AND GREETING OF THE PEOPLE

 

49 When the priest, the deacon, and the ministers enter the sanctuary, they reverence the altar with a profound bow. As a sign of veneration, the priest and deacon kiss the altar; when the occasion warrants, the priest may also incense the cross and the altar.

 

50 After the opening liturgical song, the priest, standing at the chair, blesses himself with the sign of the cross together with the whole assembly. Then through his greeting the priest declares to the assembled community that the Lord is present. This greeting and the people’s response express the mystery of the gathered Church.

After greeting the people, the priest, the deacon or another minister may very briefly introduce the faithful to the Mass of the day.

 

PENITENTIAL RITE

 

51 Then the priest invites them to take part in the penitential rite, which, after a brief pause for silence, the entire community carries out through a formula of general confession, and which is concluded with the priest’s absolution. This latter, however, lacks the efficacy of the sacrament of penance.

On Sunday, especially in Easter time, in place of the customary penitential rite, the blessing and sprinkling with water may occasionally be performed to recall baptism.

 

52 Then the Kyrie always begins, unless it has already been included as part of the penitential rite. Since it is a liturgical 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.

As a rule each of the acclamations is repeated twice, though it may be repeated more, because of different languages, the music, or other circumstances. When the Kyrie is sung as a part of the penitential act, a trope may be inserted before each acclamation.

 

GLORIA

 

53 The Gloria is the ancient and venerable hymn in which the Church, assembled in the Holy Spirit, praises and entreats God the Father and the Lamb. The text of this hymn is not to be replaced by any other. The Gloria is begun by the priest or, as needs dictate, by a cantor or a choir, but is sung by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all or by two parts of the congregation responding to each other.

The Gloria is sung or said on Sundays outside Advent and Lent, on solemnities and feasts, and in special, more solemn celebrations.

 

OPENING PRAYER OR COLLECT

 

54 Next the priest invites the people to pray. Then he says the opening prayer, which custom has named "the collect" and through which the character of the celebration is expressed. According to the ancient tradition of the Church, this prayer customarily is addressed to God the Father, through Christ in the Holy Spirit, and is concluded with a trinitarian or longer ending, in the following manner:

_if the prayer is directed to the Father: We ask this (We make our prayer / Grant this) through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever;

_if it is directed to the Father, but the Son is mentioned at the end: Who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever;

_if it is directed to the Son: You live and reign with the Father in the unity of the Holy Spirit, God, for ever and ever.

The people, associating themselves with the praying, make the prayer their own with the acclamation, Amen.

There is always only one collect used at any given Mass.

 

B) LITURGY OF THE WORD

 

55 Readings from Sacred Scripture and the chants between the readings form the main part of the liturgy of the word. The homily, profession of faith, and general intercessions or prayer of the faithful expand and complete this part of the Mass. 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 in the midst of the faithful through his own word. By their silence and song the people make God’s word their own and they also affirm their adherence to it by the profession of faith. Finally, having been fed by this word, they make their petitions in the general intercessions for the needs of the entire Church and for the salvation of the whole world.

 

SILENCE

 

56 The liturgy of the word must be celebrated in such a way as to promote meditation. For this reason, any kind of haste which impedes recollection must be clearly avoided. Brief moments of silence are appropriate during the liturgy. Such moments should be suitable for the gathered assembly, in which the Word of God is taken into the heart by the fostering of the Holy Spirit, and its response is prepared through prayer. Such moments of silence are opportunely observed after the first and second reading, and then, at the completion of the homily.

 

SCRIPTURE READINGS

 

57 In the readings, the table of God’s word is laid for the faithful and the riches of the Bible are opened to them. Hence, the arrangement of the biblical readings must be observed, whereby the unity of each Testament and of the history of salvation is demonstrated; nor is it permitted that the readings and responsorial psalm, which contain the word of God, are substituted by other, non-biblical texts.

 

58 In the celebration of the Mass with a congregation, the readings are always given from the ambo.

 

59 By tradition, the office of reading the Scriptures is a ministerial, not a presidential function. The readings should be delivered by a reader, the Gospel being proclaimed by the deacon or by a priest other than the celebrant. If, however, a deacon or other priest is not present, the priest celebrant proclaims the Gospel. Further, if a suitable reader is not present, then the priest celebrant also delivers the other readings.

After each reading, whoever does the reading proclaims the acclamation. Responding to it, the gathered people honor the word of God which they have received with faith and grateful hearts.

 

60 The reading of the Gospel is the high point of the liturgy of the word. The greatest veneration must be shown to it, setting it off from the other readings by special marks of honor. It is honored in these ways: by a special minister appointed to proclaim it and who prepares himself by a blessing or prayer; by the faithful, who by their acclamations acknowledge and confess Christ present and speaking to them, and who stand as they listen to it; by marks of reverence that are given to the Book of the Gospels itself.

 

CHANTS BETWEEN THE READINGS

 

61 After the first reading comes the responsorial psalm, which is an integral part of the liturgy of the word and holds great liturgical and pastoral importance, because it promotes meditation on the Word of God.

The responsorial psalm should correspond to each reading and should customarily be taken from the Lectionary.

It is appropriate that the responsorial psalm be sung, at least as far as the people’s response is concerned. Hence, the psalmist or cantor of the song sings the verses of the psalm at the ambo or other suitable place. However, in order that the people may be able to join in the responsorial psalm more readily, the people remain seated and listen, but also as a rule take part by singing the response, except when the psalm is sung straight through without the response. If the psalm cannot be sung, then it should be recited in a way more suited to fostering meditation on the word of God.

When sung the following may be used in place of the psalm assigned in the Lectionary: either the gradual from the Gradule Romanum or the responsorial psalm or the Alleluia psalm from The Simple Gradual in the form they have in those books.

 

ACCLAMATION BEFORE THE GOSPEL

 

62 After the reading which immediately precedes the Gospel, the Alleluia or another song indicated by the rubrics is sung, according to the liturgical season. An acclamation of this kind constitutes in itself a rite or act, by which the assembly of the faithful praises and welcomes and greets the Lord who is about to speak to them in the Gospel and professes its faith in liturgical song. The Alleluia is sung by all standing, led by either the choir or a cantor, and if appropriate, it may be repeated. The verse itself is sung either by the choir or by the cantor.

a) The Alleluia is sung in every season outside Lent. The verses are taken from the Lectionary or the Graduale.

b) During Lent in place of the Alleluia the verse before the Gospel is sung, as indicated in the Lectionary. It is also possible to sing another psalm or tract, as long as it is found in the Graduale.

 

63 When there is only one reading before the gospel reading:

a) during a season calling for the Alleluia, there is an option to use either the psalm with Alleluia as the response, or the responsorial psalm followed by the Alleluia with its verse;

b) during the season when the Alleluia is not allowed, either the psalm and the verse before the gospel or the psalm alone may be used.

c) The alleluia verse before the Gospel may be omitted if it is not sung.

 

64 The Sequence is optional, except on Easter Sunday and Pentecost. It is sung before the Alleluia.

HOMILY

 

65 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 biblical 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.

 

66 As a rule, the homily must be given by the priest celebrant or is entrusted by him to a concelebrating priest, or, as circumstances dictate, may even be given by a deacon, but never by a lay person. In particular cases and with just cause, the homily may even be offered by a Bishop or a priest who is present at the celebration, but cannot concelebrate.

There must be a homily on Sundays and holydays of obligation and it may not be omitted except for a grave reason in any Mass celebrated with a congregation. On other days, too, the homily is to be commended, especially on the weekdays of Advent, Lent and the Easter season, and on other festive days and occasions when the people go to church in greater numbers.

A brief period of silence is suitably observed after the homily

 

PROFESSION OF FAITH

 

67 The symbol or profession of faith serves as a way for all the people gathered together to respond to the word of God proclaimed in the readings taken from Sacred Scripture and explained in the homily, and so that, by professing the rule of faith in a formula approved for liturgical use, the great mysteries of the faith may be recalled and confirmed before their celebration in the Eucharist is begun.

 

68 The profession of faith is to be sung or said by the priest together with 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 they begin to celebrate the Eucharist.

If it is sung, it is begun by the priest, or, as necessary, by a cantor or the choir. It is sung by all together, or by the people alternating with the choir.

If not sung, it must be recited by all together or by two parts of the congregation responding one to the other.

 

GENERAL INTERCESSIONS

 

69 In the general intercessions or prayer of the faithful, the people, respond in some way to the Word of God which they have welcomed in faith, and exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all.

 

70 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 whole world;

c. for those oppressed by any need;

d. for the local community.

In particular celebrations, such as confirmations, marriages, or funerals, the series of intercessions may refer more specifically to the occasion.

 

71 It is for the priest celebrant to direct the general intercessions from the chair. He himself introduces them with a brief remark by which he invites the faithful to pray. He also concludes them with a prayer. The intentions announced should be sober, with a discrete freedom and composed of few words, expressing the needs of the whole community.

As a rule, the intentions are announced from the ambo or another suitable place, either by the deacon or cantor, or even by the reader or a member of the lay faithful.

Lastly, the people make their prayer standing, either by a response said together after each intercession, or by praying in silence.

 

C) LITURGY OF THE EUCHARIST

 

72 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, eat, and drink: this is my body; 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 took into his hands.

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 bread and the Communion of the faithful the unity of the faithful is expressed, who although they are many, nevertheless receive from the one bread the Lord’s body and blood in the same way the apostles received them from Christ’s own hands.

 

PREPARATION OF THE GIFTS

73 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, Sacramentary, 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 from which they may then be brought to the altar.

This is also the time to receive money or other gifts for the poor or the Church brought by the faithful or collected at the Mass. These are to be put in a suitable place but not on the Eucharistic table.

 

74 The procession bringing the gifts is accompanied by the liturgical song for the preparation of the gifts, which continues at least until the gifts have been placed on the altar. The rules for this liturgical song are the same as for singing the entrance antiphon (see n. 48). The liturgical song may be associated with the offertory rites, with or without procession.

 

75 The bread and wine are placed on the altar by the priest who accompanies the gestures with the approved formula; the priest may incense the gifts placed upon the altar, and then he may incense the cross and the altar itself. The incensation is a symbol of the Church’s offering and prayer going up like incense, in the sight of God. Next, the priest, on account of his sacred ministry, and the people because of their baptismal dignity, may be incensed by the deacon or by another minister.

 

76 The priest then washes his hands at the side of the altar, as an _expression of his desire to be cleansed internally.

 

PRAYER OVER THE GIFTS

 

77 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.

In every given Mass only one prayer over the gifts is said, with the shorter conclusion, that is, Through Christ Our Lord; or, at the end, mention may be made of the Son himself: He who lives and reigns for ever and ever.

 

EUCHARISTIC PRAYER

 

78 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 to God the Father in the name of the entire community through Jesus Christ in the Holy Spirit. The meaning of the prayer is that the entire congregation of the faithful joins itself to Christ in acknowledging the great things God has done and in offering the sacrifice.

 

79 The chief elements making up the Eucharistic Prayer are these:

a) Thanksgiving (expressed especially in the preface): in the name of the entire holy people, the priest praises God the Father and gives thanks for the whole work of salvation or for some special aspect of it that corresponds to the day, feast, or season.

b) Acclamation: joining with the angels, the whole congregation sings 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.

c) 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.

d) Institution narrative and consecration: in the words and actions of Christ, that sacrifice is celebrated which he 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.

e) Anamnesis: in fulfillment of the command received from Christ the Lord through the apostles, the Church keeps his memorial by recalling especially his passion, resurrection, and ascension.

f) 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 day by day to surrender themselves, through Christ the Mediator, to an ever more complete union with God and with each other, so that at last God may be all in all.

g) 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.

h) Final doxology: the praise of God is expressed in the doxology, to which the people’s acclamation, Amen, is an assent and a conclusion.

 

COMMUNION RITE

80 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 the faithful directly to communion.

 

81 In the Lord’s Prayer, daily food is prayed for, which for Christians means preeminently 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 concluding doxology are sung or are recited aloud.

 

RITE OF PEACE

 

82 The rite of peace follows, by which the Church asks for peace and unity for herself and for the whole human family, and the faithful offer some sign of their ecclesial communion and mutual love for each other before communicating by receiving the Sacrament.

The form for the giving of the sign of peace is left to the Conference of Bishops to determine in accord with the culture and customs of the people. Nevertheless, it is suitable that each person offer the sign of peace only to those nearby and in a dignified manner.

 

BREAKING OF THE BREAD

 

83 The priest breaks the Eucharistic bread. This gesture of Christ at the Last Supper, which in apostolic times gave the entire Eucharistic action its name signifies that in sharing in the one bread of life which is Christ, who died and rose for the salvation of the world, the many faithful are made one body (1 Cor. 10,17). The breaking of the eucharistic bread is begun after the sign of peace, and is carried out with reverence_. Nor should it be unnecessarily prolonged or its importance be overemphasized. This rite is reserved to the priest and the deacon.

Then the priest drops a small piece of the consecrated bread into the chalice. During the breaking of the bread, the Lamb of God is, as a rule, sung by the choir or cantor with the congregation responding; otherwise, it is at least recited aloud. This invocation accompanies the breaking of the bread and, for this reason, may be repeated as many times as necessary until the conclusion of the rite. The final repetition concludes with the words: Grant us peace.

 

COMMUNION

 

84 The priest prepares himself by the prayer, said inaudibly, that he may receive Christ's body and blood to good effect. The faithful do the same by silent prayer.

The priest then shows the Eucharistic bread above the paten or above the chalice to the faithful and invites them to the banquet of Christ. Along with the faithful, he recites the prayer of humility in the words prescribed by the Gospels.

 

85 It is most desirable that the faithful, just as the priest himself is bound to do, may 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 offered.

 

86 During the priest’s reception of communion, the communion song is begun. 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 highlight more the "communitarian" character of the communion procession. The song continues while the Sacrament is being ministered to the faithful. But the communion song should be ended in good time whenever there is to be a hymn after communion.

Care must be taken that cantors are also able to receive communion conveniently.

 

87 An antiphon from the Graduale Romanum may also be used for the communion song, with or without the psalm, or an antiphon with psalm from Graduale Simplex or another suitable liturgical song approved by the Conference of Bishops may be used.

If there is no singing, the communion antiphon in the Missal may be recited either by the faithful, or by a group of them, or by a reader. Otherwise the priest himself says it after he has received communion and before he gives communion to them.

 

88 After communion, the priest and people may spend some time praying silently. If desired, either a psalm or other canticle of praise or a hymn may be sung by the entire congregation.

 

89 To complete the prayer of the people of God, and also to conclude the entire Communion rite, the priest offers the Prayer After Communion in which he petitions for the fruits of the mysteries just celebrated.

In the Mass only one Prayer After Communion is said, which ends with a brief conclusion, that is:

_if the prayer is directed to the Father: through Christ our Lord;

_if it is directed to the Father, but the Son is mentioned at the end: Who lives and reigns for ever and ever;

_if it is directed to the Son: You who live and reign for ever and ever;

The people make the prayer their own and give their assent by the acclamation Amen.

 

90 The following are proper to the concluding rite:

a) Brief announcements as needed;

b) The greeting and blessing of the priest, which on certain days is given an amplified _expression and, on occasions, is delivered with a prayer over the people or is said with another more solemn formula;

c) The dismissal of the people on the part of the deacon or the priest;

d) The kissing of the altar by priest and deacon, followed with a profound bow to the altar by the priest, the deacon and other ministers.