Institutio Generalis Missalis Romani III-IV

Chapter Three

OFFICES AND MINISTRIES IN THE MASS

Chapter Four

THE DIFFERENT FORMS OF CELEBRATION

 

Chapter Three

 

OFFICES AND MINISTRIES IN THE MASS

 

91 The Eucharistic celebration is an action of Christ and the Church, which is the "Sacrament of unity," that is, a holy people gathered together and ordered under the Bishop. For this reason, the Eucharistic celebration belongs to the whole Body of the Church. Such a celebration manifests this same Body and affects it. As to the individual members of the Body, the Eucharistic celebration touches them in different ways, according to their rank, office, and degree of participation in the Eucharist. In this way, the Christian people, "a chosen race, a royal priesthood, a holy nation, a people of his own," demonstrates its cohesion and its hierarchical ordering. Therefore, all, whether ordained ministers or Christian faithful, by virtue of their function or their office, should do all and only those parts that belong to them.

 

I. OFFICES OF HOLY ORDERS

 

92 Every authentic celebration of the Eucharist is directed by the Bishop, either in person or through the priests, who are his helpers.

Whenever he is present at a Mass with a congregation, it is supremely fitting that the Bishop himself celebrate the Eucharist, and associate his priests with himself as concelebrants in the sacred action. This is done not to add external solemnity, but to express in a clearer light the mystery of the Church, which is the Sacrament of unity.

Even if the Bishop is not the celebrant of the Eucharist but assigns someone else, it is appropriate that he should direct the liturgy of the word, wearing his pectoral cross, stole and cope over an alb, and that he impart the final blessing at the end of Mass.

 

93 Within the Church the priest also possesses the power of Holy Orders to offer sacrifice in the person of Christ. He therefore stands at the head of the faithful people gathered together, presides over its prayer, proclaims the message of salvation, joins the people to himself in offering the sacrifice to God the Father through Christ in the Spirit, gives his brothers and sisters the bread of eternal life, and shares in it with them. At the Eucharist he should, then, serve God and the people with dignity and humility; by his bearing and by the way he recites the words of the liturgy he should communicate to the faithful a sense of the living presence of Christ.

 

94 After the priest, in virtue of the sacred ordination he has received, the deacon has first place among those who minister in the celebration of the Eucharist. For the sacred Order of the diaconate has been held in high honor in the Church since the time of the Apostles. At Mass the deacon proclaims the gospel reading, sometimes preaches God's word, announces the intentions of the general intercessions, ministers to the priest, prepares the altar and serves the celebration of the sacrifice, distributes the Eucharist to the faithful, especially under the species of wine, and from time to time gives directions regarding the people's gestures and posture.

 

II. FUNCTION OF THE PEOPLE OF GOD

 

95 In the celebration of Mass the faithful are a holy people, a chosen people, a royal priesthood: they give thanks to God and offer the Victim not only through the hands of the priest but also together with him and learn to offer themselves. They should endeavor to make this clear by their deep sense of reverence for God and their charity toward brothers and sisters who share with them in the celebration.

They therefore are to shun any appearance of individualism or division, keeping before their eyes that they have the one Father in heaven and therefore are all brothers and sisters to each other.

 

96 They should become one body, whether by hearing the word of God, or joining in prayers and liturgical song, or above all by offering the sacrifice together and sharing together in the Lord's table. There is a beautiful _expression of this unity when the faithful maintain uniformity in their gestures and postures.

 

97 The faithful should serve the people of God joyfully when asked to perform some particular ministry or function in the celebration.

 

III. SPECIAL MINISTRIES

 

INSTITUTED ACOLYTES AND READERS

 

98 The acolyte is instituted to serve at the altar and to assist the priest and deacon. In particular, it is for him to prepare the altar and the vessels and, if it is necessary, as an extraordinary minister of Holy Communion, to give communion to the faithful.

In the ministry of the altar, the acolyte has special duties (see nos. 187-193) which he alone ought to perform.

 

99 The reader is instituted to proclaim the readings from Sacred Scripture, with the exception of the gospel reading. He may also announce the intentions for the general intercessions and, in the absence of the psalmist, sing or read the psalm between the readings.

In the celebration of the Eucharist, the reader has specific duties which he alone ought to perform, even though ordained ministers may be present.

 

OTHER FUNCTIONS

 

100 In the absence of an instituted acolyte, lay ministers may be designated for service at the altar and to assist the priest and the deacon. They may carry the cross, candles, ashes, censer, bread, wine and water. As well, they may be designated to distribute Holy Communion as extraordinary ministers.

 

101 In the absence of an instituted reader, other lay people may be designated to proclaim the readings from the Sacred Scriptures. Such designated readers must be truly qualified and carefully prepared for this office, so that the faithful will develop a warm and lively love for Sacred Scripture from listening to the reading from the sacred texts.

 

102 The psalmist or cantor of the psalm is to sing the psalm or other biblical song that comes between the readings. To fulfill their function correctly, these psalmists should possess the ability to sing and an aptitude for correct pronunciation and diction.

 

103 The schola cantorum or choir exercises its own liturgical function among the faithful. Its task is to ensure that the parts proper to it, in keeping with the different types of chants, are carried out becomingly and to encourage active participation of the people in the singing. What is said about the choir applies in a similar way to other musicians, especially the organist.

 

104 There should be a cantor or a choir director to lead and sustain the people in the singing. When in fact there is no choir, it is up to the cantor to lead the various liturgical songs, and the people take part in the way proper to them.

 

105 The following also exercise a liturgical function:

a) The sacristan, who arranges the liturgical books, the vestments and other things which are necessary in the celebration of Mass.

b) The Commentator, who provides the faithful with brief explanations and commentaries as needed with the purpose of introducing them to the celebration and preparing them to understand it better. The commentator's remarks must be meticulously prepared and marked by a simple brevity. In performing this function the commentator stands in a convenient place visible to the faithful, not, however, at the ambo.

c) Those who take up the collection.

d) Those who, in some places meet the faithful at the church entrance, seat them, and direct processions.

106 At least in cathedrals and in major churches, there should be a competent minister or a master of ceremonies, who is assigned responsibility for planning the services properly and for their being carried out by the sacred ministers and the lay faithful.

 

107 The liturgical functions which are not proper to the priest or the deacon, and which are listed above (nos. 100-106), may be entrusted to suitable laity chosen by the pastor or rector of the church through a liturgical blessing or a temporary deputation. The function of altar servers is regulated by the norms established by the Bishop for his diocese.

 

IV. THE DISTRIBUTION OF ROLES AND PREPARATIONS FOR THE CELEBRATION

 

108 The same priest celebrant should always exercise the presidential office in all the parts proper to him, except for those parts which are particular to a Mass at which the Bishop is present (see n. 92).

 

109 If there are several persons present who are empowered to exercise the same ministry or office, there is no objection to their being assigned different parts to perform. For example, one deacon may take the sung parts, another assist at the altar; if there are several readings, it is better to distribute them among a number of readers. The same applies for the other ministries. Indeed, it is not at all appropriate that several persons divide a single element of the celebration among themselves, e.g., that the same reading is divided into two parts for two readers, unless it is Passion of the Lord.

 

110 If only one minister is present at a Mass with a congregation, that minister may exercise several different functions.

 

111 All concerned should work in harmony and with diligence in the effective preparation of each liturgical celebration in accord with the liturgical books as to its rites, pastoral aspects, and music. They should work under the direction of the rector of the church and should consult the faithful about things that directly affect them. However, the priest who presides at the celebration always retains the right of directing everything that pertains to himself.

 

Chapter Four

 

THE DIFFERENT FORMS OF CELEBRATION

 

112 In the local Church, first place should certainly be given, because of its meaning, to the Mass at which the Bishop presides, surrounded by his presbyterate, deacons and lay ministers, and in which the holy people of God take full and active part, for herein is the preeminent _expression of the Church.

At Mass celebrated by the Bishop, or whenever he presides without celebrating the Eucharist, the norms which are found in the Caeremoniale Episcoporum should be observed.

 

113 Great importance should be attached to a Mass celebrated by any community, but especially by the parish community, inasmuch as it represents the universal Church gathered at a given time and place. This is particularly true of the community's celebration of the Lord's Day.

 

114 Of those Masses celebrated by some communities, the conventual Mass, which is a part of the daily office, or the "community" Mass have particular significance. Although such Masses do not have a special form of celebration, it is most proper that they be celebrated with singing, especially with the full participation of all community members, whether religious or canons. In these Masses, therefore, individuals should exercise the function proper to the order or ministry they have received. All the priests who are not bound to celebrate individually for the pastoral benefit of the faithful should thus concelebrate at the conventual or community Mass, if possible. All priests belonging to the community who are obliged to celebrate individually for the pastoral benefit of the faithful may also on the same day concelebrate at the conventual or community Mass. Further, it is fitting that priests who are present at a Eucharistic celebration, unless excused for a good reason, should as a rule exercise the function of their own order and hence participate as concelebrants, wearing sacred vestments. Otherwise the may wear their own choral habits or a surplice over the cassock.

 

I. MASS WITH A CONGREGATION

 

115 Mass with a congregation means a Mass celebrated with the faithful taking part. As far as possible, and especially on Sundays and holydays of obligation, this Mass should be celebrated with liturgical song and with a suitable number of ministers. But it may be celebrated without music and with only one minister.

 

116 In any celebration of Mass at which a deacon is present he may exercise his function. It is desirable that as a rule an acolyte, a reader, and a cantor assist the priest celebrant. But the rite to be described also allows for a greater number of ministers.

 

ARTICLES TO BE PREPARED

 

117 The altar is to be covered with at least one white colored cloth. On or even next to the altar are to be candlesticks with lighted candles, at least two in every celebration, or even four or six, especially if a Sunday Mass or Mass for a holy day of obligation is celebrated, or if the Bishop of the diocese celebrates, then seven candles should be used. There is also to be a cross on or near the altar, with a figure of Christ crucified. However, the candles and the cross adorned with the figure of Christ crucified may be carried in the entrance procession. The Book of the Gospels, if distinct from the book of other readings, may be placed on the altar, unless it is carried in the entrance procession.

 

118 The following are also to be prepared:

a) next to the priest’s chair: the missal, and, as needed, the hymnal.

b) on the ambo: the Lectionary.

c) on a side table: the chalice, corporal, purificator, and, if useful, a pall; but also a paten and vessels, if needed, with the bread for the communion of the priest who presides, of the deacon, the ministers and of the people, together with cruets containing wine and water, unless all of these are presented by the faithful in procession at the preparation of the gifts; the communion paten for the communion of the faithful; the requisites for the washing of hands.

It is very fitting that the chalice be covered with a veil which may be either the color of the day or may be white.

 

119 In the sacristy, the vestments for the priest, the deacon and other ministers are to be prepared according to the various forms of celebration (see nos. 337-341):

a) for the priest: the alb, stole and chasuble;

b) for the deacon: the alb, stole and the dalmatic; the dalmatic may be omitted, however, either out of necessity or for less solemnity;

c) for the other ministers: albs or other lawfully approved vestments.

All who wear an alb should use a cincture and an amice unless, on account of the type of alb, they are not needed.

When there is a procession at the entrance, the following are also prepared: the Book of the Gospels; on feast days and Sundays, the censer and boat with grains of incense, if incense is used; the cross to be carried in procession and candlesticks with lighted candles.

 

A) MASS WITHOUT A DEACON

 

INTRODUCTORY RITES

 

120 Once the people have gathered, the priest and ministers, clad in their vestments, go to the altar in this order:

a) the thurifer with the lighted censer, if incense or a censer is desired;

b) the ministers who carry lighted candles, and between them an acolyte or other minister with the cross;

c) acolytes and other ministers;

d) a reader, who may carry the Book of the Gospels elevated slightly. The Lectionary is never carried in procession;

e) the priest who is to celebrate the Mass.

If incense is used, the priest puts some in the censer before the procession begins and blesses it with the sign of the cross in silence.

 

121 During the procession to the altar, the opening liturgical song is sung (see nos. 25-26).

122 On reaching the altar, the priest and ministers make a profound bow.

The cross adorned with the figure of Christ crucified and which has been carried in procession, is placed near the altar so that it may become the altar cross, which ought then to be the only cross used; otherwise it is set aside. The candlesticks carried by the ministers are placed on the altar or near it; the Book of the Gospels, praiseworthily, is placed on the altar.

 

123 The priest goes up to the altar and venerates it with a kiss. If incense is used, he incenses the cross and the altar, walking around the latter.

 

124 The priest then goes to the chair. After the opening liturgical song, and with all standing, the priest and faithful make the sign of the cross. The priest says: In the name of the Father, and of the Son and of the Holy Spirit; the people answer: Amen.

Then, facing the people and extending his hands, the priest greets all present, using one of the formulas indicated. He or another minister may give the faithful a very brief introduction to the Mass of the day.

 

125 The penitential rite follows. After this the Kyrie is either sung or recited, in keeping with the rubrics (see n. 52).

 

126 When it is prescribed, the Gloria is either sung or recited. (see n. 53).

 

127 With his hands joined, the priest then invites the people to pray, saying: Let us pray. All pray silently with the priest for a while. Then the priest, with hands outstretched, says the opening prayer, at the end of which the people make the acclamation Amen.

 

LITURGY OF THE WORD

 

128 After the opening prayer, all sit. The priest may, in a very few words, introduce the faithful to the liturgy of the word. Then the reader goes to the ambo and proclaims the first reading from the lectionary already placed there before Mass; all sit and listen. At the end, the reader makes the acclamation, The Word of the Lord, with all responding, Thanks be to God.

Then a brief period of silence may be observed as appropriate, so that all may meditate on what they have heard.

 

129 Then the psalmist or the reader, sings or recites the psalm verse and, as a rule, the congregation makes the response (see N. 36).

 

130 Then, if there is a second reading before the Gospel, the reader proclaims it from the ambo with all listening and making the acclamation at the end, as above (n. 128). Then, as the occasion allows, a brief period of silence may be observed.

 

131 Then all rise and the Alleluia or other liturgical song is sung according to the season (nos. 37-39).

 

132 During the singing of the Alleluia or other chant, if incense is being used, the priest puts some into the censer and blesses it. Then, with hands joined, he makes a profound bow before the altar and inaudibly says: Almighty God, cleanse my heart.

 

133 If the Book of the Gospels is on the altar, he takes it and holding it up goes to the ambo with the lay ministers who carry the censer and the candles, walking ahead of him. Those who are present turn towards the ambo, thus showing a special reverence to the Gospel of Christ.

 

134 At the ambo, the priest opens the book and, with his hands joined, says: The Lord be with you, with the people responding, And also with you. Then he says: A reading from the Holy Gospel..., making the sign of the cross with his thumb on the book and on his forehead, mouth and breast, which everyone else does as well. The people make their acclamation: Glory to You, O Lord. The priest then incenses the book, if incense is used. Then he proclaims the gospel reading and at the end makes the acclamation: The Word of the Lord, to which all respond, Praise to you, Lord Jesus Christ. The priest kisses the book, saying inaudibly: Through the words of the gospel may our sins be washed away.

 

135 If no reader is present, the priest himself proclaims all three readings and the psalm, standing at the ambo. If incense is used, he puts some into the censer and blesses it, and, making a profound bow, says: Almighty God, cleanse my heart.

 

136 The priest, standing at the chair or at the ambo, or, when appropriate, in another suitable place, gives the homily; when the homily is completed, a period of silence as the occasion allows may be observed.

 

137 The profession of faith is either sung or recited by the priest together with the people (see n. 68) standing. At the words, By the power of the Holy Spirit...became man, all make a profound bow; on the solemnities of the Annunciation of the Lord and Christmas, all kneel.

 

138 When the creed has been recited, the priest, standing at the chair with hands joined, may briefly introduce the faithful to the general intercessions. Then the deacon, or the cantor, the reader or another person may announce the intentions from the ambo or another suitable place while facing the people who for their part make a reverent response. At the completion of the intercessions, the priest, with his hands extended, concludes the petitions with a prayer.

 

LITURGY OF THE EUCHARIST

 

139 After the general intercessions, all sit and the liturgical song for the preparation of the gifts may begin (see n. 50).

An acolyte, or other lay minister arranges the corporal, purificator, the chalice, the pall and the missal upon the altar.

 

140 It is fitting for the faithful's participation to be expressed by their presenting the bread and wine for the celebration of the Eucharist and other gifts to meet the needs of the Church and of the poor.

The faithful’s offerings are received by the priest, assisted by the acolyte or other minister. The bread and wine for the Eucharist are brought forward to the celebrant, who places them upon the altar, while other gifts are put in another appropriate place (see n. 73).

 

141 At the altar the priest receives the paten with the bread from a minister. With both hands he holds it slightly raised above the altar and says inaudibly, Blessed are you, O Lord. Then he places the paten with the bread on the corporal.

 

142 Next, the priest stands at the side of the altar, as the minister presents the cruets and pours wine and a little water into the chalice, saying inaudibly: By the mystery of this water. He returns to the middle of the altar, takes the chalice, raises it a little with both hands, and says in a low voice: Blessed are you, Lord God. Then he places the chalice on the corporal and may cover it with a pall.

However, if no liturgical song is sung at the offering of the gifts, and the organ is not played, the priest is permitted to offer the formulas of blessing in the presentation of the bread and wine audibly, to which the people respond with the acclamation: Blessed be God for ever.

 

143 After placing the chalice on the altar, the priest bows profoundly and says inaudibly: With humble and contrite hearts.

 

144 If incense is used, the priest puts some in the censer and incenses the gifts, the cross and the altar. A minister, standing at the side of the altar, incenses the priest and then the people.

 

145 After the prayer, With humble and contrite hearts, or after the incensation, the priest washes his hands at the side of the altar and says inaudibly, as the minister pours the water: Lord, wash away my iniquity; cleanse me from my sin.

 

146 The priest returns to the middle of the altar and, facing the people and first extending and then joining his hands, he invites the people to pray: Pray, brothers and sisters. The people stand and make their response: May the Lord accept this sacrifice. Then the priest, with his hands outstretched, says the prayer over the gifts. At the end the people make the acclamation, Amen.

 

147 Then the priest begins the Eucharistic Prayer. In accordance with the rubrics, he selects a Eucharistic Prayer from those found in the Roman Missal or approved by the Holy See. The Eucharistic Prayer demands, by its very nature, that the priest alone in virtue of his ordination proclaim it. For their part, the people associate themselves with the priest in silent faith, as well as by the prescribed acclamations in the Eucharistic Prayer, which are their responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the great Amen after the final doxology, and also other acclamations approved by the Conference of Bishops and confirmed by the Holy See.

It is especially fitting that the priest sing those parts of the Eucharistic Prayer which are provided with musical notation.

 

148 Beginning the Eucharistic Prayer, extending his hands, the priest sings or says: The Lord be with you. The people respond: And also with you. As he says, Lift up your hearts, he raises his hands. The people respond: We have lifted them up to the Lord. Then the priest, with hands outstretched, adds: Let us give thanks to the Lord our God and the people respond: It is right to give him thanks and praise. Next, the priest, with his hands extended, continues the Preface. At its conclusion, he joins his hands, and together with everyone standing, sings or recites aloud: Sanctus (see n.79, b).

 

149 The priest continues the Eucharistic Prayer according to the rubrics that are set forth in each of the Prayers.

If the celebrant is a Bishop, in the Prayers, after the words: of N. our Pope, he adds: and me your unworthy servant; or after the words: of N. our Pope, he adds: me your unworthy servant. If, however, the Bishop is celebrating outside his own diocese, after the words: of N. our Pope, he adds: and me your unworthy servant, and of my brother N., the Bishop of this Church of N. or after the words: of our Pope N., he adds: me your unworthy servant, and of my brother N., the Bishop of this Church of N.

The diocesan Bishop or whoever is equivalent to him in law must be mentioned in these words: N., our Bishop (or Vicar, Prelate, Prefect, Abbot).

Coadjutor and Auxiliary Bishops may be mentioned in the Eucharistic Prayer, but not other Bishops who happen to be present. When several are named, this is done with the collective formula: N., our Bishop and his assistant Bishops.

All these formulas should be modified grammatically to fit each of the Eucharistic Prayers.

 

150 A little before the consecration, a minister may ring a bell as a signal to the faithful. Depending on local custom, the minister also rings the bell at the showing of both the Eucharistic bread and the chalice.

If incense is used, a minister incenses the host and the chalice when they are shown to the people after the consecration.

 

151 After the consecration when the priest has said: The mystery of faith, the people make an acclamation taken from one of the prescribed formulas.

At the end of the Eucharistic Prayer, the priest raises the paten with the host and the chalice and he alone makes the doxology: Through him. At the conclusion the people acclaim: Amen. Then the priest places the paten and the chalice on the corporal.

 

152 At the end of the Eucharistic Prayer, the priest, with hands joined, says the introduction to the Lord's Prayer. With hands outstretched, he then sings or says this prayer with the people.

 

153 After the Lord’s Prayer is completed, the priest alone, with hands outstretched, says the embolism Deliver us. At the end, the congregation makes the acclamation, For the kingdom.

 

154 Then the priest, with his hands extended, says aloud: Lord Jesus Christ, you said. After this prayer is concluded, extending and then joining his hands, he gives the greeting of peace while facing the people and says: The peace of the Lord be with you always. The people answer: And also with you. Then the priest may add: Let us offer one another a sign of peace.

The priest may give the sign of peace to the ministers, always remaining within the sanctuary, lest the celebration be disrupted.

He should do likewise if, for a good reason he wishes to offer the sign of peace to a few of the faithful. All, in accordance with the decisions of the Conference of Bishops, make a sign to one another that expresses peace, communion and charity. While the sign of peace is being given, the following may be said: The peace of the Lord be with you always. The response is: Amen.

 

155 The priest then takes the Eucharistic bread and breaks it over the paten. He places a small piece in the chalice, saying inaudibly: May this mingling. Meanwhile the Lamb of God is sung or recited by the choir and congregation (see no. 56:5).

 

156 Then at communion the priest, with hands joined, inaudibly says: Lord Jesus Christ, Son of the Living God, or Lord Jesus Christ, with faith in your love and mercy.

 

157 At the conclusion of the prayer, the priest genuflects, takes the Eucharistic bread, and, holding it slightly above the paten or above the chalice, while facing the people, says: This is the Lamb of God. With the people he adds, once only: Lord, I am not worthy.

 

158 Next, facing the altar, the priest says inaudibly: May the body of Christ bring me to everlasting life, and reverently consumes the body of Christ. Then he takes the chalice, saying inaudibly: May the blood of Christ bring me to everlasting life, and reverently drinks the blood of Christ.

 

159 The communion song is begun while the priest is receiving the Sacrament (see no. 56:9).

 

160 The priest then takes the paten or a vessel and goes to the communicants, who, as a rule, approach in a procession.

The faithful are not permitted to take up the consecrated bread or the sacred chalice themselves, and still less hand them on to one another. The faithful may communicate either standing or kneeling, as established by the Conference of Bishops. However, when they communicate standing, it is recommended that they make an appropriate gesture of reverence, to be laid down in the same norms, before receiving the Sacrament.

 

161 If Communion is given only under the form of bread, the priest raises the Eucharistic bread slightly and shows it to each one, saying: The body of Christ. The communicants reply: Amen, and receive the Sacrament as they choose, either on the tongue, or in the hand, where this is allowed. As soon as the communicant receives the sacred host it is consumed in its entirety.

If Communion is given under both kinds, the rite described in nos. 284-287 is followed.

 

162 In the distribution of Communion, other priests who happen to be present may assist the priest celebrant with the distribution of Communion. If such priests are not available, and there is a truly great number of communicants, the priest may call upon extraordinary ministers to assist him, i.e., formally instituted acolytes or even some of the faithful who have been commissioned according to the prescribed rite. In case of necessity, the priest may commission suitable members of the faithful for the occasion.

These ministers do not approach the altar before the priest has received Communion and always accept from the hands of the priest the vessel which contains either species of the Blessed Eucharist for distribution to the faithful.

 

163 After the distribution of communion, the priest himself immediately consumes at the altar any consecrated wine which happens to remain; but if there are extra consecrated hosts left, he either consumes them at the altar or carries them to the place designated for the reservation of the Eucharist.

The priest returns to the altar and collects any remaining particles. Then, standing he cleanses the paten or vessel over the chalice, then cleanses the chalice, saying inaudibly: Lord, may the food we have received, and dries it with a purificator. If this is done at the altar, the vessels are taken to a side table by a minister. It is also permitted, especially if there are several vessels to be cleansed, to leave them suitably covered on a corporal, either at the altar or at a side table and to cleanse them immediately after Mass following the dismissal of the people.

 

164 Afterwards, the priest may return to the chair. A period of silence may now be observed, or a psalm or canticle of praise or another hymn may be sung (see n. 88).

 

165 Then, standing at the altar or at the chair, and facing the people, the priest says: Let us pray. There may be a brief period of silence, unless this has been already observed immediately after communion. With hands outstretched, he recites the Prayer after Communion, at the end of which the people make the acclamation Amen.

 

CONCLUDING RITE

 

166 If there are any brief announcements, they may be made at this time.

 

167 Then the priest, extending his hands, greets the people: The Lord be with you. They answer: And also with you. The priest, joining his hands and then immediately placing his left hand upon his breast, elevates his right hand and says: May almighty God bless you and, as he blesses with the sign of the cross, continues: the Father, and the Son, and the Holy Spirit. All answer: Amen. On certain days and occasions another, more solemn form of blessing or the prayer over the people precedes this form of blessing as the rubrics direct. A Bishop blesses the people with the appropriate formula, making the sign of the cross three times over the people.

 

168 Immediately after the blessing, with hands joined, the priest adds: Go in the peace of Christ, or: Go in peace to love and serve the Lord, or: The Mass is ended, go in peace, and the people answer: Thanks be to God.

 

169 As usual, the priest venerates the altar with a kiss, then makes a profound bow with the lay ministers and leaves with them.

 

170 If another liturgical service follows the Mass, the concluding rite (greeting, blessing, and dismissal) is omitted.

 

B) MASS WITH A DEACON

 

171 When there is a deacon present at the Eucharistic celebration, he should exercise his ministry wearing sacred vestments. The deacon:

a) assists the priest and processes at his side;

b) ministers the chalice or the book at the altar;

c) proclaims the Gospel and, at the request of the priest celebrant, and may preach the homily (see n. 55);

d) gives timely directions to the faithful and announces the intentions in the general intercessions;

e) assists the priest celebrant in distributing Communion, and cleanses and arranges the sacred vessels;

f) as needed, performs the offices of other ministers when none of them are present.

 

INTRODUCTORY RITES

 

172 Vested and carrying the Book of the Gospels slightly elevated, the deacon precedes the priest on the way to the altar or else walks at the priest's side.

 

173 When he has arrived at the altar, if he is carrying the Book of the Gospels, he omits the reverence and goes up to the altar. After placing the Book of the Gospels on it, as it is recommended, along with the priest he venerates the altar with a kiss.

However, if he is not carrying the Book of the Gospels, he customarily makes a profound bow to the altar with the priest alone, and then with him venerates the altar with a kiss.

Finally, if incense is used, he assists the priest in putting some in the censer and incensing the cross and the altar.

 

174 After the incensation, he goes to the chair with the priest, sits next to him, and assists him as required.

 

LITURGY OF THE WORD

 

175 If incense is used, the deacon assists the priest when he puts incense in the censer during the singing of the Alleluia or other chant. Then he makes a profound bow before the priest and asks for the blessing, saying in a low voice: Father, give me your blessing. The priest blesses him: The Lord be in your heart. The deacon signs himself with the sign of the cross and responds: Amen. Then he takes the Book of the Gospels which was fittingly laid on the altar and, with a bow to the altar, processes to the ambo, slightly elevating the book, with the censer bearer preceding him, while the censer is smoking, and with ministers holding lighted candles. There he greets the people, saying, with his hands joined: The Lord be with you, and then, A reading from the Holy Gospel, signing the book with his thumb and afterwards, himself on his forehead, mouth and breast. He incenses the book and proclaims the Gospel reading. After the reading, he acclaims: The Gospel of the Lord, with all responding: Praise to you, Lord Jesus Christ. Then he venerates the book with a kiss and the deacon says inaudibly: Through the words of the gospel may our sins be washed away. He then returns the book to the priest.

When the deacon is assisting a Bishop, he carries the book to him to be kissed, or the deacon himself kisses it, saying inaudibly: Through the words of the gospel. In more solemn celebrations, as circumstances allow, the Bishop may impart a blessing to the people with the Book of the Gospels.

When the deacon carries the Book of the Gospels to the side table or another dignified and appropriate place.

 

176 If there is no other qualified reader present, then the deacon may deliver the other readings as well.

 

177 After the priest introduces the general intercessions, the deacon announces the intentions as a rule from the ambo.

 

LITURGY OF THE EUCHARIST

 

178 After the general intercessions, while the priest remains at the chair, the deacon prepares the altar, assisted by the acolyte, but the care of the sacred vessels belongs to the deacon. He assists the priest in receiving the people's gifts. Next, he hands the priest the paten with the bread to be consecrated, pours wine and a little water into the chalice saying inaudibly: By the mystery of this water and wine, then passes the chalice to the priest. He may also make this preparation of the chalice at the side table. If incense is used, the deacon assists the priest with the incensation of the gifts, the cross and the altar; afterward he, or the acolyte, incenses the priest and the people.

 

179 During the Eucharistic Prayer, the deacon stands near but slightly behind the priest, so that when needed he may assist the priest with the chalice or the Sacramentary.

As a general rule, from the epiclesis until the elevation of the chalice the deacon remains kneeling. If there are several deacons present, one of them goes to place incense in the censer at the consecration and then incenses at the elevation of the host and the chalice.

 

180 At the final doxology of the Eucharistic Prayer, the deacon stands next to the priest, holding up the chalice as the priest raises the paten with the Eucharistic bread, until the people have responded with the acclamation Amen.

 

181 After the priest has said the prayer for peace and the greeting The peace of the Lord be with you always and the people have made the response And also with you, the deacon may invite all to exchange the sign of peace, saying, with hands joined and facing the people: Let us offer one another a sign of peace. He himself receives the sign of peace from the priest and may offer it to the other ministers near him.

 

182 After the priest’s communion, the deacon receives under both kinds from the priest himself and then assists the priest in giving communion to the people. But if communion is given under both kinds, the deacon ministers the chalice. When the distribution is completed, the deacon immediately and reverently consumes at the altar all of the Blood of Christ which remains; he may be assisted, if needs dictate, by other deacons and priests.

 

183 After communion, the deacon returns to the altar with the priest and collects any remaining fragments. He then takes the chalice and other vessels to the side table, where he cleanses them and arranges them in the usual way; the priest returns to the chair. But it is permissible to leave the vessels to be cleansed, suitably covered and at a side table on a corporal, to be cleansed immediately after Mass following the dismissal of the people.

 

CONCLUDING RITE

 

184 Following the Prayer after Communion, if there are any brief announcements, the deacon may make them, unless the priest prefers to do so himself.

 

185 If a more solemn formula for the blessing is used, or even a prayer over the people, the deacon says: Bow your heads and pray for God’s blessing. After the priest’s blessing, the deacon, with hands joined and facing the people, dismisses them, saying: Go in the peace of Christ.

 

186 Along with the priest, the deacon venerates the altar with a kiss, makes a profound bow, and leaves in the manner followed for the entrance procession.

 

C) FUNCTIONS OF THE ACOLYTE

 

187 The acolyte may have functions of various kinds and several may occur at the same time. It is therefore desirable that these functions be suitably distributed among several acolytes. But if there is only one acolyte present, that acolyte should perform the more important functions and the rest are distributed among several ministers.

 

INTRODUCTORY RITES

 

188 In the procession to the altar the acolyte may carry the cross, walking between two ministers with lighted candles. Upon reaching the altar, the acolyte places the cross near the altar so that it may be used as the altar cross during Mass; otherwise, he places it in a dignified place. Then he assumes his place in the sanctuary.

 

189 Throughout the celebration it belongs to the acolyte to go to the priest or the deacon, whenever necessary, in order to present the book to them and to assist them in any other way required. Thus it is appropriate that, if possible, acolytes have a place from which they can conveniently carry out their ministry both at the chair and at the altar.

 

LITURGY OF THE EUCHARIST

 

190 After the general intercessions, when no deacon is present, the acolyte places the corporal, purificator, chalice, and Sacramentary on the altar, while the priest remains at the chair. Then, if necessary, the acolyte assists the priest in receiving the gifts of the people and may bring the bread and wine to the altar and hand them to the priest. If incense is used, the acolyte gives the censer to the priest and assists him in incensing the gifts, the cross and the altar. Then he incenses the priest and the people.

 

191 A formally instituted acolyte may, if necessary, assist the priest as an extraordinary minister in giving communion to the people. If communion is given under both kinds, in the absence of a deacon, the acolyte administers the chalice to the communicants or holds the chalice when communion is given by intinction.

 

192 Likewise, a formally instituted acolyte helps the priest or deacon to cleanse and arrange the vessels after communion. In the absence of a deacon, the acolyte carries the sacred vessels to the side table and purifies, wipes and arranges them in the customary manner.

 

193 After the celebration of Mass, the acolyte and other ministers return in procession to the sacristy with the deacon and the priest in the same way and in the same order in which they entered.

 

D) FUNCTIONS OF THE READER

 

INTRODUCTORY RITES

 

194 In the procession to the altar, when no deacon is present, the reader, wearing the appropriate vesture, may carry the Book of the Gospels elevated slightly. In that case, he walks in front of the priest, otherwise with the other ministers

 

195 Upon reaching the altar, he makes a profound bow with the others. If he is carrying the Book of the Gospels, he goes to the altar and places the Book of the Gospels on it. Then, he takes up his position in the sanctuary with the other ministers.

 

LITURGY OF THE WORD

 

196 At the ambo the reader proclaims the readings that precede the gospel reading. If there is no psalmist, the reader may also sing or recite the responsorial psalm after the first reading.

 

197 After the priest gives the introduction to the general intercessions, the reader may announce the intentions from the ambo when no deacon is present.

 

198 If there is no opening liturgical song or communion song and the antiphons in the Missal are not said by the faithful, the reader may recite them at the appropriate time.

 

II. CONCELEBRATED MASSES

 

INTRODUCTION

 

199 Concelebration effectively brings out the unity of the priesthood, of the sacrifice, and of the whole people of God. The rite itself prescribes concelebration at the ordination of a Bishop and of priests, at the blessing of an abbot and at the Mass of Chrism.

Concelebration is recommended unless the needs of the faithful require or suggest otherwise:

a) at the evening Mass of the Lord’s Supper on Holy Thursday;

b) the Mass for councils, meetings of Bishops, and synods;

c) the conventual Mass and the principal Mass in churches and oratories;

d) the Mass for any kind of meeting of priests, either secular or religious.

Nevertheless, it is permitted for an individual priest to celebrate the Eucharist by himself though not at the same time and in the same church or oratory in which concelebration is being held. However, it is not permitted for a priest to celebrate the Mass of the Lord’s Supper, or the Easter Vigil by himself.

200 Visiting priests should be gladly welcomed to a concelebrated Eucharist, provided that their priestly standing is assured.

 

201 Where there are a large number of priests, there may be concelebration several times on the same day, where necessity or pastoral reasons suggest it; nevertheless, it should be held at different times or in different locations.

 

202 The right to regulate, in accord with the law, the discipline for concelebration in his diocese, even in churches and oratories of exempt religious, belongs to the Bishop.

 

203 A concelebration in which the priests of a given diocese concelebrate with their own Bishop should be held in particular honor, especially in stational Masses on the major solemnities of the liturgical year, at the ordination Mass of a new Bishop of the diocese, or of his coadjutor or auxiliary, at the Chrism Mass, at the evening Mass of the Lord’s Supper, the celebrations of the holy founder of a local Church or Patron of the diocese, on any anniversary of the Bishop, and lastly, on the occasion of a Synod or a pastoral visit.

For this same reason concelebration is recommended whenever priests gather together with their Bishop during a retreat or at any other meeting. That sign of the unity of the priesthood and of the Church itself which marks every concelebration stands out even more clearly in the instances mentioned.

 

204 Concelebration more than once on the same day is permitted as follows:

a) One who has celebrated or concelebrated the Chrism Mass on Holy Thursday may celebrate or concelebrate the evening Mass of the Lord’s Supper;

b) One who has celebrated or concelebrated the Mass of the Easter Vigil may celebrate or concelebrate Mass on Easter Sunday;

c) All priests may celebrate or concelebrate the three Masses of Christmas, provided the Masses are at their proper times of day;

d) on the day of the commemoration of all the faithful departed, as long as celebrations occur at different times and regulations which have been established regarding the application of second and third Masses are observed;

e) One who concelebrates with the Bishop or his delegate at a synod or pastoral visitation, or concelebrates on the occasion of a meeting of priests, may celebrate another Mass for the convenience of the people. This holds also, in analogous circumstances, for gatherings of religious;

 

205 The structure of a concelebrated Mass, whatever its form, follows the norms commonly observed (see nos. 112-198), except for the points observed or changed and which are laid out in the next section.

206 No one may ever come to join a concelebration or be admitted to concelebrate once Mass has already begun.

 

207 In the sanctuary should be prepared:

a) seats and texts for the concelebrating priests;

b) on a side table: a chalice of adequate size or several chalices.

 

208 If a deacon is not present at a concelebrated Mass, his proper functions may be carried out by the other concelebrants.

If there are no other ministers present, their parts may be entrusted to suitable faithful; otherwise, such roles are assumed by the other concelebrants.

 

209 In the sacristy or other suitable place, the concelebrants put on the vestments usual when celebrating Mass individually. The concelebrants, for good reason, may omit the chasuble and simply wear the stole over the alb when, for example, there are a large number of concelebrants or an insufficient number of vestments; but the presiding celebrant always wears the chasuble.

 

INTRODUCTORY RITES

 

210 When everything is ready, there is the usual procession through the church to the altar. The concelebrating priests go ahead of the principal celebrant.

 

211 On reaching the altar, the concelebrants and the presiding celebrant make a profound bow, kiss the altar, then go to their designated chairs. When incense is used, the presiding celebrant incenses the cross and the altar, and then goes to the chair.

 

LITURGY OF THE WORD

 

212 During the liturgy of the word, the concelebrants remain at their places, sitting or standing as the presiding celebrant does.

When the Bishop presides, a priest, who, in the absence of a deacon, proclaims the Gospel, asks for and receives a blessing from the Bishop. Nevertheless, this should not be done in a concelebration in which a priest presides.

 

213 The homily is usually given by the presiding celebrant, or it may be given by one of the concelebrants.

 

LITURGY OF THE EUCHARIST

 

214 The preparation of the gifts (see nos. 139-145) is carried out by the presiding celebrant; the other celebrants remain at their places.

 

215 After the prayer over the gifts has been said by the principal celebrant, the concelebrants come near the altar and stand around it, in such a way that they do not interfere with the actions of the rite, and the people have a clear view of the sacred action. They should not be in the deacon’s way when he has to go to the altar in the performance of his ministry.

If there are concelebrating priests present, the deacon performs his ministry near the altar whenever it involves the chalice and the Missal. Nevertheless, as much as possible, the deacon stands back from the altar, slightly behind the concelebrants.

 

MANNER OF RECITING THE EUCHARISTIC PRAYER

 

216 The preface is sung or said by the presiding priest celebrant alone; the Sanctus is sung or recited by all concelebrants with the congregation and the choir.

 

217 After the Sanctus, the priest concelebrants continue the Eucharistic Prayer in the way described. Unless otherwise indicated, only the presiding celebrant makes the gestures.

 

218 The parts said by all the concelebrants together and above all the words of consecration which all are bound to pronounce are to be spoken in such a way that the concelebrants say them in a very low voice and the presiding celebrant's voice is heard clearly. In this way the people should be able to understand the text without difficulty.

It is fitting that the parts which may be recited together by all the concelebrants and which are provided with musical notation in the Missal be sung.

 

EUCHARISTIC PRAYER I, THE ROMAN CANON

 

219 In Eucharistic Prayer I, or the Roman Canon, the prayer, All merciful Father is said by the presiding celebrant alone, with hands outstretched.

 

220 It is appropriate that the intercessions Remember, Lord, your faithful people and We pray in communion with the whole Church, be assigned to one or another of the priest concelebrants, who offers the prayer alone, with hands outstretched.

 

221 The prayer Lord, accept this offering is said by the presiding celebrant alone, with hands outstretched.

 

222 From Bless and approve our offering to Almighty God, command that your angel inclusive, the principal celebrant makes gestures as follows, while all the concelebrants recite everything together in this manner:

a) They say: Bless and approve our offering with hands outstretched toward the offerings.

b) They say: The day before he suffered and When supper was ended with hands joined.

c) While saying the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; they look at the Eucharistic bread and the chalice as these are shown and afterward bow low.

d) They say: And so, Lord God, we celebrate the memory of Christ and Look with favor with hands outstretched.

e) From Almighty God, command that your angel to the sacred body and blood of your Son inclusive, they bow with hands joined; then they stand upright and cross themselves at the words let us be filled with every grace and blessing.

 

223 It is appropriate that the intercessions Remember, Lord, your servants who have died and For ourselves, too may be assigned to one or other of the concelebrants; he alone offers these prayers in a loud voice and with hands outstretched.

 

224 At the words sinners who trust in your mercy and love all the concelebrants strike their breast.

 

225 The prayer Through Christ our Lord you give us all these gifts is said by the presiding celebrant alone.

 

EUCHARISTIC PRAYER II

 

226 In Eucharistic Prayer II the Lord, you are holy indeed is said by the presiding celebrant, with hands outstretched.

 

227 From Send down your Spirit to We pray that all of us who share inclusive, all the concelebrants together say the prayer in this manner:

a) They say: Send down your Spirit with hands outstretched toward the offerings.

b) They say: Before he was given up to death and When supper was ended with hands joined.

c) While saying the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; they look at the Eucharistic bread and the chalice as these are shown and afterward bow low.

d) They say Remembering therefore his death and We pray that all of us who share with hands outstretched.

 

228 It is fitting that the intercessions for the living be assigned to one or other of the concelebrants; he alone says these prayers, with hands outstretched.

 

EUCHARISTIC PRAYER III

 

229 In Eucharistic Prayer III, the prayer Lord, you are holy indeed is said by the presiding celebrant, with hands outstretched.

 

230 From And so, Lord God, we humbly pray to Look with favor inclusive, all the concelebrants together say the prayer in this manner:

a) They say: And so, Lord God, we humbly pray with hands outstretched toward the offerings.

b) They say: On the night he was handed over to death and When supper was ended with hands joined.

c) While saying the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; they look at the Eucharistic bread and the chalice as these are shown and afterward bow low.

d) They say Calling to mind, Lord God and Look with favor with hands outstretched.

 

231 It is fitting that the intercessions Let him make us an everlasting gift and Lord, may this sacrifice be assigned to one or other of the concelebrants; who offers the prayer alone, with hands outstretched.

 

EUCHARISTIC PRAYER IV

 

232 In Eucharistic Prayer IV, the words Father most holy, we proclaim is said by the presiding celebrant alone, with hands outstretched.

 

233 From Lord God, we pray that to Lord, look upon the sacrifice inclusive, all the concelebrants together say the prayer in this manner:

a) They say: Lord God, we pray that with hands outstretched toward the offerings.

b) They say: When the hour had come and In the same way with hands joined.

c) While saying the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; they look at the Eucharistic bread and the chalice as these are shown and afterward bow low.

d) They say: And so, Lord God, we celebrate and Lord, look upon the sacrifice with hands outstretched.

 

234 It is fitting that the intercessions Lord, remember those may be assigned to one or other of the concelebrants; he alone says them, with hands outstretched.

235 With respect to other Eucharistic Prayers approved by the Holy See, the usual norms for each one are to be observed.

 

236 The concluding doxology of the Eucharistic Prayer is said solely by the principal priest celebrant together with the other concelebrants, but not by the faithful.

 

THE COMMUNION RITE

 

237 Next, with hands joined, the presiding celebrant introduces the Lord's Prayer together with the other concelebrants who also extend their hands. He then says this prayer himself with the other concelebrants and the congregation.

 

238 The embolism Deliver us is said by the presiding celebrant alone, with hands outstretched. All the concelebrants together with the congregation make the final acclamation For the kingdom.

 

239 After the deacon, or in his absence, one of the concelebrants says the invitation Let us offer one another a sign of peace, all exchange the sign of peace with each other. The concelebrants who are nearer the presiding celebrant receive the sign of peace from him ahead of the deacon.

 

240 During the Lamb of God, the deacons or some of the concelebrants may help the presiding celebrant break the Eucharistic bread for communion, both for the concelebrants and for the people.

 

241 After the commingling, the presiding celebrant alone inaudibly says: Lord Jesus Christ, Son of the living God, or Lord Jesus Christ, with faith in your love and mercy.

 

242 After this prayer, the presiding celebrant genuflects and steps back a little. One by one the concelebrants come to the middle of the altar, genuflect, and reverently take the body of Christ from the altar. Then holding the Eucharistic bread in the right hand, with the left hand under it, they return to their places. The concelebrants may, however, remain in their places and take the body of Christ from the paten presented to them by the presiding celebrant, or by one or more of the concelebrants, or even from the paten as it is passed from one to another.

 

243 Then the presiding celebrant takes the host consecrated at that same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says: This is the Lamb of God. With the concelebrants and the people he continues: Lord, I am not worthy.

 

244 Then the presiding celebrant, facing the altar, says inaudibly: May the body of Christ bring me to everlasting life and reverently consumes the body of Christ. The concelebrants communicate themselves. After them the deacon receives the body of Christ from the presiding celebrant.

 

245 The blood of the Lord may be taken by drinking from the chalice directly, by intinction, through a tube or with a spoon.

 

246 If communion is received directly from the chalice, either of two procedures may be followed:

a) The presiding celebrant takes the chalice and says inaudibly: May the blood of Christ bring me to everlasting life. He drinks a little and hands the chalice to the deacon or a concelebrant. The deacon distributes the chalice to the faithful (see nos. 160-162). The concelebrants approach the altar one by one or, if two chalices are used, two by two. They genuflect, drink the blood of Christ, wipe the rim of the chalice and return to their seats.

b) The presiding celebrant stands at the middle of the altar and drinks the blood of Christ in the usual manner. But the concelebrants may receive the blood of the Lord while remaining in their places. They drink from the chalice presented by the deacon or by one of the concelebrants, or else passed from one to the other. Either the one who drinks from the chalice or the one who presents it always wipes it off. After communicating, each one returns to his seat.

 

247 At the altar, the deacon reverently consumes any of the Blood of Christ which remains. If necessary, he is assisted by some of the concelebrants, and then takes the chalice to the side table. There he or a formally instituted acolyte cleanses and wipes the chalice and arranges it in the usual way (see n. 183).

248 The concelebrants may also receive the blood of the Lord at the altar immediately after receiving the body of the Lord.

In this case the presiding celebrant receives communion under both kinds in the usual way, but for the communion from the chalice he follows the rite that in each instance has been decided on for the concelebrants.

After the presiding celebrant's communion, the chalice is placed on another corporal at the side of the altar. The concelebrants come forward to the middle of the altar one by one, genuflect, and receive the body of the Lord; then they go to the side of the altar and drink the blood of the Lord, following the rite decided upon, as has just been said.

The communion of the deacon and the cleansing of the chalice take place as already described.

 

249 If the concelebrants receive communion by intinction, the presiding celebrant receives the body and blood of the Lord in the usual way, making sure that enough of the precious blood remains in the chalice for the communion of the concelebrants. Then the deacon or one of the concelebrants arranges the chalice conveniently in the center of the altar or at the right side on another corporal together with the paten with the Eucharistic bread. The concelebrants approach the altar one by one, genuflect, and take a particle, dip part of it into the chalice, and, holding the purificator under their chin, communicate. Afterward they return to their places as at the beginning of Mass.

The deacon receives communion also by intinction and to the concelebrant's words The body and blood of Christ makes the response Amen. At the altar the deacon drinks what remains in the chalice, and if need dictates, assisted by some of the concelebrants, then takes the chalice to the side table. There, he or a formally instituted acolyte cleanses, wipes and arranges it in the customary way.

 

CONCLUDING RITE

 

250 The presiding celebrant does everything else until the end of Mass in the usual way; the other concelebrants remain at their seats.

 

251 Before leaving, they make a profound bow to the altar; as a rule, the presiding celebrant kisses the altar.

 

III. MASS AT WHICH ONLY ONE MINISTER PARTICIPATES

 

INTRODUCTION

 

252 In Mass which is celebrated by a priest with only one minister to assist him and to make the responses, the rite of Mass with a congregation is observed. The minister recites the people’s parts as appropriate.

 

253 Nevertheless, if the minister is a deacon, he performs his proper duties (nos. 171-186) and likewise assumes other parts for the people.

 

254 Mass should not be celebrated without a minister or at least some of the faithful except for a just and reasonable cause. In this case, the greetings, instructions and blessing at the end of Mass are omitted.

 

255 The chalice is prepared before Mass, either on a side table near the altar, or on the right side of the altar, while the missal may be suitably arranged on the left side.

 

INTRODUCTORY RITES

 

256 After he reverences the altar with a profound bow, standing before the altar, the priest makes the sign of the cross, saying: In the name of the Father. He turns and greets the minister, using one of the formulas of greeting. For the penitential rite the priest stands at the foot of the altar.

 

257 The priest then goes up to the altar and venerates it with a kiss; then turns to the missal at the left side of the altar, and remains there until the end of the general intercessions.

 

258 He reads the opening antiphon and says the Kyrie and the Gloria, in keeping with the rubrics.

 

259 Then, with hands joined, the priest says: Let us pray. After a suitable pause, he says the opening prayer, with hands outstretched. At the end the minister makes the acclamation Amen.

 

LITURGY OF THE WORD

 

260 As often as possible, the readings should be delivered from the ambo or a lectern.

 

261 After the opening prayer, the minister or the priest himself reads the first reading and psalm, the second reading, when it is to be said, and the Alleluia verse or other chant.

 

262 The priest remains in the same place, bows and says: Almighty God. He then reads the gospel and at the conclusion says: The Gospel of the Lord, to which the minister responds: Praise to you, Lord Jesus Christ. The priest then venerates the book with a kiss, saying inaudibly: Through the words of the gospel.

 

263 The priest then says the profession of faith with the minister if the rubrics call for it.

 

264 The general intercessions may be said even in this form of Mass; the priest gives the intentions and the minister makes the response.

 

LITURGY OF THE EUCHARIST

 

265 In the Eucharistic liturgy, everything is done as at Mass with the People, except the following.

 

266 After the acclamation, at the end of the embolism which follows the Lord’s Prayer, the priest says: Lord Jesus Christ, you said. He then adds: The peace of the Lord be with you always, and the minister answers: And also with you. The priest may give the sign of peace to the minister.

 

267 Then, while he says the Lamb of God with the minister, the priest breaks the Eucharistic bread over the paten. After the Lamb of God, he places a particle in the chalice, saying inaudibly: May this mingling.

 

268 After the commingling, the priest says inaudibly: Lord Jesus Christ, Son of the living God or Lord Jesus Christ, with faith in your love and mercy. Then he genuflects and takes the Eucharistic bread. If the minister is to receive communion, the priest turns to the minister and, holding the Eucharistic bread a little above the chalice, says: This is the Lamb of God, adding once with the minister: Lord, I am not worthy. Facing the altar, the priest then receives the body of Christ. If the minister, however, does not receive Communion, the priest, after making a genuflection, takes the Eucharistic bread and, facing the altar, says once inaudibly: Lord, I am not worthy, and then eats the body of Christ. Then he takes the chalice and says inaudibly: May the blood of Christ bring me to everlasting life, and then he drinks the blood.

 

269 Before giving communion to the minister, the priest says the communion antiphon.

 

270 The priest cleanses the chalice at the side of the altar or at the side table. If the chalice is cleansed at the altar, it may be carried to the side table by a minister, or may be replaced on the altar at the side.

 

271 After the cleansing of the chalice, it is recommended that the priest observe some period of silence. Then he says the Prayer after Communion.

 

CONCLUDING RITE

 

272 The concluding rite is carried out as at Mass with a congregation. The dismissal is omitted. The priest venerates the altar with a kiss in the usual way, makes a profound bow with the minister and then leaves.

 

IV. SOME GENERAL RULES FOR ALL FORMS OF MASS

 

VENERATION OF THE ALTAR AND THE BOOK OF THE GOSPELS

 

273 According to traditional liturgical practice, the altar and the Book of the Gospels are kissed as a sign of veneration. The Conference of Bishops may substitute some other sign of reverence, with the consent of the Holy See.

 

GENUFLECTIONS AND BOWS

 

274 A genuflection, which is made by bending the right knee to the ground, signifies adoration, and for this reason is reserved to the Most Blessed Sacrament and to the Holy Cross, from the solemn adoration in the liturgy of Good Friday until the beginning of the Easter Vigil.

Three genuflections are made during Mass by the priest celebrant: after the showing of the Eucharistic bread, after the showing of the chalice, and before communion. Special features to be observed in a concelebrated Mass are noted in their proper place (see nos. 210-252).

If there is a tabernacle with the Blessed Sacrament in the sanctuary, the priest, deacon and other ministers genuflect to it when they approach or leave the altar, but not during the celebration of Mass itself.

Otherwise, all who cross before the most Blessed Sacrament genuflect, unless they are involved in a procession.

Ministers who are carrying the processional cross or the candles bow their heads in place of a genuflection.

 

275 A bow is a sign of the reverence and honor given to persons or what represents those persons.

a) An inclination of the head should be made when the three Divine Persons are named, at the name of Jesus, of the Blessed Virgin Mary and of the Saint in whose honor Mass is celebrated.

b) A bow of the body, or profound bow, is made: toward the altar if there is no tabernacle with the blessed sacrament; during the prayers Almighty God, cleanse and With humble and contrite hearts; with the profession of faith at the words was incarnate of the Holy Spirit . . . made man; in Eucharistic Prayer I (Roman Canon) at the words Almighty God, command that your angel. The same kind of bow is made by the deacon when he asks the blessing before proclaiming the gospel reading. In addition, the priest bends over slightly as he says the words of the Lord at the consecration.

 

INCENSATION

 

276 Thurification or incensation is an _expression of reverence and prayer as signified in the Sacred Scriptures (see Ps. 140:2; Rev. 8:3). The use of incense is optional in any form of Mass:

a) during the entrance procession;

b) at the beginning of Mass, to incense the cross and the altar;

c) at the procession and proclamation of the gospel reading;

d) after the bread and the chalice have been placed upon the altar, to incense the offerings, the cross, the altar and also the priest and the people;

e) at the elevation and the showing of the chalice after the consecration.

 

277 After he has put incense into the censer, the priest blesses it with the sign of the cross, without saying anything.

A profound bow is made before and after incensation to the persons or things which are to be incensed, to the altar and the gifts set aside for the sacrifice of the Mass.

The following are incensed with three swings of the censer: the Most Blessed Sacrament; relics of the holy Cross; images of the Lord exposed for public veneration; gifts for the sacrifice of the Mass; the altar cross; the Book of the Gospels; the paschal candle, the priest and the people.

The following are incensed with two swings of the censer: relics and images of the saints exposed for public veneration, though only at the beginning of the celebration, at the moment when the altar is being incensed.

The altar is incensed with a single swing of the censer in this way:

a) If the altar is freestanding, the priest incenses it as he walks around it.

b) if the altar is not free standing, the priest incenses it as he walks, first to the right side, then to the left.

If there is a cross on or beside the altar, then it is incensed before the incensation of the altar, otherwise it is incensed when the priest passes in front of it.

The priest incenses the gifts with three swings of the censer, before the incensation of the cross and the altar or by making the sign of the cross over the gifts with the censer.

 

CLEANSINGS

 

278 Whenever a fragment of the Eucharistic bread adheres to his fingers, especially after the breaking of the bread or the communion of the faithful, the priest wipes his fingers over the paten or, if necessary, washes them. He also gathers any particles that may fall outside the paten.

 

279 The vessels are cleansed by the priest or by the deacon or acolyte after communion or after Mass, if possible at a side table. Water alone or wine and water together are used for the cleansing of the chalice, then drunk by the one who cleanses it. The paten is usually wiped with the purificator.

Attention must be paid that whatever of the Blood of Christ may happen to remain after its distribution in Holy Communion should be completely consumed immediately at the altar.

 

280 If the Eucharistic bread or any particle of it should fall, it is to be picked up reverently. If any of the precious blood spills, the area where the spill occurred should be washed and the water poured into the sacrarium.

 

COMMUNION UNDER BOTH KINDS

 

281 Holy communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception a fuller sign of the Eucharistic banquet shines forth. Moreover there is a clearer _expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the Eucharistic banquet to the eschatological banquet in the Father's kingdom.

 

282 For the faithful who take part in the rite or are present at it, pastors should take care to call to mind as appropriately as possible Catholic teaching according to the Council of Trent on the manner of communion. Above all they should instruct the Christian faithful that, according to Catholic faith, Christ, whole and entire, as well as the true Sacrament are received under one kind only; that, therefore, as far as the effects are concerned, those who receive in this manner are not deprived of any grace necessary for salvation.

Pastors are also to teach that the Church has the power in its stewardship of the sacraments, provided their substance remains intact, to make those rules and changes that, in view of the different conditions, times, and places, it decides to be in the interest of reverence for the sacraments or the well-being of the recipients. At the same time the faithful should be guided toward a desire to take part more intensely in a sacred rite in which the sign of the Eucharistic meal stands out more explicitly.

 

283 Communion under both kinds may be permitted for the following reasons, in addition to those given in the ritual books:

a) for priests who are not able to celebrate or concelebrate;

b) for the deacon and others who perform some role at Mass;

c) for community members at their conventual Mass or what in some places is known as the "community" Mass, for seminarians, for all who are on retreat or are participating in a spiritual or pastoral gathering.

The diocesan Bishop may lay down norms for the distribution of Communion under both kinds for his own diocese, which must be observed even in the churches of religious orders and in celebrations with small groups. The diocesan Bishop also has the faculty to allow Communion under both kinds, whenever it seems appropriate to the priest to whom charge of a given community has been entrusted as their own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason.

However, as to the methods of distributing holy Communion to the faithful under both kinds, and as to the extension of the faculty to do so, the Conference of Bishops may publish norms, with the proper recognitio of the Apostolic See.

 

284 When Communion is distributed under both kinds:

a) as a general rule, the deacon administers the chalice, or in his absence, a priest may do so, or an instituted acolyte or another extraordinary minister of Holy Communion; even a member of the faithful may do so, to whom, in case of necessity, this office has been entrusted for the occasion;

b) whatever happens to remain of the Blood is consumed at the altar by the priest or deacon or instituted acolyte who ministered the chalice, and who then cleanses, wipes and arranges the sacred vessels in the customary manner;

c) to the faithful, who happen to want to take communion under the form of bread only, holy

Communion under this form should be offered.

 

285 Preparations for giving communion under both kinds:

a) if Communion of the chalice is given by drinking directly from the chalice, whether from a single chalice of a sufficiently large size, or even from several chalices, care must always be taken to foresee that no surplus of the Blood of Christ beyond what is needed remains to be consumed at the end of the celebration.

b) if it is given through intinction care is to be taken that the Eucharistic bread is not too thin or too small, but a little thicker than usual so that after being partly dipped into the precious blood it can still easily be given to the communicant.

 

286 If the Precious Blood is given by drinking directly from the chalice, then each communicant goes and stands before the minister of the chalice after receiving the Body of Christ. The minister says: The blood of Christ, the communicant answers: Amen. The minister hands him the chalice, which the communicant himself raises to his lips. The communicant then hands it back to the minister and withdraws, while the minister wipes the rim of the chalice with the purificator.

287 If Communion of the chalice is given by intinction, then the communicant, while holding the paten under the chin, approaches the priest who holds the host and at whose side stands the minister holding the chalice. The priest takes the host, intincts the particle into the chalice and, showing it, says: The body and blood of Christ. The communicant responds: Amen, and receives the Sacrament in the mouth from the priest. Afterwards, the communicant returns to his or her place.