Mass and Mass Serving (General Instructions of the Roman Missal) PDF

MASS AND MASS SERVING (from the the choir alone. In the dioceses of England Church gathered together is made General Instructions of the Roman Missal) Wales the Entrance Chant may be chosen manifest. After the greeting of the people,...

MASS AND MASS SERVING (from the the choir alone. In the dioceses of England Church gathered together is made General Instructions of the Roman Missal) Wales the Entrance Chant may be chosen manifest. After the greeting of the people, from among the following: the antiphon the Priest, or the Deacon, or a lay minister The Individual Parts of the Mass A. The with its Psalm from the Graduale may very briefly introduce the faithful to Introductory Rites 46. The rites that Romanum or the Graduale Simplex, or the Mass of the day. The Penitential Act precede the Liturgy of the Word, namely, another chant that is suited to the sacred 51. After this, the Priest calls upon the the Entrance, the Greeting, the Penitential action, the day, or the time of year,55 and whole community to take part in the Act, the Kyrie, the Gloria in excelsis (Glory whose text has been approved by the Penitential Act, which, after a brief pause to God in the highest) and Collect, have Conference of Bishops of England and for silence, it does by means of a formula the character of a beginning, an Wales. If there is no singing at the of general confession. The rite concludes introduction, and a preparation. Their Entrance, the antiphon given in the Missal with the Priest’s absolution, which, purpose is to ensure that the faithful, who is recited either by the faithful, or by some however, lacks the efficacy of the come together as one, establish of them, or by a reader; otherwise, it is Sacrament of Penance. From time to time communion and dispose themselves recited by the Priest himself, who may on Sundays, especially in Easter Time, properly to listen to the Word of God and even adapt it as an introductory instead of the customary Penitential Act, to celebrate the Eucharist worthily. In explanation (cf. no. 31). Reverence to the the blessing and sprinkling of water may certain celebrations that are combined Altar and Greeting of the Assembled take place as a reminder of Baptism. The with Mass according to the norms of the People 49. When they have arrived at the Kyrie Eleison 52. After the Penitential Act, liturgical books, the Introductory Rites are sanctuary, the Priest, the Deacon, and the the Kyrie, eleison (Lord, have mercy), is omitted or take place in a particular way. ministers reverence the altar with a always begun, unless it has already been The Entrance 47. When the people are profound bow. Moreover, as an expression part of the Penitential Act. Since it is a gathered, and as the Priest enters with the of veneration, the Priest and Deacon then chant by which the faithful acclaim the Deacon and ministers, the Entrance Chant kiss the altar itself; the Priest, if Lord and implore his mercy, it is usually begins. Its purpose is to open the appropriate, also incenses the cross and executed by everyone, that is to say, with celebration, foster the unity of those who the altar. 50. When the Entrance Chant is the people and the choir or cantor taking have been gathered, introduce their concluded, the Priest stands at the chair part in it. Each acclamation is usually thoughts to the mystery of the liturgical and, together with the whole gathering, pronounced twice, though it is not to be time or festivity, and accompany the signs himself with the Sign of the Cross. excluded that it be repeated several times, procession of the Priest and ministers. 48. Then by means of the Greeting he signifies by reason of the character of the various This chant is sung alternately by the choir the presence of the Lord to the assembled languages, as well as of the artistry of the and the people or similarly by a cantor and community. By this greeting and the music or of other circumstances. When the people, or entirely by the people, or by people’s response, the mystery of the the Kyrie is sung as a part of the Penitential Act, a ‘trope’ precedes each longer ending, in the following manner: been nourished by the divine word, the acclamation. The Gloria in Excelsis 53. The If the prayer is directed to the Father: people pour out their petitions by means Gloria in excelsis (Glory to God in the Through our Lord Jesus Christ, your Son, of the Universal Prayer for the needs of highest) is a most ancient and venerable who lives and reigns with you in the unity the whole Church and for the salvation of hymn by which the Church, gathered in of the Holy Spirit, one God, for ever and the whole world. Silence 56. The Liturgy of the Holy Spirit, glorifies and entreats God ever; If it is directed to the Father, but the Word is to be celebrated in such a way the Father and the Lamb. The text of this the Son is mentioned at the end: Who as to favour meditation, and so any kind of hymn may not be replaced by any other. It lives and reigns with you in the unity of haste such as hinders recollection is clearly is intoned by the Priest or, if appropriate, the Holy Spirit, one God, for ever and ever; to be avoided. In the course of it, brief by a cantor or by the choir; but it is sung If it is directed to the Son: Who live and periods of silence are also appropriate, either by everyone together, or by the reign with God the Father in the unity of accommodated to the assembled people alternately with the choir, or by the the Holy Spirit, one God, for ever and ever. congregation; by means of these, under choir alone. If not sung, it is to be recited The people, joining in this petition, make the action of the Holy Spirit, the Word of either by everybody together or by two the prayer their own by means of the God may be grasped by the heart and a choirs responding one to the other. It is acclamation Amen. At Mass only a single response through prayer may be prepared. sung or said on Sundays outside Advent Collect is ever said. B. The Liturgy of the It may be appropriate to observe such and Lent, and also on Solemnities and Word 55. The main part of the Liturgy of periods of silence, for example, before the Feasts, and at particular celebrations of a the Word is made up of the readings from Liturgy of the Word itself begins, after the more solemn character. The Collect 54. Sacred Scripture together with the chants First and Second Reading, and lastly at the Next the Priest calls upon the people to occurring between them. As for the conclusion of the Homily. The Biblical pray and everybody, together with the Homily, the Profession of Faith and the Readings 57. In the readings, the table of Priest, observes a brief silence so that they Universal Prayer, they develop and God’s Word is spread before the faithful, may become aware of being in God’s conclude it. For in the readings, as and the treasures of the Bible are opened presence and may call to mind their explained by the Homily, God speaks to his to them.61 Hence, it is preferable that the intentions. Then the Priest pronounces the people, opening up to them the mystery of arrangement of the biblical readings be prayer usually called the ‘Collect’ and redemption and salvation, and offering maintained, for by them the unity of both through which the character of the spiritual nourishment; and Christ himself is Testaments and of salvation history is celebration finds expression. By an ancient present through his word in the midst of brought out. Nor is it lawful to replace the tradition of the Church, the Collect prayer the faithful. By silence and by singing, the readings and Responsorial Psalm, which is usually addressed to God the Father, people make this divine word their own, contain the Word of God, with other, non- through Christ, in the Holy Spirit, and is and affirm their adherence to it by means biblical texts. 58. In the celebration of the concluded with a Trinitarian ending, or of the Profession of Faith; finally, having Mass with the people, the readings are always read from the ambo. 59. The Responsorial Psalm 61. After the First Romanum, or the Responsorial Psalm or function of proclaiming the readings is by Reading follows the Responsorial Psalm, the Alleluia Psalm from the Graduale tradition not presidential but ministerial. which is an integral part of the Liturgy of Simplex, as described in these books. The Therefore the readings are to be read by a the Word and which has great liturgical Acclamation before the Gospel 62. After reader, but the Gospel by the Deacon or, in and pastoral importance, since it fosters the reading that immediately precedes the his absence, by another Priest. If, however, meditation on the Word of God. The Gospel, the Alleluia or another chant laid a Deacon or another Priest is not present, Responsorial Psalm should correspond to down by the rubrics is sung, as the the Priest Celebrant himself should read each reading and should usually be taken liturgical time requires. An acclamation of the Gospel, and moreover, if no other from the Lectionary. It is preferable for the this kind constitutes a rite or act in itself, suitable reader is present, the Priest Responsorial Psalm to be sung, at least as by which the gathering of the faithful Celebrant should also proclaim the other far as the people’s response is concerned. welcomes and greets the Lord who is readings as well. After each reading, Hence the psalmist, or cantor of the Psalm, about to speak to them in the Gospel and whoever reads it pronounces the sings the Psalm verses at the ambo or profess their faith by means of the chant. acclamation, and by means of the reply another suitable place, while the whole It is sung by everybody, standing, and is the assembled people give honour to the congregation sits and listens, normally led by the choir or a cantor, being Word of God that they have received in taking part by means of the response, repeated as the case requires. The verse, faith and with gratitude. 60. The reading of except when the Psalm is sung straight on the other hand, is sung either by the the Gospel constitutes the high point of through, that is, without a response. choir or by a cantor. a. The Alleluia is sung the Liturgy of the Word. The Liturgy itself However, in order that the people may be in every time of year other than Lent. The teaches the great reverence that is to be able to sing the Psalm response more verses are taken from the Lectionary or shown to this reading by setting it off from easily, texts of some responses and Psalms the Graduale. b. During Lent, instead of the other readings with special marks of have been chosen for the different times the Alleluia, the Verse before the Gospel honour, by the fact of which minister is of the year or for the different categories as given in the Lectionary is sung. It is also appointed to proclaim it and by the of Saints. These may be used instead of possible to sing another Psalm or Tract, as blessing or prayer with which he prepares the text corresponding to the reading found in the Graduale. 63. When there is himself; and also by the fact that through whenever the Psalm is sung. If the Psalm only one reading before the Gospel: a. their acclamations the faithful cannot be sung, then it should be recited during a time of year when the Alleluia is acknowledge and confess that Christ is in a way that is particularly suited to prescribed, either an Alleluia Psalm or the present and is speaking to them and stand fostering meditation on the Word of God. Responsorial Psalm followed by the as they listen to the reading; and by the Instead of the Psalm assigned in the Alleluia with its verse may be used; b. mere fact of the marks of reverence that Lectionary, there may be sung either the during a time of year when the Alleluia is are given to the Book of the Gospels. The Responsorial Gradual from the Graduale not foreseen, either the Psalm and the Verse before the Gospel or the Psalm days and occasions when the people come salvation of all. It is desirable that there alone may be used; c. the Alleluia or the to church in greater numbers.66 It is usually be such a form of prayer in Masses Verse before the Gospel, if not sung, may appropriate for a brief period of silence to celebrated with the people, so that be omitted. 64. The Sequence which, be observed after the Homily. The petitions may be offered for holy Church, except on Easter Sunday and on Pentecost Profession of Faith 67. The purpose of the for those who govern with authority over Day, is optional, is sung before the Alleluia. Symbol or Profession of Faith or Creed is us, for those weighed down by various The Homily 65. The Homily is part of the that the whole gathered people may needs, for all humanity, and for the Liturgy and is highly recommended, for it respond to the Word of God proclaimed in salvation of the whole world. 70. The is necessary for the nurturing of the the readings taken from Sacred Scripture series of intentions is usually to be: a. for Christian life. It should be an explanation and explained in the Homily and that they the needs of the Church; b. for public of some aspect of the readings from may also honour and confess the great authorities and the salvation of the whole Sacred Scripture or of another text from mysteries of the faith by pronouncing the world; c. for those burdened by any kind the Ordinary or the Proper of the Mass of rule of faith in a formula approved for of difficulty; d. for the local community. the day and should take into account both liturgical use and before the celebration of Nevertheless, in any particular celebration, the mystery being celebrated and the these mysteries in the Eucharist begins. such as a Confirmation, a Marriage, or at a particular needs of the listeners. 66. The 68. The Creed is to be sung or said by the Funeral, the series of intentions may be Homily should ordinarily be given by the Priest together with the people on concerned more closely with the particular Priest Celebrant himself or be entrusted by Sundays and Solemnities. It may be said occasion. 71. It is for the Priest Celebrant him to a concelebrating Priest, or from also at particular celebrations of a more to regulate this prayer from the chair. He time to time and, if appropriate, to the solemn character. If it is sung, it is intoned himself begins it with a brief introduction, Deacon, but never to a lay person. In by the Priest or, if appropriate, by a cantor by which he calls upon the faithful to pray, particular cases and for a just cause, the or by the choir. It is then sung either by and likewise he concludes it with an Homily may even be given by a Bishop or a everybody together or by the people oration. The intentions announced should Priest who is present at the celebration alternating with the choir. If it is not sung, be sober, be composed with a wise liberty but cannot concelebrate. On Sundays and it is to be recited by everybody together or and in few words, and they should be Holydays of Obligation there is to be a by two choirs responding one to the other. expressive of the prayer of the entire Homily at every Mass that is celebrated The Universal Prayer 69. In the Universal community. They are announced from the with the people attending and it may not Prayer or Prayer of the Faithful, the people ambo or from another suitable place, by be omitted without a grave reason. On respond in some sense to the Word of God the Deacon or by a cantor, a reader, or one other days it is recommended, especially which they have received in faith and, of the lay faithful. The people, for their on the weekdays of Advent, Lent and exercising the office of their baptismal part, stand and give expression to their Easter Time, as well as on other festive priesthood, offer prayers to God for the prayer either by an invocation said in common after each intention or by praying Preparation of the Gifts 73. At the 48). Singing may always accompany the in silence. C. The Liturgy of the Eucharist beginning of the Liturgy of the Eucharist rite at the Offertory, even when there is no 72. At the Last Supper Christ instituted the the gifts which will become Christ’s Body procession with the gifts. 75. The bread Paschal Sacrifice and banquet, by which and Blood are brought to the altar. First of and wine are placed on the altar by the the Sacrifice of the Cross is continuously all, the altar or Lord’s table, which is the Priest to the accompaniment of the made present in the Church whenever the centre of the whole Liturgy of the prescribed formulae; the Priest may Priest, representing Christ the Lord, carries Eucharist, is made ready when on it are incense the gifts placed on the altar and out what the Lord himself did and handed placed the corporal, purificator, Missal and then incense the cross and the altar itself, over to his disciples to be done in his chalice (unless this last is prepared at the so as to signify the Church’s offering and memory. For Christ took the bread and the credence table). The offerings are then prayer rising like incense in the sight of chalice, gave thanks, broke the bread and brought forward. It is a praiseworthy God. Next, the Priest, because of his gave it to his disciples, saying: Take, eat practice for the bread and wine to be sacred ministry, and the people, by reason and drink: this is my Body; this is the presented by the faithful. They are then of their baptismal dignity, may be incensed chalice of my Blood. Do this in memory of accepted at an appropriate place by the by the Deacon or by another minister. 76. me. Hence, the Church has arranged the Priest or the Deacon to be carried to the Then the Priest washes his hands at the entire celebration of the Liturgy of the altar. Even though the faithful no longer side of the altar, a rite in which the desire Eucharist in parts corresponding to bring from their own possessions the for interior purification finds expression. precisely these words and actions of bread and wine intended for the liturgy as The Prayer over the Offerings 77. Once the Christ, namely: a. At the Preparation of the was once the case, nevertheless the rite of offerings have been placed on the altar Gifts, bread and wine with water are carrying up the offerings still keeps its and the accompanying rites completed, by brought to the altar, the same elements, spiritual efficacy and significance. Even means of the invitation to pray with the that is to say, which Christ took into his money or other gifts for the poor or for Priest and by means of the Prayer over the hands. b. In the Eucharistic Prayer, thanks the Church, brought by the faithful or Offerings, the Preparation of the Gifts is is given to God for the whole work of collected in the church, are acceptable; concluded and preparation made for the salvation, and the offerings become the given their purpose, they are to be put in a Eucharistic Prayer. At Mass, a single Prayer Body and Blood of Christ. c. Through the suitable place away from the Eucharistic over the Offerings is said, and it ends with fraction and through Communion, the table. 74. The procession bringing the gifts the shorter conclusion, that is: Through faithful, though many, receive from the is accompanied by the Offertory Chant (cf. Christ our Lord. If, however, the Son is one bread the Lord’s Body and from the no. 37 b), which continues at least until mentioned at the end of this prayer, the one chalice the Lord’s Blood in the same the gifts have been placed on the altar. conclusion is: Who lives and reigns for ever way that the Apostles received them from The norms on the manner of singing are and ever. The people, joining in this the hands of Christ himself. The the same as for the Entrance Chant (cf. no. petition, make the prayer their own by means of the acclamation Amen. The constitutes part of the Eucharistic Prayer only offer this unblemished sacrificial Eucharistic Prayer 78. Now the centre and itself, is pronounced by all the people with Victim but also learn to offer their very high point of the entire celebration begins, the Priest. c. The epiclesis, in which, by selves, and so day by day to be brought, namely, the Eucharistic Prayer itself, that means of particular invocations, the through the mediation of Christ, into unity is, the prayer of thanksgiving and Church implores the power of the Holy with God and with each other, so that God sanctification. The Priest calls upon the Spirit that the gifts offered by human may at last be all in all. g. The people to lift up their hearts towards the hands be consecrated, that is, become intercessions, by which expression is given Lord in prayer and thanksgiving; he Christ’s Body and Blood, and that the to the fact that the Eucharist is celebrated associates the people with himself in the unblemished sacrificial Victim to be in communion with the whole Church, of Prayer that he addresses in the name of consumed in Communion may be for the both heaven and of earth, and that the the entire community to God the Father salvation of those who will partake of it. d. oblation is made for her and for all her through Jesus Christ in the Holy Spirit. The Institution narrative and Consecration, members, living and dead, who are called Furthermore, the meaning of this Prayer is by which, by means of the words and to participate in the redemption and that the whole congregation of the faithful actions of Christ, that Sacrifice is effected salvation purchased by the Body and joins with Christ in confessing the great which Christ himself instituted during the Blood of Christ. h. The concluding deeds of God and in the offering of Last Supper, when he offered his Body and doxology, by which the glorification of God Sacrifice. The Eucharistic Prayer requires Blood under the species of bread and is expressed and which is affirmed and that everybody listens to it with reverence wine, gave them to the Apostles to eat and concluded by the people’s acclamation and in silence. 79. The main elements of drink, and leaving with the latter the Amen. The Communion Rite 80. Since the which the Eucharistic Prayer consists may command to perpetuate this same celebration of the Eucharist is the Paschal be distinguished from one another in this mystery. e. The anamnesis, by which the Banquet, it is desirable that in accordance way: a. The thanksgiving (expressed Church, fulfilling the command that she with the Lord’s command his Body and especially in the Preface), in which the received from Christ the Lord through the Blood should be received as spiritual food Priest, in the name of the whole of the Apostles, celebrates the memorial of by those of the faithful who are properly holy people, glorifies God the Father and Christ, recalling especially his blessed disposed. This is the sense of the fraction gives thanks to him for the whole work of Passion, glorious Resurrection and and the other preparatory rites by which salvation or for some particular aspect of Ascension into heaven. f. The oblation, by the faithful are led more immediately to it, according to the varying day, festivity, or which, in this very memorial, the Church, Communion. The Lord’s Prayer 81. In the time of year. b. The acclamation, by which in particular that gathered here and now, Lord’s Prayer a petition is made for daily the whole congregation, joining with the offers the unblemished sacrificial Victim in bread, which for Christians means heavenly powers, sings the Sanctus (Holy, the Holy Spirit to the Father. The Church’s principally the Eucharistic Bread, and Holy, Holy). This acclamation, which intention, indeed, is that the faithful not entreating also purification from sin, so that what is holy may in truth be given to Supper, which in apostolic times gave the paten or over the chalice, and invites them the holy. The Priest pronounces the entire Eucharistic Action its name, signifies to the banquet of Christ; and along with invitation to the prayer, and all the faithful that the many faithful are made one body the faithful, he then makes an act of say the prayer with him; then the Priest (1 Cor 10: 17) by receiving Communion humility, using the prescribed words from alone adds the embolism, which the from the one Bread of Life, which is Christ, the Gospels. 85. It is most desirable that people conclude by means of the who for the salvation of the world died the faithful, just as the Priest himself is doxology. The embolism, developing the and rose again. The fraction or breaking of bound to do, receive the Lord’s Body from last petition of the Lord’s Prayer itself, asks bread is begun after the sign of peace and hosts consecrated at the same Mass and for deliverance from the power of evil for is carried out with proper reverence, and that, in the cases where this is foreseen, the whole community of the faithful. The should not be unnecessarily prolonged or they partake of the chalice (cf. no. 283), so invitation, the Prayer itself, the embolism, accorded exaggerated importance. This that even by means of the signs and the doxology by which the people rite is reserved to the Priest and the Communion may stand out more clearly as conclude these things are sung or are said Deacon. The Priest breaks the Bread and a participation in the sacrifice actually aloud. The Rite of Peace 82. There follows puts a piece of the host into the chalice to being celebrated. 86. While the Priest is the Rite of Peace, by which the Church signify the unity of the Body and Blood of receiving the Sacrament, the Communion entreats peace and unity for herself and the Lord in the work of salvation, namely, Chant is begun, its purpose being to for the whole human family, and the of the Body of Jesus Christ, living and express the spiritual union of the faithful express to each other their glorious. The supplication Agnus Dei (Lamb communicants by means of the unity of ecclesial communion and mutual charity of God) is usually sung by the choir or their voices, to show gladness of heart, before communicating in the Sacrament. cantor with the congregation replying; or and to bring out more clearly the As for the actual sign of peace to be given, at least recited aloud. This invocation ‘communitarian’ character of the the manner is to be established by the accompanies the fraction of the bread procession to receive the Eucharist. The Conferences of Bishops in accordance with and, for this reason, may be repeated as singing is prolonged for as long as the the culture and customs of the peoples. many times as necessary until the rite has Sacrament is being administered to the However, it is appropriate that each been completed. The final time it faithful. However, if there is to be a hymn person, in a sober manner, offer the sign concludes with the words grant us peace. after Communion, the Communion Chant of peace only to those who are nearest. Communion 84. The Priest prepares should be ended in a timely manner. Care The Fraction of the Bread 83. The Priest himself by a prayer, said quietly, so that he should be taken that singers, too, can breaks the Eucharistic Bread, with the may fruitfully receive the Body and Blood receive Communion with ease. 87. In the assistance, if the case requires, of the of Christ. The faithful do the same, praying dioceses of England and Wales singing at Deacon or a concelebrant. The gesture of silently. Then the Priest shows the faithful Communion may be chosen from among breaking bread done by Christ at the Last the Eucharistic Bread, holding it over the the following: the antiphon from the Graduale Romanum, with or without the directed to the Son: Who live and reign for Psalm, or the antiphon with Psalm from ever and ever. The people make the prayer the Graduale Simplex, or some other their own by means of the acclamation suitable liturgical chant approved by the Amen. D. The Concluding Rites 90. To the Conference of Bishops of England and Concluding Rites belong the following: a. Wales. This is sung either by the choir brief announcements, should they be alone or by the choir or a cantor with the necessary; b. the Priest’s Greeting and people. However, if there is no singing, the Blessing, which on certain days and antiphon given in the Missal may be occasions is expanded and expressed by recited either by the faithful, or by some the Prayer over the People or another of them, or by a reader; otherwise, it is more solemn formula; c. the Dismissal of recited by the Priest himself after he has the people by the Deacon or the Priest, so received Communion and before he that each may go back to doing good distributes Communion to the faithful. 88. works, praising and blessing God; d. the When the distribution of Communion is kissing of the altar by the Priest and the over, if appropriate, the Priest and faithful Deacon, followed by a profound bow to pray quietly for some time. If desired, a the altar by the Priest, the Deacon, and Psalm or other canticle of praise or a hymn the other ministers. may also be sung by the whole congregation. 89. To bring to completion the prayer of the People of God, and also to conclude the whole Communion Rite, the Priest pronounces the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated. At Mass a single Prayer after Communion is said, and it ends with the shorter 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