The Gathering Rite
Generally speaking, the Mass is comprised of two parts, the Liturgy of the
Word and the Liturgy of the Eucharist. Together they form one single act of worship. "For in the Mass the table of both God's word and Christ's Body is prepared, from which the faithful may be instructed and refreshed" (#28, GIRM) Additionally, there are other rites that open and conclude the celebration.
Before Mass, people are encouraged to spend some time in collective silence so that all present may prepare their minds and hearts to participate in the sacred mysteries about to take place.
The Gathering or Introductory Rite begins the celebration and consists of the Entrance, Greeting, Act of Penitence, Kyrie, Gloria and Opening Prayer or Collect. The purpose of this rite is to introduce, to prepare, and to establish a sense of common identity among those who have gathered. In it, individuals come to know themselves as one people. They prepare their hearts to receive God’s word and to offer their lives on the altar with the basic elements of bread and wine, which become the Body and Blood of Christ.
When the Entrance hymn begins, the priest, deacon and other ministers start their procession into the body of the church. While accompanying the procession, this hymn also serves to foster unity and introduce an awareness of the liturgical season. It is sung by the choir and the people or by the people alone.
In the sanctuary the priest and other ministers reverence the altar with a bow. The priest and deacon venerate the altar with a kiss. When the hymn concludes, the priest makes the Sign of the Cross, offers a greeting and the people respond. “The mystery of the Church gathered together is made manifest” (#50, GIRM.)
The Act of Penitence is done at the priest’s invitation. There are various forms offered and the Kyrie eleison (Lord, have mercy,) may be repeated several times, according to the season, artistic expression or other reason. This rite, while calling to mind human sinfulness, more importantly, acknowledges God’s mercy and compassion. On Sundays and during the Easter season, a sprinkling rite, reminding those gathered of their baptism, may be used instead.
The Gloria, an ancient and venerable hymn of praise follows, and the Rite concludes with the Opening Prayer (Collect.) The priest invites those gathered to pray. After a brief silence, in the name of the assembly, he offers a prayer that expresses the nature of the celebration. The people make this prayer their own with a sincere, “Amen.”
The Liturgy of the Word
One of the two principal parts of the Mass, the Liturgy of the Word, includes the readings from Sacred Scripture, the homily, the Profession of Faith and the Prayer of the Faithful. The General Instruction to the Roman Missal, in describing this rite, discourages haste and speaks again of the importance of brief periods of silence as an aid to meditation. "At the prompting of the Holy Spirit the word of God may be grasped by one's heart" (#56.)
A lector or reader proclaims the Biblical readings from the ambo or lectern. This is a ministerial rather than priestly function. The person who serves in this ministry must be truly able and prepared to proclaim God’s word.
Following the reading, a psalm is sung in response, drawing the people more deeply into the word that has been proclaimed. Ordinarily, this text is taken from the Lectionary and corresponds to the preceding reading, however, a psalm may be chosen for the liturgical season.
The Gospel is the high point of the Liturgy of the Word. Setting it apart with an acclamation shows this. The priest or deacon prepares to proclaim the Gospel with a prayer or blessing. The people stand. The Book of the Gospels is carried to the ambo or lectern with reverence. With the “Alleluia” or other acclamation during Lent, those gathered welcome and greet the Lord present in his words.
The homily opens up some aspect of the scriptures, element of the liturgy or liturgical season and applies it to the needs of the community. Following the homily, a period of silence is again called for so that the faithful may meditate further on what they have heard. In the Profession of Faith, which may be spoken or sung, the community responds to God’s word as revealed through scripture and broken open in the homily.
Continuing the response to God’s word, and concluding the Liturgy of the Word, the Prayer of the Faithful is offered on behalf of the world. The customary order for the petitions is: the needs of the Church, the concerns of public authorities, the world or social environment, those who are burdened and for the local community. This order may be adapted for particular circumstances. Introduced and closed by the priest, the Prayer of the Faithful may be read or chanted from the ambo or other suitable place.
Liturgy of the Eucharist
Part I
The entire celebration of the Liturgy of the Eucharist is "arranged in parts corresponding to the words and actions" of Christ as he spoke and acted at the last Supper (#72,GIRM.)
As the gifts of bread and wine are prepared for the offering, the Church recalls how Christ took the elements of bread and wine into his own hands. In the Eucharistic Prayer, the priest, on behalf of the community gives thanks to God for the whole of salvation and asks that the offering may become the Body and Blood of Christ. Through the fraction and communion rites, the faithful receive the one bread which is the Lord’s Body and drink the Lord’s Blood from the chalice, as the apostles received at Christ’s own hands.
During the Preparation of the Gifts, the altar is made ready with the corporal, purificator, Missal and chalice. Members of the gathered community bring the offerings of bread and wine forward. Money or food offerings for the support of the church and to assist with the needs of the poor may also be brought forward, received and put in a suitable place, apart from the altar. A hymn that fosters unity or reflects the liturgical season may accompany the procession.
The priest places the bread and wine on the altar. He may incense the gifts and in turn, be incensed along with the cross and the people. Quietly reciting a prayer asking for inner purification, the priest then washes his hands. He expresses to the people the invitation: “Let us pray brothers and sisters that our sacrifice may be acceptable to God, the almighty Father.” Having risen, the people respond: “May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good, and the good of all the church.
The Eucharistic Prayer consists of prayers of thanksgiving and sanctification in which the whole congregation joins with Christ in proclaiming the great deeds of God and offering sacrifice. Its primary components are:
- preface, a prayer of thanksgiving for the whole work of salvation,
- acclamation (Holy, Holy,)
- epiclesis, in which the whole Church asks that the Holy Spirit might come upon the gifts to be consecrated,
- institution narrative and consecration in which the words and actions of Christ’s sacrifice are carried out,
- anamnesis, a Greek word meaning to remember, in which the Church keeps alive the memory of Christ’s passion, death, resurrection and promise to come again,
- intercessions, through which the community is reminded that this particular celebration of the Eucharist takes place in union with all other celebrations, ministers and people throughout the world and the Communion of Saints.
The Eucharistic Prayer concludes with the doxology in which God's glory is expressed and confirmed. The people affirm this prayer by acclaiming, "Amen!"
The intention of the Eucharistic Prayer is that the faithful may learn to offer themselves and so become more united with Christ. As St. Augustine prayed with his congregation in the 4’th century: “You are there on the table; you are there in the chalice. You are this body with us, for collectively, we are this body. We drink of this same chalice because we live this same life.”
Liturgy of the Eucharist
Part II
Following the Great “Amen” of the Doxology, the Liturgy of the Eucharist continues with the Communion Rite in which the Body and Blood of Christ are received by all the faithful who are properly disposed to do so. The rite begins with the Lord’s Prayer in which the priest and the assembly ask God for their daily food and to be released from sin.
In the Rite of Peace, the Church asks for peace and unity for herself and for the whole human family. The faithful also express their unity as a church and their care and concern for one another.
During the Fraction Rite, the priest breaks the Eucharistic bread, following the example of Christ, and the people sing the Lamb of God. “Breaking of the Bread” was the name given to the Eucharist by the early church. This action signifies that the many faithful are made one body as they receive Holy Communion. In this action, the priest also breaks a small piece of the bread or host and places it in the chalice. This is an ancient practice, which symbolized the bishop’s presence at the liturgy and according to the General Instruction, also signifies the unity of the Body and Blood of Christ in the work of salvation (#83.)
Prayerfully, the priest and people prepare for Communion. The priest shows the Eucharistic bread and the chalice to the assembly, inviting them to the “banquet.” The priest and people express the prayer of humility.
#85 in the General Instruction states that it is “most desirable” that the faithful receive bread consecrated at that same Mass, rather than the reserved Sacrament. The norm for the Albany Diocese is that Holy Communion be offered under both forms, bread and wine, as a fuller sign of Christ’s self-gift. However, for those who choose to, or who are unable to receive either the bread or the wine, the Church teaches that Christ is received under only one species and that those who partake in this way are not deprived of any of the grace of the sacrament.
A hymn expressing the community’s union in spirit and joy in the reception of the Eucharist begins after the priest has received. The people come forward to receive the Body and Blood of Christ in a standing posture. Reverence is shown in the orderliness of the procession and by the communicant making a bow of the head as he or she responds “Amen,” to the declaration of faith, “The Body of Christ,” or “The Blood of Christ.”
Following the reception of Communion, the people return to their seats where they may kneel, sit or continue standing, according to local custom. The hymn continues until all have received Communion. A period of silence or another hymn, in which the whole community participates, follows.
The Prayer after Communion brings to completion the prayer of the Mass. Then the priest blesses the people and he, or the deacon, if one is present, sends them forth with the words of dismissal. The priest and deacon reverence the altar with a kiss and a profound bow before leaving the sanctuary. Filled with the Word of God and nourished with his Sacrament, the faithful depart to bring the fruit of the liturgy to all the other aspects of their lives.
Ministers and Their Responsibilities in the Mass
“The Eucharistic celebration is an action of Christ and the Church, namely, the holy people united and ordered under the Bishop . . . . All, therefore, whether they are ordained ministers or lay Christian faithful, in fulfilling their office or their duty should carry out solely but completely that which pertains to them” (#91.)
“Every legitimate celebration of the Eucharist [is] directed by the Bishop either in person or through his priests” (#92.) The priest presides over the prayer of the people, preaches, associates the people with himself in offering sacrifice, and receives and gives Holy Communion. In all this, he serves God’s people with dignity and humility.
The deacon proclaims the Gospel, preaches, offers the petitions in the Prayer of the Faithful, assists the priest at the altar, distributes Holy Communion under the form of wine and sometimes gives directions to the people, e.g. “Bow your heads and pray for God’s blessing.”
The first duty of the “People of God,” the laity who come together for the Mass, is to “form a holy people.” This should be evident by their deep religious sense and kindness towards one another. They should avoid any appearance of individualism and form one body as they hear the Word proclaimed, join in the prayers, the singing, uniting with the priest in offering the Sacrifice and in sharing in the Body and Blood of Christ. All this should be apparent from their common postures and gestures.
Lay ministers may serve at the altar, assisting the priest and the deacon, carry the cross, candles, thurible (vessel that is used to hold burning incense,) bread, wine and water and may assist with the distribution of Holy Communion. They may proclaim the readings, if they are truly able and prepared to do so. Guidelines for lectors and extraordinary ministers of the Eucharist are posted on the Prayer and Worship page of the Diocesan web site.
The choir and musicians ensure that the hymns are properly carried out and foster the active participation of the people through singing. The sacristan prepares and provides all that is necessary for the celebration of the Mass. A commentator provides explanations about what is taking place during the Mass so that people may have a better understanding. Other ministries include taking up the collection and greeting people and showing them to their places. If there are several people present who can perform a particular ministry then it is appropriate that the responsibilities to be shared, e. g. a different lector for each reading. A commissioning rite, celebrated in the presence of the people, signifies the importance of liturgical ministry by asking God’s blessing on those who have agreed to serve.
The General Instruction states: “The faithful, moreover, should not refuse to serve the People of God gladly whenever asked to perform some particular ministry or function” (#97.)
Office of Prayer and Worship
Roman Catholic Diocese of Albany
General Norms from the General Instruction
The celebration of the Mass is most significant when it occurs within a community but most especially the parish community on Sunday because it represents the universal church gathered at a given time and place. Chapter Four of the General Instruction provides some basic guidelines for all celebrations of the Eucharist.
Holy Communion is a fuller sign when distributed under both forms and the norm for the Diocese of Albany is that both the Body and Blood will be offered to communicants. Additionally, the Catholic faith teaches that Christ is received even if only one form is consumed. Those who receive either the Body or the Blood are not, in any way, deprived of the grace of the sacrament. When a deacon is present, he administers the cup; lay people may assist with the distribution of Communion.
Extraordinary ministers of Communion (Eucharistic ministers) may enter the sanctuary following the Sign of Peace, remaining a slight distance from the altar. After the priest and deacon have received the Body and Blood, the Eucharistic ministers approach the altar and receive before distributing Communion to the people.
The posture for receiving Communion is standing. When receiving Communion, as a gesture of reverence to the Blessed Sacrament, the communicant bows his or her head when saying “Amen,” to “The Body of Christ,” or “The Blood of Christ.” The communicant may receive the Body in either the hand or on the tongue, as is their preference.
After everyone has received, the priest and the ministers consume any remaining consecrated wine and any remaining consecrated bread is placed in the tabernacle. If there are a large number of vessels, they may be suitably covered and cleansed after Mass.
According to traditional practice, the altar and the Book of the Gospels are reverenced with a kiss. Genuflection signifies adoration and is reserved for the Blessed Sacrament. A bow signifies reverence and honor. A head bow is made at the names of the members of the Trinity when said together, Jesus, Mary or a saint whose feast is being celebrated and when a communicant says, “Amen,” before receiving the Body or Blood of Christ, as stated above. A profound or body bow is made to the altar or by the deacon before receiving a blessing. Incense may be used in the entrance procession, at the beginning of Mass, during the Gospel procession and acclamation and over the offerings of bread and wine, the priest and people during the Preparation of the Gifts.
Chapter Four of the General Instruction recognizes the need for adaptability. It states that the Church “in her stewardship of the Sacraments has the power to set forth or alter whatever provisions, apart from the substance of the sacraments, that she judges to be most conducive to the veneration of the Sacraments and the well-being of the recipients, in view of changing conditions, times and places” (#282.)
Sitting
“Mary . . . sat at the Lord’s feet and listened to what he was saying.” Luke 10:39
The faithful are seated
- for the proclamation of the first reading, the singing of the psalm and proclamation of the second reading
- during the preparation of the bread and wine
- following the reception of Communion, if that is the custom of the parish.
Singing
“I will give to the Lord the thanks due to his righteousness, and sing praise to the name of the Lord, Most High.” Ps. 7:17
“Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and the abilities of each liturgical assembly.” General Instruction to the Roman Missal 2002
Prepared by
Office of Prayer and Worship
Roman Catholic Diocese of Albany
40 North Main Ave.
Albany , NY 12203
(518) 453-6645
prayerandworship@rcda.org
Celebrating the Eucharist
Some Changes
initiated by
The General Instruction to the Roman Missal 2002
“For the liturgy . . . is the outstanding means whereby the faithful may express in their lives and manifest to others the mystery of Christ and the real nature of the true Church.” #2 Constitution on the Sacred Liturgy
Silence
“For God alone my soul waits in silence, for my hope is in him.” Ps. 62: 5
The General Instruction identifies times during the liturgy when silence is appropriate:
- in preparing for the penitential rite
- after the invitation, “Let us pray,”
- after the proclamation of the first and second reading
- after the homily
- after Communion.
Silence is suggested before Mass begins so that those who have gathered may collect their thoughts and prepare their hearts for the celebration that is about to take place.
The Book of the Gospels
“The proclamation of the Gospel stands as the high point of the Liturgy of the Word.” #36 Lectionary for Mass: Introduction
A long-standing tradition in the church is that there is to be a distinction in the books used for the reading of sacred scripture. The Book of the Gospels (not the Lectionary) may be carried in the entrance procession and placed on the altar at the beginning of Mass. Before the proclamation of the Gospel it may be carried in procession to the lectern and reverenced with incense.
Bowing
“All the nations you have made shall come and bow before you, O Lord, and shall glorify your name.” Ps. 86:9
The faithful make a solemn bow (bending from the waist)
- during the Profession of Faith (Creed) when saying the words, “by the power of the Holy Spirit he was born of the Virgin Mary and became man,”
- if standing during the Eucharistic Prayer, when the priest genuflects after the Consecration,
The faithful make a simple bow of the head
- at the name of Jesus
- before receiving Communion, when saying “Amen,” to the minister’s words, “The Body of Christ,” “The Blood of Christ."
Kneeling
“O come, let us worship and bow down, let us kneel before the Lord, our Maker!” Ps. 95:6
According to the custom of the church in the United States , the faithful kneel during the Liturgy of the Eucharist following the “Holy, Holy” until after the “Amen” at the conclusion of the doxology (“Through him and with him and in him. . . .”)
Standing
“Praise the Lord! Praise the name of the Lord; give praise, O servants of the Lord, you that stand in the house of the Lord, in the courts of the house of our God.” Ps. 35: 1-2
The faithful stand
