What is the Mass?
The term "Mass" is derived from the Latin word missa (dismissal), a word used in the concluding formula of Mass in Latin: "Ite, missa est" ("Go; it is the dismissal"). But go where? Pope Benedict XVI explained in SACRAMENTUM CARITATIS that in antiquity, it simply meant 'dismissal' but in Christian usage it took on a deeper meaning, the word 'dismissal' has come to imply a 'mission'. These few words succinctly express the missionary nature of the Church. In simple words, "Go and fulfil your mission to spread the Gospel". This makes sense, otherwise why call the celebration of the Eucharist "dismissal"?
The Mass or Eucharist is the central act of worship in the Catholic Church, which describes it as "the source and summit of the Christian life". Many of the other sacraments are celebrated in the framework of the Mass. The term "Mass" is generally used only with Latin Rite, while the Byzantine Rite Eastern Catholic Churches use the term "Divine Liturgy" and other such Churches use analogous terms in accordance with each one's tradition.
The Council of Trent (1545-63) reaffirmed traditional Christian teaching that the Mass is the same Sacrifice of Calvary offered in an unbloody manner: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different ... And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner... this sacrifice is truly propitiatory."
The Council declared that Jesus instituted the Mass at his Last Supper: "He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught."
The Catholic Church sees the Mass as the most perfect way it has to offer adoration to God.
The Church believes that "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it." It is also Catholic belief that in objective reality, not merely symbolically, the wheaten bread and grape wine are converted into Christ's body and blood, a conversion referred to as transubstantiation, so that the whole Christ, body and blood, soul and divinity, is truly, really, and substantially contained in the sacrament of the Eucharist, though the empirical appearances of the bread and wine remain the same.
Types of Holy Mass
The Holy Mass may be offered or celebrated only by a bishop or by a priest. He is then referred to as the celebrant of the Mass. He represents Jesus Christ, the High Priest of the Church, and presides at the Mass as Jesus did at His Last Supper, when He instituted the Sacrament of Holy Eucharist.
The two basic kinds of Masses are the Low Mass and the High Mass. These two are offered most often at the parish. A High Mass is scheduled for every Sunday, each Holy Day of Obligation and certain major holy days. Low Masses are generally offered during the week and on Saturdays, especially when only a small group of people are expected to attend.
1 – Low Mass – a Mass that is entirely read or spoken by the celebrant. No parts of the Mass are chanted or sung, but hymns may be sung by the congregation and by the choir. The celebrant may even lead the singing of the hymns. Sometimes music may be played softly during certain parts of the Mass in order to help create a more uplifting atmosphere.
2 – High Mass – a Mass that has some of its parts chanted or sung by the celebrant, which includes some parts that are sung responsorialy between the celebrant and the congregation or the choir. Any day there is more than one Mass celebrated, the High Mass should be prominent and celebrated when the most people are expected to attend. At the High Mass music is played and hymns are sung, unless prevented by circumstances.
Another basic kind of Mass is the Solemn Mass. It is offered on high holy days and on special occasions at the parish.
3 – Solemn Mass – a Mass that is a High Mass (one in which certain parts are sung by the celebrant) at which there are assistants to the celebrant. An assistant stands at each side of the celebrant throughout the Mass and each one is assigned specific duties. Traditionally during a Solemn Mass the Readings and the Gospel are chanted and incense is used. The altar may be incensed during the Entrance Rite, the Gospel prior to its proclamation, and the gifts of bread and wine as well as the altar during the Offertory. A Solemn Mass is usually offered to celebrate Christmas, Easter, Pentecost and very special occasions.
Masses that are not offered on behalf of the whole congregation from the beginning to the end have a specific designation in the Church. Such Masses are celebrated for a special purpose by request and are called Votive Masses, of which there are several types:
4 – Votive Mass or Mass of Special Intention – a Mass that is offered at the request of an individual or a group for a special purpose. It may be celebrated as a Low, High or Solemn Mass. The four common types of Votive Masses are:
a- Mass of Supplication or Entreaty — when a humble petition, earnest request or urgent solicitation is made to God through Christ in the context of the Holy Mass. A common Mass of this type is the Mass for Health, when prayers are offered for the healing of individuals. A Mass of Grace may be offered to ask God to provide a specific kind of help to individuals in accordance with His will and to His greater glory.
b- Mass of Thanksgiving — when gratitude is expressed to God or divine goodness is publicly acknowledged or celebrated through Christ in the context of the Holy Mass. Common Masses of this type are offered on: wedding anniversaries, church anniversaries, anniversaries of ordination and civic or national holidays.
c- Requiem Mass or Mass for the Dead — when any or all of the faithful who are dead are remembered and prayers are offered in the hope that their souls will pass from this life to eternal life in God’s heavenly kingdom through Christ in the context of the Holy Mass. A requiem Mass may be a funeral Mass, one that is offered on the anniversary of a death, at the time when a family or an organization memorializes deceased members, or on All Souls Day.
d- Nuptial Mass or Wedding Mass — when a man and a woman are united in the Sacrament of Matrimony in the context of the Holy Mass. (The word nuptial is derived from the Latin language, which means wedding or marriage in the general sense and taken from the literal sense: “to cover, to veil.”)
5 – Vigil Mass — a Mass that is offered during the evening or the night before the Sabbath or a major holy day. In the Holy Bible the Jews reckoned that each new day begins at sundown, so that the observance of the Sabbath on Saturday, the seventh day of the week, begins at sundown on Friday. For the Christian the Sabbath is Sunday, the first day of the week when Christ resurrected. Therefore, the Christian Sabbath begins on Saturday evening. Today, evening is commonly reckoned to begin either at sunset or at the time the evening meal is usually served. The Vigil Mass may be a Low, High or Solemn Mass.
6 – Pontifical Mass — a Mass that is celebrated by a bishop. (The word pontiff is derived from the Latin language and is commonly defined as bishop, which is a word derived from the Greek word episkopos; therefore, pontifical and episcopal both mean “of or relating to a bishop.”) The bishop, then, celebrates a Pontifical Low Mass, a Pontifical High Mass or a Pontifical Solemn Mass.
7 – Concelebrated Mass — On special occasions the Holy Mass may be celebrated by more than one bishop, by more than one priest, or by bishops and priests together. The Mass is then said to be concelebrated. The concelebrants speak aloud and together the words of consecration over the bread and wine. Although a Mass may be concelebrated, there is still one who presides by saying or singing most parts of the Mass. The one who presides is usually the highest ranking bishop or priest present at the Mass.
Books Used in a Mass
The Roman Missal - contains the prayers, antiphons and rubrics of the Mass. Earlier editions also contained the Scripture readings. The latest edition of the Roman Missal gives the normal ("ordinary") form of Mass in the Roman Rite.
The Lectionary - presents passages from the Bible arranged in the order for reading at each day's Mass. Compared with the scripture readings in the pre-1970 Missal, the modern Lectionary contains a much wider variety of passages, too many to include in the Missal.
The Book of the Gospels - , also called the Evangeliary, is recommended for the reading from the Gospels, but, where this book is not available, the Lectionary is used in its place.
The Roman Rite (Pontifical Mass)
Altar Candles
For celebration of Mass, it is required that "on or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday Mass or a holy day of obligation. If the Diocesan Bishop celebrates, then seven candles should be used, except if he is outside the boundary of his jurisdiction or at a requiem mass". The seventh candle is placed in the middle and higher than the six.
[The candle wax is said to signify his flesh of Christ, the wick His soul, and the flame represents His divinity.]
Altar Crucifix
The crucifix is the principal ornament of the altar. It is placed on the altar to recall to the mind of the celebrant, and the people, that the Victim offered on the altar is the same as was offered on the Cross. For this reason the crucifix must be placed on the altar as often as Mass is celebrated placed at the middle of the altar between the candlesticks, and that it be large enough to be conveniently seen by both the celebrant and the people. There is no need to place a crucifix on the altar:
- when the Crucifixion is the principal part of the altarpiece or hung or on a picture behind the altar (on the wall)
- when the Most Blessed Sacrament is exposed.
From the, first Vespers of Passion Sunday to the unveiling of the cross on Good Friday, even if a solemn feast occur during this interval, the altar-crucifix is covered with a violet veil
A. Introductory rites
Entrance Procession
The entrance procession is not just a means to get to the front of the church and the altar. It has deep theological significance, reminding us all of the fact that the entire people of God are pilgrims – we are a pilgrim people on the road from here (the earth) to eternity (to heaven). The entrance procession symbolises that journey, from the world outside the doors at the back of the church, to our heavenly destination, symbolized by the sanctuary at the front of the church. In that journey, Christ is not only our goal, symbolized by the altar, but He also accompanies us on the way in the person of the priest.
A single strike of a bell signals the start of the Mass. The Entrance Hymn is sung and the procession in the following order begins from the back our outside the Church, down the main aisle towards the altar.
In pairs of two:
- The thurifer (either an alter server, seminarians or deacon) carrying and swinging the thurible with incense. A priest not celebrating the mass may serve as thurifer but in choir dress with surplice. The thurifer is accompanied by the boat bearer (boat shape bowl containing the incense, usually an altar server).
- The processional cross flanked by two candles (cross bearer & 2 acolytes or altar servers)
- This is followed by any remaining servers (these could include seminarians, acolytes (or laymen deputized as extraordinary ministers of Holy Communion when instituted acolytes are not available) and lectors (or laymen deputized to read when instituted lectors are not available).
- Then comes the book of the Gospels (if it is to be used in the liturgy) carried by a deacon (or, in the absence of a deacon, one of the lectors or laymen deputized as a reader). This book is carried slightly elevated in reverence for the Holy Gospel of Christ. It is worth noting, given the frequency of the error, the Lectionary is not to be substantiated for the Book of the Gospels in procession. If the Book of the Gospels is not to be used then no book is carried in procession. The Book of the Gospels is placed on the altar.
- Deacons (sitting in choir), if any
- Concelebrating Priests, if any
- Other concelebrating bishops. They wear the Mitre but without crosier.
- If there are bishops, archbishops or cardinals in procession, they proceed in order of rank and precedence.
- The master of ceremonies (if any) and his assistant (if any) in choir dress.
- Accompanying the presiding bishop will be two assistants (deacons or assiting priests if there are no deacons). Only the presiding bishop will carry the crozier and give the blessings. The other bishops in procession do not carry their croziers or give blessings. Metropolitans also do not wear the pallium unless they are the presiding celebrant and within their jurisdiction. Hence in a Pope’s mass only the Pope wears the pallium and carries the papal staff (not a crozier) and his two assistants on his left and right are deacons wearing the dalmatic.
- Behind the bishop will be a mitre bearer and a crosier bearer. They wear the vimpa (which is similar to a priest's humeral veil, but for the non-ordained) when touching anything that doesn't properly belong to their ministry -- in this case the crozier, mitre and zuchetto. The vimpa allows the bearer to carry the crozier, mitre and zuchetto without actually coming in direct contact with any of them. A vimpa may take the form of a many-pleated scarf, or a cape-like shawl.
- The book (roman missal) bearer. The book is not carried in procession. The book bearer is the server that holds the missal whilst the bishop says the mass from his presiding chair or throne (in a cathedral).
*if not a Pontifical Mass, the presiding celebrant with an assisting deacon (if any) will replace order #7 and #8 to #12 not applicable.
Greeting of the altar
When arriving at the alter, the celebrant makes a profound bow with the ministers. When in a long procession, each arriving pair makes a bow and moves to their positions. All clergy (deacons, priests and bishops) in the procession venerates the alter with a kiss.
When the presiding bishop arrives at the foot of the altar, the Master of Ceremonies takes the miter and crozier from the Bishop and gives the miter to the miter bearer and the crozier to the crozier bearer. Whenever the miter and crozier bearers have the mitre and crozier in their hands, they wrap them in the vimps they are wearing over their albs. As the Bishop makes his reverence (genuflection/bow), the miter and crozier bearers do the same. The zuchetto is left on.
[As a general rule, the Bishop removes the miter whenever he leads the faithful in prayer and during the Gospel, otherwise he wears it. He removes it for the profession of faith, and again for the Offertory. He removes his zucchetto after the Prayer over the Offerings. He puts his zucchetto on only after Communion is complete, and puts the mitre back on before the blessing. The mitre is a symbol of his authority and so when acting as Bishop he wears it, but takes it off out of respect for Jesus. The Bishop has the crozier for the processions, during the Gospel, and the Blessing.]
The bishop then venerates the altar (facing the people) with a kiss and turns to the Thurifer who approaches the altar with the boat bearer. The boat bearer hands the boat to the deacon, if assisting, or the Master of Ceremonies, and opens the thurible for the imposition of incense. The Bishop imposes incense, it is closed by the thurifer, the bishop blesses it with the sign of the cross (without any formula of words) and accepts the thurible through the deacon, if assisting. Meanwhile, the thurifer steps away from the altar as it is incensed by the Bishop. Immediately after the Bishop has incensed the altar, the thurifer moves to receive the thurible and returns the thurible to its stationary position.
The bishop incenses the cross and the altar. If there is an altar cross facing him at the centre, he will first incense the altar crucifix with 3 double swings. If the crucifix is facing outwards, or on a pole next the altar, he will starts from the center swinging the thurible as he walks around. The deacon or master of ceremonies (or assisting priest, whomever is present or designated) will walk with the bishop to assist. In particular the chasuble is held up by the assistant to aid the bishop in more freely swinging the thurible. When the bishop reaches the crucifix (either at the front of the altar or on the side of the altar), he will pause and incense it with 3 double swings before continuing to walk around the altar swinging the thurible to incense it until he reaches the starting point.
[If not a pontifical mass, the celebrant does the same procedure as the bishop.]
Then, he goes to the chair. If in a cathedral, the bishop will go to the cathedra or throne.
The Entrance Hymn or chant ends. From there, the book bearer approaches with the Roman Missal and the master of ceremonies opens it to the correct page.
Then the Bishop and the faithful, standing, sign themselves with the Sign of the Cross, while the Bishop, facing the people, says:
In the name of the Father, and of the Son, and of the Holy Spirit.
The people reply:
Amen.
Then, extending his hands, greets the people, saying:
The grace of our Lord Jesus Christ, and the love of God,
and the communion of the Holy Spirit be with you all.
Or:
Grace to you and peace from God our Father and the Lord Jesus Christ.
Or:
The Lord be with you. (said by priests)
Peace be with you. (said by bishops)
The people reply:
And with your spirit.
The Greeting signifies the presence of the Lord to the community gathered there and by the people’s response, the mystery of the Church gathered together is made manifest.
Act of Penitence (Penitential Rite)
Then the priest invites those present to take part in the Act of Penitence or Confession and Absolution, of which the Missal proposes three forms, the first of which is the Confiteor. This is a general confession concluded with the priest's prayer of absolution, "which, however, lacks the efficacy of the Sacrament of Penance."
Formula A (A prayer often called the Confiteor, and less frequently the Mea Culpa):
All: I confess to almighty God, and to you, my brothers and sisters,
that I have greatly sinned in my thoughts and in my words,
in what I have done, and in what I have failed to do; through my fault
through my fault, through my most grievous fault; Therefore, I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters,
to pray for me to the Lord our God.
that I have greatly sinned in my thoughts and in my words,
in what I have done, and in what I have failed to do; through my fault
through my fault, through my most grievous fault; Therefore, I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters,
to pray for me to the Lord our God.
Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. Amen.
Formula B:
Priest: Have mercy on us, Lord.
Congregation: For we have sinned against you.
Priest: Show us, O Lord, your mercy.
Congregation: And grant us your salvation.
Formula C (said or sung by the deacon or priest, or sung by a cantor):
Minister: You were sent to heal the contrite (or a similar invocation): Lord, have mercy.
Congregation: Lord, have mercy.
Minister: You came to call sinners (or a similar invocation): Christ, have mercy.
Congregation: Christ, have mercy.
Minister: You plead for us at the right hand of the Father (or a similar invocation): Lord, have mercy.
Congregation: Lord, have mercy.
Absolution in all cases, the formula of absolution that follows is:
Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.
Congregation: Amen.
Mass of Ash Wednesday, in which the blessing and imposition of ashes, after the homily, replaces the Penitential Act at the beginning.
From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism.
Kyrie Eleison
After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act (Formula C). Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is usually executed by everyone, that is to say, with the people and the choir or cantor taking part in it." The Kyrie may be sung or recited in the vernacular language or in the original Greek.
V. Lord, have mercy. R. Lord, have mercy.
V. Christ, have mercy. R. Christ, have mercy.
V. Lord, have mercy. R. Lord, have mercy.
Or:
V. Kyrie, eleison. R. Kyrie, eleison.
V. Christe, eleison. R. Christe, eleison.
V. Kyrie, eleison. R. Kyrie, eleison.
Gloria
The Gloria in excelsis (Glory to God in the highest) is a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The Gloria is a great doxology, beginning with the words sung by the angels at Christ’s birth (Luke 2:14).
It is sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character. In accordance with that rule, Gloria is not said for ordinary feast-days of saints, weekdays, at Requiem (funerals) or votive Masses, with three exceptions: votive Masses of the Blessed Virgin on Saturdays, of Angels, and those said "pro re gravi" or for a public cause of the Church. Generally mass with purple vestments, do not have the Gloria.
It is preferably sung by the whole congregation, but may also be sung by the choir or recited by all. The priest may begin with a brief sung or spoken invitation for the people to praise God.
Glory to God in the highest or Gloria in excelsis Deo,
(led or sung by celebrant at High Mass)
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory, Lord God, heavenly King,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory, Lord God, heavenly King,
O God, almighty Father.
Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world,
have mercy on us;
you take away the sins of the world,
you take away the sins of the world,
receive our prayer;
you are seated at the right hand of the Father,
you are seated at the right hand of the Father,
have mercy on us.
For you alone are the Holy One, you alone are the Lord,
you alone are the Most High, Jesus Christ,
you alone are the Most High, Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. Amen.
in the glory of God the Father. Amen.
Collect (Opening Prayer)
When this hymn is concluded, the Priest, with hands joined, says: Let us pray.
And all pray in silence with the Priest for a while so that they may become aware of being in God’s presence and may call to mind their intentions.
Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim: Amen.
Everyone takes their seats after the opening prayer.
[ When the bishop sits for the readings, he wears the miter.]
B. Liturgy of the Word
Biblical readings
On Sundays and solemnities, three Scripture readings are given. On other days there are only two.
First Reading
If there are three readings, the first is from the Old Testament (a term wider than Hebrew Scriptures, since it includes the Deuterocanonical Books), or the Acts of the Apostles during Eastertide.
To indicate the end of the reading, the reader acclaims: The word of the Lord.
All reply: Thanks be to God.
Responsorial psalm
The first reading is followed by a Responsorial Psalm, a complete Psalm or a sizeable portion of one. A cantor, choir or lector leads, and the congregation sings or recites a refrain.
Second Reading
The second reading is from the New Testament, typically from one of the Pauline epistles.
To indicate the end of the reading, the reader acclaims: The word of the Lord.
All reply: Thanks be to God.
Gospel Proclamation
The final reading and high point of the Liturgy of the Word is the proclamation of the Gospel. This is preceded by the singing or recitation of the Gospel Acclamation, typically an Alleluia with a verse of Scripture, which may be omitted if not sung. Alleluia is replaced during Lent by a different acclamation of praise. Meanwhile, if incense is used, the thurifer and boat bearer approach the Bishop (or priest) who puts some into the thurible.
All stand for the Gospel.
The Gospel is chanted or read by a deacon or, if none is available, by a priest.
The deacon (or priest) goes to the bishop seated at the cathedra or throne, bows profoundly and asks for the blessing, saying in a low voice: Your blessing, Father.
The Bishop (or priest if not a pontifical mass) says in a low voice: May the Lord be in your heart and on your lips, that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son + and of the Holy Spirit.
( + means blesses and signs with the sign of the cross)
The Deacon signs himself with the Sign of the Cross and replies: Amen.
[If, however, a Deacon is not present, the Priest, bowing before the altar, says quietly: Cleanse my heart and my lips, almighty God, that I may worthily proclaim your holy Gospel.]
[Mitre & Crozier bearer with the master of ceremonies or assisting priest (or deacon) approach the bishop who then removes his mitre, zuchetto left on, stands and is handed his crozier which he holds throughout the Gospel proclamation.]
The Deacon (or priest) goes to the altar, picks up the Book of the Gospels, carries it elevated and proceeds to the ambo (lectern). He is accompanied (in a high mass) with incense and candles.
There he says: The Lord be with you.
The people reply: And with your spirit.
The Deacon (or the Priest): A reading from the holy Gospel according to N.
and, at the same time, he makes the Sign of the Cross on the book and on his forehead, lips, and breast.
The people acclaim: Glory to you, O Lord. (and sign themselves on their forehead, lips, and breast)
If incensed is to be used, the thurifer hands the thurible to the Deacon (or the priest), incenses the book (3 double swings) and hands the thurible back to the thurifer. He then proclaims the Gospel.
To conclude the Gospel reading, the priest or deacon proclaims: "The Gospel of the Lord" and the people respond, "Praise to you, Lord Jesus Christ." The Deacon (or priest) then kisses the book saying quietly: “Through the words of the Gospel may our sins be wiped away.”
The candles are returned to the stationery position. In a pontifical high mass, the deacon returns the Book of the Gospels to the Bishop who kisses it and hands it back to the deacon.
[The bishop hands back the crozier and puts on the mitre.]
Homily
At least on Sundays and Holy Days of Obligation, a homily, a sermon that draws upon some aspect of the readings or the liturgy of the day, is then given.
Ordinarily the bishop (or priest) celebrant himself gives the homily, but he may entrust it to a concelebrating priest or, occasionally, to the deacon, but never to a lay person. In particular cases and for a just cause, a bishop or priest who is present but cannot concelebrate may give the homily. On days other than Sundays and Holy Days of Obligation, the homily, though not obligatory, is recommended.
The Liturgy of the Word concludes with the Universal Prayer or Prayer of the Faithful. The priest begins it with a brief introduction, then a deacon, a cantor or another lay person announces some intentions for prayer, to which the congregation responds with a short invocation such as "Lord hear our prayer". The priest concludes with a longer prayer.
Profession of faith
On Sundays and solemnities, all then profess their Christian faith by reciting or singing the Nicene Creed or, especially from Easter to Pentecost, the Apostles' Creed, which is particularly associated with baptism and is often used in Masses for children.
Either sung or said:
Nicene Creed
I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation he came down from heaven,
(At the words that follow up to and including and became man, all bow.)
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father. He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead and the life of the world to come.
Amen.
Instead of the Niceno-Constantinopolitan Creed, especially during Lent and Easter Time, the baptismal Symbol of the Roman Church, known as the Apostles’ Creed, may be used.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
(At the words that follow, up to and including the Virgin Mary, all bow.)
who was conceived by the Holy Spirit, born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints,
the forgiveness of sins,
the resurrection of the body, and life everlasting. Amen.
Prayer of the Faithful
The Liturgy of the Word concludes with the Universal Prayer or Prayer of the Faithful. The priest begins it with a brief introduction, then a deacon, a cantor or another lay person announces some intentions for prayer, to which the congregation responds with a short invocation such as "Lord hear our prayer". The priest concludes with a longer prayer.
C. Liturgy of the Eucharist
Preparation of the gifts
At the Preparation of the Gifts, the deacon, assisted by the servers (or if there is no deacon, the servers or master of ceremonies) prepares the altar by placing on it the needed corporal(s), chalice(s), purificators, and Missal (Sacramentary).
The linen corporal is spread over the center of the altar, the chalice dressed with purificator , paten (with bread) and pall is placed on top.
The Missal is placed to the left of center, flat or on a stand. The book bearer is not used. [As a general rule, the book bearer holds the book for the Bishop during the Introductory Rites, the Prayer of the Faithful, and for the Concluding Rites at his throne or chair, never at the altar.]
The empty chalices (for the hosts and wine) used for the laity should not be placed in the center of the altar but put to the side where they will be filled.
Offertory & Presentation of the Gifts
At this time, the Offertory Hymn is sung and a collection of alms (donations) are taken from the congregation.
[The money is used for the upkeep of the house of worship, the rectory next door (where the priests live), and schools (if any), utility bills for the buildings, salaries for the priests and programs the parish supports.]
The donations accompany the ceremonial bread and wine which is brought to the altar in procession by the two representatives of the congregation (one holding the bread and the other the wine). Whilst the bread and wine are placed on the altar, the money or gifts are never placed on the altar (usually placed at the side and on the floor).
Only the bishop (or priest celebrant if not a pontifical mass) with deacon(s), and servers as necessary, go to receive the gifts (concelebrating priests do not do so).
[The bread is freshly made only from wheat and in the tradition of the Latin Church, unleavened). The wine is from grapes.
The Bishop then goes to the altar, removes his mitre (zuchetto still on), takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice:
Blessed are you, Lord God of all creation, for through your goodness we have
received the bread we offer you: fruit of the earth and work of human hands, it
will become for us the bread of life.
Then he places the paten with the bread on the corporal.
The Deacon (or in absence a concelebrating Priest) uses the purificator linen to wipe clean the chalice, pours wine and a little water into it, saying quietly:
By the mystery of this water and wine, may we come to share in the divinity of
Christ who humbled himself to share in our humanity.
[If not a pontifical mass, it is the deacon (or priest if no deacon) who does pours the wine and water into the chalice. Whenever a deacon is available, it is his role to handle the chalice.]
Then the Bishop (or priest in a non-pontifical mass) then takes the chalice and holds it slightly raised above the altar with both hands, saying in a low voice:
Blessed are you, Lord God of all creation, for through your goodness we have received the wine we offer you: fruit of the vine and work of human hands, it will become our spiritual drink.
Then he places the chalice on the corporal.
*Note: A Deacon cannot make this offering.
After this, the Priest, bowing profoundly, says quietly:
With humble spirit and contrite heart may we be accepted by you, O Lord,
and may our sacrifice in your sight this day be pleasing to you, Lord God.
In a high mass, the thurifer and boat bearer approach the Bishop, incense is imposed, the bishop takes the thurible through the deacon, assisting priest or master of ceremonies and now incenses the offerings with 3 double swings and or traces with a sign of the cross followed by incensing the cross and the altar (similar to at the start of the mass).
Once done, the Bishop hands over the thurible to a Deacon or other minister who then incenses the Bishop (or priest if not a pontifical mass) and followed by the people (who stand to receive the incense and sign themselves with the cross).
Whilst the people are being incensed, the Bishop (or celebrant if not a pontifical mass) standing at the side of the altar, is presented by two altar servers. One holding a bowl of water and the other a linen purificator. He washes his hands, saying quietly:
Wash me, O Lord, from my iniquity and cleanse me from my sin.
[Then the celebrant washing his hands is a rite in which the desire for interior purification finds expression.]
He dries his hands with the purificator and standing at the middle of the altar.
Prayer over the offerings
The congregation, which has been seated during this preparatory rite, rises, and the celebrant facing the people, extending and then joining his hands, he says:
Pray, brethren (brothers and sisters), that my sacrifice and yours
may be acceptable to God, the almighty Father.
The people rise and reply:
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 his holy Church.
Then the Priest, with hands extended, says the Prayer over the Offerings, at the end of which the people acclaim: Amen.
Eucharistic Prayer
[The Bishop’s zuchetto is now removed and placed on his chair]
The Eucharistic Prayer, "the centre and high point of the entire celebration",[32] then begins with a dialogue between priest and people. This dialogue opens with the normal liturgical greeting.
Extending his hands, he says: The Lord be with you.
The people reply: And with your spirit.
The Priest, raising his hands, continues: Lift up your hearts.
The people: We lift them up to the Lord.
The Priest, with hands extended, adds: Let us give thanks to the Lord our God.
The people: It is right and just.
The Priest, with hands extended, continues the Preface (selected from the Missal and appropriate for the particular mass).
At the end of the Preface he joins his hands and concludes the Preface with the people, singing or saying aloud:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
A particular Eucharistic Prayer is selected, appropriate for the mass being celebrated or at the discretion of the celebrant. There are four versions to choose from in the Roman Missal.
All four Eucharistic prayers have the same liturgical greeting and acclamation after the preface.
We use the standard prayer number two for discussion here:
EUCHARISTIC PRAYER II
After the liturgical greeting “The Lord be with You, ......”
Preface:
It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks, Father most holy, through your
beloved Son, Jesus Christ, your Word through whom you made all things,
whom you sent as our Savior and Redeemer,
incarnate by the Holy Spirit and born of the Virgin.
Fulfilling your will and gaining for you a holy people,
he stretched out his hands as he endured his Passion,
so as to break the bonds of death and manifest the resurrection.
And so, with the Angels and all the Saints we declare your glory,
as with one voice we acclaim:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
The Congregation Kneels for the Consecration
The Priest, with hands extended, says:
You are indeed Holy, O Lord, the fount of all holiness.
A short ring of the altar bell is mad by the an altar server to signal the start of consecration.
He joins his hands and, holding them extended over the offerings, says:
Make holy, therefore, these gifts, we pray,
by sending down your Spirit upon them like the dewfall,
He joins his hands and then makes the Sign of the Cross + (with one hand) once over the bread and the chalice together, saying:
so that they may become for us
the Body and + Blood of our Lord Jesus Christ.
He joins his hands.
In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
At the time he was betrayed
and entered willingly into his Passion,
He takes the bread from the paten and, holding it slightly raised above the altar, continues:
he took bread and, giving thanks, broke it, and gave it to his disciples, saying:
He bows slightly
TAKE THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration. The altar bell is rung by the an altar server as he raises the consecrated host.
After this, he continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took the chalice
and, once more giving thanks,
he gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE
POURED OUT FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration. The altar bell is rung by the an altar server when he raises the chalice.
Then he says or sings: “The mystery of faith.”
[The bread and wine are now the Body and Blood of Jesus Christ]
The congregations rises to stand and continue, acclaiming:
We proclaim your Death, O Lord, and profess your Resurrection until you come again.
Or:
When we eat this Bread and drink this Cup, we proclaim your Death, O Lord,
until you come again.
until you come again.
Or:
Save us, Savior of the world, for by your Cross and Resurrection you have set us free.
Then the Priest, with hands extended, says:
Therefore, as we celebrate the memorial of his Death and Resurrection, we offer
you, Lord, the Bread of life and the Chalice of salvation, giving thanks that you
have held us worthy to be in your presence and minister to you. Humbly we pray
that, partaking of the Body and Blood of Christ, we may be gathered into one by
the Holy Spirit.
Remember, Lord, your Church, spread throughout the world,
and bring her to the fullness of charity, together with N. our Pope and N. our
Bishop* and all the clergy.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops
[A Prayer for the Dead]
Remember also our brothers and sisters who have fallen asleep in the hope of
the resurrection,and all who have died in your mercy:
welcome them into the light of your face.
Have mercy on us all, we pray, that with the Blessed Virgin Mary, Mother of God,
with the blessed Apostles, and all the Saints who have pleased you throughout
the ages, we may merit to be coheirs to eternal life,
and may praise and glorify you
He joins his hands.
through your Son, Jesus Christ.
The Doxology
He takes the the paten with the host and the Deacon raises the chalice. If there is no Deacon he raises both, saying or singing:
Through him, and with him, and in him,
O God, almighty Father,
in the unity of the Holy Spirit,
all glory and honor is yours,
for ever and ever.
The people acclaim:
Amen.
Communion rite:
The Lords Prayer
("Pater Noster" or "Our Father").
After the chalice and paten have been set down, the Priest, with hands joined, says:
At the Savior’s command and formed by divine teaching, we dare to say:
He extends his hands and, together with the people, continues:
Our Father, who art in heaven, hallowed be thy name;
thy kingdom come, thy will be done
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us; and lead us not into temptation,
but deliver us from evil.
With hands extended, the Priest alone continues, saying:
Deliver us, Lord, we pray, from every evil, graciously grant peace in our days,
that, by the help of your mercy, we may be always free from sin
and safe from all distress,
as we await the blessed hope and the coming of our Savior, Jesus Christ.
He joins his hands.
The people conclude the prayer, acclaiming:
For the kingdom, the power and the glory are yours now and for ever.
Rite of peace
Then the Priest, with hands extended, says aloud:
Lord Jesus Christ, who said to your Apostles:
Peace I leave you, my peace I give you; look not on our sins,
but on the faith of your Church,
and graciously grant her peace and unity in accordance with your will.
He joins his hands.
Who live and reign for ever and ever.
The people reply:
Amen.
The Priest, turned towards the people, extending and then joining his hands, adds:
The peace of the Lord be with you always.
The people reply:
And with your spirit.
Then, the Deacon (or the Priest in no deacon), says: Let us offer each other the sign of peace.
The form of the sign of peace varies according to local custom for a respectful greeting (for instance, a handshake or a bow between strangers, or a kiss/hug between family members).
Fraction
While the "Lamb of God" ("Agnus Dei" in Latin) litany is sung or recited, the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.
Angus Dei
Lamb of God, you take away the sins of the world, have mercy on us.
Lamb of God, you take away the sins of the world, have mercy on us.
Lamb of God, you take away the sins of the world, grant us peace.
After singing the Angus Dei, the congregation kneels.
The celebrant takes the host, breaks it into two halves over the paten, and places a small piece in the chalice, saying quietly:
May this mingling of the Body and Blood of our Lord Jesus Christ
bring eternal life to us who receive it.
bring eternal life to us who receive it.
Then the Priest, with hands joined, says quietly:
Lord Jesus Christ, Son of the living God, who, by the will of the Father
and the work of the Holy Spirit, through your Death gave life to the world,
free me by this, your most holy Body and Blood, from all my sins and from every
evil; keep me always faithful to your commandments, and never let me be parted
from you.
Or:
May the receiving of your Body and Blood, Lord Jesus Christ,
not bring me to judgment and condemnation, but through your loving mercy
be for me protection in mind and body and a healing remedy.
The Priest genuflects, takes the 2 pieces of host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud to the people:
Behold the Lamb of God,
behold him who takes away the sins of the world. Blessed are those called to the
supper of the Lamb.
And together with the people he adds once:
Lord, I am not worthy that you should enter under my roof,
but only say the word and my soul shall be healed.
The Priest, facing the altar, says quietly:
May the Body of Christ keep me safe for eternal life.
And he reverently consumes the Body of Christ.
Then he takes the chalice with the purificator linen and says quietly:
May the Blood of Christ keep me safe for eternal life.
And he reverently consumes the Blood of Christ using the purificator linen to wipe any spillage.
Reception of Communion
In a pontifical high mass, the Bishop will give communion to the deacons and then resume his seat on the chair or throne. He will at this time put on his zuchetto. The bishop has the option to also give communion to the congregation or to whoever he wants before resuming his seat.
Concelebrating priests or bishops will go to the altar and receive communion under both kinds themselves. They will take and eat the consecrated host and drink from the chalice which has been left on the altar with the purificatory.
The only ordinary ministers of communion are deacons, priests and bishops. If extraordinary ministers of Holy Communion (selected laity, seminarians,etc.) are required, they may come forward at this time, but they are not allowed to go to the altar itself until after the priest has received Communion.
They are then given communion and distribute Communion to the people.
The traditional form of receiving communion is by kneeling and orally. However, local Conference of Bishops may stipulate allowing standing and to receive in the hands. It is recommended that before receiving the Sacrament they make an appropriate sign of reverence, to be determined by in the same norms (usually a bow). Many faithful then make the sign of the Cross, though this is not prescribed or even recommended in any of the official liturgical texts.
Then the distributing minister raises the host slightly and shows it to each ofthe communicants saying: "The body of Christ". The communicant responds: "Amen."
If taken under two forms, the Deacon will hold the Chalice with a purificator linen and administer it to the communicant saying: “ The blood of Christ”. The communicant responds: "Amen." The purificator is used to wipe any spillage. Extraordinary ministers are also used to assist if no deacon is available.
If taken under both forms at the same time, that is the consecrated bread is dipped in the consecrated wine and is given on the tongue, the minister will say : "The body and blood of Christ". In such cases, usually the chalice is held by a deacon and the minister dips the host into the chalice being extra careful not to drip any of the consecrated wine. The communicant responds: "Amen."
While Communion is distributed, singing of an appropriate approved chant or hymn is recommended.
When the distribution of Communion is over, the deacon (or a concelebrant or an extraordinary minister) places remaining consecrated hosts in the tabernacle.
Empty ciboria and chalices are brought to the credence table to be purified properly after Mass. Purifications are not to be done at the altar. The Deacon (or if no deacon, a priest or an acolyte) purifies the paten over the chalice and also the chalice itself. Any remaining crumbs or consecrated wine must be consumed. Water may be added to the chalice to consume the remainder. The chalice is then purified (wiped clean with the purificator).
While he carries out the purification, the Deacon (or priest) says quietly:
What has passed our lips as food, O Lord, may we possess in purity of heart,
that what has been given to us in time may be our healing for eternity.
that what has been given to us in time may be our healing for eternity.
Then the celebrant concludes the Liturgy of the Eucharist with the Prayer after Communion, for which the people are invited to stand.
Standing at the altar or at the chair and facing the people, with hands joined, the celebrant says: Let us pray.
All pray in silence with the celebrant for a while, unless silence has just been observed. Then the celebrant, with hands extended, says the Prayer after Communion, at the end of which the people acclaim: Amen.
D. Concluding rites
After the Prayer after Communion, announcements may be made. The Missal says these should be brief.
Blessing
Then the blessing and dismissal takes place. The celebrant, facing the people and extending his hands, says:
The Lord be with you.
The people reply: And with your spirit.
The Priest blesses the people, saying:
May almighty God bless you, the Father, and the Son, + and the Holy Spirit.
The people reply: Amen.
In a Pontifical Mass, the Bishop now puts on his Mitre, standing at the throne or altar, facing people extending his hands, says:
The Lord be with you.
All reply: And with your spirit.
The celebrant says: Blessed be the name of the Lord.
All reply: Now and for ever.
The celebrant says: Our help is in the name of the Lord.
All reply: Who made heaven and earth.
Then the celebrant receives the pastoral staff (his crozier) and says:
May almighty God bless you,
making the Sign of the Cross over the people three times with the hand not holding the crozier, he adds:
the Father,+and the Son, + and the Holy + Spirit.
All: Amen.
Dismissal
The deacon, or in his absence, the priest himself then dismisses the people, choosing one of four formulas, of which the first is "Ite, missa est" in Latin or its equivalent in other languages. The congregation responds: "Thanks be to God."
Then the Deacon, or in his absence the Priest himself, with hands joined and facing the people, says:
Go forth, the Mass is ended. ("Ite, missa est" in Latin)
Or:
Go and announce the Gospel of the Lord.
Or:
Go in peace, glorifying the Lord by your life.
Or:
Go in peace.
The people reply: Thanks be to God.
Then the celebrant venerates the altar as usual with a kiss, as at the beginning.
Only the celebrant and deacon kiss the altar at the end of Mass before processing out. Concelebrating priests bow to the altar but do not approach it.
After making a profound bow with the ministers, he withdraws often to the accompaniment of a recessional hymn.
Recessional at End of Mass
The procession out is in the same order of the entrance procession. The procession is led out by the Thurifer followed by the processional cross and so on with the exception that the Book of the Gospels is not carried out.
The bishop gives his blessings to the congregation by signing the cross with one hand and holding his crozier in the other.
The people then depart. In some countries the priest customarily stands outside the church door to greet them individually.
Items used at Mass
Thurible & Boat
Clockwise from upper left: Thurible, cup from inside thurible, incense boat, charcoal holder, and tongs.
The Roman Missal promulgated in 1969 allows the use of incense at any Mass: in the entrance procession; at the beginning of Mass to incense the cross and the altar; at the Gospel procession and proclamation; after the bread and the chalice have been placed upon the altar, to incense the offerings, the cross, and the altar, as well as the priest and the people; at the elevation of the host and the chalice after the consecration.
The number of swings of the thurible to be used when incensing persons or objects is specified in the General Instruction of the Roman Missal:
• Three double swings: the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord exposed for public veneration, the offerings for the sacrifice of the Mass, the altar cross, the Book of the Gospels, the Paschal Candle, the priest, and the people.
• Two double swings (and only at the beginning of the celebration, after the incensing of the altar): relics and images of the Saints exposed for public veneration.
• A series of single swings: the altar.
• The priest may incense the offerings for Mass by tracing a cross over them with the thurible instead of using three swings of the thurible, or he even may do both, one after the other.
The responsibilities of a thurifer include:
• Holding the thurible open to enable the priest to put incense in it, after which he blesses it with the sign of the cross without using any formula of words.
• Carrying the thurible in procession (gently swinging if needed to keep the charcoal burning).
• Presenting the thurible to the priest or deacon when they need to use it
• Incensing (in the absence of a deacon) the priest after the priest has incensed the offering at Mass.
Another server, previously called a boat boy and now more commonly a boat bearer, may carry a boat or container of incense to add as the thurible burns low.
Linen Cloths used on the Altar
Corporal Linen
The corporal is a square white cloth upon which the chalice and paten are placed when the Eucharist is celebrated. It may be edged with fine lace, and a cross may be embroidered on it near the front edge, where the Tridentine Mass prescribed that the host be placed. Embroidery in the centre was not used, lest the chalice become unstable.
The Corporal is used to catch or contain any of the crumbs from the wafer or spillage of droplets of the wine which after consecration become the body and blood of Christ. Any crumbs or pieces which are now the body of Christ are to be carefully gathered and returned into the Chalice with the blood and consumed by the priest or deacon.
Paten & Chalice
A paten, or diskos, is a small plate, usually made of silver or gold, used to hold Eucharistic bread which is to be consecrated.
A Chalice (from Latin calix, mug, borrowed from Greek kalyx, shell, husk) is a goblet or footed cup used to hold the wine and subsequently consecrated wine or blood of Christ. It is also usually made out of silver or gold. When metropolitan or the pope visits a Church, the often bring a gift to the parish to commemorate the visit. Usually a chalice is given.
Pall
The pall (palla) is a stiffened square card covered with white linen, usually embroidered with a cross, or some other appropriate symbol. The purpose of the pall is to keep dust and insects from falling into the Eucharistic elements.
Purificator
The purificator (purificatorium or more anciently emunctorium) is a white linen cloth which is used to wipe the chalice after each communicant partakes. It is also used to wipe the chalice and paten after the ablutions which follow Communion.
Lavabo Towel
The lavabo towel is used by the priest to dry his hands after washing them.
Altar Bell
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