The Living Mass: Changes to the Roman Missal and How We Worship understand why our liturgy continues to be both a new tradition and a living tradition.
Table of contents
- The Living Mass
- Chapter V: The Arrangement and Ornamentation of Churches for the Celebration of the Eucharist
- Liguori Publications
If, however, the Son is mentioned at the end of this prayer, the conclusion is, Qui vivit et regnat in saecula saeculorum Who lives and reigns forever and ever. Now the center and summit of the entire celebration begins: The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit.
Furthermore, the meaning of the Prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence. The chief elements making up the Eucharistic Prayer may be distinguished in this way:.
Thanksgiving expressed especially in the Preface: In which the priest, in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation or for some special aspect of it that corresponds to the day, festivity, or season. In which the whole congregation, joining with the heavenly powers, sings the Sanctus.
This acclamation, which is part of the Eucharistic Prayer itself, is sung or said by all the people with the priest. Institution narrative and consecration: In which, by means of words and actions of Christ, the Sacrifice is carried out which Christ himself instituted at the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to his Apostles to eat and drink, and left them the command to perpetuate this same mystery.
In which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, keeps the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven. This is the sense of the fraction and the other preparatory rites by which the faithful are led directly to Communion. The priest says the invitation to the prayer, and all the faithful say it with him; the priest alone adds the embolism, which the people conclude with a doxology. The invitation, the Prayer itself, the embolism, and the doxology by which the people conclude these things are sung or said aloud.
The Rite of Peace follows, by which the Church asks for peace and unity for herself and for the whole human family, and the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament. As for the sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples. It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner.
The priest breaks the Eucharistic Bread, assisted, if the case calls for it, by the deacon or a concelebrant. The fraction or breaking of bread is begun after the sign of peace and is carried out with proper reverence, though it should not be unnecessarily prolonged, nor should it be accorded undue importance.
This rite is reserved to the priest and the deacon. The priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation, namely, of the living and glorious Body of Jesus Christ. The supplication Agnus Dei , is, as a rule, sung by the choir or cantor with the congregation responding; or it is, at least, recited aloud. This invocation accompanies the fraction and, for this reason, may be repeated as many times as necessary until the rite has reached its conclusion, the last time ending with the words dona nobis pacem grant us peace.
The faithful do the same, praying silently. The priest next shows the faithful the Eucharistic Bread, holding it above the paten or above the chalice, and invites them to the banquet of Christ.
The Living Mass
Along with the faithful, he then makes an act of humility using the prescribed words taken from the Gospels. While the priest is receiving the Sacrament, the Communion chant is begun. The singing is continued for as long as the Sacrament is being administered to the faithful. In the dioceses of the United States of America there are four options for the Communion chant: This is sung either by the choir alone or by the choir or cantor with the people.
If there is no singing, however, the Communion antiphon found in the Missal may be recited either by the faithful, or by some of them, or by a lector. Otherwise the priest himself says it after he has received Communion and before he distributes Communion to the faithful.
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When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation. To bring to completion the prayer of the People of God, and also to conclude the entire Communion Rite, the priest says the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated.
In the Mass only one prayer after Communion is said, which ends with a shorter conclusion; that is,. Qui vivit et regnat in saecula saeculorum Who lives and reigns forever and ever ; If it is directed to the Son: Qui vivis et regnas in saecula saeculorum You live and reign forever and ever. The people make the prayer their own by the acclamation, Amen. The Eucharistic celebration is an action of Christ and the Church, namely, the holy people united and ordered under the Bishop. It therefore pertains to the whole Body of the Church, manifests it, and has its effect upon it.
It also affects the individual members of the Church in different ways, according to their different orders, offices, and actual participation. Every legitimate celebration of the Eucharist is directed by the Bishop, either in person or through priests who are his helpers. Whenever the Bishop is present at a Mass where the people are gathered, it is most fitting that he himself celebrate the Eucharist and associate priests with himself as concelebrants in the sacred action.
Even if the Bishop does not celebrate the Eucharist but has assigned someone else to do this, it is appropriate that he should preside over the Liturgy of the Word, wearing the pectoral cross, stole, and cope over an alb, and that he give the blessing at the end of Mass. A priest also, who possesses within the Church the power of Holy Orders to offer sacrifice in the person of Christ, [81] stands for this reason at the head of the faithful people gathered together here and now, presides over their prayer, proclaims the message of salvation to them, associates the people with himself in the offering of sacrifice through Christ in the Holy Spirit to God the Father, gives his brothers and sisters the Bread of eternal life, and partakes of it with them.
When he celebrates the Eucharist, therefore, he must serve God and the people with dignity and humility, and by his bearing and by the way he says the divine words he must convey to the faithful the living presence of Christ. After the priest, the deacon, in virtue of the sacred ordination he has received, holds first place among those who minister in the Eucharistic Celebration. For the sacred Order of the diaconate has been held in high honor in the Church even from the time of the Apostles.
In the celebration of Mass the faithful form a holy people, a people whom God has made his own, a royal priesthood, so that they may give thanks to God and offer the spotless Victim not only through the hands of the priest but also together with him, and so that they may learn to offer themselves. Thus, they are to shun any appearance of individualism or division, keeping before their eyes that they have only one Father in heaven and accordingly are all brothers and sisters to each other. This unity is beautifully apparent from the gestures and postures observed in common by the faithful.
The faithful, moreover, should not refuse to serve the People of God gladly whenever they are asked to perform some particular ministry or function in the celebration. The acolyte is instituted to serve at the altar and to assist the priest and deacon. In particular, it is his responsibility to prepare the altar and the sacred vessels and, if it is necessary, as an extraordinary minister, to distribute the Eucharist to the faithful. In the ministry of the altar, the acolyte has his own functions cf. The lector is instituted to proclaim the readings from Sacred Scripture, with the exception of the Gospel.
He may also announce the intentions for the Prayer of the Faithful and, in the absence of a psalmist, proclaim the Psalm between the readings. In the Eucharistic Celebration, the lector has his own proper office cf. In the absence of an instituted acolyte, lay ministers may be deputed to serve at the altar and assist the priest and the deacon; they may carry the cross, the candles, the thurible, the bread, the wine, and the water, and they may also be deputed to distribute Holy Communion as extraordinary ministers.
In the absence of an instituted lector, other laypersons may be commissioned to proclaim the readings from Sacred Scripture. They should be truly suited to perform this function and should receive careful preparation, so that the faithful by listening to the readings from the sacred texts may develop in their hearts a warm and living love for Sacred Scripture. To fulfill this function correctly, it is necessary that the psalmist have the ability for singing and a facility in correct pronunciation and diction. Among the faithful, the schola cantorum or choir exercises its own liturgical function, ensuring that the parts proper to it, in keeping with the different types of chants, are properly carried out and fostering the active participation of the faithful through the singing.
When in fact there is no choir, it is up to the cantor to lead the different chants, with the people taking part. The sacristan, who carefully arranges the liturgical books, the vestments, and other things necessary in the celebration of Mass. The commentator, who provides the faithful, when appropriate, with brief explanations and commentaries with the purpose of introducing them to the celebration and preparing them to understand it better.
In performing this function the commentator stands in an appropriate place facing the faithful, but not at the ambo. Those who take up the collection in the church. Those who, in some places, meet the faithful at the church entrance, lead them to appropriate places, and direct processions. It is appropriate, at least in cathedrals and in larger churches, to have some competent minister, that is to say a master of ceremonies, to oversee the proper planning of sacred actions and their being carried out by the sacred ministers and the lay faithful with decorum, order, and devotion.
The liturgical duties that are not proper to the priest or the deacon and are listed in nos. One and the same priest celebrant must always exercise the presidential office in all of its parts, except for those parts which are proper to a Mass at which the Bishop is present cf. If there are several persons present who are able to exercise the same ministry, nothing forbids their distributing among themselves and performing different parts of the same ministry or duty.
For example, one deacon may be assigned to take the sung parts, another to serve at the altar; if there are several readings, it is well to distribute them among a number of lectors. The same applies for the other ministries. But it is not at all appropriate that several persons divide a single element of the celebration among themselves, e. If only one minister is present at a Mass with a congregation, that minister may exercise several different duties. Among all who are involved with regard to the rites, pastoral aspects, and music there should be harmony and diligence in the effective preparation of each liturgical celebration in accord with the Missal and other liturgical books.
This should take place under the direction of the rector of the church and after the consultation with the faithful about things that directly pertain to them. The priest who presides at the celebration, however, always retains the right of arranging those things that are his own responsibility. In the local Church, first place should certainly be given, because of its significance, to the Mass at which the Bishop presides, surrounded by his presbyterate, deacons, and lay ministers, [91] and in which the holy people of God participate fully and actively, for it is there that the preeminent expression of the Church is found.
At a Mass celebrated by the Bishop or at which he presides without celebrating the Eucharist, the norms found in the Caeremoniale Episcoporum should be observed. Great importance should also be attached to a Mass celebrated with any community, but especially with the parish community, inasmuch as it represents the universal Church gathered at a given time and place.
This is particularly true in the communal Sunday celebration. Among those Masses celebrated by some communities, moreover, the conventual Mass, which is a part of the daily Office, or the community Mass, has a particular place. Although such Masses do not have a special form of celebration, it is nevertheless most proper that they be celebrated with singing, especially with the full participation of all members of the community, whether of religious or of canons. In these Masses, therefore, individuals should exercise the office proper to the Order or ministry they have received.
It is appropriate, therefore, that all the priests who are not bound to celebrate individually for the pastoral benefit of the faithful concelebrate at the conventual or community Mass in so far as it is possible.
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In addition, all priests belonging to the community who are obliged, as a matter of duty, to celebrate individually for the pastoral benefit of the faithful may also on the same day concelebrate at the conventual or community Mass. Otherwise, they wear their proper choir dress or a surplice over a cassock.
It is moreover appropriate, whenever possible, and especially on Sundays and holy days of obligation, that the celebration of this Mass take place with singing and with a suitable number of ministers. If a deacon is present at any celebration of Mass, he should exercise his office.
Furthermore, it is desirable that, as a rule, an acolyte, a lector, and a cantor should be there to assist the priest celebrant. In fact, the rite to be described below foresees a greater number of ministers. The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: If the diocesan Bishop celebrates, then seven candles should be used.
Also on or close to the altar, there is to be a cross with a figure of Christ crucified. The candles and the cross adorned with a figure of Christ crucified may also be carried in the Entrance Procession. On the altar itself may be placed the Book of the Gospels , distinct from the book of other readings, unless it is carried in the Entrance Procession. On the credence table: It is a praiseworthy practice to cover the chalice with a veil, which may be either the color of the day or white.
In the sacristy, the sacred vestments cf. When there is an Entrance Procession, the following are also to be prepared: Once the people have gathered, the priest and ministers, clad in the sacred vestments, go in procession to the altar in this order: The thurifer carrying a thurible with burning incense, if incense is used; The ministers who carry lighted candles, and between them an acolyte or other minister with the cross; The acolytes and the other ministers; A lector, who may carry the Book of the Gospels though not the Lectionary , which should be slightly elevated; The priest who is to celebrate the Mass.
If incense is used, before the procession begins, the priest puts some in the thurible and blesses it with the Sign of the Cross without saying anything. During the procession to the altar, the Entrance chant takes place cf. The cross adorned with a figure of Christ crucified and perhaps carried in procession may be placed next to the altar to serve as the altar cross, in which case it ought to be the only cross used; otherwise it is put away in a dignified place.
In addition, the candlesticks are placed on the altar or near it. It is a praiseworthy practice that the Book of the Gospels be placed upon the altar. The priest goes up to the altar and venerates it with a kiss. Then, as the occasion suggests, he incenses the cross and the altar, walking around the latter. After doing these things, the priest goes to the chair. Once the Entrance chant is concluded, the priest and faithful, all standing, make the Sign of the Cross.
The people answer, Amen. Then, facing the people and extending his hands, the priest greets the people, using one of the formulas indicated. The priest himself or some other minister may also very briefly introduce the faithful to the Mass of the day. The Act of Penitence follows. Afterwards, the Kyrie is sung or said, in keeping with the rubrics cf. For celebrations where it is prescribed, the Gloria is either sung or said cf. The priest then invites the people to pray, saying, with hands joined, Oremus Let us pray.
All pray silently with the priest for a brief time. Then the priest, with hands extended, says the collect, at the end of which the people make the acclamation, Amen. After the collect, all sit. The priest may, very briefly, introduce the faithful to the Liturgy of the Word.
Then the lector goes to the ambo and, from the Lectionary already placed there before Mass, proclaims the first reading, to which all listen. Then, as appropriate, a few moments of silence may be observed so that all may meditate on what they have heard. Then the psalmist or even a lector proclaims the verses of the Psalm and the people sing or say the response as usual.
Chapter V: The Arrangement and Ornamentation of Churches for the Celebration of the Eucharist
If there is to be a second reading before the Gospel, the lector proclaims it from the ambo. All listen and at the end respond to the acclamation, as noted above no. Then, as appropriate, a few moments of silence may be observed. Afterwards, all rise, and the Alleluia or other chant is sung as required by the liturgical season cf.
During the singing of the Alleluia or other chant, if incense is used, the priest puts some into the thurible and blesses it. Then, with hands joined, he bows profoundly before the altar and quietly says , Munda cor meum Almighty God, cleanse my heart. If the Book of the Gospels is on the altar, the priest then takes it and goes to the ambo, carrying the Book of the Gospels slightly elevated and preceded by the lay ministers, who may carry the thurible and the candles.
Those present turn towards the ambo as a sign of special reverence to the Gospel of Christ. At the ambo, the priest opens the book and, with hands joined, says, Dominus vobiscum The Lord be with you , and the people respond, Et cum spiritu tuo And also with you. Then he says, Lectio sancti Evangelii A reading from the holy Gospel , making the sign of the cross with his thumb on the book and on his forehead, mouth, and breast, which everyone else does as well.
The people say the acclamation, Gloria tibi, Domine Glory to you, Lord. The priest incenses the book, if incense is used cf. The priest kisses the book, saying quietly, Per evangelica dicta May the words of the Gospel. If no lector is present, the priest himself proclaims all the readings and the Psalm, standing at the ambo. If incense is used, remaining at the ambo he puts some into the thurible, blesses it, and, bowing profoundly, says, Munda cor meum Almighty God, cleanse my heart. The priest, standing at the chair or at the ambo itself or, when appropriate, in another suitable place, gives the homily.
When the homily is completed, a period of silence may be observed. The Creed is sung or recited by the priest together with the people cf. At the words et incarnatus est by the power of the Holy Spirit.
After the recitation of the Creed, the priest, standing at the chair with hands joined, by means of a brief introduction invites the faithful to participate in the Prayer of the Faithful. Then the cantor, the lector, or another person announces the intentions from the ambo or from some other suitable place while facing the people, who take their part by responding in supplication.
After the intentions, the priest, with hands extended, concludes the petitions with a prayer. When the Prayer of the Faithful is completed, all sit, and the Offertory chant begins cf. An acolyte or other lay minister arranges the corporal, the purificator, the chalice, the pall, and the Missal upon the altar.
The offerings of the faithful are received by the priest, assisted by the acolyte or other minister. The bread and wine for the Eucharist are carried to the celebrant, who places them upon the altar, while other gifts are put in another appropriate place cf. At the altar the priest accepts the paten with the bread. With both hands he holds it slightly raised above the altar and says quietly, Benedictus es, Domine Blessed are you, Lord. Then he places the paten with the bread on the corporal. After this, as the minister presents the cruets, the priest stands at the side of the altar and pours wine and a little water into the chalice, saying quietly, Per huius aquae By the mystery of this water.
He returns to the middle of the altar, takes the chalice with both hands, raises it a little, and says quietly, Benedictus es, Domine Blessed are you, Lord. Then he places the chalice on the corporal and covers it with a pall, as appropriate. If, however, there is no Offertory chant and the organ is not played, in the presentation of the bread and wine the priest may say the formulas of blessing aloud, to which the people make the acclamation, Benedictus Deus in saecula Blessed be God for ever.
After placing the chalice upon the altar, the priest bows profoundly and says quietly, In spiritu humilitatis Lord God, we ask you to receive us. If incense is used, the priest then puts some in the thurible, blesses it without saying anything, and incenses the offerings, the cross, and the altar. A minister, while standing at the side of the altar, incenses the priest and then the people.
After the prayer In spiritu humilitatis Lord God, we ask you to receive us or after the incensation, the priest washes his hands standing at the side of the altar and, as the minister pours the water, says quietly, Lava me, Domine Lord, wash away my iniquity. Upon returning to the middle of the altar, the priest, facing the people and extending and then joining his hands, invites the people to pray, saying, Orate, fratres Pray, brethren.
The people rise and make their response: Suscipiat Dominus May the Lord accept. Then the priest, with hands extended, says the prayer over the offerings. At the end the people make the acclamation, Amen. Then the priest begins the Eucharistic Prayer. In accordance with the rubrics cf. The Eucharistic Prayer demands, by its very nature, that only the priest say it in virtue of his ordination. The people, for their part, should associate themselves with the priest in faith and in silence, as well as through their parts as prescribed in the course of the Eucharistic Prayer: It is very appropriate that the priest sing those parts of the Eucharistic Prayer for which musical notation is provided.
As he begins the Eucharistic Prayer, the priest extends his hands and sings or says, Dominus vobiscum The Lord be with you. The people respond, Et cum spiritu tuo And also with you. As he continues, Sursum corda Lift up your hearts , he raises his hands. The people respond, Habemus ad Dominum We lift them up to the Lord. Then the priest, with hands outstretched, adds, Gratias agamus Domino Deo nostro Let us give thanks to the Lord, our God , and the people respond, Dignum et iustum est It is right to give him thanks and praise. Next, the priest, with hands extended, continues the Preface.
At its conclusion, he joins his hands and, together with everyone present, sings or says aloud the Sanctus cf. The priest continues the Eucharistic Prayer in accordance with the rubrics that are set forth in each of the Prayers. If the celebrant is a Bishop, in the Prayers, after the words Papa nostro N. If, however, the Bishop is celebrating outside his own diocese, after the words Papa nostro N. The diocesan Bishop or anyone equivalent to him in law must be mentioned by means of this formula: It is permitted to mention Coadjutor and Auxiliary Bishops in the Eucharistic Prayer, but not other Bishops who happen to be present.
When several are to be named, this is done with the collective formula et Episcopo nostro N.
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In each of the Eucharistic Prayers, these formulas are to be modified according to the requirements of grammar. A little before the consecration, when appropriate, a server rings a bell as a signal to the faithful. According to local custom, the server also rings the bell as the priest shows the host and then the chalice. If incense is used, a server incenses the host and the chalice when each is shown to the people after the consecration.
After the consecration when the priest has said, Mysterium fidei Let us proclaim the mystery of faith , the people sing or say an acclamation using one of the prescribed formulas. At the end of the Eucharistic Prayer, the priest takes the paten with the host and the chalice and elevates them both while alone singing or saying the doxology , Per ipsum Through him. Then the priest places the paten and the chalice on the corporal. With hands extended, he then says this prayer together with the people. At the end, the people make the acclamation, Quia tuum est regnum For the kingdom.
Then the priest, with hands extended, says aloud the prayer, Domine Iesu Christe, qui dixisti Lord Jesus Christ, you said. After this prayer is concluded, extending and then joining his hands, he gives the greeting of peace while facing the people and saying, Pax Domini sit simper vobiscum The peace of the Lord be with you always. The people answer , Et cum spiritu tuo And also with you. Afterwards, when appropriate, the priest adds , Offerte vobis pacem Let us offer each other the sign of peace.
The priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration. In the dioceses of the United States of America, for a good reason, on special occasions for example, in the case of a funeral, a wedding, or when civic leaders are present the priest may offer the sign of peace to a few of the faithful near the sanctuary. At the same time, in accord with the decisions of the Conference of Bishops, all offer one another a sign that expresses peace, communion, and charity.
While the sign of peace is being given, one may say, Pax Domini sit semper tecum The peace of the Lord be with you always , to which the response is Amen. The priest then takes the host and breaks it over the paten. He places a small piece in the chalice, saying quietly, Haec commixtio May this mingling. Meanwhile the Agnus Dei is sung or said by the choir and congregation cf. Then the priest, with hands joined, quietly says the preparatory prayer of Communion: When the prayer is concluded, the priest genuflects, takes the host consecrated in the same Mass, and, holding it slightly raised above the paten or above the chalice, while facing the people, says, Ecce Agnus Dei This is the Lamb of God.
With the people he adds, Domine, non sum dignus Lord, I am not worthy. After this, standing and turned toward the altar, the priest says quietly, Corpus Christi custodiat me in vitam aeternam May the Body of Christ bring me to everlasting life and reverently receives the Body of Christ. Then he takes the chalice, saying quietly, Sanguis Christi custodiat me in vitam aeternam May the Blood of Christ bring me to everlasting life , and reverently receives the Blood of Christ. The Communion chant begins while the priest is receiving the Sacrament cf.
The priest then takes the paten or ciborium and goes to the communicants, who, as a rule, approach in a procession. The faithful are not permitted to take the consecrated bread or the sacred chalice by themselves and, still less, to hand them from one to another. The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel.
Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm. When receiving Holy Communion, the communicant bows his or her head before the Sacrament as a gesture of reverence and receives the Body of the Lord from the minister. The consecrated host may be received either on the tongue or in the hand, at the discretion of each communicant. When Holy Communion is received under both kinds, the sign of reverence is also made before receiving the Precious Blood. The Church is a body where members play different roles according to the charisms given by the Holy Spirit.
Change has been a part of the life of the Church for centuries. Even though the Mass may seem to be a static element of Catholic life, there has always been an organic development of the liturgy that strives for a better understanding of the faith we profess. The challenge as we all approach the introduction of new changes in the texts of the Mass is to see these changes in a positive light and understand how they will benefit the faith life of those who worship.
I have suggested that we may look at the new translation of the Missal texts as a better contextualizing of the faith that is prayed and lived by the faithful. Just a few examples shown here have exposed the multi-dimensional benefits of having a better translation that is truer to the original Latin. Helping the faithful to appreciate this will enhance their prayer life and enable them to live the Gospel more fully in their daily lives.
I am grateful for the work of Msgr. His book Context and Text Collegeville: Liturgical Press, explores in great detail the profound relationship between texts and contexts. The original Latin reads as follows: David Smith New York: Crossroad, , 3: Father Zientarski was ordained in as a priest for the Diocese of Rockville Centre and is currently finishing doctoral dissertation work in sacramental theology at The Catholic University of America, Washington, D. Confessions of a Catholic Dad Editor's Notebook.
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That is why this new translation is such a wonderful gift. It gives us the opportunity for a new Eucharistic catechesis. It gives us the chance to reflect more deeply on the meaning of our worship — on what we do when we celebrate the Eucharist, and why. All the words and actions in the sacred liturgy reflects the ancient faith of the Church and are carefully arranged to bring us to the encounter with the living God who comes to us in these sacred mysteries.
There is an ancient principle in the Church: That means that the words we pray — and how we pray them — shape what we believe and how we live out our beliefs. The prayer of our Eucharistic worship is meant to make us become more like Jesus Christ. It meant to make us the Eucharistic people that he intended us to be.