A Closer Look at the Holy Mass

Throughout this time of Eucharistic Revival, our bulletin has carried quotes of saints and scholars on the Real Presence of Jesus in the Holy Eucharist. In this final year of the revival, the bulletin will provide weekly explanations of the various parts of the Holy Mass.

The Introductory Rites

Procession

The celebrant and other ministers process to the altar as an entrance song is sung.  The hymn calls to attention that the celebration is beginning. The traditional way to handle the entrance song is the responsorial singing of a psalm between the congregation and the choir. The entrance antiphon of the Mass with a Glory Be (the Introit) may also be sung or another hymn appropriate to the day’s liturgy.  Ministers with the cross, candles, and incense lead the procession.  The cross is placed near the altar so that the people can see it throughout the Mass. If there is already a fixed cross in the sanctuary, the processional cross should not be introduced as a double but put aside to be taken up later for the recession. 

Homage to the Altar

When the celebrant and other minsters reach the sanctuary, they reverence the altar. There are various acts of homage: profound bow, genuflection (if the Eucharist is reserved in the tabernacle), kissing the altar and when used, the incensation of the altar. The profound bow is no less a sign of reverence than the genuflection, although today, it is regarded as a lesser sign. A genuflection is now made only to the Blessed Sacrament and on this account is regarded as the higher expression of veneration. A kiss is given to the altar by the celebrant and deacon since it represents Christ. It is an expressive bodily sign that symbolizes a union desired or received. The kissing of things was introduced into the liturgy by way of the court ceremonial. In earlier times the kiss was also directed to the relics of the saints that were enclosed in the altar (no longer a requirement) The incensation of the altar is optional. It was introduced into the liturgy by way of court ceremonial. The fragrant smoke symbolizes purification, sanctification, and also creates the ambiance of heaven…symbolic of the cloud; the glory of the Lord manifested by the cloud in the Old Testament

The rising smoke, moreover, is symbolic of our prayers rising to God.

Presidential (Celebrant’s) Chair

After the veneration of the altar, the celebrant goes to the chair. The chair is not simply a utilitarian piece of furniture. It stands as a symbol of the priest’s office of presiding over the assembly and of directing prayer. It should be visible to all in the congregation. It reflects the dignity of the one who leads the community in the person of Christ. It should be distinguished from the seating of the other ministers by its design and placement but is never intended to be remote or grandiose. The deacon’s chair should be placed near that of the celebrant.

The Greeting

From the chair, the celebrant leads the congregation in making the sign of the cross. He then greets the people with a gesture of outstretched arms, using one of the greetings prescribed in the Missal. This is not simply an expression of personal goodwill and friendliness. It is a proclamation of salvation in the name of Christ, so the assembly is not responding to an individual person with a human function but to the minister who is a servant of Christ and steward of the mysteries of God. It helps form and unite the worshipping community. A brief introduction to the Mass may follow.
 

The Gloria

On Sundays (outside of Advent and Lent), Solemnities and Feasts, the assembly, after having acknowledged their sins, say or sing the Glory to God. This may be done in English or Latin. It is a festive hymn from the 4th Century. It begins with the song of the angelic choirs at the birth of Christ and praises God’s greatness seeking his pardon and a response to our petitions.

The Collect

Following the Gloria, the celebrant says or sings, “Let us pray.” A silent pause follows, intended for the people to pray in their hearts for their personal intentions. After this pause, the priest extends his hands and gathers together or “collects” the peoples’ unspoken intentions presenting them to God through the opening prayer. The people respond, “Amen” a Hebrew word meaning “Yes. So be it. Let it be done. I concur.”

The Liturgy of the Word

After the Collect, all are seated. The seated posture expresses an attitude of receptivity, attentiveness, and listening. The celebration moves from the presidential chair to the ambo for the proclamation of God’s Word. The ambo should be of sufficient size and suitable design. It is
used for the Scripture readings, the homily, and Universal Prayer. A commentator or cantor does not stand at the ambo unless they are leading the Responsorial Psalm. In order to provide the faithful with a fuller exposure to the word of God, the Church’s Lectionary (Lesson Book of Scripture Readings) has three cycles of readings (A, B, & C) for Sundays and Solemnities. There are two cycles of readings for weekdays ( I & II).

On Sundays and Solemnities, three readings are proclaimed. The first is from the Old Testament and the second from the Epistles or Book of Revelation. During the Easter Season, the first reading is taken from the Acts of the Apostles. Following the first readings, a psalm is said or sung with the people making a response between stanzas.

After the second reading (or the responsorial psalm on weekdays) all stand and the Gospel Acclamation is sung to “announce” the Gospel. This is usually in the form of a triple “Alleluia” that is sung before and after a scriptural verse that points to the feast or the Gospel to be proclaimed. “Alleluia” is a Hebrew word meaning, “Praise be the Lord.” During Lent, the Alleluia is replaced by other phrases. If the Alleluia is not sung, it is omitted.

The proclamation of the Gospel follows. It is proclaimed by the deacon who first asks a blessing of the celebrant. He proclaims it from the Book of the Gospels and he may be accompanied to the ambo by servers with lighted candles and incense. He greets the people and the Gospel source…Matthew, Mark, Luke, or John.” He traces the cross on the Gospel page and then traces the cross
over his forehead, lips, and chest. The people do the same. He incenses the book as a sign of reverence. At the conclusion of the Gospel, he reverences the Book with the kiss. If a Bishop is celebrant of the Mass, he brings the book to the Bishop who reverences it with a kiss.

The Homily 

Since the earliest days of the Church, following the example of the synagogue, the homily has been an integral part of the liturgy. Its aim is to actualize the proclamation of God’s word and make it relevant to the world of today. God’s word spoken thousands of years ago in a different socio-cultural context, must be heard as something living and present now, that sheds light on the meaning of life. The homily must take into account the mystery being celebrated and the needs of the hearers. The homily is mandatory on Sundays and holy days of obligation. It is recommended for other days, especially during Advent, Lent, and the Easter Season. As a rule, the celebrant should be homilist. It may be delivered from the ambo, the presider’s chair or from another place that will foster effective communication. The homily is reserved to the bishop, priest, and when permitted by the pastor, a deacon. The bishop may allow someone other than a priest or deacon to speak in the place of the homily: e.g., a mission appeal 

The Creed 

After the homily, the all stand to profess in common the Nicene Creed, containing the defining statements of the Christian faith. It was first adopted at the 1 st Council of Nicaea in 325. It is recited on Sundays, Holy Days of Obligation and other days that have the rank of “solemnity.” During the Lenten and Easter Seasons as well as Masses with children, it may be replaced by the shorter, Apostles’ Creed, which is sometimes called the “Symbol of the Apostles” and originated in Gaul during the 5 th century. At the Easter Vigil and Easter Sunday, the Creed is replaced by the renewal of baptismal promises. 

Universal Prayer 

Intercessions for various needs follow. This custom goes back the earliest times of Christianity. The custom disappeared about the 6th century but was restored in the reforms of Vatican II. They are commonly called the Prayers of the Faithful but in the current missal are now referred to as the Universal Prayer. The celebrant begins it with a brief introduction. The petitions are usually announced by the deacon or in his absence, a cantor, reader, or one of the lay faithful. They should be brief, sober, and expressive of the prayer of the entire community. The series of intentions is usually to be: the needs of the Church; for public authorities and the salvation of the whole world; those burdened by any difficulty; the needs of the local community. Petitions for the sick and the faithful departed are often included.

The Liturgy of the Eucharist

Following the Universal Prayer, the Liturgy of the Eucharist begins during which the sacrifice of the cross is made present when the priest, acting in the person of Christ carries out what Jesus did at the Last Supper. Bread and wine which will become Christ’s Body and Blood are brought to the altar by members of the assembly or by the deacon and/or altar server. In the early Church, additional
gifts were presented—edible items, flowers, gold, and silver. These would be set aside to be given to the poor. This custom gradually disappeared during the Middle Ages. The liturgical reforms of Vatican II restored the presentation of the gifts of bread and wine (and sometimes the monetary donations of the faithful) to symbolize the incorporation the gift of one’s own life into Christ’s sacrifice. Rather than a mere “bringing in of the gifts” it is a reminder that people participate in the offering by virtue of their baptism into the priestly people of God.

The altar is both the place where the sacrifice of the cross is made present and the table from which the people of God are nourished. The linen cloth of the altar alludes to the meal character of the Mass as well as the Christ’s sacrificial death, especially his burial.

Offering the both the bread and wine, the celebrant says either “sotto voce” or audibly, prayers of
blessing which have been modeled on the Berakot—the Jewish prayers at table. Placing a drop of water into the wine originates from the ancient Greek practice of adding water to wine. This would have been followed at the Last Supper. At Mass, it took on various symbolic meanings:

• the union of the divine and human natures of Christ; 
• the humility of Christ, assuming our humanity; 
• the union of Christ and his Church; 
• our sharing in the divine nature of Christ; and 
• the pouring out of blood and water from Christ’s side on the cross.

The gifts and the altar may be incensed. It had a place in Jewish worship. The rising clouds of fragrant smoke evoke a sense of the transcendent and of our prayers which rise to God. The altar cross is incensed as reminder of the Mass as the renewal of the Christ’s sacrifice on the cross.
People are also incensed as a sign of respect—the priest who acts in the person of Christ and the other ministers and those assembled who by virtue of their baptism share in the priestly office of Christ. At a funeral, casket of the deceased may be incensed as a sign of respect for the
deceased body as the temple of the Holy Spirit. The celebrant washes his hands, saying the words
of Psalm 51: “Lord, wash away my iniquity ; cleanse me of my sin.” an expression of his desire and need for inner purity to carry out the sacred rites, and a visible sign of compassion and hope for all.

The Eucharistic Prayer

The Preface

The Eucharistic Prayer is the climax of the Mass. It begins with a dialog between the celebrant and the assembly which reveals the main theme of the Mass—thanksgiving and praise to God. After the dialog, a Preface follows. It varies according to the mystery being celebrated. There are prefaces for Sunday, Weekdays, Feasts of the Virgin Mary, Saints, Weddings, Funerals, etc. Each describes the reasons why we should offer thanks and praise to God. Invoking the angels, the preface leads to the singing of the Sanctus (Holy, Holy, Holy), the oldest part of the Mass, added between the 1^st and 5^thcenturies. It places us before the throne of God’s divine majesty.

The Eucharistic Prayers (Canons) 

The Roman Missal contains ten Eucharistic Prayers (aka “canons,” i.e., “rule” or guide”): Canons I-IV may be used on any day; two can be used in Masses of Reconciliation;  four can be used in Masses for various needs. Each Eucharistic Prayer contains the following essential elements:

• Epiclesis: a Greek term that refers to the Invocation of the Holy Spirit, to change the bread and wine into the Body and Blood of Jesus.implores the Holy Spirit to transform the assembly into a more pure and holy people. is done when the celebrant extends his hands over the bread and wine.  
• The Institution Narrative & Consecration—the pinnacle of the Eucharistic Prayer that calls to mind Jesus’ actions at the Last Supper: “Take this, all of you, and eat: this is my Body which will be given up for you,” and “Take this, all of you, and drink from it: this is the cup of my Blood, the Blood of the new and everlasting Covenant. It will be shed for you and for all so that sins may be forgiven.” The Holy Spirit consecrates the bread and wine and changes them into Christ’s Body and Blood.  The priest raises each for the adoration of the faithful.  
• The anamnesis: a Greek term that means the act of remembering—in this case the mystery of faith.
• The offering is our petition to God to make the offering holy and acceptable.
• The intercessions connect the assembly with the local diocese and the Church universal. 
• The doxology:  The celebrant lifts the hosts and chalice and concludes the Eucharistic Prayer praising the Triune God.  The assembly responds “Amen.”
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The Communion Rite

Invited by the priest, all recite or sing the Lord’s Prayer, an excellent transition to the Communion Rite.  It’s mention of our “daily bread” turns our minds and hearts to the Eucharist.  The priest extends the final petition of the prayer:  “Deliver us Lord from every evil…” The people respond with the doxology, “For the kingdom, the power…” The plea for forgiveness in the Lord’s Prayer, leads to the prayer from peace and an invitation to exchange a sign of peace (strictly optional)  It is a reminder that we should be one with each other before approaching the altar for Holy Communion.
 
After the exchange of peace, the people say or sing the Agnus Dei (Lamb of God) This triple invocation became part of the Roman Liturgy in the 7^th century. It evokes the title given to Jesus by St. John the Baptist; a title found in the Scripture over 30 times. Jesus is the lamb sacrificed for our sins. During the Agnus Dei, the priest breaks the host and silently places a particle in the precious blood. It is an ancient custom that was meant to signify the unity with the Pope and the local bishop. In the early Church, the Pope at his Mass, broke off several particles of the host and sent them to several churches. The priests in these places would drop them into their own chalices. It was a gesture of unity.

Reception by Priest and Faithful

During the singing or recitation of the Lamb of God (Agnus Dei) concelebrating priests (if any) take a host, from the paten held by a deacon (or priest). The celebrant, after his personal prayer of reparation for communion, genuflects and shows the people the sacred host, holding it above the paten or chalice, and invites them to the banquet of the Lord. “Behold the Lamb of God…” The people respond with the words of the centurion in Gospel, “Lord, I am not worthy …”

The celebrant is assisted in distributing the Eucharist by the deacon and any concelebrating priests. In cases of necessity where there are a very large number to receive, a duly authorized Extraordinary Minister of the Holy Communion may assist.  

Holy Communion may be received under both species (Sacred Host and Precious Blood) or by the Sacred Host alone. The doctrine of concomitance teaches that the Lord is received whole and entire, Body and Blood, under the one species alone. Both species may be offered to provide a “fuller sign” of the Eucharistic Mystery.

Communion is received either on the tongue or in hand. The faithful are to be duly instructed on the proper way to receive. They bow on approaching the minister and respond “Amen” when they are presented, “the Body of Christ” and/or the “Blood of Christ.”

After Communion, the remaining hosts are reserved in the tabernacle and the vessels used are purified (ablutions). The ablution may take place after Mass or the priest may purify the vessels at the altar. The deacon purifies the vessels at the credence or side table.  

Meditation and Thanksgiving

While the sacred vessels are being purified, the assembly may observe a brief period of silent prayer or a hymn of praise may be sung. Silence may be more important than song, especially when there has already been a good deal of singing during the Mass.  

The Prayer after Communion

Standing at his chair or at the altar, the celebrant offers the post communion prayer. This prayer asks that the mystery that has been celebrated may bear fruit.

The Concluding Rites

Following the post communion prayer, brief announcements may be made. These should be short and of concern to everyone. Extended announcements should be available in the church bulletin.  

The Final Blessing & Dismissal

Before the middle ages, the priest blessed the people as he made his way out of the church. At the end of the middle ages, it was placed before the dismissal. After the greeting, “The Lord be with you…”  All blessings are trinitarian… “May Almighty God, bless you, the Father, the Son…”  This may be preceded by a “Prayer over the People.” On certain days, a solemn blessing may be imparted. It is preceded by three invocations over the people to each the people respond “Amen”
 
After the blessing, the deacon (or celebrant) dismisses the assembly and all respond “Thanks be to God.” The celebrant and deacon venerate the altar with a kiss and exit. This may be done in silence or accompanied by a hymn or instrumental music.