lunedì 1 gennaio 2007

Comprehensive Guide to the Eucharistic Celebration

2nd Edition

1. The focus of the celebration should be the sanctuary. Therefore, other elements in the church should be less prominent. Images and statues of saints should not have more decoration than the altar and ambo. There should be no lighted candles near these because the only candles that should be lighted are those near the altar.
2. At least one white cloth should be placed on the altar. It is permissible to use cloths of the color of the liturgical season as long as the top-most cloth is white.
3. Floral decorations are placed around the altar, never on the altar. Floral decorations should be arranged in a manner that they will not tumble or disturb the movement in the sanctuary, as ministers need to move around the altar. Note that the Gospel Book will be placed on the altar, therefore the flowers should not make this difficult. Also note that whenever incense is used, the presider and his assisting minister walk around the altar and there is a possibility that an extravagant floral arrangement could stick onto the presider's or minister's vestment. Floral decorations for images of saints and other things in the church should not be more beautiful than those near the altar and the ambo because the focus will be wrongly placed on them and not the altar and ambo.
4. Candlesticks are to be appropriately placed on or around the altar in a way suited to the design of the altar and the sanctuary. Everything is to be well-balanced and must not interfere with the faithful's clear view of what takes place at the altar or is placed on it. Two, four or six candlesticks may be used depending on the degree of festivity of the celebration (ex. two for ordinary Masses, four for Feasts, six for Solemnities). Seven may be used when the presider is a bishop.
5. There is also to be a cross, with the figure of Christ crucified upon it, either on the altar or near it, where it is clearly visible to the assembled congregation. It is appropriate that such a cross, which calls to mind for the faithful the saving Passion of the Lord, remain near the altar even outside of liturgical celebrations. If there is already a cross that fits the requirement, which is a permanent fixture in the sanctuary, then there is no need for another cross near the altar. If this is the case, the processional cross should be kept out of sight during the celebration. If there is none (for example, the image of the patron instead of the cross adorns the sanctuary) then a cross that fits the requirement is needed. The processional cross may be used and placed near the altar during the Entrance. The cross should face the assembly.
6. The Ambo should be adorned in the same manner as the altar. This means that if there are flowers near or around the altar, there should also be flowers near the ambo. If a cloth that has the color of the day adorns the altar, the ambo should have the same.
7. The presider's chair should clearly stand out and alone. There should be no similar-looking seats beside it. It is permissible to have a podium near the chair when there are no ministers to hold the book. However this podium should not look like the ambo or be adorned with anything. It should even be as inconspicuous as possible.
8. The vesture proper for the presider of the celebration is the chasuble over the stole and alb. The chasuble is required for the presider but concelebrants may wear the alb and a stole over it if there are insufficient chasubles. All other ministers wear an alb or any approved vesture for them.
9. Sacristans should bring out the things needed in the Mass (i.e. Books, bread and wine, linens, vestments, equipment, etc). He should also make sure the sound system works and the church is well-lighted. The sacristan's ministry is in the sacristy and not on the sanctuary, thus if anything is needed, he does not go to the sanctuary.
10. Altar Servers are expected to prepare the things needed for the Mass (i.e. whatever the Sacristan brings out and whatever the sacristan forgets, they must prepare and arrange in the sanctuary). They should also prepare the Sacramentary and make sure everything is in place. They should also familiarize themselves with the readings and the prayers should there be a need to remind other ministers who forget. Lack of preparation shows when servers look dumb on the sanctuary and whenever they have to go to the sacristy because they forgot something.
11. Lectors must familiarize themselves with the readings. They should have checked the words of the readings and their pronunciation. They should have also practiced their manner of proclamation. Lack of preparation shows when lectors stutter and read the wrong reading and worse, they read the Gospel.
12. Extraordinary Ministers of Holy Communion must check with the sacristan how much bread is needed for that particular Mass as it is proper for the people to receive the Body of Christ consecrated during the celebration and not the 'stock' in the tabernacle. Note that the tabernacle should only contain enough consecrated hosts for the sick and dying and certainly, those who go to Mass are not what is referred to as 'sick and dying.'
13. Collectors must make sure that the collection boxes are in place.
14. Music ministers must know the theme of the celebration and should plan what to sing based on the theme of the particular celebration, the season and the ability of the community. They should have practiced and they should also practice the people.
15. Priests should familiarize themselves with the Scripture readings since the homily should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners. They should also be familiar with the text of the celebration i.e. the Order of Mass, especially Masses during special days because some parts change. Priests who do not prepare their homilies babble. And it is obvious.
16. All ministers should also prepare themselves spiritually as everyone in the celebration should be in the proper disposition to celebrate these sacred mysteries. Prayers before the Mass by liturgical ministers are examples of this spiritual preparation.
17. The specifics of the Mass for the day, including which readings and prayers, are in the Ordo.
18. The Roman Missal offers options for those preparing the celebrations and these options should be maximized so that the faithful may receive God's grace more fruitfully, understand deeper the mystery being celebrated and deepen their faith through the signs used. Lack of preparation and a bad choice of options lead to confusion and fail the celebrating community's worship experience. At worst, badly prepared celebration turns off the faithful and leads them away from the Church.
19. The presidential prayers are always set formulas. It is not permissible to ad-lib the Opening Prayer, Prayer over the Gifts, Preface, Eucharistic Prayer, and Prayer after Communion. All of these are contained in the Sacramentary.
20. Readings are contained in the Lectionary and Gospel Book. Readings may only be taken from Sacred Scripture. Anything outside it may not be read as Readings in the Liturgy of the Word.
21. The choice of songs in the Eucharistic celebration should be based on (1) the theme of the Mass of the Day found in the Readings and Prayers and the Liturgical Season, (2) the nature and meaning of each part of the Mass, and (3) the knowledge, ability and participation potential of the assembly. Only liturgical music may be used. The order of priority of parts that should be sung are as follows: (1) all acclamations (Gospel Acclamation, Sanctus, Memorial/Eucharistic Acclamation, Great Amen), (2) responses to the greetings of the priest and ministers and to the prayers of litany form, the kyrie, gloria, credo, the Lord's Prayer and its doxology, (3) antiphons and psalms, refrains or repeated responses, and (4) songs during processions (at the Entrance, Preparation of Gifts and Communion).
22. When a song has been chosen for a particular part, it may not be used in another. For example, a song has already been chosen as the responsorial psalm, that same song may not be used anymore as song during communion.
23. It is never permissible to replace scripture proclamation with dramatization. Dramatic presentations may however be used as introductions or as part of the reflection but never as the proclamation itself.
24. Missalettes should never be used on the Sanctuary. Liturgical Books should never be substituted with cheap Missalettes as these pieces of paper not only lack dignity and beauty but they are at times erroneous.
25. One can argue that Missalettes can be hidden in clearbooks, with whatever degree of decoration. But, missalettes placed in clearbooks are still missalettes.
26. They should only be used for people to familiarize themselves with the readings and prayers before and not during the Mass. The texts found in Missalettes are already printed in the liturgical books. Prayer of the Faithful should be prepared every week by and for the community since it is their prayer as the faithful.
27. Everyone who comes to church on Sunday should prepare themselves for the celebration. They should have fasted for an hour before the Mass. They should be dressed decently in their 'Sunday best.'
28. They should be well-disposed to receive Christ in Word and Sacrament and to participate fully, consciously and actively in the Mass.
29. From time to time, there may be announcements before the Mass about their preparation for Mass, the use of cell phones and other reminders about maintaining the solemnity of the celebration. In these announcements, they may be told to give their full, active and conscious participation.

30. The purpose of these rites is to reinforce the fact that Christ is present in the community, to introduce the theme of the celebration, set the mood for the celebration and prepare the community to receive Christ in Word and Sacrament.
31. The commentator may tell the assembly which liturgical day it is (ex. nth Sunday of Lent, etc) and who's presiding. Then he/she asks the people to stand. Nothing more, nothing less.
32. The Entrance Rite is the beginning of the Eucharistic Celebration. It begins with the people coming together as one assembly. The procession makes this assemblying formally a worship service. Recall the story of the two disciples on the road to Emmaus which is a gathering that Jesus entered. In the same way, the Entrance Rite is Christ coming among us as we worship.
33. The order of the Entrance Procession resembles the general structure of the Mass: servers as extensions of the presider (introductory rites), lector (liturgy of the word), extraordinary ministers of holy communion (liturgy of the eucharist) and the presider (concluding rite: blessing). The procession should start from the main entrance of the church. The movement towards the sanctuary symbolizes Christ coming among us.
34. Ministers in procession walk two-by-two, except those who carry the cross and the Gospel Book, who should walk alone and aligned to the center. The presider also walks alone and aligned to the center. Should there be an odd number in any group, the partner-less person walks alone and aligned to the center, never to the side. The point is that there should be balance.
35. The Gospel Book is the only book carried in procession. The lectionary is not carried in procession. The sacramentary is not carried in procession.
36. The cross and Gospel Book are to face the direction to which the procession is going. It is ridiculous for the cross and the Gospel Book to face the back as it is ridiculous for Christ to walk backwards to the altar.
37. Ministers in formation proceed towards the sanctuary. The procession is a kind of introduction to those who will serve in the liturgy. Thus, ministers who come in late should not be allowed to serve as ministers except in cases of emergency.
38. The Gospel Book is also enthroned on the altar to signify the unity of the Word (Gospel Book) and the Eucharist (Altar, the Table of the Eucharist).
39. In a high Mass, the order of the procession is as follows: an MC, the thurifer with the boat bearer to his left, the cross bearer, candle bearers, the one who carries the Gospel Book, the other servers, lectors, extraordinary ministers of holy communion, deacons, concelebrants, the presider, followed closely by an MC, assisting deacons and/or those assisting with the missal, miter and baculo (if the presider is the bishop). Before the procession begins, the presider puts incense into the thurible.
40. The function of the song is to accompany the procession and express the people's unity. Thus, the song should begin immediately when the procession starts and end when the entrance rite is finished. When the procession takes too long, instrumental music at intervals may be played, except during Advent and Lent when instrumental music is not permitted.
41. In the precedence of sung parts in the Mass, the song at the entrance ranks last. Thus, if this is sung, therefore all those ranking ahead of this should be sung.
42. The song at the Entrance should be invitatory in nature and having the theme of gathering, opening our selves to God, community praise and the like.
43. If and only if there is no singing, however, the Entrance 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 when he reaches the chair. There is no need to say "Entrance Antiphon... Psalm 94,1," just say the Antiphon itself.
44. Ministers make a profound bow towards the altar as a sign of reverence.
45. When the tabernacle is located behind or near the altar, ministers genuflect towards it before making a profound bow towards the altar. Note that these two gestures of reverence are distinct. During the Mass, the tabernacle is not given any reverence whenever ministers pass in front of it. We only bow to the altar.
46. Ordained ministers kiss the altar as a sign that their ministry is rooted in Christ.
47. Incense is used to further reverence the altar. When incensed is used, the presider incenses the altar with three swings, then incenses it as he goes around it. If the cross is located beside the altar, he incenses it with three swings as he passes it. If the cross is a permanent fixture behind the altar, he incenses it with three swings as he passes in front of the altar. If an image of a saint whose feast is celebrated, the image of the saint may be incensed with two swings. The paschal candle is also incensed with three swings during Easter when it is on the sanctuary.
48. Then the presider leads everyone in making the Sign of the Cross. The Sign of the Cross completes this Rite. The Entrance Rite involves the Sign of the Cross as the Mass, like any prayer, begins with the Sign of the Cross.
49. The presider leads the sign of the cross and greets the people to state the obvious - Christ is with all of us here.
50. The Sacramentary gives us three formulas for the greeting. Bishops say "Peace be with you" instead of "The Lord be with you."

Then, the presider, facing the people, extends his hands and greets all present with
The grace of our Lord Jesus Christ,
and the love of God
and the fellowship of the Holy Spirit be with you all.
The grace and peace of God our Father
and the Lord Jesus Christ be with you all.
The Lord be with you.
or if the presider is a bishop, he says
Peace be with you.
The people answer
And also with you.

51. The presider, deacon or any suitable minister may briefly introduce the Mass of the Day. This introduction must be simple, concise and descriptive. A point for reflection may be given but caution must be taken as reflections or explanations might resemble or usurp the role of the homily.
52. The missalette puts such an introduction before the Mass. The introduction is proper to this part not only because the Sacramentary prescribes it but because it is more appropriate to assign it to the presider who leads the community in the celebration.

53. To prepare the assembly to worthily celebrate the sacred mysteries, the assembly acknowledges its sinfulness and the priest gives an absolution that removes sin but is not like the way the sacrament of reconciliation does. This part acclaims the mercy and love of God for sinful humanity.
54. The Act of Penitence may be replaced by the Rite of Blessing and Sprinkling of Holy Water.
55. There are three forms of the Act of Penitence.
56. All forms begin with an invitation to recall sins followed by silence.

The priest invites the people to recall their sins to repent of them in silence with
As we prepare to celebrate the mystery of Christ’s love,
let us acknowledge our failures
and ask the Lord for pardon and strength.
Coming together as God’s family,
with confidence, let us ask the Father’s forgiveness,
for he is full of gentleness and compassion.
My brothers and sisters*,
to prepare ourselves to celebrate the sacred mysteries,
let us call to mind our sins.
A pause for silent reflection follows.

57. Form A is the "I Confess". Though it is not obligatory, the striking of the breast is done after the words "I have sinned through my own fault."

After the silence, the presider leads the people in saying the Confiteor
I confess to almighty God
and to you, my brothers and sisters,
that I have sinned through my own fault,
in my thoughts and in my words,
in what I have done and in what I have failed to do;
and 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.

58. Form B is a short dialogue.

After the silence, the presider says
Lord, we have sinned against you:
Lord, have mercy.
The people answer
Lord, have mercy.
The presider says
Lord, show us your mercy and love.
The people answer
And grant us your salvation.

59. Form C is an integration of acclamations of God's goodness and mercy and the Kyrie. There are 8 formulas in the Sacramentary.

After the silence, the presider says
Lord Jesus, you came to reconcile us to one another and to the Father:
Lord, have mercy.
The people answer
Lord, have mercy.
The presider says
Lord Jesus, you heal the wounds of sin and division:
Christ, have mercy.
The people answer
Christ, have mercy.
The presider says
Lord Jesus, you intercede for us with your Father:
Lord, have mercy.
The people answer
Lord, have mercy.

60. The Act of Penitence is concluded by the absolution. The absolution here is not as effective as the absolution in the Sacrament of Reconciliation. It does not forgive mortal and grave sins. There is also no need to make the sign of the cross here; that practice is part of the Tridentine Rite.

The presider then says
May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life.
The people answer

61. This song is a litany of praise for God for his mercy and love.
62. It is sung or recited when Form A or B of the Act of Penitence is used. It may not substitute the Act of Penitence.

The presider says Lord, have mercy.
The people answer Lord, have mercy.
The presider says Christ, have mercy.
The people answer Christ, have mercy.
The presider says Lord, have mercy.
The people answer Lord, have mercy.

63. The Sacramentary recommends this Rite to substitute the Act of Penitence during Lent. Holy Water is used to remind us of our baptism when we died in sin and were raised to new life in Christ. Thus it is a reminder of our baptismal character, of our being forgiven because of that baptism. It is recommended during Lent because Lent is a time for the faithful to recall our baptism and, realizing that we are lacking in our baptismal commitment, it leads us to penance. However, without proper catechesis, it will seem like an anticipation of Easter.
64. It is permissible to use this Rite during any season. It is recommended also during the Season of Easter, when even without catechism, it will be more meaningful and relevant to the baptismal character of the season.
65. The Rite begins with an invitation. Water is put before the presider. Silence for reflection follows.

After the greeting, the presider remains standing at his chair. A vessel containing the water to be blessed is placed before him. Facing the people, he invites them to pray in these or similar words
Dear friends,
this water will be used to remind us of our baptism.
Let us ask God to bless it,
and to keep us faithful to the Spirit he has given us.
A brief silence follows.

66. The water is then blessed. The Sacramentary gives three options for the prayer. There is a specific prayer of blessing for Easter.

The presider joins his hands and continues
God our Father,
your gift of water brings life and freshness to the earth;
it washes away our sins and brings us eternal life.

We ask you now to bless this + water,
and to give us your protection on this day
which you have made your own.
Renew the living spring of your life within us
and protect us in spirit and body,
that we may be free from sin
and come into your presence
to receive your gift of salvation.
We ask this through Christ our Lord.
The people answer

67. The presider sprinkles himself and his ministers, then the rest of the clergy and the people. Concelebrants may sprinkle if necessary, provided that they use water blessed in this part.
68. An appropriate song is sung during the sprinkling. The song should be penitential in nature and not baptismal. Songs that have the theme of washing or asking forgiveness or even the Kyrie may be used. The song ends when the presider has returned to the chair.
69. The Rite concludes with the absolution, which is similar to that in the Act of Penitence.

The presider returns to his place, faces the people and with joined hands says
May almighty God cleanse us of our sins,
and through the eucharist we celebrate
make us worthy to sit at his table
in his heavenly kingdom.
The people answer

70. The Gloria is an ancient hymn of praise for God. It stems from the song of the angels during the Nativity of our Lord. We sing this during the whole year except during Advent and Lent (there are exceptions during these exceptions, though: whenever there are Solemnities during Advent and Lent, the Gloria may be sung.)
71. Adaptations of the text of the Gloria should be faithful to its words. Versions deviating from the text of the Gloria may never be used.
72. The presider normally intones the Gloria, unless he is not gifted with the ability to sing. If there is no one to lead the singing or there is a time constraint, it is recited

Glory to God in the highest
and peace to His people on earth.
Lord God, heavenly king,
almighty God and Father,
we worship you, we give you thanks,
we praise you for your glory.
Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
you take away the sins of the world:
have mercy on us.
You are seated at the right hand of the Father:
receive our prayer.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High, Jesus Christ,
with the Holy Spirit,
in the glory of God the Father.

73. This is the first presidential prayer, which means that only the presider may recite it. Here is an example also of a liturgical prayer. The Opening Prayer has four parts: invocation ("Father, "), Anamnesis (remembering what God did: by the power of the Holy spirit You anointed Your only Son Messiah and Lord of creation; You have given us a share in His consecration to priestly service in Your Church), the "ut" clause or petition (something is asked: " Help us to be faithful witnesses in the world to the salvation Christ won for all mankind") and the conclusion in the form of a doxology (We ask this through our Lord Jesus Christ, Your Son who lives and reigns with You and the Holy Spirit, one God , for ever and ever).
74. The presider invites everyone to pray and everyone pray silently. Silence is important as that pause is the opportunity for the people to pray. Presiders who do not pause in this part deprive the assembly of that opportunity.

The presider, with hands joined, sings or says:
Let us pray.
Everyone pray silently for a while.

75. The presider then collects the prayers and channels them into the prayer in the sacramentary. This prayer usually contains the theme of the celebration. The people give their assent with the Amen.

Then, the presider extends his hands and says or sings the prayer
by the power of the Holy spirit
You anointed Your only Son Messiah and Lord of creation;
You have given us a share in His consecration
to priestly service in Your Church.
Help us to be faithful witnesses in the world
to the salvation Christ won for all mankind.

We ask this through our Lord Jesus Christ, Your Son,
Who lives and reigns with You and the Holy Spirit,
One God, for ever and ever.
The people respond

76. During the Liturgy of the Word, Scripture is proclaimed to us and we receive the Word of God, which is Christ through our ears. In the readings, the table of God’s word is prepared for the faithful, and the riches of the Bible are opened to them. Scriptural readings are usually linked by one theme. Faith comes from what is heard. After hearing the Word of God, the assembly responds with Faith and ends with the assembly's intercession for the Church and the world.
77. The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. The homily, Profession of Faith, and Prayer of the Faithful, however, develop and conclude this part of the Mass. For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word. By their silence and singing the people make God’s word their own, and they also affirm their adherence to it by means of the Profession of Faith. Finally, having been nourished by it, they pour out their petitions in the Prayer of the Faithful for the needs of the entire Church and for the salvation of the whole world.
78. The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily.
79. In the readings, the table of God’s word is prepared for the faithful, and the riches of the Bible are opened to them. Hence, it is preferable to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. Moreover, it is unlawful to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God.
80. In the celebration of the Mass with a congregation, the readings are always proclaimed from the ambo. By tradition, the function of proclaiming the readings is ministerial, not presidential. The readings, therefore, should be proclaimed by a lector, and the Gospel by a deacon or, in his absence, a priest other than the presider. If, however, a deacon or another priest is not present, the presider himself should read the Gospel. Further, if another suitable lector is also not present, then the priest celebrant should also proclaim the other readings. After each reading, whoever reads gives the acclamation, to which the gathered people reply, honoring the word of God that they have received in faith and with grateful hearts.
81. If it is necessary, there may be an introduction to the readings. One option is to have one general introduction said by the Presider as it is proper to his function or it may be said by the commentator. The introduction must be concise, simple and descriptive as any explanation would resemble a homily.
82. When there are introductions, the minister who says it does not wait for the lector to come up to the ambo before he/she says the introduction so as not to give undue attention to the lector. The lector meanwhile should be ready to speak as soon as the introductions are done.

83. The first reading usually comes from the Old Testament. Usually a foreshadowing of that which the Gospel fulfills. During Easter, the first reading comes from the Acts of the Apostles.
84. The lector goes up the sanctuary and makes a profound bow towards the altar. The lector then goes to the ambo and prepares to make the proclamation of the Word of God.
85. The location of the reading in the Bible is not mentioned. There also no need to say "First Reading." Just go on with the reading itself.
86. The lector says "A reading from the ..." not "A proclamation from the..." or in Filipino, "Pagbasa mula sa..." not "Pagpapahayag mula sa...". The reading is concluded with "The Word of the Lord" not "This is the Word of the Lord." In Filipino, it is "Ang Salita ng Diyos" not "Ito ang Salita ng Diyos." The reason is that what is read is not the entire Word of God, which is inexhaustible and definitely more than that particular reading. Also, the Lectionary is not raised as this conclusion is said because of the same reason. The Word of God is not just that Lectionary.

The Lector proceeds with the proclamation.
A reading from the book of the Prophet Isaiah
A short pause follows. Then, the Lector continues with the reading.
The Spirit of the Lord GOD is upon me,
because the LORD has anointed me;
He has sent me to bring glad tidings to the lowly,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God,
to comfort all who mourn;
to place on those who mourn in Zion
a diadem instead of ashes,
to give them oil of gladness in place of mourning,
a glorious mantle instead of a listless spirit.

You yourselves shall be named priests of the LORD,
ministers of our God shall you be called.

I will give them their recompense faithfully,
a lasting covenant I will make with them.
Their descendants shall be renowned among the nations,
and their offspring among the peoples;
All who see them shall acknowledge them
as a race the LORD has blessed.
A short pause follows the reading. Then, the Lector ends the reading with
The Word of the Lord.
The people answer
Thanks be to God.

87. After the first reading comes the responsorial Psalm, which is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God. The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary. It is preferable that the responsorial Psalm be sung, at least as far as the people’s response is concerned. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place. The entire congregation remains seated and listens but, as a rule, takes part by singing the response, except when the Psalm is sung straight through without a response. In order, however, that the people may be able to sing the Psalm response more readily, texts of some responses and Psalms have been chosen for the various seasons of the year or for the various categories of Saints. These may be used in place of the text corresponding to the reading whenever the Psalm is sung. If the Psalm cannot be sung, then it should be recited in such a way that it is particularly suited to fostering meditation on the word of God.
88. Songs or hymns not from the psalms may not be used in place of the responsorial Psalm.
89. If there is a cantor, the lector disengages from the ambo while the cantor goes up the sanctuary. They make a bow together towards the altar. The lector goes back to the lectors’ seat while the cantor goes to the ambo and prepares to lead the congregation in the psalm. Otherwise, a lector proclaims the verses of the responsorial psalm.
90. The location of the Psalm in the Bible is not mentioned. Also, there is no need to say "Responsorial Psalm," "Let our response be" and "Please repeat" as these are obvious to the assembly.
91. The cantor/lector sings/says the psalm and the people repeat. The people repeat the psalm after the lector/cantor says or sings the verses of the psalm.

RESPONSORIAL PSALM PS 89: 21-22, 25, 27
Cantor/Lector: For ever I will sing the goodness of the Lord.
All: For ever I will sing the goodness of the Lord.
Cantor/Lector: I have found David, my servant;
with My holy oil I have anointed him,
that My hand may be always with Him,
and that My arm may make him strong.
All: For ever I will sing the goodness of the Lord.
Cantor/Lector: My faithfulness and my kindness shall be with him,
and through My name shall his horn be exalted.
“He shall say of Me, ‘You are my Father,
My God, the rock, my Savior.’”

92. The second reading comes from the New Testament. Usually the second reading expounds on the theme.
93. If there is another lector or a cantor, the lector or cantor disengages from the ambo while the second lector goes up the sanctuary. They make a bow together towards the altar. The lector/cantor goes back to the lectors’/cantor’s seat while the second lector goes to the ambo and prepares to make the proclamation.
94. The location of the reading in the Bible is not mentioned. There is no need to say "Second Reading," just go on with the reading itself.
95. The lector says "A reading from the ..." not "A proclamation from the..." or in Filipino, "Pagbasa mula sa..." and not "Pagpapahayag mula sa...". The reading is concluded with "The Word of the Lord" not "This is the Word of the Lord." In Filipino, it is "Ang Salita ng Diyos" not "Ito ang Salita ng Diyos." The reason is that what is read is not the entire Word of God, which is inexhaustible and definitely more than that particular reading. Also, the Lectionary is not raised as this conclusion is said because of the same reason. The Word of God is not just that Lectionary.

The Lector proceeds with the proclamation.
A reading from the book of Revelation
A short pause follows. Then, the Lector continues with the reading.
[Grace to you and peace] from Jesus Christ,
who is the faithful witness,
the firstborn of the dead
and ruler of the kings of the earth.
To him who loves us and has freed us from our sins by his Blood,
who has made us into a Kingdom, priests for his God and Father,
to him be glory and power forever and ever. Amen.

Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.

“I am the Alpha and the Omega,” says the Lord God,
“the one who is and who was and who is to come, the Almighty.”
A short pause follows the reading. Then, the Lector ends the reading with
The Word of the Lord.
The people answer
Thanks be to God.

96. We honor the Gospel by standing, singing an acclamation and having a procession of the Gospel Book. The Gospel Acclamation gives honor to the Word of God incarnate - Jesus Christ. The Alleluia ("Praise the Lord") is sung during the whole year except Lent when it is substituted with another verse. After the reading that immediately precedes the Gospel, the Alleluia or another chant indicated by the rubrics is sung, as required by the liturgical season. An acclamation of this kind constitutes a rite or act in itself, by which the assembly of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and professes their faith by means of the chant. It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate. The verse, however, is sung either by the choir or by the cantor.
97. If the choir is limited, the Gospel Acclamation, the Sanctus, Memorial Acclamation and the Great Amen share the top priority when it comes to the choice of sung parts in the Mass, meaning if there is to be singing in the Mass, these should be sung.
98. The Gospel Acclamation is also sung to accompany the procession of the Gospel Book. When incense is used, it has to be sung from the time ministers carrying the incense and candles process to the presider until this procession reaches the Ambo.
99. When the presider is a bishop, he can bless the people with the Gospel Book. It is advisable that after the Gospel, the Gospel Acclamation is sung again until the bishop has blessed the people.
100. If the Gospel Acclamation is not sung, it should never be recited.
101. The Sequence, which is optional except on Easter Sunday and on Pentecost Day, is sung after the Alleluia.
102. A minor procession happens during this part. The proclaimer of the Gospel (deacon, concelebrant or presider) carries the Gospel Book from the Altar to the Ambo. In Masses with candles and incense, the ministers who carry the candles, thurible and incense boat, process to the presider's chair. The presider, seated, puts incense into the thurible. Then these ministers precede whoever does the proclamation as he carries the Gospel Book to the Ambo. The candles should flank the Gospel Book because that's what they are giving light to.
103. If there is a deacon, he may ask the blessing before the ministers with candles and incense come in or after the presider has placed incense into the thurible. A concelebrating priest need not ask for a blessing.
104. The commentator says it simply as "Let us honor the Holy Gospel" or in Filipino "Parangalan natin ang Mabuting Balita." The people know they should stand anyway, so keep the instruction simple. Also, in Filipino, we use "Mabuting Balita" not "Ebanghelyo."

105. The Gospel is Jesus Christ himself speaking to us about himself. The reading from the Old Testament is fulfilled in the Gospel. The Gospel is the heart of the Liturgy of the Word. The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor: whether the minister appointed to proclaim it prepares himself by a blessing or prayer; or the faithful, standing as they listen to it being read, through their acclamations acknowledge and confess Christ present and speaking to them; or the very marks of reverence are given to the Book of the Gospels.
106. If there is a deacon, he asks a blessing from the presider first.

The deacon who is to proclaim the gospel bows to the priest or bishop and in a low voice asks his blessing
Father, give me your blessing.
The priest or bishop says in a low voice
The Lord be in your heart and on your lips
that you may worthily proclaim his gospel.
In the name of the Father, and of the Son, X and of the Holy Spirit.
The deacon answers

107. If there is no deacon, the priest prepares himself with a prayer.

The priest bows to the altar and says inaudibly
Almighty God, cleanse my heart and my lips
that I may worthily proclaim your gospel.

108. The proclaimer greets the people and introduces the proclamation. The people make their responses. Using the right thumb, all make a small cross on the forehead, on the lips and on the heart as the words "Glory to you, O Lord" are said. This gesture is a prayer (Lord, grant me the grace to open my mind to your Gospel, so that I may proclaim it and keep it in my heart). If incensed is used, the proclaimer incenses the Gospel Book with three swings.

The deacon/priest says or sings
The Lord be with you.
The people answer
And also with you.
The deacon/priest says or sings
A reading from the Holy Gospel according to Saint Luke.
The people answer
Glory to you, Lord.
All make the gospel sign. If incense is used, the proclaimer incenses the book of gospels.
The gospel is proclaimed.
Jesus came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:

“The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.”

Rolling up the scroll, he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
“Today this Scripture passage is fulfilled in your hearing.”

A short pause follows. The deacon/priest ends the proclamation with
The Gospel of the Lord.
The people answer
Praise to you, Lord Jesus Christ.

109. After the proclamation, the proclamation is concluded with "The Gospel of the Lord" or "Ang Mabuting Balita ng Panginoon." Note again that it is not proper to say "This is the Gospel of the Lord" or "Ito ang Mabuting Balita ng Panginoon." The explanation of this principle is the same as that in the readings. The Gospel Book also is not raised with "The Gospel of the Lord" or "Ang Mabuting Balita ng Panginoon."
110. The proclaimer kisses the Gospel Book with the appropriate prayer. If the presider is a bishop, the Gospel Book is brought to him for him to kiss.

As the Gospel Book is kissed, the kisser says the prayer
May the words of the Gospel wipe away our sins.

111. Bishops may bless the people by making the sign of the cross with the Gospel Book towards the people without words. While this is done, the Gospel Acclamation may be sung.
112. The Gospel Book is then placed on the side table or it may remain on the Ambo. It is not carried after the Mass.

113. The homily is part of the Liturgy and is strongly recommended, for it is necessary for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.
114. The Homily should ordinarily be given by the presider himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. In particular cases and for a just cause, the homily may even be given by a Bishop or a priest who is present at the celebration but cannot concelebrate. There is to be a homily on Sundays and holy days of obligation at all Masses that are celebrated with the participation of a congregation; it may not be omitted without a serious reason. It is recommended on other days, especially on the weekdays of Advent, Lent, and the Easter Season, as well as on other festive days and occasions when the people come to church in greater numbers.
115. After the homily a brief period of silence is appropriately observed. The presider may return to the chair and sit during this silence.
116. There is no need to make the sign of the cross after the homily. That used to be done in the Tridentine Rite but this gesture makes it appear that the homily is separated from the rest of the Mass. In any case, the Sacramentary prescribes silence - something which would serve as transition to the next part.

117. The faith of the community is strengthened thus everyone professes the creed. The purpose of the Symbolum or Profession of Faith, or Creed, is that the whole gathered people may respond to the word of God proclaimed in the readings taken from Sacred Scripture and explained in the homily and that they may also call to mind and confess the great mysteries of the faith by reciting the rule of faith in a formula approved for liturgical use, before these mysteries are celebrated in the Eucharist.
118. In the Dioceses of the Philippines, the shorter Apostles' Creed may be used on the condition that the Nicene Creed be used occasionally.

The presider from the chair initiates the common recitation of the creed.
We believe in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is seen and unseen.

We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made, one in Being with the Father.
Through him, all things were made.
For us men and for our salvation
he came down from heaven:
All bow during these two lines:
by the power of the Holy Spirit
he was born of the Virgin Mary, and became man.

For our sake he was crucified under Pontius Pilate;
he suffered, died and was buried.
On the third day he rose again
in fulfillment of the Scriptures;
he ascended into heaven
and is seated at the right hand of the Father.
He will come again to judge the living and the dead,
and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son.
With the Father and the Son he is worshipped and glorified.
He has spoken through the prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead
and the life of the world to come. Amen.

I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord.
He was conceived by the power of the Holy Spirit
and born of the Virgin Mary.
He suffered under Pontius Pilate,
was crucified, died and was buried.
He descended to the dead.
On the third day, he rose again.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again 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 the life everlasting. Amen.

119. Because we are now faithful, we can now pray as the People of God (a holy nation, a royal priesthood, a people set apart). In the Prayer of the Faithful, the people respond in a certain way to the word of God, which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is fitting that such a prayer be included, as a rule, in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world.
120. The point here is that we pray for the welfare of everyone else as a sign that we are putting others before us. As a rule, the series of intentions is to be
a. For the needs of the Church;
b. For public authorities and the salvation of the whole world;
c. For those burdened by any kind of difficulty;
d. For the local community.
121. Nevertheless, in a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion.
122. It is for the presider to direct this prayer from the chair. He himself begins it with a brief introduction, by which he invites the faithful to pray, and likewise he concludes it with a prayer. The intentions announced should be sober, be composed freely but prudently, and be succinct, and they should express the prayer of the entire community.
123. The intentions are announced from the ambo or from another suitable place, by the deacon or by a cantor, a lector, or one of the lay faithful. The people, however, stand and give expression to their prayer either by an invocation said together after each intention or by praying in silence.
124. Just a note, it is just Prayer of the Faithful not Prayers of the Faithful as there is only one prayer with several petition.
125. The Prayer of the Faithful should never be omitted even in weekday Masses, unless the Order of Mass for that particular celebration dictates so. Omitting the Prayer of the Faithful deprives the faithful the opportunity to exercise their right and duty as a priestly people, which all the baptised share.

The presider gives a brief introduction, then invites the people to pray.
My brothers and sisters, let us pray to the loving Father
who gave up his Son for our salvation.
Let us pray for the needs of the Church and the world,
let us say: Lord, have mercy.
The intentions are proclaimed by a deacon or the lector or some members of the faithful from the ambo.
1. That Christians everywhere may turn towards God and remember the value of sacrifice and charity especially in this holy season:
2. That people everywhere may learn that real and lasting peace and justice is not something that just happens but something to work and suffer hardship for, we pray to the Lord:
3. That those who have lost their hope because of poverty, sin and oppression may regain their hope through their brothers and sisters who give them help and care, we pray to the Lord:
4. That those preparing to be baptized on Easter be strengthened in their resolve to accept Christ and live a new life, we pray to the Lord:
5. That we may cooperate with God’s saving work through penance and spiritual renewal, by our fasting, praying and almsgiving, we pray to the Lord:
After the intentions, the presider says the concluding prayer.
God our Father, you showed Jesus Christ
the glory that he will achieve because of his obedience.
May we too be as obedient as your Son
and may you show us your love and mercy.
We ask this through Christ our Lord.
The people respond

126. We remember and make present the sacrifice of Jesus Christ on the cross in the form of the sacramental offering of his body and blood. The same actions of Jesus during the Last Supper (Take, Give Thanks, Break and Give) are the same actions that we have during the Liturgy of the Eucharist.
127. At the Last Supper Christ instituted the Paschal Sacrifice and banquet by which the Sacrifice of the Cross is continuously made present in the Church whenever the priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory. For Christ took the bread and the chalice and gave thanks; he broke the bread and gave it to his disciples, saying, “Take, eat, and drink: this is my Body; this is the cup of my Blood. Do this in memory of me.” Accordingly, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ:
1. At the Preparation of the Gifts, the bread and the wine with water are brought to the altar, the same elements that Christ took into his hands.
2. In the Eucharistic Prayer, thanks is given to God for the whole work of salvation, and the offerings become the Body and Blood of Christ.
3. Through the fraction and through Communion, the faithful, though they are many, receive from the one bread the Lord’s Body and from the one chalice the Lord’s Blood in the same way the Apostles received them from Christ’s own hands.
128. This is the "Take" part. We do not call this part "Offertory" because this is not. The "Offertory" happens during the Eucharistic Prayer and the only one who does the Offertory is Jesus Christ.
129. At the beginning of the Liturgy of the Eucharist the gifts, which will become Christ’s Body and Blood, are brought to the altar. The offerings are then brought forward. It is praiseworthy for the bread and wine to be presented by the faithful. They are then accepted at an appropriate place by the priest or the deacon and carried to the altar. Even though the faithful no longer bring from their own possessions the bread and wine intended for the liturgy as in the past, nevertheless the rite of carrying up the offerings still retains its force and its spiritual significance.
130. It is well also that money or other gifts for the poor or for the Church, brought by the faithful or collected in the church, should be received. These are to be put in a suitable place but away from the eucharistic table, preferably to the side of the sanctuary. When the collection is not brought forward during this part, it may be brought forward only after the Eucharistic Prayer. Collection should never continue while the Eucharistic Prayer is being done.
131. When there are ministers who carry candlesticks, they lead the procession of gifts.
132. Only the bread and wine and gifts for the poor and the Church should be processed. Candles and flowers are not bread and wine nor gifts for the poor and the Church. Candles and flowers are decorations and decorating the altar should never be done within the Eucharistic Celebration. They do not qualify as gifts for the poor because the poor cannot use them unless they die and these are placed near their coffin. They are also not edible, unless there is a segment of the population that thrive on flowers and candles.
133. Gifts for priests should not be brought forward during this part even if the priest is celebrating a special occasion. It is only fitting that personal gift giving be done outside the Mass.
134. Symbolic offerings are not liturgical. They should never be done during this part. The practice of symbolic offering is incongruent to the nature and spirit of this part. It is very wrong to give explanations of these symbolic offerings during this part. Not only does these explanation lack liturgical basis, there are times when the theology of these explanations are problemmatic. It is also wrong to bring objects forward only to give them back to members of the assembly afterwards. Schools are fond of bringing diplomas and medals during this part. Unless they are giving these diplomas and medals to the Church and to poor people, they should never do this. The Supplement to the Sacramentary has a prescribed rite for Baccalaureate Masses.
135. The altar is prepared by placing on it the corporals, the Sacramentary and the vessels containing the Bread and Wine i.e. the ciborium, paten and chalice.
136. The presider praises God for the gifts. The presider takes the paten. If there is no singing during this part, the people respond with an acclamation.
137. If they are present, a deacon or concelebrant prepares the chalice by putting wine and a drop of water in the chalice as they say the prayer. The symbol of this rite is expressed in the inaudible prayer. The water symbolizes humanity sharing in Christ's divinity symbolized by wine by mixing with it.
138. The presider takes the chalice and says the prayer. If there is no singing, the people respond with an acclamation. The presider then asks God to accept the offerings.
139. Incense is used in this part to to signify the Church’s offering and prayer rising like incense in the sight of God. The presider incenses the altar and gifts with three swings, then the altar as he goes around it. If the cross is located beside the altar, he incenses it with three swings as he passes it. If the cross is a permanent fixture behind the altar, he incenses it with three swings as he passes in front of the altar. Other images are no longer incensed as the incensation in this part has something to do with just the Eucharistic Liturgy. The deacon or thurifer incenses the presider with three swings. If there is/are bishop(s) that are concelebrating or in attendance, they are incensed with three swings. Concelebrants are incensed afterwards with three swings. Finally, the people are incensed also with three swings. In cases wherein more than one person is incensed, the proper way to do it is by making the thurible swing to the front, then to the left and then to the right. The priest(s) are incensed because of their sacred ministry, and the people, by reason of their baptismal dignity.
140. The priest then washes his hands at the side of the altar, a rite that is an expression of his desire for interior purification and at the same time to make his hands clean before handling the sacred species.
141. The singing accompanies the procession of gifts and the preparation of the altar and gifts. Thus it should begin when these begin and end when these end. The choice of song should be something that pertains to the offering of Christ of his body and blood and not of the people's offering of themselves to God. The choice of music is because the singing accompanies the bringing of the bread and wine and not the bringing of the people. Moreover, the offering of oneself, however noble it may seem, is not sufficient to accomplish salvation. Only Christ is worthy of offering himself to save humanity and this offering happens in the Eucharistic Prayer. Outside Advent and Lent, instrumental music may be used instead of singing. Also, if the procession is too long, there may be intervals in singing and instrumental music or instrumental music may accompany the procession and the singing can be done when the bread and wine on the altar are being prepared, prayed upon and incensed, unless it's Advent or Lent.

The presider, standing at the altar, takes the paten with the bread and holding it slightly raised above the altar, says inaudibly
Blessed are you, Lord, God of all creation.
Through your goodness we have this bread to offer,
which earth has given and human hands have made.
It will become for us the bread of life.
Then he places the paten with the bread on the corporal.
If there is no singing at this part, the presider says the prayer in an audible voice, then the people may respond
Blessed be God for ever.

The deacon or concelebrating priest or the presider pours wine and a little water into the chalice, saying inaudibly
By this mystery of this water and wine,
may we come to share in the divinity of Christ,
who humbled himself to share in our humanity.

The presider takes the chalice and holding it slightly raised above the altar, says inaudibly
Blessed are you, Lord, God of all creation.
Through your goodness we have this wine to offer,
fruit of the vine and work of human hands.
It will become our spiritual drink.

Then he places the chalice on the corporal.
If there is no singing at this part, the presider says the prayer in an audible voice, then the people may respond
Blessed be God for ever.

The presider bows and says inaudibly
Lord God, we ask you to receive us
and be pleased with the sacrifice we offer you
with humble and contrite hearts.

If incense is used, the presider incenses the offerings and the altar. Afterwards, the deacon or the thurifer incenses him, the concelebrating priests and the celebrating people, before which the commentator asks the people to stand.

The presider stands at the side of the altar and washes his hands, saying inaudibly
Lord, wash away my iniquity; cleanse me from my sin.
The singing at the preparation of the gifts ends at this moment.
The commentator asks the people to stand.

142. Once the offerings have been placed on the altar and the accompanying rites completed, the invitation to pray with the priest and the prayer over the offerings conclude the preparation of the gifts and prepare for the Eucharistic Prayer. In the Mass, only one Prayer over the Offerings is said. The presider prays over the gifts that they may be worthy and that they may bring good and benefits through Christ. This is another presidential prayer. The people stand when the presider says "Pray brethren..."

Standing at the center of the altar, facing the people, the presider extends and then joins his hands, saying
Pray, brethren*,
that our sacrifice may be acceptable to God,
the almighty Father.
The people respond
May the Lord accept the sacrifice at your hands
for the praise and glory of his name,
for our good and the good of all His Church.
With hands extended, the presider says the prayer.
Lord God,
may the power of this sacrifice
Cleanse the old weakness of our human nature.
Give us newness of life
and bring us to salvation
Who lives and reigns for ever and ever.
The people answer

143. This is the "Give Thanks" part. The Eucharistic Prayer is the prayer of thanksgiving and sanctification. Here the presider and the community give thanks and praise to God and offer Christ and then by this offering, intercede for the Church. This is the heart of the Liturgy of the Eucharist and the most solemn part of the Mass. This is when the Bread and Wine become the Body and Blood of Christ. The Eucharistic prayer is participated not only by the priest (prayers) but also by the people (acclamations). It begins with the Greeting and ends with the Great Amen. 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.
144. The Eucharistic Prayer must be proclaimed in a clear and unrushed manner by the presider (or if indicated, the concelebrants). When the presider or concelebrant are saying their parts, there must be no other sound distracting the assembly from their words (e.g. musical instrument being practiced while the priest is saying the prayer and bells during the epiclesis).
145. In the English Mass, there are thirteen Eucharistic Prayers available for use. Four are for standard use: Eucharistic Prayer I or the Roman Canon (which was the only Eucharistic Prayer in the Tridentine Rite; it has no preface of its own), Eucharistic Prayer II (the shortest and favored by most priests is based on the Eucharistic Prayer in the Apostolic Traditon of Hippolytus, a Church Father; it has an optional preface), Eucharistic Prayer III (made by those in the Second Vatican Council and has no preface of its own) and Eucharistic Prayer IV (patterned after the Eastern Rite Anaphora; it has its own invariable preface). There are three Eucharistic Prayers for Masses with Children, which have been made specifically for Masses with Children and their use have their instructions in the Directory for Masses with Children. There are two for Masses of Reconciliation, which are recommended during the season of Lent. There are four for Masses for Special Needs and Occasions (originally the Eucharistic Prayers from the Swiss Synod). For this discussion, we shall be using Eucharistic Prayer III.


The presider, with hands outstretched, says
The Lord be with you.
The people answer
And also with you.
The presider, raising his outstretched hands, says
Lift up your hearts.
The people answer
We lift them up to the Lord.
The presider, with hands outstretched, says
Let us give thanks to the Lord our God.
The people answer
It is right to give him thanks and praise.

146. Thanksgiving for God's saving love. The theme of the celebration is contained here. 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.

The presider continues the preface with hands extended.
Father, all powerful and ever-living God,
we do well always and everywhere to give You thanks.

By Your Holy Spirit You anointed Your Son
High Priest of the new and eternal covenant.
with wisdom and love You have planned
that this one priesthood should continue in the Church.

Christ gives the dignity of a royal priesthood
to the people He has made His own.
From these, with a brother’s love,
He chooses men to share His sacred ministry
by the laying on of hands.

He appoints them to renew in His name
the sacrifice of our redemption
as they set before Your family His paschal meal.
He calls them to lead Your holy people in love,
nourish them by Your word,
and strengthen them through the sacraments.

Father, they are to give their lives in Your service
and for the salvation of Your people
as they strive to grow in the likeness of Christ
and honor You by their courageous witness of faith and love.
We praise You, Lord, with all the angels and saints
in their song of joy:

147. An acclamation of praise for God's holiness sung by all. It is also a plea: Hosanna means "Lord, come and save us!" and indeed, the Lord does come and save us when his offering of his body and blood happens sacramentally in the following portions of the Eucharistic Prayer. 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.
148. If the choir is limited, the Gospel Acclamation, the Sanctus, Memorial Acclamation and the Great Amen share the top priority when it comes to the choice of sung parts in the Mass, meaning if there is to be singing in the Mass, these should be sung.
149. In High Masses, the ministers who carry the candlesticks, thurible and boat process to the front of the altar. They kneel when the people kneel.
150. After the Sanctus, all kneel except the presider and concelebrants.

The whole assembly sings or says the sanctus.
Holy, holy, holy Lord, God of power and might,
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 people kneel.


The presider, with hands extended, says
Father, you are holy indeed,
and all creation rightly gives you praise.
All life, all holiness comes from you
through your Son, Jesus Christ our Lord,
by the working of the Holy Spirit.
From age to age you gather a people to yourself,
so that from east to west
a perfect offering may be made
to the glory of your name.

151. Invocation of the Holy Spirit. We invoke the Holy Spirit to change our earthly reality heavenly realities. There are two invocations to this effect: the first is for the Spirit to change the bread and wine to the Body and Blood of Christ (Epiclesis I, below) and the second is to change this worshipping community into the One Body of Christ (Epiclesis II, later on). The Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ’s Body and Blood, and that the spotless Victim to be received in Communion be for the salvation of those who will partake of it. This is just the invocation not the actual moment of when the bread and wine become the body and blood of Christ, therefore, we do not ring the bell in this part.

He joins his hands and holding them outstretched over the offerings says
Presider and concelebrants
And so, Father, we bring you these gifts.
We ask you to make them holy by the power of your Spirit,
He joins his hands, and continues, making a sign of the cross once over both bread and wine
that they may become the body X and blood
of your Son, our Lord Jesus Christ
at whose command we celebrate this eucharist.

152. The words of institution are said. When the priest says "This is my body," and "This is my blood," the bread and wine become the Body and Blood of Christ, then these are shown to the assembly. 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.
153. Concelebrants join the presider in saying the words of Christ with their right hands pointing towards the eucharistic species.
154. When incense is used, the eucharistic species are incensed with three swings.
155. The bell may be rung during the elevation. There may be one long ring or three rings. The purpose of the ringing here is to get the attention of the people to look at the eucharistic species. Ringing must be done only after the priest has finished speaking.

He joins his hands and continues
On the night he was betrayed
He takes the bread and, raising it a little above the altar, continues
he took bread and give you thanks and praise.
He broke the bread, gave it to his disciples and said:
He bows slightly.
He shows the Body of Christ to the people, places the Body of Christ on the paten and genuflects in adoration.
Then, he continues
When supper was ended, he took the cup.
The presider takes the chalice and raising it a little above the altar, continues
Again he gave you thanks and praise,
gave the cup to his disciples and said:
He bows slightly
He shows the chalice to the people, places the chalice on the altar and genuflects in adoration.

156. 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.
157. If the choir is limited, the Gospel Acclamation, the Sanctus, Memorial Acclamation and the Great Amen share the top priority when it comes to the choice of sung parts in the Mass, meaning if there is to be singing in the Mass, these should be sung.
158. The anamnesis is explicitly contained in the memorial or eucharistic acclamation and the words that follow it.
159. In High Masses, the ministers who carry the candlesticks, thurible and boat stand, make a bow and leave the front of the altar while the memorial acclamation is sung. They may, however, remain in front of the altar for the duration of the Eucharistic Prayer until the Great Amen unless they are blocking the people's view of the altar.
160. The version of the Memorial Acclamation that may be sung should be translations or adaptations of the approved formulas as indicated below. Examples of these adapations are "Sa Krus mo at Pagkabuhay"(1), "Si Kristo ay namatay," "Si Kristo ay gunitain," and those found below.
161. The General Instruction indicates that if the acclamation is sung, the people stand. If it is just recited, everyone remains kneeling.

Then he says
Let us proclaim the mystery of faith:
Everyone proclaims the mystery of faith through a song; otherwise, it is recited
Lord, by your cross and resurrection
you have set us free.
You are the savior of the world.
Dying you destroyed our death,
rising you restored our life.
Lord Jesus, come in glory.
When we eat this bread and drink this cup,
we proclaim your death, Lord Jesus,
until you come in glory.
Then, with hands extended, the presider says
Presider with concelebrants
Father, calling to mind the death your Son endured for our salvation,
his glorious resurrection and ascension into heaven,
and ready to greet him when he comes again,

162. In this very memorial, the Church—and in particular the Church here and now gathered—offers in the Holy Spirit the spotless Victim to the Father. The Church’s intention, however, is that the faithful not only offer this spotless Victim but also learn to offer themselves, and so day by day to be consummated, through Christ the Mediator, into unity with God and with each other, so that at last God may be all in all.

we offer you in thanksgiving this holy and living sacrifice.

Look with favor on your Church’s offering,
and see the Victim whose death has reconciled us to yourself.

Grant that we who are nourished by his body and blood,
may be filled with his Holy Spirit,
and become one body, one spirit in Christ.

163. The Eucharist is celebrated in communion with the entire Church, of heaven as well as of earth, and that the offering is made for her and for all her members, living and dead, who have been called to participate in the redemption and the salvation purchased by Christ’s Body and Blood.

Presider or one Concelebrant
May he make us an everlasting gift to you
and enable us to share in the inheritance of your saints,
with Mary, the virgin Mother of God;
with the apostles, the martyrs,
and all your saints,
on whose constant intercession we rely for help.
Presider or one Concelebrant
Lord, may this sacrifice,
which has made our peace with you,
advance the peace and salvation of all the world.
Strengthen in faith and love your pilgrim Church on earth;
your servant, Pope N., our bishop N.,
and all the bishops, with the clergy
and the entire people your Son has gained for you.
Father, hear the prayers of the family you have gathered here before you.
In mercy and love unite all your children wherever they may be.
Welcome into your kingdom our departed brothers and sisters
and all who have left this world in your friendship.
He joins his hands
We hope to enjoy forever the vision of your glory,
through Christ our Lord, from whom all good things come.

164. The glorification of God is expressed, through, with and in Jesus Christ with the Holy Spirit.
165. The doxology is proper to the presider and the concelebrants. Thus, the people are not supposed to be saying or singing it with them.

The presider takes the chalice and paten with the consecrated host and lifting them up (until after the Amen), sings or says the doxology
Presider alone or with concelebrants
Through him, with him, in him,
in the unity of the Holy Spirit,
all glory and honor is yours, almighty Father,
for ever and ever.

166. Everyone confirms and concludes this prayer with a sung Amen.
167. During Lent, great Amen versions with Alleluia are not allowed. Versions with Alleluia should sung more during Easter.

168. This is the "Break" and "Give" part. In these rites we prepare for the reception of the Eucharist. The Faithful should receive the Body and Blood of Christ consecrated within the celebration during the celebration.

169. In the Lord’s Prayer a petition is made for daily food, which for Christians means preeminently the eucharistic bread, and also for purification from sin, so that what is holy may, in fact, be given to those who are holy. 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 embolism, enlarging upon the last petition of the Lord’s Prayer itself, begs deliverance from the power of evil for the entire community of the faithful. The invitation, the Prayer itself, the embolism, and the doxology by which the people conclude these things are sung or said aloud.
170. The version of the Lord's Prayer here should sound masculine because the Father is masculine. The version to be sung should not have elements not found in the scriptural text, meaning, no hums and no oohs because that is not what Christ taught us. As a rule, if the Lord's Prayer is sung, the doxology is sung also.

The presider sets down the chalice and paten and with hands joined, sings or says
Let us pray with confidence to the Father
in the words our Savior gave us.
Jesus taught us to call God our Father,
and so we have the courage to say:
Let us ask the Father to forgive our sins
and to bring us to forgive those who sin against us.
Let us pray for the coming of the kingdom
as Jesus taught us.

Everyone sings or recites the Lord’s Prayer. The presider extends his hands
Our Father in heaven,
holy be your name.
Your kingdom come,
Your will be done on earth as in heaven.
Give us today our daily bread.
Forgive us our sins
as we forgive those who sin against us.
Do not bring us to the test
but deliver us from evil.
With hands extended, the presider continues alone with the embolism
Deliver us, Lord, from every evil
and grant us peace in our day.
In your mercy keep us free from sin
and protect us from all anxiety
as we wait in joyful hope for the coming of our Savior,
Jesus Christ.
He joins his hands.
The people end the prayer with the doxology
For the kingdom, the power
and the glory are yours,
now and forever.

171. 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.

Then, the presider, with hands extended, says aloud
Lord Jesus Christ, you said to your apostles:
I leave you peace, my peace I give you.
Look not on our sins but on the faith of your Church,
and grant us the peace and unity of your kingdom
He joins his hands.
where you live forever and ever.
The people answer
The presider, extending and joining his hands, adds
The peace of the Lord be with you always.
The people answer
And also with you.
Then the deacon or the presider may add
Let us offer each other the sign of peace.
All make an appropriate sign of peace.

172. Bread is broken to be shared. Christ's body was broken to heal us. The presider breaks the Eucharistic Bread, assisted, if the case calls for it, by the deacon or a concelebrant. Christ’s gesture of breaking bread at the Last Supper, which gave the entire Eucharistic Action its name in apostolic times, signifies that the many faithful are made one body (1 Cor 10:17) by receiving Communion from the one Bread of Life which is Christ, who died and rose for the salvation of the world. 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 presider breaks the Bread.
173. When there are concelebrants, he may distribute to them the Body of Christ. This is not done to lay ministers.

174. The priest 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 presider, meanwhile, takes the host and breaks it over the paten. He places a small piece in the chalice, saying inaudibly
May this mingling of the body and blood of our Lord Jesus Christ
bring eternal life to us who receive it.

175. This song is sung to accompany the breaking of the bread and the commingling. It praises Jesus as the Lamb of God who is sacrificed and eated for the forgiveness of sins. Jesus is the Paschal lamb, the sacrifice, by which our sins are forgiven.
176. 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).

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.

177. The priest prepares himself by a prayer, said quietly, that he may fruitfully receive Christ’s Body and Blood. The faithful do the same, praying silently.

Then, the priest joins his hands and says inaudibly
Lord Jesus Christ, Son of the Living God,
by the will of the Father and the work of the Holy Spirit
your death brought life to the world.
By your holy body and blood free me from all my sins, and from every evil.
Keep me faithful to your teaching, and never let me be parted from you.
Lord Jesus Christ, with faith in your love and mercy
I eat your body and drink your blood.
Let it not bring me condemnation, but health in mind and body.

178. 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. Along with the faithful, he then makes an act of humility using the prescribed words taken from the Gospels. Note that in Filipino, it is "magpatulóy" (as in receive into a house) and not "magpatuloy" (as in continue).
179. It is most desirable that the faithful, just as the priest himself is bound to do, receive the Lord’s Body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they partake of the chalice, so that even by means of the signs Communion will stand out more clearly as a participation in the sacrifice actually being celebrated.
180. The presider hands the eucharistic species to the ministers who will assist him. He should give them and not just let them get the Body and Blood of Christ on their own. This is done for extraordinary ministers of holy communion after the presider has taken communion.
181. The bell may be used to signal na people to get in line for communion. The bell may be rung when the priest has partaken of the Body and Blood of Christ.

The presider genuflects. Taking the host, he raises it slightly over the paten and, facing the people, says aloud
This is the Lamb of God,
who takes away the sins of the world.
Happy are those who are called to his supper.
He adds, with the people
Lord, I am not worthy to receive you
but only say the word and I shall be healed.
Facing the altar, the priest says inaudibly
May the body of Christ bring me to everlasting life.
He reverently consumes the body of Christ. Then he takes the chalice and says inaudibly
May the blood of Christ bring me to everlasting life.
He reverently drinks the blood of Christ.
The bell may be rung to signal the start of the communion of the people.
After this he takes the paten or other vessel and goes to the communicants. He takes a host for each one, raises it a little, and shows it, saying
The Body of Christ.
The communicant answers
and receives communion.
If communion is given in both species, the minister says
The Blood of Christ.
The communicant answers

182. While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants’ union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the “communitarian” nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. If, however, there is to be a hymn after Communion, the Communion chant should be ended in a timely manner. Care should be taken that singers, too, can receive Communion with ease.
183. The choice of music in this part should reflect the reality that what is being received is Christ. The choice of song should be connected to the mystery of the Eucharist or the theme of the day or liturgical season. Marian songs or other votive songs may never be sung during communion, as it is not the body and blood of Mary nor the saints that is given during communion. This rule applies even if it is a feast of Mary or of whichever saint. Marian or votive songs however may be sung as the song after the dismissal since there is no rule with regards to the choice of song after the dismissal.
184. If and only 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.
185. When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, the entire congregation may also sing a psalm or other canticle of praise or a hymn. This is sung either by the choir alone or by the choir or cantor with the people.
186. The presider, deacon, concelebrant, acolyte or any delegated minister may purify the vessels towards the end of communion. It may be done at the side table.

The vessels are cleansed by the priest or deacon or acolyte or duly delegated minister after the communion or after the Mass, if possible at the side table. Meanwhile, he says inaudibly
Lord, may I receive these gifts in purity of heart.
May they bring me healing and strength, now and for ever.

187. To bring to completion the prayer of the People of God, and also to conclude the entire above, the priest says the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated. This is the last presidential prayer.

Then standing at the chair, the presider says:
Let us pray.
The presider and people pray in silence for a while, unless a period of silence has already been observed. Then the presider extends his hands and says
Lord God almighty,
You have given us fresh strength
in these sacramental gifts.
Renew in us the image of Christ’s goodness.
Grant this through Christ our Lord.
All respond

188. After receiving the Eucharist, we are given the blessing and sent to proclaim Christ through our words and actions.
189. Announcements are said before the greeting. Announcements are done here because it is proper to the nature of the Concluding Rite, because the announcements are that which we are sent to. It is also during this time when the collection could be brought forward and placed at the side of the sanctuary.
190. We remind ourselves that Christ is present. And he is present even more.

Facing the people, the presider extends his hands and sings or says
The Lord be with you.
The people answer
And also with you.

191. During special days, the presider prays over the people with his hands extended over them. The formulae for the Prayer over the People or Solemn Blessing are often found with the other presidential prayers; otherwise, they are found in the section following the Order of Mass in the Sacramentary.

After the greeting, the deacon/presider gives the invitation
Bow your heads and pray for God’s blessing.
Then the presider extends his hands over the people while he sings or says:
Lord, we rejoice that you are our creator and ruler.
As we call upon your generosity,
renew and keep us in your love.
Grant this through Christ our Lord.
The people answer

192. The presider gives the Trinitarian blessing to everyone.

The presider blesses the people with these words
May almighty God bless you,
the Father, and the Son, X and the Holy Spirit.
The people answer

193. The presider or the deacon sends each to go out to do good works, praising and blessing God.

The deacon or presider with hands joined, says or sings
Go in the peace of Christ.
The Mass is ended, go in peace.
Go in peace to love and serve the Lord.
The people answer
Thanks be to God.

194. Ordained ministers ministers kiss the altar. All ministers make a profound bow towards the altar and if the tabernacle is located behind or near the altar, all genuflect towards it before leaving in the same manner as that during the entrance.

195. In cases when a Mass-goer wants to make an announcement so his/her vehicle can get out of the parking spot, they must be respectfully told that it is disrespectful for his/her concern to cause an interruption in the worship service of the community. Unless of course it is a matter of life and death. But if it's just so that they would not be late for lunch or a movie, they should respect the solemnity of the celebration, God and the rest of the community and wait patiently.
196. Lost children may stay with liturgical ministers or the office until the end of the Mass. There is no need to page for the parents during the celebration and most probably, these parents would not dare leave their child in the church.
197. Movement is restricted whenever Scripture is read, prayers are said and silence is observed. Movement is very permissible during common recitations (confiteor, profession of faith) and singing. Thus, latecomers should refrain from moving during the said parts so as not to attract unnecessary attention to their tardiness.
198. The intentions of the 'pamisa' from the parish office, those names which have been submitted to be prayed for during the Mass, need not be said during the celebration because it would be implied that these people paid for the Mass which is not the case since sacraments are not economic commodities. A concession can be made that a petition be included in the Prayer of the Faithful that says 'for those who included in the intentions of this Mass.." so that the community can pray for them. But still, no names are mentioned. The priest prays for them silently. The dead can be prayed for in silence during the Eucharistic Prayer's commemoration of the dead.

Some people say that there is no need to prepare or plan the Eucharistic Celebration. Official Church documents differ from their opinion.

The Sunday Celebration of the Eucharist. The importance of the Sunday Eucharist cannot be over-estimated. For the majority of the faithful, it is the chief (sometimes, unfortunately, the only) occasion when they experience the Church. It is also the only time in the week that the majority get some spiritual nourishment. But many of our Sunday Eucharistic assemblies do not foster a vibrant experience of dynamic fellowship in Christ and of encountering the Lord through Spirit-filled and fraternally warm Eucharistic celebrations. These are often too hurried, too often lacking the animation of priests who speak the Word of God with spiritual power and conviction, and evoke prayerful communal participation. PCPII 180
All the baptized share in the priestly dignity of Christ. Christ has made us into "a kingdom, priests for his God the Father." As faithful we must present ourselves as a sacrifice, living, holy and pleasing to God, praising God and bearing witness to Christ. We exercise our priesthood "by the reception of the sacraments, prayer and thanksgiving, the witness of a holy life, abnegation and active charity." We exercise it when we participate in the offering of the Eucharist. PCPII 117
Article 7. Since the majority of our people are young, great effort should be exerted to make liturgical celebrations meaningful and instructive while at the same time adhering to liturgical norms and the provisions of Canon 838.

Can. 834 §1. The Church fulfills its sanctifying function in a particular way through the sacred liturgy, which is an exercise of the priestly function of Jesus Christ. In the sacred liturgy the sanctification of humanity is signified through sensible signs and effected in a manner proper to each sign. In the sacred liturgy, the whole public worship of God is carried out by the Head and members of the mystical Body of Jesus Christ.

Can. 837 §1. Liturgical actions are not private actions but celebrations of the Church itself which is the sacrament of unity, that is, a holy people gathered and ordered under the bishops. Liturgical actions therefore belong to the whole body of the Church and manifest and affect it; they touch its individual members in different ways, however, according to the diversity of orders, functions, and actual participation.
canon 899. §3. The eucharistic celebration is to be organized in such a way that all those participating receive from it the many fruits for which Christ the Lord instituted the eucharistic sacrifice.

14. Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism.
14 In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit; and therefore pastors of souls must zealously strive to achieve it, by means of the necessary instruction, in all their pastoral work.

17. It is therefore of the greatest importance that the celebration of the Mass—that is, the Lord’s Supper—be so arranged that the sacred ministers and the faithful taking part in it, according to the proper state of each, may derive from it more abundantly those fruits for the sake of which Christ the Lord instituted the Eucharistic Sacrifice of his Body and Blood and entrusted it to the Church, his beloved Bride, as the memorial of his Passion and Resurrection.
18. This will best be accomplished if, with due regard for the nature and the particular circumstances of each liturgical assembly, the entire celebration is planned in such a way that it leads to a conscious, active, and full participation of the faithful both in body and in mind, a participation burning with faith, hope, and charity, of the sort which is desired by the Church and demanded by the very nature of the celebration, and to which the Christian people have a right and duty by reason of their Baptism.

What is prescribed in the liturgical documents and liturgical books, the Constitution, the Instructions and the rubrics have the force of law. These are liturgical laws. These have been put into place as fruits of liturgical reflection and thus are the guides by which liturgical action is to be accomplished. These safeguard the true and orthodox meaning of the rites and the proper reception of the liturgy's fruits i.e. sanctification of the people. In light of this, we must remember the following:

22. 1. Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.
2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established.
3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.

5. The observance of the norms published by the authority of the Church requires conformity of thought and of word, of external action and of the application of the heart. A merely external observation of norms would obviously be contrary to the nature of the Sacred Liturgy, in which Christ himself wishes to gather his Church, so that together with himself she will be “one body and one spirit.” For this reason, external action must be illuminated by faith and charity, which unite us with Christ and with one another and engender love for the poor and the abandoned. The liturgical words and Rites, moreover, are a faithful expression, matured over the centuries, of the understanding of Christ, and they teach us to think as he himself does; by conforming our minds to these words, we raise our hearts to the Lord. All that is said in this Instruction is directed toward such a conformity of our own understanding with that of Christ, as expressed in the words and the Rites of the Liturgy.
6. For abuses “contribute to the obscuring of the Catholic faith and doctrine concerning this wonderful sacrament.” Thus, they also hinder the faithful from “re-living in a certain way the experience of the two disciples of Emmaus: ‘and their eyes were opened, and they recognized him.’” For in the presence of God’s power and divinity and the splendor of his goodness, made manifest especially in the Sacrament of the Eucharist, it is fitting that all the faithful should have and put into practice that power of acknowledging God’s majesty that they have received through the saving Passion of the Only-Begotten Son.
7. Not infrequently, abuses are rooted in a false understanding of liberty. Yet God has not granted us in Christ an illusory liberty by which we may do what we wish, but a liberty by which we may do that which is fitting and right. This is true not only of precepts coming directly from God, but also of laws promulgated by the Church, with appropriate regard for the nature of each norm. For this reason, all should conform to the ordinances set forth by legitimate ecclesiastical authority.
9. Finally, abuses are often based on ignorance, in that they involve a rejection of those elements whose deeper meaning is not understood and whose antiquity is not recognized. For “the liturgical prayers, orations and songs are pervaded by the inspiration and impulse” of the Sacred Scriptures themselves, “and it is from these that the actions and signs receive their meaning.” As for the visible signs “which the Sacred Liturgy uses in order to signify the invisible divine realities, they have been chosen by Christ or by the Church.” Finally, the structures and forms of the sacred celebrations according to each of the Rites of both East and West are in harmony with the practice of the universal Church also as regards practices received universally from apostolic and unbroken tradition, which it is the Church’s task to transmit faithfully and carefully to future generations. All these things are wisely safeguarded and protected by the liturgical norms.
10. The Church herself has no power over those things which were established by Christ himself and which constitute an unchangeable part of the Liturgy. Indeed, if the bond were to be broken which the Sacraments have with Christ himself who instituted them, and with the events of the Church’s founding, it would not be beneficial to the faithful but rather would do them grave harm. For the Sacred Liturgy is quite intimately connected with principles of doctrine, so that the use of unapproved texts and Rites necessarily leads either to the attenuation or to the disappearance of that necessary link between the lex orandi and the lex credendi.
11. The Mystery of the Eucharist “is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured.” On the contrary, anyone who acts thus by giving free reign to his own inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which ought to be vigorously preserved, and becomes responsible for actions that are in no way consistent with the hunger and thirst for the living God that is experienced by the people today. Nor do such actions serve authentic pastoral care or proper liturgical renewal; instead, they deprive Christ’s faithful of their patrimony and their heritage. For arbitrary actions are not conducive to true renewal, but are detrimental to the right of Christ’s faithful to a liturgical celebration that is an expression of the Church’s life in accordance with her tradition and discipline. In the end, they introduce elements of distortion and disharmony into the very celebration of the Eucharist, which is oriented in its own lofty way and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the People of God. The result is uncertainty in matters of doctrine, perplexity and scandal on the part of the People of God, and, almost as a necessary consequence, vigorous opposition, all of which greatly confuse and sadden many of Christ’s faithful in this age of ours when Christian life is often particularly difficult on account of the inroads of “secularization” as well.
12. On the contrary, it is the right of all of Christ’s faithful that the Liturgy, and in particular the celebration of Holy Mass, should truly be as the Church wishes, according to her stipulations as prescribed in the liturgical books and in the other laws and norms. Likewise, the Catholic people have the right that the Sacrifice of the Holy Mass should be celebrated for them in an integral manner, according to the entire doctrine of the Church’s Magisterium. Finally, it is the Catholic community’s right that the celebration of the Most Holy Eucharist should be carried out for it in such a manner that it truly stands out as a sacrament of unity, to the exclusion of all blemishes and actions that might engender divisions and factions in the Church.
13. All of the norms and exhortations set forth in this Instruction are connected, albeit in various ways, with the mission of the Church, whose task it is to be vigilant concerning the correct and worthy celebration of so great a mystery. The last chapter of the present Instruction will treat of the varying degrees to which the individual norms are bound up with the supreme norm of all ecclesiastical law, namely concern for the salvation of souls.
31. In keeping with the solemn promises that they have made in the Rite of Sacred Ordination and renewed each year in the Mass of the Chrism, let Priests celebrate “devoutly and faithfully the mysteries of Christ for the praise of God and the sanctification of the Christian people, according to the tradition of the Church, especially in the Eucharistic Sacrifice and in the Sacrament of Reconciliation.” They ought not to detract from the profound meaning of their own ministry by corrupting the liturgical celebration either through alteration or omission, or through arbitrary additions. For as St. Ambrose said, “It is not in herself . . . but in us that the Church is injured. Let us take care so that our own failure may not cause injury to the Church.” Let the Church of God not be injured, then, by Priests who have so solemnly dedicated themselves to the ministry. Indeed, under the Bishop’s authority let them faithfully seek to prevent others as well from committing this type of distortion.
32. “Let the Parish Priest strive so that the Most Holy Eucharist will be the center of the parish congregation of the faithful; let him work to ensure that Christ’s faithful are nourished through the devout celebration of the Sacraments, and in particular, that they frequently approach the Most Holy Eucharist and the Sacrament of Penance; let him strive, furthermore, to ensure that the faithful are encouraged to offer prayers in their families as well, and to participate consciously and actively in the Sacred Liturgy, which the Parish Priest, under the authority of the diocesan Bishop, is bound to regulate and supervise in his parish lest abuses occur.” Although it is appropriate that he should be assisted in the effective preparation of the liturgical celebrations by various members of Christ’s faithful, he nevertheless must not cede to them in any way those things that are proper to his own office.
33. Finally, all “Priests should go to the trouble of properly cultivating their liturgical knowledge and ability, so that through their liturgical ministry, God the Father, Son and Holy Spirit will be praised in an ever more excellent manner by the Christian communities entrusted to them.” Above all, let them be filled with that wonder and amazement that the Paschal Mystery, in being celebrated, instills in the hearts of the faithful.
114. “At Sunday Masses in parishes, insofar as parishes are ‘Eucharistic communities,’ it is customary to find different groups, movements, associations, and even the smaller religious communities present in the parish.” While it is permissible that Mass should be celebrated for particular groups according to the norm of law, these groups are nevertheless not exempt from the faithful observance of the liturgical norms.
169. Whenever an abuse is committed in the celebration of the Sacred Liturgy, it is to be seen as a real falsification of Catholic Liturgy. St. Thomas wrote, “The vice of falsehood is perpetrated by anyone who offers worship to God on behalf of the Church in a manner contrary to that which is established by the Church with divine authority, and to which the Church is accustomed.”


As one set aside in a special way for the service of the altar, the server should learn all matters concerning public divine worship and strive to grasp their inner spiritual meaning: in that way he will be able each day to offer himself entirely to God, be an example to all by his gravity and reverence in church, and have a sincere love for the Mystical Body of Christ, the people of God, especially for the weak and the sick. - Pope Paul VI, Ministeria Quaedam

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