Praying the New Texts: A Teaching Liturgy using the texts of the Roman Missal, Third Edition Monday, 18 July 2011 Our Lady s Immaculate Heart Parish Ankeny, Iowa 1
Welcome to Our Lady s Immaculate Heart Church! Thank you for participating in this teaching liturgy, whether live at the recording, or by watching the recording and using this worship aid and study guide. We hope your experience will help to deepen your understand the liturgy itself as well as to learn about the changes you will begin to notice at Mass starting the first Sunday of Advent, 27 November 2011, when we begin using The Roman Missal, Third Edition. This teaching liturgy is an experience that is used for catechetical purposes, and as such, is not an official Mass. Due to the interruptions and emphasis on getting a high-quality video recording, bread and wine will not be consecrated. Additionally, since the focus is on the new spoken texts of the Roman Missal, Third Edition, we are omitting some elements that would normally be a part of a liturgy. Some of those elements are a sung Responsorial Psalm and Gospel Acclamation, as well as some congregational singing at Preparation of the Gifts and Altar and Communion. We have chosen to use for the sung parts of Mass the new English chants developed by the International Commission on English in the Liturgy (ICEL). This setting will be included in the Missal itself as well as in all published missalettes and hymnals. People have found these texts to be very singable, and, since they are especially suited to the natural textual emphasis and rhythm, we hope that this setting can, over time, become familiar to people around the diocese. The texts that have been chosen are from the options provided for the Vigil of Pentecost. There is an option for an extended version of the Vigil which resembles the structure of the Easter Vigil, but here we are using the standard form with one Old Testament reading, the Epistle, and the Gospel Reading. These texts were selected because of the anticipatory character they communicate regarding the sending of the Holy Spirit. We pray that as you participate in this teaching liturgy you can join our prayer that God will pour out the Holy Spirit afresh on all of us around the world who are preparing to receive these new texts. Veni, Sancte Spiritus: Come, Holy Spirit! 2
Roman Missal, Third Edition What is the Roman Missal? A missal is a book that contains the words necessary for the celebration of the Mass: prayers, rubrics (instructions), scripture readings, and chants. No doubt you ve noticed (or carried!) the large red book used by the priest. It is titled, in Latin, Missale Romanum the Roman Missal. After the liturgical reforms of the Second Vatican Council increased the wealth of scripture in the liturgy, the book was split into two volumes: the Lectionary for Mass and the Sacramentary. The first edition of those texts was officially used in English in 1970. We are currently using the second edition; on November 27, 2011, the first Sunday in Advent, parishes in the dioceses of the United States will begin using the English translation of the third edition. This edition was approved by the bishops of the United States in 2008 and confirmed by the Holy See in 2010. We ll begin using the name missal with this third edition, to remind us that the liturgy is an integrated whole, scripture and prayers. Why a new Missal? Is the Mass changing? Pope John Paul II announced the third edition of the Roman Missal in 2000, to celebrate the international Jubilee year. The new Missal does not make significant changes to the structure of the Mass. It includes, among other new additions, prayers for the newly canonized saints, a new order for the vigil of Pentecost, a Mass in thanksgiving for the gift of human life, and additional Eucharistic prefaces. Most of these texts originated in Latin and, according to the reforms of the Second Vatican Council, they may be translated into vernacular languages, the local language of the people. This is done under the authority of the local conferences of bishops and the Holy See. In 2001, the Holy See issued new guidelines for translating liturgical texts from Latin to English. A new period of renewal It may surprise you to learn that the English texts we use today have been under revision for more than two decades. It was always a commitment of the bishops to assess the experience of using the vernacular in our worship, and to make adjustments when necessary. The time is right for revision! As we move toward the use of the new texts a year from this Advent season, we have the opportunity to learn from the wisdom of those who saw the Church into and through the period of liturgical renewal following Vatican II. This year, our centennial as a diocese, we have the opportunity to learn more about the liturgy where we as individuals and as a community find our strength and our mission. 3
Entrance Hymn The Sign of the Cross Introductory Rites The Greeting The Penitential Act Response: And with your spirit. I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God. (Form A) Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. Response: Amen. Priest: Lord, have mercy. Response: Lord, have mercy. Priest: Christ, have mercy. Response: Christ, have mercy. Priest: Lord, have mercy. Response: Lord, have mercy. 4
Entrance Procession The procession into the church is a symbol of our gathering. It ritualizes what the assembly does prior to the start of this procession: come together from different places to this sacred space set apart for the worship of God. is filled with the symbols of the presence of Christ. The procession is usually led by the Processional Cross the cross being a fundamental symbol of Christianity. The Book of Gospels is also a symbol of the presence of Christ His words spoken directly to us. Another symbol of Christ in the procession is the person of the priest, who stands in the place of Christ in the worshiping assembly. The Book of Gospels is placed on the altar at this point of the Mass to symbolize the wholeness of the presence of Christ in Word and Sacrament. The altar is kissed by the priest (and the deacon if present) in reverence to Christ. The altar symbolizes Christ, who sacrificed himself on the cross for the remission of our sins. He is the sacrificial lamb of the Passover meal and the animals sacrificed in the temple of Jerusalem. Sign of the Cross and Greeting As with all prayer, we begin with the Sign of the Cross. The greeting we are been given at the beginning of Mass is used to help remind us that Christ is present in this gathered assembly. The priest can choose from three different texts. The one we hear most often is The Lord be with you. Our new response will be And with your spirit. This greeting occurs at several important points of the liturgy. Penitential Act or Rite of Sprinkling There are two ritual texts to choose from in this part of the Mass: The Penitential Act or the Rite of Blessing and Sprinkling of Water. The Penitential Rite helps us to call to mind our sinfulness and the need for God s forgiveness. There are three forms of the Penitential Act. Form A includes the prayer of confession, I confess to Almighty God Form B is a brief litany of Penitence. Form C is a longer litany in praise of God s mercy which includes the ancient text Kyrie eleison. The Rite of Sprinkling may be used from time to time, especially during the Easter Season, as a reminder of our baptism. 5
Gloria ICEL Opening Prayer 6
The Gloria The next part of the Introductory Rites is the singing of the hymn: Glory to God. This ancient hymn is modeled after the hymn of the angels at Jesus birth in Bethlehem. The Gloria is sung every Sunday except during the seasons of Advent and Lent. Collect (Opening Prayer) The Introductory Rites conclude with the Collect, also called the Opening Prayer. This prayer sums up all of our thoughts and actions to this point of the Mass. The Opening Prayer also points us toward the action or deed of God that we celebrate on that specific day. In the Let us pray that precedes the collect, we are invited to call to mind our own prayers. Having come from different places and joined together in song, in confessing our need for God s mercy, and in praising God, we bring our prayers together before being seated for the liturgy of the Word. 7
Liturgy of the Word First Reading Genesis 11: 1-9 Response: Thanks be to God. Responsorial Psalm Second Reading Romans 8: 22-27 Response: Thanks be to God. 8
The Liturgy of the Word The Liturgy of the Word consists of four proclamations (readings) from Sacred Scripture and sung acclamations. The book from which Sacred Scripture is proclaimed is called The Lectionary. Over the course of three years we hear selections from most of the books of the Bible. The Lectionary is divided into a Gospel of Mark; and Year C with the Gospel of Luke. The Gospel of John is included throughout the cycles. Daily Mass readings are organized on a separate, two-year cycle. Our role in the Liturgy of the Word is to listen to the words proclaimed to us and be open to the Holy Spirit. In listening, we strive to understand not only what we hear but also the message aimed at our hearts. The Scriptures are proclaimed to us as they were in biblical days, like the prophets of the Old Testament and the apostles after the resurrection of Jesus in the New Testament. It is in hearing the Word of God that we are told is not just something that happened to our ancestors thousands of years ago; but is our story as well as members of the Body of Christ. The First Reading The first reading is usually taken from the Hebrew (or Old) Testament. During the Easter season or other special occasions, the first reading is taken from the Acts of the Apostles. The Responsorial Psalm The psalm is properly from the Ambo. Another of the changes in the liturgy is that the Responsorial Psalm be sung from the Ambo. The psalm is another proclamation of Scripture and not just a song that is sung following the first reading. The Second Reading The second reading of the Mass is usually taken from one of the epistles or from the Book of Revelation. 9
Gospel Acclamation Preface Dialogue Deacon/Priest: The Lord be with you. Response: And with your spirit. Deacon/Priest: A reading from the Gospel according to John. Response: Glory to you, O Lord. Gospel Reading John 7:37-39 Deacon/Priest: The Gospel of the Lord. Response: Praise to you, Lord Jesus Christ. Homily 10
The Gospel Acclamation and the Gospel The proclamation of the Holy Gospel is the high point of the Liturgy of the Word. We stand at this point a sign of our respect for the presence of Christ the Word Made Flesh who will speak to us directly through this proclamation. Alleluia! The Book of the Gospels, which contains the word of Christ, is processed to the Ambo with reverence and solemnity. The Gospel Acclamation is sung to express our joy at the words of Christ. During the season of Lent, the Alleluia is not sung but substituted with another acclamation. The deacon (or priest if no deacon is present) introduces the proclamation of the gospel with a greeting and announcement of which Gospel is being proclaimed. In this dialogue, our responses indicate that we believe Christ is speaking directly to us and we to him. At the announcement of the Gospel text, he then makes the sign of the cross with his thumb on the page of the book and then on his forehead, lips and breast. We imitate this action while in our minds pray, May the words of the holy Gospel be in our minds, on our lips and in our hearts. The Homily Through the course of the liturgical year the homily sets forth the mysteries of faith and the standards of the Christian life on the basis of the sacred text. The homily as part of the Liturgy of the Word is been strongly recommended and is required on Sundays and holy days of obligation. Through the readings and the homily, Christ s Paschal Mystery is proclaimed; through the sacrificial banquet of the Eucharist it becomes present. Moreover Christ himself is always present and active in the preaching of his Church. 11
Profession of Faith I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate; He suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen. Prayer of the Faithful 12 Nicene Creed
The Profession of Faith This creed originated at the Council of Nicaea an ecumenical council of bishops during the fourth century. The creed was written during a time of many controversies as a definitive statement of the core beliefs of Christianity. It later began to be used in the liturgy as a connection to and restatement of our baptismal promises. As part of the Third Edition of the Missal, there is an allowance and encouragement to use the Apostles Creed during the seasons of Lent and Easter. That creed is the oldest statement of core beliefs and is integrally connected to the Rite of Christian Initiation of Adults, which reaches its summit in the celebration of the Sacraments of Initiation at the Easter Vigil. After having listened to the Word of God and reflecting on God s will in our lives, we each stand and profess what we believe. Not only have we been strengthened in our faith but now stand with our sisters and brothers and support them in their profession. We bow from the waist when we say the words, by the Holy Spirit was incarnate of the Virgin Mary, and became man, a bodily gesture reminding us of Christ s coming to earth. The Prayer of the Faithful (The General Intercessions) The Prayer of the Faithful is the people s response to the word of God which they have welcomed in faith. Offering prayers to God for the salvation of all is an exercise of each person s baptismal priesthood. Petitions are offered for the holy Church, for civil authorities, for those weighed down by various needs, for all women and men, and for the salvation of the whole world. 13
Liturgy of the Eucharist Preparation of the Gifts and Altar Prayer Over the Gifts Priest: Blessed are you... Response: Blessed be God for ever. Invitation to Prayer and Prayer over the Gifts Priest: Pray, brethren, that my sacrifice and yours... Response: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church. 14
Preparation of the Gifts and Altar These preparation rites echo the pattern of the Introductory Rites at the beginning of Mass. They begin with a song and procession, and end with a second Collect which gathers ourselves and all of our gifts for which we seek transformation by God. This part of the Mass includes: Preparation Song; Collection of Monetary Gifts; Preparation of the Altar; Presentation and preparation of the Gifts; Prayer Over the Gifts. The gifts of bread, wine, and money are brought forward to the Altar by members of the assembly symbolizing the offering of ourselves to the God who gifts us with all good things. The priest prepares the bread and wine which are to be transformed during the Eucharistic Prayer. As these gifts of bread and wine are prepared, we too should prepare by spiritually placing ourselves on the Altar. We surrender our will so that God might transform us with the grace that overflows from the sacrifice of Christ. By the power of the Holy Spirit we are strengthened to be disciples in bringing about the Kingdom of God. The priest has prayers that accompany the preparation of the gifts but these normally are not said aloud but quietly. After all the gifts have been prepared, there is a dialogue and the Prayer over the Gifts, which are prayed by the priest and the assembly. 15
Eucharistic Prayer and Acclamations Preface Dialogue ICEL Holy ICEL 16
The Eucharistic Prayer The Eucharistic Prayer is the Church s great prayer of praise and thanksgiving to God. It is the words used for consecration, the changing of bread and wine to the body and blood of Christ (transubstantiation). It is the prayer of the Body of Christ with Jesus at our head as high priest. The priest stands at the Altar and in the name of the assembly prays the prayer. We join our minds and hearts with him and our voices in the acclamations. Parts of the Eucharistic Prayer Thanksgiving (We praise God and give thanks for salvation or for some aspect of it.) Acclamation (We sing the song of the angels Is. 6 Holy Holy Holy) Epiclesis (We invoke the Holy Spirit to transform our gifts) Last Supper Narrative (We retell the story of the first Eucharist) Anamnesis (We re-present the passion and resurrection of Jesus) Offering (Through Jesus we offer him, the spotless victim, and ourselves to God) Intercessions (We pray for the needs of the Church living and dead) Doxology (We conclude our prayer offering our praise of God through Jesus.) The Preface The first part of the Eucharistic Prayer is the preface. This part of the prayer changes each Sunday. The Preface helps us to call to mind some special aspect of God s salvation for which we give thanks corresponding to the day, feast or season. The Sanctus (Holy) This hymn is a combination of texts from Sacred Scripture the call of the prophet Isaiah (Is. 6:3) and the crowd s song at Jesus entrance into Jerusalem prior to his passion (Mt. 21:9; Mk. 11:9-10; Lk. 19:38; and Jn. 12:13). As the new translation of the traditional ending to the preface states: And even the heavenly Powers, with the angelic hosts, sing together the unending hymn of your glory, as they acclaim... At this point in the Mass, the priest has thirteen Eucharistic Prayers to choose from in the Roman Missal (ten in the Missal itself and three for Masses with children which will now be in a supplement). The prayer used in the workshop is the Eucharistic Prayer for Various Needs and Occasions, which is newly included in the Missal with the Third Edition. It was selected because of the correlations with the texts of Pentecost. The first part of the prayer continues the praise begun in the preface. 17
Mystery of Faith C Priest: The mystery of faith. ICEL The Great Amen 18
The Epiclesis In special invocations the church calls on the Holy Spirit and asks that the gifts offered by human hands be consecrated, that is become Christ s body and blood. We also pray in faith that Jesus, the victim to be received, be the source of salvation for those who will partake. The Last Supper Narrative (Institution Narrative) In the Eucharistic prayer we hear the story of the Last Supper when Jesus first shared his body and blood with his disciples. This part of the prayer not merely a recollection an event from nearly two thousand years ago. Telling the story reminds us that Jesus sacrifice is being re-presented here today. We are participating in Jesus offer of himself to God for our salvation as we follow his command Do this in memory of me. The Anamnesis Having experienced the mystery of Jesus death and resurrection, we proclaim it in song the Mystery of Faith. The priest celebrant announces in word what we have sung in acclamation. This part of the prayer is called anamnesis a Greek word meaning to make present. We are following Jesus command to keep memorial of his death and resurrection through the Eucharist. The Offering The Church and in particular the Church here and now assembled offers Christ the spotless victim to the Father in the Holy Spirit. The Church s intention is that we not only offer Jesus but also ourselves. We do so by surrendering ourselves through Christ the Mediator and Priest to an ever more complete union with God and with each other, so that at last God may be all in all. The Intercessions This part of the prayer reminds us that this Eucharist is not only offered for ourselves but for the whole Church living and dead in heaven and on earth. All people benefit from the saving death and resurrection of Jesus. At this point in our prayer, we believe Christ is standing before the throne of the Father praying for all those he purchased with his blood. The Doxology The conclusion of the Eucharistic Prayer is the Doxology which is the traditional end to all liturgical prayers by making our prayer through Jesus to the Father and the Holy Spirit. Our Amen is our assent to the entire Eucharistic prayer that began with the Preface Dialogue. Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever. 19
The Communion Rite The Lord s Prayer Sign of Peace Deacon/Priest: The peace of the Lord be with you always. Response: And with your spirit. Lamb of God 20
The Communion Rite The next part of the Mass called the Communion Rite. The rite contains several elements designed to help us properly dispose ourselves to receive communion, the most important being the breaking of the bread. The Communion Rite begins with the praying of the Lord s Prayer. The Lord s Prayer In the Lord s Prayer, daily food is prayed for, both temporal and spiritual, which for Christians means preeminently the Eucharistic bread, and for the forgiveness of sins. During the praying of the Lord s Prayer many communities of the Diocese of Des Moines choose to have each person extend their arms upward with the palm of the hands turned upward. This gesture, called the orans posture or praying posture, when done together as a community helps us to join together both in mind and body. Other communities continue the practice of joining hands or maintaining an individual, hands-together posture. No specific rubric is indicated at this point of the liturgy, so it is a participation in a sign of unity to join the practice of the community in which you are praying. The Sign of Peace The Sign of Peace follows the Lord s Prayer. The church is asking for peace and unity for herself and for the whole human family. This moment in the liturgy is ritual gesture and a time of reconciliation rather than meeting and greeting. We follow the Lord s Prayer where we prayed for forgiveness of our own transgressions and those of others and turn toward our neighbor saying, Peace be with you. The Fraction Rite (Breaking of the Bread) This ritual repeats the gesture of Christ at the Last Supper. The action signifies that in partaking in the one bread of life which is Christ, who died and rose for the salvation of the world, we are made one body. Recalling this act of salvation, we join in singing the litany the Lamb of God which recalls the words of John the Baptist to Andrew at the beginning of Jesus public ministry (Jn. 1:35). 21
Invitation to Communion Priest: Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb. Response: Lord, I am not worthy that you should enter under my roof, But only say the word and my soul shall be healed. Communion Procession Hymn of Praise Prayer after Communion 22
Receiving Holy Communion The gathered community comes forward to the Altar to receive Eucharist. Our community gathers around the one Altar, the symbol of our unity. The communion procession is a symbolic reminder that we are all on a journey. Our food for that journey is the Eucharist. The statement The Body of Christ, not only reminds us that the bread we see has been transformed but is also reminding us that we, the recipients, are being transformed. Redeemed by Christ, we are no longer alienated sinners but intimately connected to Christ and one another. Communion is more than a private moment with our Lord. It is also a moment of solidarity with our sisters and brothers members of the same body, the Body of Christ. Our Amen, is our assent of faith. Not only do we believe in the real presence but we also commit ourselves to living and acting as Jesus did and does. Each time we say amen we enter more deeply into our covenant relationship with God, agreeing to follow God s will believing, worshipping and acting in a certain way contrary to what the world asks us. Remember the Lord s Prayer, Thy will be done on earth as it is in heaven. The Gesture for Receiving Holy Communion As you come before the minister, you are to make a simple bow to the Eucharist. The minister makes the announcement, The Body of Christ. You respond Amen. As the Eucharist is placed in your hand or on your tongue, step to the side and consume the Eucharist. Some are accustomed to signing themselves with the Cross after consuming. If you receive the Precious Blood, the same process is followed. No gesture of reverence is made if you choose not to receive the Precious Blood. The Minister of Communion It is the office of the priest and the deacon to minister Holy Communion to the faithful. The local Ordinary (bishop) may give other special ministers the faculty to give communion whenever it seems necessary for the pastoral benefit of the faithful and a priest, deacon, or acolyte is not available. (Introduction to Holy Communion Outside Mass, 1976) Hymn of Praise The rubrics of the Mass call for a moment of sacred silence, or else a Psalm, Canticle, or a hymn of praise may be sung (GIRM 88). For the purposes of the teaching Mass, we have chosen to sing a hymn of praise as a way of gathering together the community of believers in one voice. Prayer After Communion This final collect concludes the Communion Rite, gathering our prayers once more. 23
Concluding Rites Blessing and Dismissal Priest: The Lord be with you. Response: And with your spirit. Priest: May almighty God bless you, the Father, and the Son, and the Holy Spirit Response: Amen. Deacon/Priest: Go in peace, glorifying the Lord by your life. Response: Thanks be to God. Recessional 24
The Concluding Rites These short rites provide a fitting end to what we have celebrated. But though this celebration of the Mass is ending, what is really occurring is a sending forth to continue the mission given to us by God in baptism. Blessing and Dismissal We are fortified for this mission through the Eucharist that we have just shared. We literally take Christ into the world. Having been transformed ourselves by this Eucharist, we go forth to live lives modeled after his. Matthew 25 When I was hungry, you gave me food The dismissal at his point if the Mass in Latin is Ite missa est. Literally translated, it means, Go, you are sent. The new options for dismissal highlight the connection between our Eucharistic worship and our daily living. Our response, Thanks be to God, is our joyful assent to this mission. Go and announce the Gospel of the Lord! 25
Ministries Within the Mass The Assembly is the people of God gathered for worship. Called together by Christ, they form what St. Paul called The Body of Christ. (1 Corinthians 12). The Priest (also called the Presider) is the person who leads the assembly in worship. Having received the Sacrament of Holy Orders, the priest represents Christ. The Deacon is the assistant minister whose liturgical duties particularly involve reading the gospel passage and assisting with the cup. The Lector (or Reader) is the person who proclaims the readings (1 st and 2 nd readings) from Sacred Scripture. This person not only reads the words aloud but does so with faith. Lectors are usually laypersons. Priests and deacons proclaim the Gospel at Mass. The Cantor or Song Leader is the person who leads the assembly in their singing. This person also proclaims in song the Psalm following the 1 st reading. Other musicians assist with this ministry, i.e. instrumentalists, choir members, etc. The Acolyte or Altar Server is the person who assists the priest in the celebration of the Mass. The server holds the book, prepares the altar, carries candles, and other related duties as called for by the occasion. The Extraordinary Minister of Holy Communion is a layperson designated by the priest to assist in the distribution of Holy Communion. The Sacristan is the person who prepares all of the items needed to celebrate the Mass. The Ministers of Hospitality (or Ushers) are those charged with welcoming everyone and serving the physical needs of those gathered. They also are responsible for collecting the monetary gifts of the assembly. 26
Church Furnishings The following are the major furnishings found in every church: Altar: From the Hebrew which means place of sacrifice, it is a table on which the Mass is celebrated. It occupies a central place in the worship space. Altars should be constructed of solid materials and may be fixed or moveable. Ambo: A lectern or reading desk constructed similarly to the Altar. It is the place from the Word of God is proclaimed and the homily is preached. Its origins are from the Jewish synagogue. Baptismal Font: A basin or pool used for the sacrament of baptism. It is often located near the entrance to the church building (since baptism is the doorway to all the sacraments of the Church) and can be used to bless oneself as one enters and leaves a church. Its size should allow for baptism by immersion. Tabernacle The place where the Blessed Sacrament is reserved. It is usually ornate and made or durable materials. In the Old Testament, the Hebrews kept the Ark of the Covenant in a tabernacle. It is place where it is believed that God dwells. Ambry The cabinet which contains the Holy oils used in the celebration of the sacraments. It is usually located near the baptismal font. 27
Liturgical Vessels Chalice: A cup which is used at Mass to contain the wine which is transformed into the Blood of Christ. It is to be made of precious materials and designed solely for that use. Paten: Formerly a shallow, concave dish which held the host. Today it is a term that also applies to the larger plate or dish which holds the bread which will transformed into the Body of Christ. Ciborium: A vessel similar to the chalice which has a lid. It is used to hold the Blessed Sacrament while it is reserved in the tabernacle. 28
Other Items Aspergillum: An instrument with a handle and hollow container for holy water it is used to sprinkle people (as a reminder of their baptism) and things (to be blessed or honored). A bucket is sometimes used to hold large quantities of holy water. Censer: (sometimes called a thurible) A cup or bowl, usually of metal, having a perforated cover and suspended on one or more chains. It is used to place lighted charcoal on which incense is burned. Incense is used not only to honor people and things during liturgy but also to symbolize our prayers rising to God. Candles: Two candles are required for the celebration of Mass. These are placed on or near the Altar. Cross/Crucifix: The cross is traditionally the triumphal symbol of the resurrection of Christ. A crucifix is to be visible to the people during Mass. Some draw back from using the crucifix, saying that it focuses too much on the sufferings of Christ. Yet is only through his paschal suffering that we are able to enjoy the blessings of his resurrection. The crucifix reminds us that Christ s destroyed death only by passing through it. Corporal: A square linen cloth which is placed on the Altar and on which is placed the chalice and paten. In the Eastern Church, it is a square decorated linen cloth which contains relics and used in place of an altarstone. It is usually signed by the bishop or patriarch. Purificator: A small linen cloth used at Mass to dry and clean the chalices or cup used for communion. 29
Vestments Worn at Mass Alb: A vestment of white linen (or other fabric) reaching from the neck to the feet. The word comes from the Latin albus, white. It is a vestment which is common to all ministers of the liturgy. The alb is the common vestment for all liturgical ministers. Stole: A long, narrow strip of cloth the same color as the other vestments worn by the bishop, priest or deacon as a mark of his priestly/diaconal office. Bishops and priests wear their stole around the neck, both ends hanging down the front. The deacon wears it across his left shoulder and crossed at the opposite side beneath the arm. Chasuble: The vestment worn by the priest or bishop over all the other garments or vesture when they celebrate Mass. Originally, the chasuble was a full, semicircular cloak mentioned by St. Paul (2 Timothy 4:13). Dalmatic: An outer liturgical vestment with short open sleeves worn by the deacon at Mass. It is so named because originally it was made from Dalmatian wool. 30
The Liturgical Year There are 5 seasons in the Church year. Each season celebrates some aspect of the life, death, and resurrection, and ascension of our Lord Jesus Christ. Advent begins the Church year. It is the four weeks immediately preceding Christmas. It is a season of anticipation for the second coming of Christ and our immediate preparation for the celebration of Christmas. Christmas celebrates the incarnation (becoming human) of Jesus. The season is celebrated over many days ending with the celebration of the Baptism of the Lord. The Epiphany (visit of the magi) of the Lord is also celebrated during this season. Lent is our spiritual preparation for the celebration of Easter. It is the six weeks immediately preceding Easter during which we pray, fast and give alms (serve the poor). The 40 days of Lent are modeled after Jesus 40 days in the desert prior to his pubic ministry. The Triduum are the three days marking the passion and death of Christ. Holy Thursday recalls the Last Supper with the disciples. Good Friday celebrates the Passion. Holy Saturday recalls Jesus burial. Easter celebrates the resurrection of Jesus. It is 7 weeks in length and ends with the celebration of Pentecost. The Ascension of Jesus is also recalled in this season. Easter is celebrated on the 1 st Sunday following the 1 st full moon following the first day of Spring (Spring Equinox or March 21). Ordinary Time is the season of the Church year which recalls and celebrate4s the public ministry of Jesus. Its length is determined by the date of Easter and can be 34 weeks long. 31
Days of the Church Year The days of the Church year are divided into three categories: Solemnities celebrate ministries of the Lord, Mary and the major saints. Solemnities include all Sundays and holydays of obligation. Feasts celebrate the martyrs, other saints and major events in Church history. Memorials celebrate the various saints of the Church. Colors of the Liturgical Year Green is the color worn in the season of Ordinary Time. It is the color of hope. Red is worn at Pentecost and on feasts of the martyrs. It is the symbol of the blood of the martyrs and fire symbolizing the Holy Spirit. Violet is worn during the seasons of Advent and Lent. It is the color of penitence or anticipation. White is the color worn in the seasons of Christmas and Easter. It represents the joy of those seasons. 32
Postures & Gestures The following are the common postures and gestures in the Mass and what they symbolize. A bow is a gesture of reverence. There are two forms of bows: a simple bow is lowering of the head (chin touching the breast); a profound bow is the bending of the body at the waist (torso parallel to the floor). We bow to the altar in reverence to it as a symbol of Christ. A genuflection is another gesture of reverence. It is the touching of the right knee to the floor. We do this when walking into the Blessed Sacrament Chapel. Sitting is a posture which promotes active listening. We sit as the words of Sacred Scripture are proclaimed to us. Standing is a posture which denotes respect. We stand to give honor to persons or things, for example at the Entrance Procession, the Gospel, and to receive Holy Communion. Kneeling is a posture which denotes humility. We kneel in reverence to the Holy Eucharist. Processing is an activity in liturgy which symbolizes our spiritual journey to heaven. Processions can also be public professions of faith (Palm Sunday Procession). 33
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This teaching Mass was developed and prepared by the staff of the Office of Worship, Diocese of Des Moines and Our Lady s Immaculate Heart Adult Faith Formation. For further information contact 515-237-5046 Or worship@dmdiocese.org Video recording and online use done with expressed written permission of the International Commission on English in the Liturgy. 36