Training and Formation on the Roman Missal, third typical ... · Page 2 – Instruction, Pastoral...

DOCUMENT LABEL: fdlc7,RM3rd,App005,MassTexts—(08Sep2010).doc

Federation of Diocesan Liturgical Commissions [FDLC], Region 7 Participating Dioceses – in Illinois: Belleville, Chicago, Joliet in Illinois, Springfield in Illinois

– in Indiana: Evansville, Fort Wayne-South Bend, Gary, Indianapolis, Lafayette-in-Indiana

Training and Formation on the Roman Missal, third typical edition Appendix 005: Handout, booklet – Excerpts from the Order of Mass

Lead author: Mr. Eliot Kapitan, Diocese of Springfield in Illinois 15 October 2009, revised 08 September 2010.

© 2009, Federation of Diocesan Liturgical Commissions [FDLC], Region 7. All rights reserved.

Even / upper pages – excerpts from these texts for The Roman Missal, third typical edition GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007)

Odd / lower pages – excerpts from The Roman Missal SACRAMENTARY = Roman Missal, second typical edition (1985) ROMAN MISSAL, third typical edition (2010)

Contents: 1. Entrance ………………………………………………….......... pages 2-3 2. Sign of the Cross and Greeting ………………………………... pages 4-5 3. Penitential Act

a. Invitation …………………………………........................... pages 6-7 b. Form A: I confess ………………………………………… pages 8-9 c. Form C: Litany …………………………………………… pages 10-11

4. Glory to God …………………………………………………... pages 12-13 5. Collect Prayer – for Second Sunday of Advent ………...……... pages 14-17 6. Liturgy of the Word …………………………………………… pages 18-23 7. Profession of Faith …………………………………………….. pages 24-27 8. Prayer over the Offerings – for Second Sunday of Advent …… pages 28-29 9. Eucharistic Prayer excerpts – dialogue, preface, and holy ……. pages 30-33 10. Communion …………………………………………………… pages 34-35 11. Prayer after Communion – for Second Sunday of Advent ……. pages 36-37 12. Concluding Rites ……………………………………………… pages 38-39 13. Acknowledgements ……………………………………………. page 40

– FOR STUDY PURPOSES ONLY – FOR STUDY PURPOSES ONLY – FOR STUDY PURPOSES ONLY – FOR STUDY PURPOSES ONLY –

Page 2 – Instruction, Pastoral Resource, and Guideline for The Roman Missal, third typical edition

GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Entrance 47. After the people have gathered, the Entrance chant begins as the priest enters with the deacon and ministers. The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers. 48. The singing at this time is done either alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of the United States of America there are four options for the Entrance Chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the Conference of Bishops or the diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song similarly approved by the Conference of Bishops or the diocesan Bishop. 55 If there is no singing at the entrance, the antiphon in the Missal is recited either by the faithful, or by some of them, or by a lector; otherwise, it is recited by the priest himself, who may even adapt it as an introductory explanation (cf. no. 31). __________ 55 Cf. John Paul II, Apostolic Letter Dies Domini, 31

May 1998, no. 50: AAS 90 (1998), p. 745.

Entrance Procession 67. Worship begins with the opening song and procession, which help to create an ambience of solemnity, a sense of oneness in Christ, and an awareness of the mystery being unfolded. 100 ● The opening song should be one that

everyone is able to join in singing to some degree. It may consist of any of the following: an antiphon and psalm from the Roman Missal as set to music by the Roman Gradual or another musical setting; the seasonal antiphon and psalm of the Simple Gradual; a song from another collection of psalms and antiphons approved by the USCCB or the diocesan Bishop, including psalms arranged in responsorial or metrical forms; or a suitable liturgical song chosen in accordance with GIRM, paragraph no. 47. When no singing is possible, the recommended antiphon may appropriately be used by incorporating it into the introductory remarks that may follow the greeting. 101

● A procession of the priest celebrant and the other ministers through the congregation expresses visible the unity and fullness of the assembly.

● Depending on the occasion, the procession is led by servers carrying the censer with burning incense, the cross, and two candles. They are followed by acolytes and other liturgical ministers, then the deacon or lector carrying the Book of the Gospels, if it is to be used. Concelebrants, the deacon of the Mass, and the priest celebrant then follow. If the Book of the Gospels has been carried, it is placed on the altar upon arrival in the sanctuary.

The Entrance Chant or Song 142. After the entire liturgical assembly has been gathered, an Entrance chant or song is sung as the procession with the priest, deacon, and ministers enters the church. “The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers.” 109 143. Care must be taken in the treatment of the texts of psalms, hymns, and songs in the Liturgy. Verses and stanzas should not be omitted arbitrarily in ways that risk distorting their content. While not all musical pieces require that all verses or stanzas be sung, verses should be omitted only if the text to be sung forms a coherent whole. 144. The text and music for the Entrance song may be drawn from a number of sources. a. The singing of an antiphon and psalm

during the entrance procession has been a long-standing tradition in the Roman Liturgy. Antiphons and psalms may be drawn from the official liturgical books—the Graduale Romanum, or the Graduale Simplex—or from other collections of antiphons and psalms.

b. Other hymns and songs may also be sung

at the Entrance, providing that they are in keeping with the purpose of the Entrance chant or song. The texts of antiphons, psalms, hymns, and songs for the Liturgy must have been approved either by the

Page 3 – Texts from The Roman Missal

68. The altar is an abiding symbol of Christ and the center of the Eucharistic action. 102 ● The priest and deacon, together with

concelebrants and other ministers in the procession, bow to the altar on arrival as a sign of reverence. If a tabernacle containing the blessed sacrament is behind or near the altar they genuflect. 103 However, those who are carrying a liturgical object (for example, a cross, book, or candle) do not genuflect. Afterward, the priest, deacon, and any concelebrants make an additional reverence to the altar with a kiss. 104

● On more solemn occasions this reverence may be enhanced by the use of incense. 105

● After the procession and the reverencing of the altar, the priest and deacon proceed to the chair. From there the priest greets the people and leads the opening rite. 106

__________ 100 See GIRM, no. 47. 101 See GIRM, no. 48; see CP, no. 40a. 102 See EuchMyst, no. 24. 103 See GIRM, no. 122. 104 See GIRM, nos. 49, 122, 123, 173, 275b. 105 See GIRM, no. 123. 106 See GIRM, nos. 124, 174.

United States Conference of Catholic Bishops or by the local diocesan bishop. 110

__________ 109 GIRM, no. 47. 110 [quotes all of GIRM, no. 48]

SACRAMENTARY = Roman Missal, second typical edition (1985) ROMAN MISSAL, third typical edition (2010)

ENTRANCE SONG After the people have assembled, the priest and the ministers go to the altar while the entrance song is being sung. When the priest comes to the altar, he makes the customary reverence with the ministers, kisses the altar and (if incense is used) incenses it. Then, with the ministers, he goes to the chair.

1. When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) Greeting of the Altar and of the People Gathered Together 49. When they reach the sanctuary, the priest, the deacon, and the ministers reverence the altar with a profound bow. As an expression of veneration, moreover, the priest and deacon then kiss the altar itself; as the occasion suggests, the priest also incenses the cross and the altar. 50. When the Entrance chant is concluded, the priest stands at the chair and, together with the whole gathering, makes the Sign of the Cross. Then he signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people's response, the mystery of the Church gathered together is made manifest. After the greeting of the people, the priest, the deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day.

Greeting 69. After making the Sign of the Cross together, the priest and people exchange formal greetings as a mutual acknowledgement and evocation of the presence of Christ in their midst and as a prayer for his sustaining power.107 As the first dialogue between priest and people, the greeting and response should be both warm and reverent. Casual and personalized greetings that emphasize a merely human exchange and obscure the mystery of Christ’s presence and action are inappropriate. 70. The Mass of the day may be introduced at this point. A brief and well-prepared comment can help to create the appropriate atmosphere and give tone and orientation to the entire celebration. 108 Though the introduction is normally the function of the priest, on occasion it may be fitting for the deacon or some other member of the congregation to do this. At this point, strangers, guests, and special groups may briefly be welcomed to the celebration. When significant numbers of children are present they may be acknowledged and addressed directly at this point. 109 __________ 107 See GIRM, no. 50. 108 See GIRM, no 50; see EP, no. 14. 109 See DMC, no. 17.

[ no text provided ]



GREETING After the entrance song, the priest and the faithful remain standing and make the sign of the cross as the priest says:

In the name of the Father, and of the Son, and of the Holy Spirit.

The people answer: Amen

Then the priest, facing the people, extends his hands and greets all present with one of the following greetings: A. The grace of our Lord Jesus Christ and the love of God

and the fellowship of the Holy Spirit be with you all. The people answer: And also with you.

B. Or the priest says: The grace and peace of God our Father and the Lord Jesus Christ be with you. The people answer: Blessed be God, the Father of our Lord Jesus Christ. Or And also with you.

C. Or the priest says: The Lord be with you. The people answer: And also with you.

The priest, deacon, or other suitable minister may very briefly introduce the Mass of the day.

1. . . .When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says: In the name of the Father, and of the Son, and of the Holy

Spirit. The people reply: Amen. 2. Then the Priest, extending his hands, greets the people, saying: The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Or: Grace to you and peace from God our Father and the Lord Jesus Christ. Or: The Lord be with you. The people reply: And with your spirit. 3. The Priest, or a Deacon, or another minister, may very briefly introduce the faithful to the Mass of the day.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Act of Penitence 51. Then the priest invites those present to take part in the Act of Penitence, which, after a brief pause for silence, the entire community carries out through a formula of general confession. The rite concludes with the priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance. On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place. 56 __________ 56 Cf. The Roman Missal Appendix II.

Act of Penance 71. One of the texts provided in the Roman Missal can be chosen for the Act of Penance; alternatively, in a Mass celebrated on Sunday, the Order for the Blessing and Sprinkling of Holy Water may occasionally replace the Act of Penance. The choice or composition of texts for the Act of Penance may be made on the basis of the liturgical season, the feast, the particular occasion (for example, a particular ritual Mass), or the circumstances of the congregation that gathers for the celebration. Each of the forms provided begins with an invitation by the priest, who may use one of the formularies provided or (where this is foreseen by the rubrics) his own words. On occasion, the invitation may appropriately be incorporated into the introductory remarks that may follow the greeting.

The Act of Penitence 145. After the greeting, the Act of Penitence follows as the entire assembly prays a formula of general confession. 111 When the third form of the Act of Penitence is sung (e.g., “You were sent to heal the contrite of heart: Lord, have mercy . . .”) variable invocations of Christ’s mercy may be chosen. 112 __________ 111 See GIRM, no. 51. 112 See GIRM, no. 52.



A. The rite of blessing and sprinkling holy water may be celebrated in all churches and chapels at all Sunday Masses celebrate on Sunday or on Saturday evening. or B. The penitential rite follows. or C. If the Mass is preceded by some part of the liturgy of the hours, the penitential rite is omitted, and the Kyrie may be omitted. (See General Instruction of the Liturgy of the Hours, nos. 94-96.) . . . . PENITENTIAL RITE After the introduction to the day’s Mass, the priest invites the people to recall their sins and to repent of them in silence. He may use these or similar words: A. As we prepare to celebrate the mystery of Christ’s

love, let us acknowledge our failures and ask the Lord for pardon and strength.

B. Coming together as God’s family,

with confidence let us ask the Father’s forgiveness, for he is full of gentleness and compassion.

C. My brothers and sisters, 1

to prepare ourselves to celebrate the sacred mysteries, let us call to mind our sins.

A pause for silent reflection follows. After the silence, one of the following three forms is chosen: ______________

1 At the discretion of the priest, other words which seem more suitable under the circumstances, such as friends, dearly beloved, brethren, may be used. This also applies to parallel instances in the liturgy.

Penitential Act *

4. Then follows the Penitential Act, to which the Priest invites the faithful, saying: Brethren (brothers and sisters), let us acknowledge our

sins, and so prepare ourselves to celebrate the sacred mysteries. A brief pause for silence follows. Then all recite together the formula of general confession: __________ * From time to time on Sundays, especially in Easter time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place (as in Appendix II, pp. 000-000) as a reminder of Baptism.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Act of Penitence [ Form A: I confess ]

Act of Penance [ Form A: I confess ] 72. In the Act of Penance, the faithful, gathered in God’s presence, recognize their sinfulness and confess the mystery of Christ’s love. This may take one of two forms, both of which conclude with a prayer of absolution.

a. The first form, once a private prayer of

preparation, is a general confession that invokes the support of the communion of saints and, specifically, of the community gathered for the Eucharist.

b. The second form comprises verses of the penitential psalms.

The Act of Penitence [ Form A: I confess ] [ no text provided ]



A. All say:

I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault They strike their breast: 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. The priest says the absolution: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. The people answer: Amen. . . .

. . .Then all recite together the formula of general confession: 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, And, striking their breast, they say: through my fault, through my fault, through my most grievous fault; Then they continue: therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to Lord our God. The absolution of the Priest follows: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. The people reply: Amen. . . .


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Act of Penitence [ Form C ] 51. Then the priest invites those present to take part in the Act of Penitence. . . . On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place. 56 The Kyrie Eleison 52. After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and the choir or cantor having a part in it. As a rule, each acclamation is sung or said twice, though it may be repeated several times, by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances. When the Kyrie is sung as a part of the Act of Penitence, a trope may precede each acclamation. __________ 56 Cf. The Roman Missal Appendix II.

Act of Penance [ Form C ] 73. The Kyrie is an ancient chant by which all present acclaim the Lord and plead for his mercy. 110 The Roman Church adapted it from the Greek liturgies. It may be used in English or in the original Greek. It is by nature a chant and, when used, is normally sung by all, alternating with the cantor or choir. Rite of Blessing and Sprinkling of Water 74. As they assemble, the People of God are attentive to the risen Christ. In so doing, they recognize themselves both as reconciled sinners and as those in need of forgiveness of personal sins committed daily. The blessing and sprinkling of water serves as a memorial of Easter and Baptism. God is thanked for intervening to save us through the medium of water and is asked to continue to give forgiveness and life. ● Because of its emphasis on Easter and

Baptism, on occasion the blessing and sprinkling may appropriately be done during the season of Easter.

● If the greeting and blessing take place at the door, the priest may sprinkle the people during the entrance procession.

● So that the rite of sprinkling may clearly point to a renewal of the cleansing waters of Baptism, a sufficient amount of water should be used.

__________ 110 See GIRM, no. 52.

The Act of Penitence [ Form C ] 145. After the greeting, the Act of Penitence follows as the entire assembly prays a formula of general confession. 111 When the third form of the Act of Penitence is sung (e.g., “You were sent to heal the contrite: Lord, have mercy . . .”) variable invocations of Christ’s mercy may be chosen. 112 The Kyrie Eleison 146. The ancient invocation Kyrie is a “chant by which the faithful acclaim the Lord and implore his mercy.” 113 If the Kyrie is not included in the Act of Penitence, it is sung or said immediately afterwards. It is usually sung in dialogue by the entire liturgical assembly with the choir or cantor. The Blessing and Sprinkling of Water 147. “On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place.” 114 The blessing of the water may be sung. The song accompanying the sprinkling with blessed water should have an explicitly baptismal character. __________ 111 See GIRM, no. 51. 112 See GIRM, no. 52. 113 GIRM, no. 52. 114 GIRM, no. 51; see The Roman Missal, Appendix II.



C. The priest (or other suitable minister) makes the following or other invocations:

i Priest: You were sent to heal the contrite: Lord, have mercy. The people answer: Lord, have mercy. Priest: You came to call sinners: Christ, have mercy. The people answer: Christ, have mercy. Priest: You plead for us at the right hand of the Father: Lord, have mercy. The people answer: Lord, have mercy. The priest says the absolution: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. The people answer: Amen. [ options ii through viii follow ]

Or: 6. The Priest invites the faithful to make the Penitential Act: Brethren (brothers and sisters), let us acknowledge our

sins, and so prepare ourselves to celebrate the sacred mysteries. There follows a brief pause for silence. The Priest, or a Deacon or another minister, then says the following or other invocations * with Kyrie, eleison (Lord, have mercy): You were sent to heal the contrite of heart: Lord, have mercy. Or: Kyrie, eleison. The people reply: Lord, have mercy. Or: Kyrie, eleison. You came to call sinners: Christ, have mercy. Or: Christe, eleison. . . . . You are seated at the right hand of the Father to intercede

for us: Lord, have mercy. Or: Kyrie, eleison. . . . . The absolution by the Priest follows: May almighty God. . . . __________ * Sample invocations are found in Appendix VI, pp. 000-000. [USA]


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Gloria 53. The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other text. The Gloria is intoned by the priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all together or by two parts of the congregation responding one to the other. It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character.

Gloria 75. The Gloria is one of the Church’s most ancient, solemn hymns. The Gloria is by nature a festive hymn and should be sung by the whole congregation, alternately with the choir, or by the choir alone. 111 Every effort should be make to ensure that the Gloria can be sung; however, for pastoral reasons it may be recited instead. ● No other text or song may be substituted for

the Gloria. 112 ● The Gloria is sung or said on Sundays

outside Advent and Lent, on solemnities and feasts, and in more solemn celebrations. 113

__________ 111 See GIRM, no. 53. 112 See GIRM, no. 53. 113 See GIRM, no. 53.

The Gloria 148. “The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other text. . . . It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character.” 115 149. The priest, or the cantor or choir, intones the Gloria. It is sung by all, by the people alternately with the choir or cantor, or by the choir alone. If not sung, it is recited either by all together or by two parts of the congregation in alternation. While through-composed settings of the Gloria give clearest expression to the text, the addition of refrains is permitted, provided the refrains encourage congregational participation. 116 150. The Gloria may not be moved to a different part of the Mass than the one assigned by the Roman Missal. It may not, for example, be used in place of the Entrance chant or song, or during the sprinkling with blessed water. __________ 115 GIRM, no. 53. 116 BCL, Policy for the Approval of Sung Settings of

Liturgical Texts.



GLORIA This hymn is said or sung on Sundays outside Advent and Lent, on solemnities and feasts, and in solemn local celebrations. 1

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 sin 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. Amen.

__________ 1 See General Instruction, no. 31.

8. Then, when it is prescribed, this hymn is sung or said: Glory to God in the highest, and on earth peace to people of good will. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, O God, almighty Father. Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Collect 54. Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God's presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the collect and through which the character of the celebration is expressed. In accordance with the ancient tradition of the Church, the collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, 57 and is concluded with a trinitarian ending, that is to say the longer ending, in the following manner: If the prayer is directed to the Father: . . .

(Through our Lord, Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever);

If it is directed to the Father, but the Son is mentioned at the end: . . .(Who lives and reigns with you and the Holy Spirit, one God, forever and ever);

If it is directed to the Son: . . .(You live and reign with God the Father in the unity of the Holy Spirit, one God, forever and ever).

The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen. There is always only one collect used in a Mass. __________ 57 Cf. Tertullian, Adversus Marcionem. . . .

Opening Prayer (Collect) 77. The Collect, or Opening Prayer, completes the introductory rites. Through petition to God, it sets the tone of the celebration and prepares all present to hear the word of God. 114 As the culmination of the introductory rites,

a Collect is always used. It may be sung or said.

When paraphrases are permitted at Masses with children, they should respect the nature of this prayer. 115

After the invitation “Let us pray,” all observe some moments of silence in which they place themselves in God’s presence and pray.

The Collect always ends with the longer Trinitarian conclusion, to which the congregation responds, “Amen.”

__________ 114 See GIRM, no. 54. 115 See DMC, no. 51.

The Collect 151. The priest then invites all to pray and, after a brief silence, sings or says the Collect.117 Even when the Collect is not sung, the conclusion to the prayer may be sung, along with the response by the people. __________ 117 See GIRM, no. 54.



OPENING PRAYER Afterwards the priest, with hands joined, sings or says: Let us pray. Priest and people pray silently for a while. Then the priest extends his hands and sings or says the opening prayer, at the end of which the people respond: Amen.

SECOND SUNDAY OF ADVENT

OPENING PRAYER

Let us pray [that nothing may hinder us from receiving Christ with joy] Pause for silent prayer God of power and mercy, open our hearts in welcome. Remove the things that hinder us from receiving Christ

with joy, so that we may share his wisdom and become one with him when he comes in glory, for he lives and reigns with you and the Holy Spirit, one God, for ever and ever.

9. When this hymn is concluded, the Priest, with hands joined, says: Let us pray. Then all pray in silence with the Priest for a moment. Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim: Amen.


COLLECT Almighty and merciful God, let no earthly endeavor hinder those who hasten to meet your Sòn, but let our learning of heavenly wisdom make us hìs compánions. Who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007)

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ALTERNATE OPENING PRAYER Let us pray [in Advent time for the coming Savior to teach us wisdom] Pause for silent prayer Father in heaven, the day draws near when the glory of your Son will make radiant the night of the waiting world. May the lure of greed not impede us from the joy which moves the hearts of those who seek him. May the darkness not blind us to the vision of wisdom which fill the minds of those who find him. We ask this in the name of Jesus the Lord.



B. The Liturgy of the Word . . . . Silence 56. 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. 60 The Biblical Readings . . . . 58. In the celebration of the Mass with a congregation, the readings are always proclaimed from the ambo. 59. 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 celebrant. If, however, a deacon or another priest is not present, the priest celebrant 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.

_______________ 60 Cf. The Roman Missal, Lectionary for Mass, editio

typica altera, 1981, Introduction, no. 28.

III. LITURGY OF THE WORD . . . . 80. The proper celebration of the Liturgy of the Word involves many elements and several of the faithful, but care must be taken so that the many human words and elements do not obscure the divine word itself. In this dialogue with the Lord, the people listen to the word, reflect on it in silence, respond to it in song, assimilate it, and apply it to their lives. Moved by it, they profess their faith and intercede for the needs of the Church and the world. 81. . . . .The Introduction to the Lectionary speaks extensively of the word of God in the plan of salvation and in the life of the Church. In particular, those who assist in liturgical roles pertaining to the Liturgy of the Word will want to study this introduction and take its teaching to heart. 82. The various liturgical roles of the Liturgy of the Word and guidelines for their service are given in the Introduction to the Lectionary for Mass and in the first part of this introduction to the Order of Mass. Biblical Readings 83. In the word of God handed down in the Scriptures, the community of faith even now hears God speaking to it. For this reason the biblical readings and their accompanying Scripture chants may not be omitted, shortened, or replaced by non-biblical texts. 118 ● On occasion, shortened readings are provided

in the Lectionary for Mass; however, in the absence of a true pastoral reason, the entire text is to be read.

● The readings are always proclaimed from the ambo. 119 . . . .

__________ 118 See GIRM, no. 55; see LM, no. 12. 119 See GIRM, no. 58.

The Liturgy of the Word 152. The Liturgy of the Word consists of readings and responses from Sacred Scripture. 118 In receiving the Word of God with their hearts and minds, and in responding to it in song, “the people make God’s Word their own.” 119 The Readings from Sacred Scripture 153. While the readings are ordinarily read in a clear, audible, and intelligent way, 120 they may also be sung. “This singing, however, must serve to bring out the sense of the words, not obscure them.” 121

154. Even if the readings are not sung, the concluding acclamation The Word of the Lord may be sung, even by someone other than the reader; all respond with the acclamation Thanks be to God. “In this way the assembled congregation pays reverence to the word of God it has listened to in faith and gratitude.” 122 The Responsorial Psalm 155. The Responsorial Psalm follows the first reading. Because it is an integral part of the Liturgy of the Word, and is in effect a reading from Scripture, it has great liturgical and pastoral significance. 123 Corresponding to the reading that it follows, the Responsorial Psalm is intended to foster meditation on the Word of God. Its musical setting should aid in this, being careful to not overshadow the other readings. 124 __________ 118 GIRM, no. 55. 119 GIRM, no. 55. 120 See LFM, no. 14. 121 “On occasions when the readings are in Latin, the

manner of singing given in the Ordo cantus Missae is to be maintained” (LFM, no. 14).

122 LFM, no. 18. 123 LFM, no. 19-22; see GIRM, no. 61. 124 See LFM, no. 19.



LITURGY OF THE WORD FIRST READING The reader goes to the lectern for the first reading. All sit and listen. To indicate the end, the reader adds: The Word of the Lord. All respond: Thanks be to God. RESPONSORIAL PSALM The cantor sings or recites the psalm, and the people respond. SECOND READING When there is a second reading, it is read at the lectern as before. To indicate the end, the reader adds: The Word of the Lord. All respond: Thanks be to God. ALLELUIA OR GOSPEL ACCLAMATION The alleluia or other chant follows. It is to be omitted if not sung. 1 GOSPEL Meanwhile, if incense is used, the priest puts some in the censer. Then the deacon who is to proclaim the gospel bows to the priest and in a low voice asks his blessing: Father, give me your blessing. The priest 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, and of the Holy Spirit.

The deacon answers: Amen. __________ 1 General Instruction, no. 39; Introduction to the Lectionary (1981), no. 23.

The Liturgy of the Word 10. Then the reader goes to the ambo and reads the first reading, while all sit and listen. To indicate the end of the reading, the reader acclaims: The Word of the Lord. All reply: Thanks be to God. 11. The psalmist or cantor sings or says the Psalm, with the people making the response. 12. After this, if there is to be a second reading, a reader reads it from the ambo, as above. To indicate the end of the reading, the reader acclaims: The Word of the Lord. All reply: Thanks be to God. 13. There follows the Alleluia or another chant laid down by the rubrics, as the liturgical time requires. 14. Meanwhile, if incense is used, the Priest puts some into the thurible. After this, the Deacon who is to proclaim the Gospel, bowing profoundly before the Priest, asks for the blessing, saying in a low voice: Your blessing, Father. The Priest says in a low voice: May the Lord be in your heart and on your lips that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son and of the

Holy Spirit.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) 60. 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 on the part of the minister appointed to proclaim it, who prepares himself by a blessing or prayer; or on the part of the faithful, who stand as they listen to it being read and through their acclamations acknowledge and confess Christ present and speaking to them; or by the very marks of reverence that are given to the Book of the Gospels. The Responsorial Psalm 61. 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.

85. The principles governing the selection and distribution of these readings are explained in the Introduction to the Lectionary. The adaptations to the Ordo Lectionum Missae as contained in the Lectionary for Mass for Use in the Dioceses of the United States of America should be carefully observed. ● The observance of a prayerful silence is

recommended after the first and second readings and again after the homily. 121

● The Liturgy of the Word may be introduced by a brief word on the background of the readings, when doing so would be helpful. Such comments, whether from the priest or another minister, should always be succinct and well prepared. 122

● The readings may be sung, provided that the form of singing respects the rhythms and genius of the language and does not obscure the words.

● The conclusion “The word of the Lord” after the first and second readings may be sung, even by someone other than the lector, so as to elicit from the faithful a sung response of gratitude for the word of God. 123

Responsorial Psalm 86. The Responsorial Psalm follows the first reading and is an integral part of the Liturgy of the Word. . . . 87. All present are to be helped and encouraged to discern God’s word in the psalms, to adopt them as their own prayer, and to experience them as the prayer of the Church. ● The psalms, the songs and hymns of Israel, are

normally sung. This may be done in a variety of ways. The preferred form is responsorial. . . .

__________ 121 See GIRM, no. 56. 122 See LM, no. 31. 123 See LM, no. 18.

156. “As a rule the Responsorial Psalm should be sung.” 125 Preferably, the Psalm is sung responsorially: “the psalmist, or cantor of the psalm, sings the psalm verses and the whole congregation joins in by singing the response.” 126 If this is not possible, the Psalm is sung completely without an intervening response by the community. 157. The proper or seasonal Responsorial Psalm from the Lectionary for Mass, with the congregation singing the response, is to be preferred to the gradual from the Graduale Romanum. 127 When the Latin gradual is sung in directum (straight through) by choir alone, the congregation should be given a vernacular translation. 158. Because the Psalm is properly a form of sung prayer, “every means available in each individual culture is to be employed” 128 in fostering the singing of the Psalm at Mass, including the extraordinary options provided by the Lectionary for Mass. In addition to the proper or seasonal Psalm in the Lectionary, the Responsorial Psalm may also be taken from the Graduale Romanum or the Graduale Simplex, or it may be an antiphon and psalm from another collection of the psalms and antiphons, including psalms arranged in paraphrase or in metrical form, providing that they have been approved by the United States Conference of Catholic Bishops or the diocesan bishop. 159. Songs or hymns that do not at least paraphrase a psalm may never be used in place of the Responsorial Psalm. 129

____________ 125 LFM, no. 20. 126 LFM, no. 20. 127 “The Responsorial Psalm should correspond to each

reading and should, as a rule, be taken from the Lectionary” (GIRM, no. 61; see LFM, nos. 20, 89).

128 LFM, no. 21 129 See GIRM, no. 61.



If there is no deacon, the priest bows before the altar and says inaudibly:

Almighty God, cleanse by heart and my lips that I may worthily proclaim your gospel.

Then the deacon (or the priest) goes to the lectern. He may be accompanied by ministers with incense and candles. He sings or says: The Lord be with you. The people answer: And also with you. The deacon (or priest) sings or says: A reading from the holy gospel according to N. He makes the sign of the cross on the book, and then on his forehead, lips and breast. The people respond: Glory to you, Lord. Then, if incense is used, the deacon (or priest) incenses the book, and proclaims the gospel. At the end of the gospel, the deacon (or priest) adds: The gospel of the Lord. All respond: Praise to you, Lord Jesus Christ. Then he kisses the book, saying inaudibly: May the words of the gospel wipe away our sins.

The Deacon signs himself with the Sign of the Cross and replies: Amen. If, however, a Deacon is not present, the Priest, bowing before the altar, says quietly: Cleanse my heart and my lips, almighty God, that I may worthily proclaim your holy Gospel. 15. The Deacon, or the Priest, then proceeds to the ambo, accompanied, if appropriate, by ministers with incense and candles. There he says: The Lord be with you. The people reply: And with your spirit. The Deacon, or the Priest: A reading from the holy Gospel according to N. and, at the same time, he makes the Sign of the Cross on the book and on his forehead, lips, and breast. The people acclaim: Glory to you, O Lord. Then the Deacon, or the Priest, incenses the book, if incense is used, and proclaims the Gospel. 16. At the end of the Gospel, the Deacon, or the Priest, acclaims: The Gospel of the Lord. All reply: Praise to you, Lord Jesus Christ. Then he kisses the book, saying quietly: Through the words of the Gospel may our sins be wiped away.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) In the dioceses of the United States of America, the following may also be sung in place of the Psalm assigned in the Lectionary for Mass: either the proper or seasonal antiphon and Psalm from the Lectionary, as found either in the Roman Gradual or Simple Gradual or in another musical setting; or an antiphon and Psalm from another collection of the psalms and antiphons, including psalms arranged in metrical form, providing that they have been approved by the United States Conference of Catholic Bishops or the diocesan Bishop. Songs or hymns may not be used in place of the responsorial Psalm. The Acclamation Before the Gospel 62. 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 it in the Gospel and professes its 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. a. The Alleluia is sung in every season other than

Lent. The verses are taken from the Lectionary or the Gradual.

b. During Lent, in place of the Alleluia, the verse before the Gospel is sung, as indicated in the Lectionary. It is also permissible to sing another psalm or tract, as found in the Gradual.

63. When there is only one reading before the Gospel, a. During a season when the Alleluia is to be said,

either the Alleluia Psalm or the responsorial Psalm followed by the Alleluia with its verse may be used;

b. During the season when the Alleluia is not to be said, either the psalm and the verse before the

Gospel Acclamation 88. The Alleluia or, according to the season, the Gospel Acclamation is an acclamation that expresses the people’s greeting of the Lord and their faith in his presence as he addresses them in the Gospel reading. 128 89. The Gospel Acclamation has traditionally accompanied the Gospel procession, in which the Book of the Gospels is carried to the ambo accompanied by lights and incense. ● The Alleluia or Gospel Acclamation looks

forward to the Gospel reading. It does not respond to the previous reading, from which it is separated by a distinct pause. . . .

Sequence 90. The Sequence is an ancient liturgical component of great textual and musical beauty. With the exception of those of Easter and Pentecost, the Sequences currently found in the Roman Missal are optional. When used, the Sequence follows [sic] the Alleluia. 130 Gospel Reading 91. Because the proclamation of the Gospel reading is the high point of the Liturgy of the Word, it is distinguished from the other readings by special marks of honor. . . . ● The proclamation of the gospel reading is never,

omitted, even at Masses with children at which an abbreviated Liturgy of the Word is permitted. 132

● The Gospel reading is proclaimed by a deacon. If no deacon is present, it is proclaimed as a rule by a priest other than the one presiding. If no deacon or other priest is present, it is to be read by the priest who presides. 133 . . . .

● Even if the Gospel reading itself is not sung, singing the greeting and title of the Gospel reading at the beginning and likewise “The Gospel of the Lord” at the end will allow the people to sing their acclamation. 135

160. If it is not possible for the Psalm to be sung, the response alone may be sung, while the lector reads the intervening verses of the Psalm “in a manner conducive to meditation on the word of God.” 130

The Gospel Acclamation 161. In the Gospel Acclamation, the assembled faithful welcome “the Lord who is about to speak to them.” 131 The cantor may intone the Acclamation, which is repeated by the whole assembly. After the cantor or choir sings the verse, the entire assembly again sings the Acclamation. If there is a Gospel procession, the Acclamation may be repeated as often as necessary to accompany the Gospel procession. The verses are as a rule taken from the Lectionary for Mass. 162. The Gregorian settings of the Gospel Acclamation are most appropriate for use in those communities which are able to sing the response communally. 132

163. During most of the church year, the Alleluia with the proper verse serves as the Gospel Acclamation. During the season of Lent, alternate acclamations with their proper verse are used, as found in the Lectionary for Mass (or, when there is only reading before the Gospel, the Psalm alone may be used). The Gospel Acclamation may be omitted when it is not sung. 164. When there is only one reading before the Gospel, the Gospel Acclamation may be omitted; if it is a season in which the Alleluia is said, the Alleluia may be used as the response of the Psalm, or the Psalm with its proper response may be used followed by the Alleluia with its verse. The Gospel Acclamation may be omitted when it is not sung. 133

The Sequence 165. The Sequence is a liturgical hymn that is sung


Gospel or the psalm alone may be used; c. The Alleluia or verse before the Gospel may be

omitted if they are not sung. 64. The Sequence, which is optional except on Easter Sunday and on Pentecost Day, is sung before the Alleluia. The Homily 65. The homily is part of the Liturgy and is strongly recommended, 63 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. 64 66. The Homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. 65 . . . . 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. 66 After the homily a brief period of silence is appropriately observed. ____________ 63 Cf. CSL, no. 52; CIC, can. 767 § 1. 64 Cf. CR Instruction Inter Oecumenici, no. 54. . . . 65 Cf. CIC, can. 767 § 1. . . .

Homily 92. The homily is an integral part of the liturgy and a necessary source of nourishment for the Christian life. By means of the homily, the mysteries of the faith and the guiding principles of Christian living are expounded, most often from the Scriptures proclaimed but also from the other texts and rites of the liturgy. 136 . . . .

● On Sundays and holy days of obligation a homily must be given at all Masses celebrated with a congregation; it may not be omitted without a serious reason. 139

● . . . .For the benefit of regular participants, and because it is indeed an integral part of the liturgy, a homily is appropriate at almost all Masses with a congregation. 140

● The homily is reserved to a priest or a deacon 141 and is ordinarily given by the priest who presides . . . .

● At Masses for children, an adult who is better able to communicate with children may be asked to speak after the Gospel reading. 144 Such preaching has its own importance, though it is not a homily. . . .

● A period of silence following the homily is most appropriate. . . .

● If catechumens are present, they may be kindly dismissed before the Profession of Faith (Creed) in order to go and reflect together on the word proclaimed. Texts for this dismissal are provided in the Rite of Christian Initiation of Adults. 148

__________ 128 See LM, no. 23. 130 See GIRM, no. 64. 132 See DMC,

no. 42. 133 See GIRM, no. 59. 135 See LM, no. 65. 136 See GIRM, no. 29, see SC, no. 52. 139 See GIRM, no. 66; see LM, no. 25. 140 See LM, no. 25. 141 See CIC, c. 767 § 1. 144 See DMC, no. 24. 148 See RCIA, no. 67.

before the Gospel Acclamation on certain days. . . . 166. The Sequence may be sung by all together, or in alternation between the congregation and choir and cantor, or by the choir or cantor alone. The text from the Lectionary for Mass may be used, or a metrical paraphrase may be sung, provided that it is found in an approved collection of liturgical songs. The Gospel 167. “Of all the rites connected with the Liturgy of the Word, the reverence due to the Gospel reading must receive special attention.” 135

168. While the Gospel is ordinarily proclaimed in a clear, audible, and intelligent way, 136 it may also be sung. 137 “This singing, however, must serve to bring out the sense of the words, not obscure them.”138

169. “Even if the Gospel itself is not sung, it is appropriate for the greeting The Lord be with you, and A reading from the holy Gospel according to . . . , and at the end The Gospel of the Lord to be sung, in order that the congregation may also sing its acclamations. This is a way both of bringing out the importance of the Gospel reading and of stirring up the faith of those who hear it.” 139

__________ 130 LFM, no. 22; see LFM, no. 21. 131 LFM, no. 23. 132 GIRM, no. 62, “[The Gospel Acclamation] is sung by

all while standing.” 133 GIRM, no. 63. 134 GIRM, no. 64. 135 LFM, no. 17. 136 LFM, no. 14. 137 On occasions when the Gospel is in Latin, the manner

of singing given in the Ordo cantus Missae is to be maintained. (See LFM, no. 14.)

138 LFM, no. 14. 139 LFM, no. 17.


HOMILY A homily shall be given on all Sundays and holy days of obligation; it is recommended for other days.

17. Then follows the homily, which is to be preached by a Priest or Deacon on all Sundays and holy days of obligation; on other days, it is recommended.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Profession of Faith 67. 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. 68. The Creed is to be sung or said by the priest together with the people on Sundays and solemnities. It may be said also at particular celebrations of a more solemn character. If it is sung, it is begun by the priest or, if this is appropriate, by a cantor or by the choir. It is sung, however, either by all together or by the people alternating with the choir. If not sung, it is to be recited by all together or by two parts of the assembly responding one to the other.

Profession of Faith (Creed) 95. In the Profession of Faith, or Creed, the people respond and assent to the word of God heard in the readings and the homily. And before they celebrate the mystery of faith in the Eucharist, they call to mind the rule of faith in a formulary approved by the Church. 149 The Profession of Faith is recited by priest

and people together on Sundays and solemnities. It may also be said at other solemn celebrations. 150

The form customarily to be used is the

Nicene Creed. The Apostles’ Creed may replace the Nicene Creed at Masses with children and on Sundays of Lent and the Easter Season as the Church celebrates the mystery of the resurrection of Christ in the sacraments of initiation. No other Creeds may be used. Children, however, need to become accustomed to the Nicene Creed.

At the Easter Vigil and at Masses in which

Baptism or Confirmation is celebrated, the Profession of Faith is replaced by the renewal of baptismal promises. The renewal of baptismal promises may also replace the Profession of Faith at the Masses of Easter Sunday. 151 In Masses that include acceptance into the order of catechumens and in ritual Masses for the election or enrollment of names or for the scrutinies, the Profession of Faith may be omitted. 152

Whether the Creed is sung or recited, this

should be done in a way that involves all

The Creed 170. The Creed is said by the entire assembly. Because it is an expression of faith by “the whole gathered people,” 140 the participation of all present should be carefully safeguarded, whether it is said or sung. “If it is sung, it is begun by the Priest or, if this is appropriate, by a cantor or by the choir. It is sung, however, either by all together or by the people alternating with the choir.” 141 The use of a congregational refrain may be helpful in this regard. __________ 140 GIRM, no. 67. 141 GIRM, no. 68.


present. All make a profound bow at the phrase that

begins “By the power of the Holy Spirit,” etc.; on the solemnities of the Annunciation and Christmas all kneel.

__________ 149 See LM, no. 29. 150 See GIRM, no. 168. 151 See Renewal of Baptismal Promises, The Easter Vigil,

p. 361, and Easter Day, p. 370. 152 See RCIA, nos. 68, 124, 143, 157, 164.


PROFESSION OF FAITH After the homily, the profession of faith is said on Sundays and solemnities; it may also be said in solemn local celebrations. 1 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:

18. At the end of the homily, the Symbol or Profession of Faith or Creed, when prescribed, is sung or said: I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, At the words that follow, up to and including and became man, all bow.

Page 26 – Instruction, Pastoral Resource, and Guideline for The Roman Missal, third typical edition 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 in glory 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 worshiped 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. ______________________________________________________ | |

In celebrations of Masses with children, the Apostles’ Creed may be said after the homily. 2

I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord.

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. 19. Instead of the Niceno-Constantinopolitan Creed, especially during Lent and Easter time, the baptismal Symbol of the Roman Church, known as the Apostles’ Creed, may be used. I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son our Lord.


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.

|_____________________________________________________| GENERAL INTERCESSIONS Then follow the general intercessions (prayer of the faithful). The priest presides at the prayer. With a brief introduction, he invites the people to pray; after the intentions he says the concluding prayer. It is desirable that the intentions be announced by the deacon, cantor, or other person. 3 __________ 1 See General Instruction, no. 44. 2 Directory for Masses with Children, no. 49. 3 See General Instruction, no. 47.

At the words that follow, up to and including the Virgin Mary, all bow. who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen. 20. Then follows the Universal Prayer, that is, the Prayer of the Faithful or Bidding Prayers.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Prayer over the Offerings 77. 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, and it ends with the shorter conclusion: Per Christum Dominum nostrum (Through Christ our Lord). If, however, the Son is mentioned at the end of this prayer, the conclusion is, Qui vivit et regnat in saecula saeculorum (Who lives and reigns forever and ever). The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen.

Prayer Over the Offerings 110. The Prayer Over the Offerings concludes the Preparation of the Gifts and points forward to the Eucharistic Prayer. ● The priest invites the people to pray using the

formulary “Pray brothers and sisters” as prescribed in the Order of Mass.

● The prayer may be sung or said; the

congregation responds, “Amen.”

[ Prayer over the Offerings ] 175. The priest then prays the Prayer over the Offerings. Even when the prayer is not sung, the conclusion to the prayer may be sung, along with the response by the people.



Standing at the center of the altar, facing the people, he extends and then joins his hands, saying:

Pray, brethren, 1 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.

PRAYER OVER THE GIFTS With hands extended, the priest sings or says the prayer over the gifts, at the end of which the people respond:

Amen.


PRAYER OVER THE GIFTS

Lord, we are nothing without you. As you sustain us with your mercy, receive our prayers and offerings. Grant this through Christ our Lord.

__________ 1 At the discretion of the priest, other words which seem more suitable under the circumstances, such as friends, dearly beloved, my brothers and sisters, may be used.

29. Standing at the middle of the altar, facing the people, extending and then joining his hands, he says: Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father. The people rise and reply: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church. 30. Then the Priest, with hands extended, says the Prayer over the Offerings, at the end of which the people acclaim: Amen.


PRAYER OVER THE OFFERINGS Be pleased with our poor prayers and offerings, O Lord, we prày, and since we have no merits to plead our cause, come to our rescue with the protection òf your mércy. Through Christ our Lord.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) The Eucharistic Prayer 78. Now the center and summit of the entire celebration begins: namely, the Eucharistic Prayer, that is, the prayer of thanksgiving and sanctification. 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. 79. The chief elements making up the Eucharistic Prayer may be distinguished in this way:

a. Thanksgiving (expressed especially in the Preface): In which the priest, in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation or for some special aspect of it that corresponds to the day, festivity, or season.

b. Acclamation: In which the whole congregation, joining with the heavenly powers, sings the Sanctus. This acclamation, which is part of the Eucharistic Prayer itself, is sung or said by all the people with the priest.

c. Epiclesis: In which, by means of particular invocations, 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.

d. Institution narrative and consecration: In which, by means of words and actions of Christ, the Sacrifice is carried out which Christ

EUCHARISTIC PRAYER Dialogue . . . . 115. Since the celebration of Mass is a communal action, the dialogue between priest celebrant and the congregation is of special value. It is not only an external sign of communal celebration, but also the means of greater interchange between priest and people. 173. . . . ● The voice, gestures, and stance—the entire

demeanor—of the priest celebrant help to convey the importance and the urgency of this movement . . . .This may be most effectively achieved by singing.

● Before the dialogue, the priest may introduce the Eucharistic Prayer by suggesting, very briefly, particular motives for thanksgiving. 174

Preface 116. The praise and thanksgiving from which the entire Eucharist takes its name is especially concentrated in the “preface,” which proclaims the Church’s thanks for the saving work of God. . . . ● The preface is not a preliminary to the Eucharistic

Prayer but is, rather, its first part. It indicates a proclamation, a speaking out before God and the faithful, rather than a foreword or prelude. For this reason, it is most appropriately sung. . . .

Sanctus Acclamation 117. . . . .This acclamation is an integral part of the Eucharist Prayer. It belongs to priest and people together. By its very nature it is meant to be sung, even if the preface is not. Choir or cantor parts may also be sung if they facilitate and enhance the congregation’s participation. 178 __________ 173 See GIRM, no. 34. 174 See GIRM, no. 31. 178 See GIRM, no. 79b.

The Eucharistic Prayer . . . . 177. The Eucharistic Prayer is a single liturgical act, consisting of several parts: an introductory dialogue, the thanksgiving or preface, the Sanctus, the calling down of the Holy Spirit (epiclesis), the institution narrative, the Memorial Acclamation, the anamnesis, the offering, the intercessions, and the doxology with its Amen. 149 178. In order to make clear the ritual unity of the Eucharistic Prayer, it is recommended that there be a stylistic unity to the musical elements of the prayer, especially the Sanctus, the Memorial Acclamation, and the Great Amen. As much as possible, elements such as the preface dialogue and preface should be chanted at a pitch that best relates them to the key and modality of the other sung elements of the Eucharistic Prayer. 179. The Eucharistic Prayer begins with a dialogue between the priest and the people that expresses their communion with one another in offering the Eucharistic sacrifice. The faithful “give thanks to God and offer the spotless Victim not only through the hands of the Priest but also together with him.”150 Because the preface dialogue is among the most important dialogues of the Mass, it is very appropriate that it be sung, especially on Sundays and other solemn occasions. 151

180. The people take part in the Eucharistic Prayer by listening attentively to the words sung or spoken by the priest and joining their hearts and minds to the actions of the prayer. Their voices should be joined together in the acclamations of the Eucharistic Prayer, including the Sanctus, the great cosmic acclamation of praise; the Memorial Acclamation, by which the faithful participate in keeping the memory of Christ’s Paschal Mystery; and the Amen that follows the concluding doxology,



EUCHARISTIC PRAYER The priest begins the eucharistic prayer. With hands extended he sings or says:

The people answer:

He lifts up his hands and continues:

The people:

With hands extended, he continues:

The people:

THE EUCHARISTIC PRAYER 31. Then the Priest begins the Eucharistic Prayer. Extending his hands, he says: The Lord be with you. The people reply: And with your spirit. The Priest, raising his hands, continues: Lift up your hearts. The people: We lift them up to the Lord. The Priest, with hands extended, adds: Let us give thanks to the Lord our God. The people: It is right and just.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) 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.

e. Anamnesis: In which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, keeps the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven.

f. Offering: By which, 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, 71 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. 72

g. Intercessions: By which expression is given to the fact that 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.

h. Final doxology: By which the glorification of God is expressed and which is confirmed and concluded by the people's acclamation, Amen.

____________________

71 Cf. Constitution on the Sacred Liturgy, no. 48; CR, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. 12….

72 Cf. Constitution on the Sacred Liturgy, no. 48; Decree on the Ministry and Life of Priests, no. 5; CR, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. 12….

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by which they give assent to the entire prayer. These acclamations should be sung, especially on Sundays and solemnities. 152

181. Because the Eucharistic Prayer is the central action of the entire celebration, priests should, if possible, sing at least those parts for which musical notation is provided in the Roman Missal, at least on Sundays and on more solemn occasions. These parts include the opening dialogue and the Preface, the invitation to the Memorial Acclamation, and the concluding doxology. It is not permitted to recite the Eucharistic Prayer inaudibly while the Sanctus is sung. 182. It is likewise appropriate for priests to sing the entire Eucharistic Prayer, especially on solemn occasions. The chant setting provided in the Roman Missal or another composition approved by the United States Conference of Catholic Bishops may be used. “While the Priest proclaims the Eucharistic Prayer ‘there should be no other prayers or singing, and the organ or other musical instruments should be silent,’ except for the people’s acclamations.” 153 183. “It is a praiseworthy practice for the parts that are to be said by all the concelebrants together and for which musical notation is provided in the Missal to be sung.” 154 __________ 149 See GIRM, no. 79. 150 GIRM, no. 95 151 See GIRM, no. 40. 152 See GIRM, no. 40. 153 Congregation for Divine Worship and the Discipline

of the Sacraments, Redemptionis Sacramentum (Instruction on the Eucharist), no. 53 (Washington, DC: USCCB, 2004).

154 GIRM, no. 218.



The priest continues the preface with hands extended. _____________________________________________

ADVENT I THE TWO COMINGS OF CHRIST

This preface is said in the Masses of the season from the first Sunday of Advent to December 16 and in other Masses celebrated during this period which have no preface of their own.

Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks

through Jesus Christ our Lord. When he humbled himself to come among us as a

man, he fulfilled the plan you formed long ago and opened for us the way to salvation. Now we watch for the day, hoping that the salvation promised us will be ours when Christ our Lord will come again in his glory. And so, with all the choirs of angels in heaven we proclaim your glory and join in their unending hymn of praise:

_____________________________________________ ACCLAMATION At the end of the preface, he joins his hands, and, together with the people, concludes it by singing or saying aloud:

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 Priest, with hands extended, continues the Preface. _____________________________________________

ADVENT I

_____________________________________________ At the end of the Preface he joins his hands and concludes the Preface with the people, singing or saying aloud: Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.


GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) Communion 84. 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. 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. 85. 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 (cf. no. 283), so that even by means of the signs Communion will stand out more clearly as a participation in the sacrifice actually being celebrated. 73 86. 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. 74 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. __________ 73 Cf. CR, Instruction Eucharisticum mysterium, 25 May

1967, nos. 31, 32; CDS, Instruction Immensae caritatis, 29 January 1973, no. 2….

74 Cf. CDWDS, Instruction Inaestimabile donum, 3 April 1980, no. 17: AAS 72 (1980), p. 338.

Communion . . . . INVITATION TO HOLY COMMUNION 133. The consecrated elements are raised up and shown to the people using the words that express the confidence of the baptized and to which they respond with the humility of the centurion (see Mt 8:9). . . . DISTRIBUTION OF HOLY COMMUNION 134. Faithful to the Lord’s command to his disciples to “take and eat” and “ take and drink,” the congregation completes the Eucharistic action by eating and drinking together the Body and Blood of Christ consecrated during the celebration. For this reason, the faithful should not ordinarily be given Holy Communion from the tabernacle. Also for this reason, for the faithful to share the chalice is most desirable. . . . 136. A sufficient number of ministers should assist in the distribution of Holy communion. . . . COMMUNION SONG 137. The Communion of priest and people is traditionally accompanied by the singing of a psalm with a simple congregational refrain. Any psalm or other hymn is appropriate if it expresses the spiritual unity of the communicants, shows the joy of all, and makes the communion procession an act of union of brothers and sisters in Christ. In its structure and its simplicity, the song should encourage the participation of all present. 204 ● The communion song begins while the priest is

receiving Holy Communion. 205 . . . . ● Some traditional Eucharistic hymns that were

composed for Benediction. . . .may not be appropriate as communion songs.

__________ 204 See GIRM, no. 87. 205 See GIRM, no. 86.

The Communion Chant or Song 189. “While the priest is receiving the Sacrament, the Communion chant [or song] 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.” 158 The singing begins immediately and continues “for as long as the Sacrament is being administered to the faithful.” 159 The Communion chant or song may be sung by the people with choir or cantor, or by the choir alone. Because the Communion chant expresses the unity of those processing and receiving the Holy Sacrament, communal singing is commendable. The singing of the people should be preeminent. . . . . 191. In selecting a Communion song suitable for the Eucharistic banquet in which God’s blessings are bestowed so abundantly, one should look for texts that have themes of joy, wonder, unity, gratitude, and praise. Following ancient Roman liturgical tradition, the Communion song might reflect themes of the Gospel reading of the day. It is also appropriate to select a Communion processional song that reflects the liturgical action, i.e., eating and drinking the Body and Blood of Christ. . . . . 195. Care should be taken to ensure that the musicians (singers and instrumentalists), too, “can receive Communion with ease.” 164 Since the Communion song begins while the priest is receiving the Sacrament, the singers and other musicians may receive Communion at or near the end of the procession. ___________ 158 GIRM, no. 86. 159 GIRM, no. 86. 164 GIRM, no. 86. .



COMMUNION The priest 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, once only, 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. 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:

Amen. and receives communion. . . . The sign of communion is more complete when given under both kinds, since the sign of the eucharistic meal appears more clearly. The intention of Christ that the new and eternal covenant be ratified in his blood is better expressed, as is the relation of the eucharistic banquet to the heavenly banquet. 1 If any are receiving in both kinds, the rite described elsewhere is followed. . . . COMMUNION SONG While the priest receives the body of Christ, the communion song is begun. _______________ 1 General Instruction, no. 240.

132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud: Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb. And together with the people he adds once: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed. 133. The Priest, facing the altar, says quietly: May the Body of Christ keep me safe for eternal life. And he reverently consumes the Body of Christ. Then he takes the chalice and says quietly: May the Blood of Christ keep me safe for eternal life. And he reverently consumes the Blood of Christ. 134. After this, he takes the paten or ciborium and approaches the communicants. The Priest raises a host slightly and shows it to each of the communicants, saying: The Body of Christ. The communicant replies: Amen. And receives Holy Communion. . . . 135. If any are present who are to receive Holy Communion under both kinds, the rite as described in the proper place is to be followed. 136. While the Priest is receiving the Body of Christ, the Communion Chant begins.



[ Silence….Prayer after Communion ] 88. When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation. 89. To bring to completion the prayer of the People of God, and also to conclude the entire Communion Rite, the priest says the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated. In the Mass only one prayer after Communion is said, which ends with a shorter conclusion; that is,

If the prayer is directed to the Father: Per Christum Dominum nostrum (Through Christ our Lord);

If it is directed to the Father, but the Son is mentioned at the end: Qui vivit et regnat in saecula saeculorum (Who lives and reigns forever and ever);

If it is directed to the Son: Qui vivis et regnas in saecula saeculorum (You live and reign forever and ever).

The people make the prayer their own by the acclamation, Amen.

PERIOD OF SILENCE OR SONG OF PRAISE 139. After the distribution of Holy Communion, all may observe a period of silence. The absence of all words, actions, music, or movement offers an opportunity for interior prayer and contemplation on the Eucharistic mystery. Such silence is important to the rhythm of the whole celebration and is welcome in a busy and restless world. ● Silence and true stillness can be achieved if

all take part—congregation and liturgical ministers alike.

● This period of deep and tranquil communion is not to be interrupted by the taking of a second collection or by parish announcements, which (if needed) come correctly in the concluding rite. Nor should this silence be broken or overlaid by the public reading or recitation of devotional material.

● As an alternative or addition to silent contemplation, a psalm or other song of praise may be sung. 208

Prayer After Communion 140. In a final presidential prayer that brings to a close the communion rite, the priest prays for the community of faith, asking that the spiritual effects of the Eucharist be experienced in the lives of the faithful. 209 The prayer may be sung or said; the congregation responds, “Amen.” __________ 208 See GIRM, nos. 88, 164. 209 See GIRM, no. 89.

Song After Communion 196. “When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation.” 165 The song after Communion should focus the assembly on the mystery of the Holy Communion in which it participates, and it should never draw undue attention to the choir or other musicians. The congregation may stand for the song after Communion if the nature of the music seems to call for it. 197. The priest may sing the Prayer After Communion, or even just the concluding formula. At the conclusion of the prayer, the entire assembly sings the Amen as a sign of assent. __________ 165 GIRM, no. 88.



PERIOD OF SILENCE OR SONG OF PRAISE Then the priest may return to the chair. A period of silence may now be observed, or a psalm or song of praise may be sung. PRAYER AFTER COMMUNION Then, standing at the chair or at the altar, the priest sings or says:

Let us pray. Priest and people pray in silence for a while, unless a period of silence has already been observed. Then the priest extends his hands and sings or says the prayer after communion, at the end of which the people respond:

Amen.

SEOND SUNDAY OF ADVENT

PRAYER AFTER COMMUNION

Let us pray Pause for silent prayer, if this has not preceded. Father, you give us food from heaven. By our sharing in this mystery, teach us to judge wisely the things of earth and to love the things of heaven We ask this through Christ our Lord.

138. Then the Priest may return to the chair. If appropriate, a sacred silence may be observed for a while, or a psalm or other canticle of praise or a hymn may be sung. 139. Then, standing at the altar or at the chair and facing the people, with hands joined, the Priest says: Let us pray. All pray in silence with the Priest for a while, unless silence has just been observed. Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the people acclaim: Amen.

SEOND SUNDAY OF ADVENT PRAYER AFTER COMMUNION Replenished with the food of spiritual nourishment, we humbly beseech you, O Lòrd, that, through our partaking in this mystery, you will teach us to judge wisely the things of earth and hold firm to the thìngs of héaven. Through Christ our Lord.



D. The Concluding Rites 90. The concluding rites consist of

a. Brief announcements, if they are necessary; b. The priest's greeting and blessing, which

on certain days and occasions is enriched and expressed in the prayer over the People or another more solemn formula;

c. The dismissal of the people by the deacon or the priest, so that each may go out to do good works, praising and blessing God;

d. The kissing of the altar by the priest and the deacon, followed by a profound bow to the altar by the priest, the deacon, and the other ministers.

V. CONCLUDING RITE . . . . 142. The concluding rite consists of the priest celebrant’s greeting and blessing, which on certain days and occasions is expanded by the prayer over the people or other solemn blessings. This is followed by the dismissal and an orderly procession of the ministers. The whole rite may be preceded by necessary but brief pastoral announcements. 210 When another liturgical rite is to follow immediately—for example, the final commendation at a funeral—the entire concluding rite is omitted because these other rites have their own form of conclusion. 211 . . . . Dismissal 147. The dismissal sends the members of the congregation forth to praise and bless the Lord in the midst of their daily responsibilities. 214 . . . . ● The prescribed words of dismissal reflect the

sacredness of the ritual. Casual remarks or secular forms of farewell are out of place, as they distract from the dignity of the rite.

● The priest celebrant and deacon kiss the altar. 216 ● All ministers then make a profound bow to the

altar; or if the tabernacle in which the Blessed Sacrament is reserved is present, they genuflect to it. 217 They then leave in the same order in which they entered at the beginning of the celebration.218

● If they have not left earlier, extraordinary ministers who are to bring Holy Communion to the sick may take their place in the procession.

● The procession may be accompanied by a song of praise, seasonal hymn, appropriate instrumental music, or even, on some occasions, silence. A recessional song is always optional, even for solemn occasions.

______________ 210 See GIRM, nos. 166, 168. 211 See GIRM, no. 170. 214 See GIRM, no. 90. 216 See GIRM, nos. 169, 186. 217 See GIRM, no. 274. 218 See GIRM, no. 169.

The Concluding Rites 198. Especially on Sundays and other solemn occasions, the blessing may be sung by the priest with the assembly singing the Amen, and the dismissal may be sung by the deacon or priest with the assembly singing Thanks be to God. 199. Although it is not necessary to sing a recessional hymn, 166 when it is a custom, all may join in a hymn or song after the dismissal. When a closing song is used, the procession of ministers should be arranged in such a way that it finishes during the final stanza. At times, e.g., if there has been a song after Communion, it may be appropriate to choose an option other than congregational song for the recessional. Other options include a choral or instrumental piece or, particularly during Lent, silence. __________ 166 GIRM, no. 90.



CONCLUDING RITE If there are any brief announcements, they are made at this time. GREETING The rite of dismissal takes place. Facing the people, the priest extends his hands and sings or says:

The Lord be with you. The people answer:

And also with you. BLESSING A. Simple form The priest blesses the people with these words:

May almighty God bless you, the Father, and the Son, and the Holy Spirit.

The people answer: Amen.

. . . . DISMISSAL The dismissal sends each member of the congregation to do good works, praising and blessing the Lord. 1 The deacon (or the priest) with hands joined, sings or says: A. Go in the peace of Christ. B. The Mass is ended, go in peace. C. Go in peace to love and serve the Lord. The people answer:

Thanks be to God. The priest kisses the altar as at the beginning. Then he makes the customary reverence with the ministers and leaves. If any liturgical service follows immediately, the rite of dismissal is omitted. __________ 1 General Instruction, no. 57.

The Concluding Rites 140. If they are necessary, any brief announcements to the people follow here. 141. Then the dismissal takes place. The Priest, facing the people and extending his hands, says: The Lord be with you. The people reply: And with your spirit. The Priest blesses the people, saying: May almighty God bless you: the Father, and the Son, and the Holy Spirit. The people reply: Amen. . . . . 144. Then the Deacon, or the Priest himself, with hands joined and facing the people, says: Go forth, the Mass is ended. Or: Go and announce the Gospel of the Lord. Or: Go in peace, glorifying the Lord by your life. Or: Go in peace. The people reply: Thanks be to God. 145. Then the Priest venerates the altar as usual with a kiss, as at the beginning. After making a profound bow with the ministers, he withdraws. 146. If any liturgical action follows immediately, the rites of dismissal are omitted.


Acknowledgements

GIRM for RM, 3rd (USA, 2003) Introduction to the Order of Mass (2003) Sing to the Lord (2007) General Instruction of the Roman Missal (Third Typical Edition). Washington: USCCB Publishing, 2003. ISBN 13:978-1-57455-543-1. © 2002, International Committee on English in the Liturgy, Inc; © 2003, United States Conference of Catholic Bishops, Inc. All rights reserved.

Bishops’ Committee on the Liturgy, United States Conference of Catholic Bishops, Introduction to the Order of Mass: A Pastoral Resource of the Bishops’ Committee on the Liturgy. Washington: USCCB Publishing, 2003. ISBN 10:1-57455-544-8. Foreword © 2003, United States Conference of Catholic Bishops; text © 2003, International Committee on English in the Liturgy, Inc. All rights reserved.

United States Conference of Catholic Bishops, Sing to the Lord: Music in Divine Worship. Washington: USCCB Publishing, 2007. ISBN 13:978-1-60137-022-8. © 2007, United States Conference of Catholic Bishops, Inc. All rights reserved.

SACRAMENTARY = Roman Missal, second typical edition (1985) ROMAN MISSAL, third typical edition (2010) The Sacramentary, revised according to the Roman Missal, second typical edition, 1 March 1985, approved for use in the Dioceses of the United States of America. Excerpts from the English translation of The Roman Missal, second typical edition © 1985, 1975, 1973, International Committee on English in the Liturgy, Inc. All rights reserved. NOTE: the following are part of this complete ritual book. English translation of Glory to God, Nicene Creed, Apostles’ Creed, Preface Dialogue, Holy, and Lamb of God by the International Consultation of English Text (ICET). All rights reserved.

Parts of the Order of Mass. Excerpts from the English translation of The Order of Mass I, © 2006, 2008, 2010, International Committee on English in the Liturgy, Inc. All rights reserved.

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