Saint Francis Xavier Regional Major Seminary

Pre-Theology Year
2005-2006

BASICS IN LITURGY
(Pre-Theology Program)

I. Introduction:
II. Liturgy in General
A. Etymology
B. Definition
1. Ordinary and Pre-Christian Era
2. Early Christian
3. Eastern Tradition
4. Roman Catholic Tradition
5. Vatican II (Sacrosanctum Concilium)
C. The Liturgical Year
1. Over-all view
2. Explanation

III. The Eucharistic Celebration ( Holy Mass)

A. How to prepare the Mass in relation to Mass
Prayers and Readings
B. Elements of the Mass
C. Individual Parts of the Mass
D. Prayers of the Faithful

IV. Liturgy of the Hours

A. Names
B. Beginnings and Developments
C. Rediscovery of the Truth of the Hours by Vat. II

V. Liturgical Places and Things

VI. Liturgical Books and their practical use
VII. Some Practical Liturgical Notes
A. Liturgical Colors
B. Liturgical Actions and Movements
C. Other Things Related to Liturgy

VIII. Conclusion:
 Basics in Liturgy

I. Introduction:

Liturgy is to be seen in the context of culture (Anscar Chupungco).In

the study of Liturgy, history plays a very important role. But, history is
relative! According to Ratzinger, now Pope Benedict 16 th, history is
dangerous if things are absolutely treated as relative. However, history is a
great teacher. We learn the good and the bad things in history. We take the
good things then as models to follow where we derive inspiration but not
exactly to follow “exactly”. On the other hand, the bad things in history
should be avoided. Example of this is in ordination rite which finds its roots
in the 6th-7th century where there is the mention of dignity, status, and
nobility. Thus, to say, “Reverend is tantamount to say, he must be
somebody to be afraid of. Other titles were right reverend, most reverend,
imminence, etc. Hence, the mentality is rooted in the psyche of the clergy
until this century. This had risen in the level of society. Thus, in this period
is the image of imperial status. This must be changed. That is why liturgy is
always “semper reformanda”. Liturgy must always be reformed.

The New Testament Period ….. Fidelity and Autonomy

Salvatore Marsili talks on the reality of liturgy in terms of Hebrew

continuity and Christian novelty which is in conflict.

i. Fidelity:

Jesus is loyal to his ancestry and yet he is also critical. Jesus is a

reformer. He said,” I come not to abolish the law but to fulfill it. Jesus’
fidelity is a critical fidelity which has the character of Hebrew continuity.
Example of this is the word “Alleluia (Heb). This means praises to God but
this also connotes Christian Resurrection. Also, the word “amen” has its
roots from the Hebrews.

The place of worship is the Temple for the Sacrifice and the
synagogue is for the word.

ii. Autonomy:

Yet, there is also an emerging reality which is autonomous and that

is Christian novelty. Examples are the following; Baptism as Trinitarian,
the last supper and the Eucharist, anointing to Christian consecration, and
O.T. as prophetic of Jesus Himself. We have also the place of Worship and
sacrifice which is the temple and the synagogue where the Word of God is
celebrated.

Jesus comes from the ancestry of David, thus he comes from a

kingly tribe and not from the Priestly tribe that is the Levites. Jesus is a lay
who became a Priest of God.

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 We get the Hebrew traditions but re-interpreted in the context of
Christ as the center. It looks Hebrew in appearance but now with different
meanings. Christ now is the norm. Christ alone means anything and
everything for history, church, and for every people. That is why there is an
expression, “O Happy Fault!”. Thanks that Adam and Eve fell to sin and we
have Christ. “Thanks God for sin, and I have Christ” (Chupungco). This is
what the New Testament is talking. Christ as the novelty.

II. Liturgy in General

A. Etymology: (Greek)- (History and origin of the word)

The word “Liturgy” in Greek has 4 equivalent words, namely;

letouria,,,,,, letourgia, leitourgia, and litourgia.

Liturgy is from 2 Greek words compounded, namely;

1. Laos (laos) = people, assembly, public
2. Ergon (ergon) = work, service

B. Definition

1. Ordinary and Pre-Christian Era

Therefore, leitourgia (Leitourgia) means public works or state

projects. It is work, activity, or service for the people and for the benefit of
the community. Indirectly it also refers to the public office one undertakes.

Note: the word “Liturgy” today is exclusively used in its cultic sense or in
other words in religious context and not like in past.

a. Classical Greek Period (5th Cent B.C. --- death of Alexander

the Great 323 BC)

This is the period of Plato, Socrates and Aristotle. In this period,

liturgy is seen as public service. This is service for the people. Liturgy is
done by a particular group who is free and with sense of obligation because
of the status ie social or economic. This is associated with the concept of
Democracy where the upper class has to do something for the people and
the state.

2 types of Liturgy

a1. cyclical – done by a particular group

- service for the city
- games, festivals
note: the usage is still very secular

a2. extra ordinary – emergency activity for the city

eg. War – navy and army for military
service.

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 b. Hellenistic Period (death of Alexander the Great 323BC
---- until middle of 1st century AD.)

Liturgy, in this time, is seen as for public service which has a

character of obligation and imposition. In return, one has rights and
privileges. This is also for punishment of a crime. Its broader meaning
includes the work done by slaves to their masters and even the small acts of
service one did for one’s friends.

Hence, two key ideas emerged, namely; service and public.

c. Early Religious Usage

For the Greeks, Liturgy has become more frequently used in socio,
civic, and political areas. Then a development came when it was seen as
service to the gods in their “mystery religions”. The question arises on why
does this shift came about? Probably, this is to borrow the prestige and
value of the original sense since liturgy signifies official function held by
society’s nobility (classical meaning). Thus, the development of the usage
of liturgy begun with service, public in character and a sense of obligation,
and later on became the service for the gods with its cultic significance.

2. Early Christian

Liturgy was narrowed down to designate public worship of the

church.
We can find the Christian sense of the use of Liturgy in the Christian
ritual of worship. In Acts 13:2, scholars would say that this is the clear
testimony for the use of Liturgy in the Christian sense though these scholars
are not sure whether these early Christians go for liturgy for the Eucharist.
Previously, Liturgy is used only for a formal worship rendered by people
led by the priest. This time, Liturgy is used by a small group of Christians
even without the presence of a priest. The insistence of the use of the term
Liturgy is because even in the absence of priest, there is already a kind of
theological consciousness that their celebration was analogous or parallel to
that similar celebration in the Old Testament with the priest.

3. Eastern Tradition

It became customary to use the term Liturgy even more narrowly as

an equivalent for its Eucharistic action.

4. Roman Catholic Tradition

Liturgy designates the official public worship of the Church. Official

means that it is authorized by and takes place in communion with the local
bishop according to the norms approved by the Roman See. Public means
that it is the activity of an assembly of believers visibly gathered. Worship
means that it is a prayer.

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 5. Vatican II - Sacrosanctum Concilium (SC)

Its background considers the encyclical Mediator Dei, no. 25 which

defines liturgy as the following;

i. “the public worship which our Redeemer as head of the

Church renders to the Father

ii. “the worship rendered by the Mystical Body of Christ in

the entirety of its head and members.”

5.1 Definition of Liturgy in Sacrosanctum Concilium

a. SC 7
a1 Definition

The above definition of Mediator Dei has profoundly influenced SC

7 which speaks of liturgy as;

- “an exercise of the priestly office of Jesus Christ,”

-“the whole public worship performed by the Mystical Body of
Christ, that is, by the Head and his members.”
- “an action of Christ the Priest and of his Body which is the
Church.”

a2. Elements of the Definition of Liturgy in

SC7.
a2.1 The Role of Christ

A more comprehensive definition of liturgy by SC 7 includes the

basic concept of the presence of Christ in the celebrations of the Mass, the
sacraments, the Word of God, and the divine office. This is the active role
of Christ which the council affirms from the saying of St. Augustine which
says, “When a person baptizes, it is really Christ himself who baptizes.

a2.2 The Role of the Church

The Church has the ministerial role in the Liturgy as Christ

associates with himself with the phrases;
- “through the hands of the priests”
- “when a person baptizes”
- “when the holy scriptures are read”
- “when the Church prays and sings”

Thus, the liturgy, as an action of Christ and Church, “is a sacred

action surpassing all others: no other action of the Church can equal its
effectiveness by the same title and to the same degree.”

a3. Aim of Liturgy in SC 7

Liturgy is aimed for the perfect glorification of God and the

sanctification of those who celebrate it.

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 b. SC 10
Liturgy is the culmen et fons. “The Liturgy is the summit toward
which the activity of the Church is directed; at the same time it is the fount
from which all the Church’s power flows.”

c. SC 14
This considers full, conscious, and active participation as the aim of
the conclliar reform and promotion of Liturgy.

d. SC 26
This document declares that “liturgical services are not private
functions, but are celebrations belonging to the Church.”

e. SC 38
The Liturgy is celebrated in the concrete situation of the
worshipping community and hence takes into consideration their culture
and traditions.

C. The Liturgical Year

1. Over-all view

“In the course of the year, holy mother Church unfolds the mystery
of Christ from the incarnation and nativity to the ascension, to Pentecost
and the expectation of the blessed hope of the coming of the Lord” (SC
102)

The whole year liturgical celebrations have evolved from a weekly

celebration of the Lord’s Passion and Resurrection on Sundays. Later, a
great yearly celebration of the Paschal mystery was added. Only much later
come the commemoration of the incarnation and nativity. Hence, the
liturgical year developed in a living process over the centuries.

There are two so called “cycles” in the Liturgical Year namely;

a. THE TEMPORAL CYCLE (watch the word; “Tempo, Time,
season). Thus, we hear or read: “PROPER OF SEASON” from the Breviary
and Ordo.
b. THE SANCTORAL CYCLE (Word: Sanctus-Saint).
Through out the Liturgical Year, we honor the memory of Holy men and
women of faith. Thus, we hear of read: “PROPER OF SAINTS”

Liturgical Year Chart

(Please see separate page attached)

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 The chart of the Liturgical Year shows to us the following
symbolisms and significance;

a. 52 weeks are situated around and centered in the Paschal mystery

of Christ.

b. Cross (death) and Easter candle (Resurrection) symbolize the

Paschal mystery.

c. The Alpha and Omega, the first and last in the Greek alphabet
signify Christ as the beginning and end of everything

d. Because before we had our yearly Easter celebration, the lines in

the circle are connected to the center. These lines represent the
Sundays. The Lord’s Day therefore is truly a little Easter Feast, the
original feast day, the foundation and kernel of the whole liturgical
year (SC106)

e. The two special cycles namely; The Christmas cycle (weeks 1-7)
and the Easter Cycle (weeks 14-27) are shown. The Christmas cycle
is composed of Advent and Christmas seasons. The Christmas
season can be divided again into Christmas feast proper, the octave
and the rest of the season. On the other hand, the Easter cycle is
composed of Paschal Triduum, its highest point which begins on
Holy Thursday evening until Easter Sunday. The Easter season can
be subdivided again into the Easter octave and the rest of the Easter
season, until Pentecost.

f. The remaining weeks of the church year is the so-called “ordinary

time” or “the time throughout the year” in which no particular aspect
of the mystery of Christ is celebrated, but rather the Christ event in
all its fullness and especially the power of Christ revealed and
manifested in the saints of the church. It is divided into two parts:
end of Christmas season to Ash Wednesday, and end of Easter
season to the beginning of Advent.

Schema of the Liturgical Calendar

A. Christmas cycle
I. Advent: beginning of liturgical year; First
Sunday of Advent until December 24 inclusive

II. Christmas
1. Feast proper: Dec 25
2. Octave: Dec 26-Jan 1 inclusive
3. The rest of the Christmas season: Jan 2
until Baptism of the Lord (inclusive)

B. Ordinary Time, Part 1: Monday after Baptism of the

Lord until Tuesday before Ash Wednesday inclusive

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 C. Easter Cycle

I. Lent: Ash Wednesday until the Holy Thursday

Chrism Mass inclusive

II. Paschal Triduum: Holy Thursday Last Supper

Mass until Easter Sunday inclusive

III. Easter Season

1. Octave: Easter Sunday to Second Sunday of
Easter
2. The rest of the Easter Season: Monday after
Second Sunday of Easter until Pentecost
inclusive.

D. Ordinary Time, Part II: Monday after Pentecost until

Saturday before First Sunday of Advent.

Thus, with the acronym ACOLPEO, the order of the different liturgical
seasons is easily kept in memory with their respective initials, namely;

A - dvent
C - hristmas
O – rdinary time, Part 1
L - ent
P – aschal Triduum
E - aster
O – rdinary time, Part 2

The different seasons have evolved through history in various forms. In

fact, their development varies from one local church to the other. Hence, it is not
that easy place them in order. The indicated time in the scheme below should be
accepted with great caution.

Sunday is the oldest feast. It is the weekly commemoration of the death and
resurrection of the Lord which can be traced back to apostolic times.

Yearly Easter Celebration originated in the middle of the 2 nd century. This

yearly celebration developed into a Triduum in the 4th and 5th century.

Lent is a preparation time for the yearly Paschal feast. It can be traced back
in the 4th century.

Easter Season is the extended period of joy and festivity about the
resurrection of the Lord which included the Pentecost. Its beginnings can be traced
back from the 3rd to the 4th century.

Christmas Feast has its origin in the 4th century.

Advent is similar to Lent (as a preparation for Easter) when Christians

began to observe in the 4th century a preparation period for Christmas. It further
developed in the 6th -8th century.

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 Christmas Season (which included Epiphany, the Christmas feast of the
East) originated in the 4th century and was further developed in the 7th century.

Ordinary Time had developed through the centuries. No exact time can be
traced back.

This schematic presentation indicates that the oldest and most important
part of the liturgical year is the Easter Feast with the preparation time of Lent and
the time of festivity until Pentecost. The Christmas Feast, with its preparation
period of Advent and the season of festivity (Christmas season), followed in a later
period.

2. Various Values of Liturgical Days

Throughout the centuries, the church developed various systems to classify

the individual feasts to express their importance and priority.

Sunday is the original feast day and the weekly commemoration of the
Resurrection of the Lord going back to the apostolic times. Thus, it is a day of
special importance and can be replaced only by solemnities or feasts of the Lord.
Following the Jewish custom of the Sabbath celebration, the Sundays already
begin on Saturday evening.

Solemnity is a feast day of greatest importance and can have as its content a
mystery of the Lord or a saint. It begins not only at midnight but on the evening of
the preceding day to allow a good spiritual preparation and to set the mood of
festivity. Several solemnities have their own special Vigil Mass that may be
celebrated on the eve before. There are movable solemnities whose dates differ
from year to year. There are 10 fixed solemnities according to the Roman calendar
whose dates do not change are the following, namely;

January 1 – Solemnity of Mary, Mother of God

6 – Epiphany
March 19 - St. Joseph
25 – Annunciation
June 24 – John the Baptist
29 – Peter and Paul
August 15 – Assumption
November 1 – All Saints
December 8 – Immaculate Conception
25 – Christmas

Solemnities with special vigil masses are Christmas, Pentecost, John the
Baptist, Peter and Paul, and Assumption.

Feasts are commemorative celebrations of an event of the life of Christ

(e.g. February 2; Presentation of the Lord, August 6; Transfiguration), or of a saint
that is of special importance. Movable feasts are also distinguished whose dates
are not fixed but differ from year to year (e.g. Feast of the Holy Family, Baptism
of the Lord), and the 23 fixed feasts, among them the 12 apostles. However, this
number can be changed by local adaptations.

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 Memorial is a simple remembrance of a saint, and whenever possible it is
celebrated on his/her birthday to eternal life, i.e. on the day of his/her death. Two
kinds of memorials are distinguished, namely; obligatory memorials and optional
or facultative memorials. An obligatory memorial is the commemorative
celebration of a saint of universal importance and should therefore be celebrated in
the church throughout the world. The Roman calendar lists 63 of these memorials.
An optional of facultative memorial is a commemoration of a saint whose
observance is left to the discretion of the individual; 95 of these memorials are
listed in the calendar. These memorials are very much subject to change in view of
the many canonizations and beatifications going on today, with the great pastoral
needs and with the renewed national consciousness of our times. It is the task of
the Bishop’s Conference to adjust the calendar to respond to the local needs. It
should be noted that the list of the saints to be celebrated in a local church should
be truly expressive of its cultural and historical background.

Weekdays of Ferial Days have different values. Ash Wednesday and

Monday to Wednesday of the Holy Week are of greatest importance and take
precedence over all other celebrations. The weekdays of Advent from December 17
to 24 inclusive, the days within the Octave of Christmas and the weekdays of Lent
give way to solemnities and feast but not to memorials. All other weekdays yield to
solemnities and feasts or a combined with memorials.

3. Meaning and importance of celebrating a feast.

We believe that God is a God of love who reached out to us and became
one of us except sin. Hence, every time we are reminded by this love of God for
us, it brings us to Christian celebrations and feasts. A Christian feast has two
aspects:

a. An acknowledgment of the loving deed of God

b. The response to it from the part of man.
c. The community dimension of the feast

Celebration of the feast in the full sense is not individualistic but

communitarian. The oldest cultic communities are the family, the clan or the tribe
where feasts were celebrated. Later on, there was the evolution towards forming
great religious communities like the Jews, Christians, Muslims, etc. whose strong
bond of unity were and are the feasts celebrated.

These aspects take their form in the following;

i. praise and thanksgiving
ii. handing on the love of God to others

Conclusion: Christian Feasts do not take their origin from a human effort or even
from the desire to get a favor from God, but it is the recognition that God loved us
first. Ultimately, God is the one inviting us to celebrate. In this way, a feast can be
considered as a kind of prophetic warning not to forget the great deeds of God
amidst the worries of daily life.

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 4. Some guidelines on the right veneration of Saints in our celebrations of their
feasts.

a. Saints are signs of the power of the grace of God and proclaim the
wonderful works of Christ. When the church celebrates feasts of the Saints, she
never prays to the Saints but addresses always God who manifests Himself in
them. This is the Christocentric and theocentric dimension of this celebration. The
Saints themselves did not have anything else in mind than to be witnesses of
God’s love and sanctity. Saints did not intend to attract people to themselves, but
to bring people to God.

b. Saints are a great example and a continuous challenge for us. The shining
and radiating examples and life-witnessing of the Saints in their heroic ways of
successfully reaching at least some aspects of Christian perfection in spite of their
sins and weaknesses invite us to imitate them. We have to follow their generous
response to God’s calling, but we are not allowed to copy them. Each one of us
must find his/her own way to sanctity depending on the talents entrusted to us and
on the challenges of our times and life situation.

c. Mary has a special place of love and veneration among all Saints. Mary
is greatest among all Saints because of her unique and outstanding calling to be the
Mother of God. Mary is worthy of special veneration not only because of her
particular position in the history of salvation, but also because she cooperated in
the most perfect way with the plan of God.

III. The Eucharistic Celebration (Holy Mass)

A. How to prepare the Mass in relation to Mass Prayers and

Readings

First of all, we have to be familiar with the following, namely;

Ordo (Guide) – for the office, Mass, and Readings
Sacramentary (Missal) – for the Mass Prayers
Lectionary – for Mass Readings

1.) Sundays Readings

In general, Sundays and “Big” Liturgical Days have three (3)

Readings.

Sundays:
A B C
First Reading
Psalm
2nd Reading
Gospel

The Readings follow 3 cycles/sets, each cycle for a whole Liturgical

Year and the cycles are designated as: A, B, & C.
On the question on what cycle is followed in a particular year, one
should see the Ordo. Find the related Information on the First Sunday of
Advent.

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 2.) Weekday Readings (pay attention also to Sanctoral Cycle)

Example year 2006, hence even year, thus;

Cycle 1(Odd Year) Cycle II (Even Year)

X
First Reading ____________________________________

Psalm X

Gospel

NB. Only the First Reading is affected by Cycles I and II.

Gospel Reading is not affected. It is same for both cycles
Cycle I for Odd year, and Cycle II for Even Year (eg. 2006)

Why the cycles A, B, & C (Sundays) & why I & II for First Reading
on weekdays?

Rationale: “Programming” so that the whole Bible would be

Read/Proclaimed.

Why Cycle ABC on Sunday for the Sunday Mass goers and Cycles I
& II for Weekday Mass goers?

Rationale: for the same reason that the whole Bible is insured to be read all
through out. There are 3 cycles followed for a Sunday so that those people
who attend only Sunday Masses are insured of reading or hearing the whole
bible in 3 years time. However, for weekday church goers, there are only 2
cycles because the whole bible can easily be read all through out due to its
frequency or regularity of celebration than the Sunday Masses.

Below are extracts from the “General Introduction to the Lectionary”

69. The weekday readings have been arranged in the following way:

a. Each Mass has two readings: the first is from the Old Testament
or from an apostle (from a letter or Apocalypse) and during the
Easter season from Acts; the second, from the gospels.
b. For the thirty-four weeks of Ordinary Time, the gospel readings
are arranged in a single cycle, repeated each year. But the first
reading is arranged in a two-year cycle and is thus read every other
year. Year I is used during odd-numbered years; Year II, during
even-numbered years.

Like the Order for Sundays and the solemnities of the Lord, then, the
weekday Order of Readings is governed by similar application of the
principles of harmony and of semi-continuous reading, especially in the
case of seasons with their own distinctive character.

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82. The arrangement of weekday readings provides texts for every day of
the week throughout the year. In most cases, therefore, these readings are to
be used on their assigned days unless a solemnity, feast, or memorial with
proper readings occurs.

The one using the Order of Readings for weekdays must check to
see whether one reading or another from the same biblical book will have to
be omitted because of some celebration occurring during the week. With
the plan of readings for the entire week in mind, the priest in that case
arranges to omit the less significant selections or suitably combines them
with other readings, if they contribute to an integral view of a particular
theme.

109. a) The gospels are so arranged that Mark is read first (First to
Ninth Week), then Matthew (Tenth to Twenty-first Week), then Luke
(Twenty-second to Thirty-fourth Week). Mark 1-12 are read in their
entirety, with the exception only of the two passages of Mark 6 that are read
on weekdays in other seasons. From Matthew and Luke the readings
comprise all the matters not contained in Mark. From all three Synoptics or
from two of them, as the case may be, all those passages are read that either
are distinctively presented in each Gospel or are needed for a proper
understanding of its progression. Jesus’ eschatological discourse as
contained in its entirety in Luke is read at the end of the liturgical year.

110. b) The first reading is taken in periods of weeks from the Old
then from the New Testament; the number of weeks depends on the length
of the biblical books read.
Rather large sections are read from the New Testament books in
order to give the substance, as it were, of each of the letters of the apostles.
From the Old Testament there is room only for select passages that,
as far as possible, bring out the character of the individual books. The
historical texts have been chosen in such a way as to provide an overall
view of the history of salvation before the Lord’s incarnation. But lengthy
narratives could hardly be presented; sometimes verses have been selected
that make for a reading of moderate length. In addition, the religious
significance of the historical events is sometimes brought out by means of
certain texts from the wisdom books that are placed as prologues or
conclusions to a series of historical readings.
Tables are given to list the way the books of the Old and the New
Testament are distributed over the weekdays in Ordinary Time in the course
of two years.
At the end of the liturgical year the readings are from Daniel and
Apocalypse, the books that correspond to the eschatological character of
this period.

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 2. Celebrations of the Saints

70. Two groups of readings are provided for celebrations of the

saints:
a) The proper of Saints provides the first group, for solemnities,
feasts, or memorials and particularly when there are proper texts for such
celebrations. Sometimes in the Proper, however, there is a reference to the
most appropriate among the texts in the Commons as the one to be given
preference.
b) The Common of Saints provide the second, more extensive group
of readings. There are, first, appropriate texts for the different classes of
saints (martyrs, pastors, virgins, etc.), then a great many texts that deal with
holiness in general. These are for alternative use wherever the Commons
are indicated as the source for the choice of readings.

83. When they exist, proper readings are given for celebrations of
the saints, that is, biblical passages about the saint or the event in the saint’s
life that the Mass is celebrating. Even in the case of a memorial these
readings must take the place of the weekday readings for the same day.
This Order of Readings makes explicit note of every case of proper
readings on a memorial.
In some cases there are accommodated readings, those, namely, that
bring out some particular aspect of a saint’s spiritual life or apostolate. Use
of such readings does not seem binding, except for compelling pastoral
reasons. For the most part references are given to readings in the Commons
in order to facilitate choice. But these are merely suggestions: in place of an
accommodated reading or the particular reading proposed from a Common,
any other reading from the Commons referred to may be selected.
The first concern of a priest celebrating with a congregation is the
spiritual benefit of the faithful and he will be careful not to impose his
personal preference on them. Above all he will make sure not to omit too
often or needlessly the readings assigned for each day in the weekday
Lectionary: the Church’s desire is to provide the faithful with a richer share
at the table of God’s word.

There are also general readings, that is, those placed in the
Commons either for some determined class of saints (martyrs, virgins,
pastors, etc.) or for the saints in general. Because in these cases several
texts are listed for the same reading, it will be up to the priest to choose the
one best suited to the congregation.
In all celebrations of saints the readings may be taken not only from
the Commons to which the references are given in each case, but also from
the Common of Holy Men and Women, whenever there is special reason
for doing so.

84. For celebrations of saints:

a) On solemnities and feasts the readings must be those that are
given in the Proper of the Commons. For solemnities and feasts of the
General Roman Calendar proper readings are always assigned.
b) On solemnities belonging to particular calendars, three
readings are to be assigned, unless the conference of bishops has decreed
that there are to be only two readings. The first reading is from the Old

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 Testament (but during the Easter season, from Acts or Revelation); the
second, from an apostle; the third, from the gospels.
c) On feasts and memorials, which have only two readings, the
first can be chosen from either the Old Testament or from an apostle; the
second is from the gospels. Following the Church’s traditional practice,
however, the first reading in the Easter season is to be taken from an
apostle, the second, as far as possible, from the Gospel of John.

Structure, Elements and Parts of the Mass

General Structure of the Mass

7. The Lord’s Supper or Mass gathers together the people of God, with a
priest presiding in the person of Christ, to celebrate the memorial of the Lord or
Eucharistic sacrifice. For this reason the promise of Christ is particularly true of
such a local congregation of the church: ‘Where two or three are gathered in my
name, there am I in their midst’ (Matthew 18:20). In the celebration of Mass,
which perpetuates the sacrifice of the cross, Christ is really present in the assembly
itself, which is gathered in his name, in the person of the minister, in his word, and
indeed substantially and unceasingly under the Eucharistic species.

8. Although the Mass is made up of the liturgy of the word and the liturgy
of the Eucharist, the two parts are so closely connected as to form one act of
worship. The table of God’s word and of Christ’s body is prepared and from it the
faithful are instructed and nourished. In addition, the Mass has introductory and
concluding rites.

B. Different Elements of the Mass

Reading and Explaining the Word of God

9. When the scriptures are read in the Church, God himself speaks to his
people, and it is Christ, present in his word, who proclaims the Gospel.
The readings should be listened to with respect; they are a principal element of the
liturgy. In the biblical readings God’s word is addressed to all men of every era
and is understandable in itself, but a homily, as a living explanation of the word,
increases its effectiveness and is an integral part of the service.

Prayers and Other Parts Assigned to the Priest

10. Among the parts assigned to the priest, the Eucharistic prayer has
precedence; it is the high point of the whole celebration. Next are the prayers: the
opening prayer or collect, the prayer over the gifts, and the prayer after
communion. The priest, presiding in the person of Christ, addresses the prayers to
God in the name of the entire assembly of God’s people and of all present, and
thus they are called presidential prayers.

11. As president of the congregation, the priest gives instructions and words
of introduction and conclusion that are indicated within the rite, proclaims the
word of God, and gives the final blessing. He may also very briefly introduce the
Mass of the day (before the celebration begins), the liturgy of the word (before the

15
readings), and the Eucharistic prayer (before the preface); he may make
concluding comments before the dismissal.

12. The nature of the presidential prayers demands that they be spoken in a
loud and clear voice so that everyone present may hear and pay attention. While
the priest is speaking, there should be no other prayer or song, and the organ and
other musical instruments should be silent.

13. As president the priest prays in the name of the whole community.
Besides this, he prays at times in his own name so that he may exercise his
ministry with attention and devotion. These prayers are said quietly.

Other Texts in the Celebration

14. Since the celebration of Mass is a communal action, the dialogue

between the celebrant and the congregation and the acclamations are of special
value. These are not only the external signs of the communal celebration but are
also the means of greater communication between priest and people.

15. In every form of Mass the acclamations and the responses to the
greetings of the priest and the prayers should be made by the faithful. This extent
of participation is needed to express clearly and to develop the action of the entire
community.

16. Other parts, important in manifesting and stimulation the people’s

active participation, are also assigned to the whole congregation, especially the
penitential rite, the profession of faith, the general intercessions, and the Lord’s
Prayer.

17. Finally, there are other texts:

(a) those which constitute an independent rite, such as the Gloria, the
responsorial psalm, the Sanctus, the memorial acclamation, and the song after
communion;
(b) those which accompany a rite, such as the songs at the entrance,
offertory, breaking of the bread (Agnus Die), and communion.

Texts Said Aloud or Sung

18. In texts which are to be said in a clear, loud voice, whether by the priest
or by the ministers or by everyone, the tone of voice should correspond to the
nature of the text, which may be a reading, a prayer, an instruction, an
acclamation, or a song; the tone also depends on the form of celebration and the
solemnity of the assembly. The characteristics of different languages and peoples
should be considered.
In the rubrics and in the norms of this instruction, the words ‘say’ or ‘proclaim’
are used for both singing and speaking and should be understood in the light of
these principles.

Importance of Singing

19. The faithful who gather to await the Lord’s coming are urged by the
Apostle Paul to sing psalms, hymns, and inspired songs (see Colossians 3:16).

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Song is the sign of the heart’s joy (see Acts 2:46), and Saint Augustine said: ‘To
sing belongs to lovers.’ Even in antiquity it was proverbial to say, ‘He prays twice
who sings well.’
Singing should be widely used at Mass, depending on the type of people
and the capability of each congregation, but it is not always necessary to sing all
the texts which were composed for singing.
Preference should be given to the more significant parts, especially those to be
sung by the priest or ministers with the people responding or those to be sung by
the priest and people together. Since people frequently come together from
different countries, it is desirable that they know how to sing at least some parts of
the Ordinary of Mass in Latin, especially the profession of faith and the Lord’s
Prayer, set to simple melodies.

Actions and Postures

20. A common posture, observed by all, is a sign of the unity of the

assembly and its sense of community. It both expresses and fosters and inner spirit
and purpose of those who take part in it.

21. For the sake of uniformity in actions and postures, the people should
follow the directions given by the deacon, priest, or other minister during the
celebration. Unless other provision is made, at every Mass they should stand from
the beginning of the entrance song or when the priest enters until the opening
prayer or collect inclusive; for the singing of the alleluia before the gospel; while
the gospel is proclaimed; during the profession of faith and the general
intercessions; from the prayer over the gifts to the end of the Mass, with the
exceptions below. They should sit during the readings before the gospel and
during the responsorial psalm; for the homily and the preparation of the gifts at the
offertory; and after communion if there is a period of silence. They should kneel at
the consecration unless prevented by lack of space, large numbers, or other
reasonable cause.
The conference of bishops may adapt the actions and postures described in
the Order of the Roman Mass to the usage of the people, but these adaptations
must correspond to the character and meaning of each part of the celebration.

22. The actions include the procession at the entrance of the priest, the
bringing forward of the gifts, and the communion. These actions should be carried
out with dignity, and the accompany songs should follow the respective norms.

Silence
23. Silence should be observed at designated times as part of the
celebration. Its character will depend on the time it occurs in the particular
celebration. At the penitential rite and again after the invitation to pray, each one
should become recollected; at the conclusion of a reading or the homily, each one
meditates briefly on what he has heard; after communion, he praises God in his
heart and prays.

C. Individual Parts of the Mass

The privilege of joining with Christ in offering the Mass demands

preparation on our part. When Mass is celebrated, therefore, we do not suddenly

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plunge into the offering. We prepare ourselves by prayer and instruction. The two
introductory parts of the Mass are our preparation.

Up to the Opening Prayer or the Collect, the Mass is a prayer service in

which we, through the priest who is our spokesman at the altar, speak to God in
prayer, asking pardon for our sins, praising the King of Kings and begging His
mercy (Kyrie), praising Him (Gloria), and asking new favors of Him (Opening
Prayer or Collect). This particular part of each Mass is described by the words “we
pray” and the symbol of praying hands – a reminder that during this portion we
are speaking directly to God.

With the first reading from the scriptures, a new section of the rite begins,
in which we listen to God. In the first reading, Gospel, and the Homily, we are
instructed. Differing in every Mass, these instructions constitute our weekly or
daily lesson in the meaning and practice of the Christian life. To attend Mass well,
we should listen attentively to this instruction and apply it to our own lives. In this
part, our symbolism is the dove, symbol of the Holy Spirit, the Spirit of Truth and,
the words “we listen”, call our attention the beginning of the instruction part of
each Mass.

The double preparation (praying and listening) finished, the offering begins.
Bread and wine, food and drink, striking symbols of the whole life, are offered up
to God. In the offertory we give ourselves to God; the bread and wine stand for us.

At Mass the human offering that we make is wonderfully transformed by

the power of God into an offering of infinite value. Through the Consecration our
human gifts of bread and wine become the Body and Blood of Christ and are
offered to the Father by Christ Himself. Our gift is marvelously changed and we
offer to God a gift really worthy of Him. Thus, the words “we offer” and the
symbolism of the chalice held in an offering gesture by the hands of a priest
remind us that one must offer himself to God in union with Christ.

The generosity with God knows no bounds. Not only has He put into our
hands the very gift we offer Him-the Body and Blood of His Divine Son-but He
gives us an opportunity to share in the gift we have offered. Holy Communion is
God’s return to us of the priceless offering we have made to Him. As our food we
receive the Body and Blood of Jesus, under the appearances of bread and wine.
The very thing we offered Him He asks us to partake of. Thus, the words “we
receive” and the symbolism of a ciborium with the Host above it is the sign to us
that the offering has now been completed; God is about to share the gift with the
giver.

a. Introductory Rites

24. The parts preceding the liturgy of the word, namely, the entrance song,
greeting, penitential rite, Kyrie, Gloria, and opening prayer or collect, have the
character of beginning, introduction, and preparation.
The purpose of these rites is to make the assembled people a unified
community and to prepare them properly to listen to God’s word and celebrate the
Eucharist.

Entrance Song

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25. After the people have assembled, the entrance song begins, and the priest and
ministers come in. The purpose of this song is to open the celebration, deepen the
unity of the people, introduce them to the mystery of the season or feast, and
accompany the procession.

26. The entrance song is sung alternately by the choir and people or by the cantor
and the people; or it is sung entirely by the people or the choir alone. The antiphon
and psalm of the Roman Gradual or the Simple Gradual may be used, or another
song appropriate for this part of the Mass, the day, or the season. The text of such
a song is to be approved by the conference of bishops.

If there is no singing at the entrance, the antiphon in the missal is recited

either by the people, by some of them, or by a reader. Otherwise it is said by the
priest after the greeting.

Veneration of the Altar and Greeting of the People

27. When the priest and the ministers come to the presbyterium, they greet the
altar. As a sign of veneration, the priest and ordained ministers kiss the altar; the
priest may also incense it.

28. After the entrance song, the priest and congregation make the sign of the cross.
Then through a greeting the priest expresses the presence of the Lord to the
assembled community. This greeting and the people’s response manifest the
mystery of the Church that is gathered together.

Penitential Rite

29. After greeting the people, the priest or other suitable minister may very briefly
introduce the Mass of the day. Then the priest invites the congregation to take part
in the penitential rite, which is a general confession made by the entire assembly
and is concluded by the priest’s absolution.

Lord, Have Mercy

30. After the penitential rite, the Kyrie is begun, unless it has already been
included as a part of the penitential rite. This acclamation, which praises the Lord
and implores his mercy, is ordinarily made by all, that is, with parts for the people
and for the choir or cantor.
Each acclamation is normally made twice, but, because of the nature of the
language, the music, or other circumstances, the number may be greater or a short
verse (trope) may be inserted. If the Kyrie is not sung, it is to be recited.

Gloria

31. The Gloria is an ancient hymn in which the Church, assembled in the Spirit,
praises and prays to the Father and the Lamb. It is sung by the congregation, by
the people alternately with the choir, or by the choir alone. If not sung, it is to be
recited by all together or in alternation.
The Gloria is sung or said on Sundays outside Advent and Lent, on solemnities
and feasts, and at solemn local celebration.

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Opening Prayer or Collect

32. Next the priest invites the people to pray, and together they spend some
moments in silence so they may realize that they are in God’s presence and may
make their petitions. The priest then says the prayer which is called the opening
prayer or collect. This expresses the theme of the celebration and by the words of
the priest, a petition is addressed to God the Father through the mediation of Christ
in the Holy Spirit.
The people make the prayer their own and give their assent by the acclamation,
Amen
At Mass only one opening prayer is said; this rule applies also to the prayer
over the gifts and the prayer after communion.
The opening prayer ends with the longer conclusion:

-- if the prayer is directed to the Father:

We ask this (We make our prayer) (Grant this)
through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever 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, for ever and ever.

--if it is directed to the Son:

You live and reign with the Father and the Holy Spirit,
one God, for ever and ever.

The prayer over the gifts and the prayer after communion end with the
shorter conclusion:

--if the prayer is directed to the Father:

We ask this (Grant this) through Christ our Lord, or
We ask this (Grant this) in the name of Jesus the Lord;

--if it is directed to the Father, but the Son is mentioned at the end:
Who lives and reigns with you for ever and ever, or
You are Lord for ever and ever.

--if it is directed to the Son:

You live and reign for ever.

b. Liturgy of the Word

33. Readings from scripture and the chants between the readings form the main
part of the liturgy of the word. The homily, profession of faith, and general
intercessions or prayer of the faithful develop and complete it. In the readings,
explained by the homily, God speaks to his people of redemption and salvation
and nourishes their spirit; Christ is present among the faithful through his word.
Through the chants the people make God’s word their own and express their
adherence to it through the profession of faith. Finally, moved by this word, they

20
pray in the general intercessions for the needs of the Church and for the world’s
salvation.

Scripture Readings

34. In the readings the treasures of the Bible are opened to the people; this is the
table of God’s word. Reading the scriptures is traditionally considered a
ministerial, not a presidential, function. It is desirable that the gospel be read by a
deacon or, in his absence, by a priest other than the one presiding; the other
readings are proclaimed by a reader. In the absence of a deacon or another priest,
the celebrant reads the gospel.

35. The liturgy teaches that the reading of the gospel should be done with great
reverence; t is distinguished from the other readings by special marks of honor. A
special minister is appointed to proclaim it, preparing himself by a blessing or
prayer. By standing to hear the reading and by their acclamations, the people
recognize and acknowledge that Christ is present and speaking to them. Marks of
reverence are also given to the book of gospels itself.

Chants between the Readings

36. The responsorial psalm or gradual comes after the first reading. The psalm is
an integral part of the liturgy of the word and is ordinarily taken from the
lectionary, since these texts are directly related to and depend upon the respective
readings. To make the people’s response easier, however, some texts of psalms
and responses have also been selected for the several seasons of the year or for the
different groups of saints. These may be used, whenever the psalm is sung, instead
of the text corresponding to the reading.

The cantor of the psalm sings the verse at the lectern or other suitable place,
while the people remain seated and listen. Ordinarily the congregation takes part
by singing the response, unless the psalm is sung straight through without
response.
If sung, the following texts may be chosen: the psalm in the lectionary, the
gradual in the Roman Gradual, or the responsorial or alleluia psalm in the Simple
Gradual, as these books indicate.

37. According to the season, the second reading is followed by the alleluia or other
chant.
(a) The alleluia is sung outside Lent. It is begun by all present or by the
choir or cantor; it may then be repeated. The verses are taken from the lectionary
or the Gradual.
(b) The other chant consists of the verse before the gospel or another psalm
or tract, as found in the lectionary or the Gradual.

38. When there is only one reading before the gospel:

(a) during the time when the alleluia is sung, either the alleluia psalm, or
the psalm and alleluia with its verse, or only the psalm or alleluia may be used;
(b) during the time when the alleluia is not sung, either the psalm or the
verse before the gospel may be used.

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39. If the psalm after the reading is not sung, it is to be recited. The alleluia or the
verse before the gospel may be omitted if not sung.

40. Except on Easter Sunday and Pentecost the sequences are optional.

Homily

41. The homily is strongly recommended as an integral part of the liturgy and as a
necessary source of nourishment of the Christian life. It should develop some
point of the readings or of another text from the Ordinary or the Mass of the day.
The homilist should keep in mind the mystery that is being celebrated and the
needs of the particular community.

42. The homily is to be given on Sundays and holydays of obligation at all Masses
which are celebrated with a congregation. It is recommended on other days,
especially on the weekdays of Advent, Lent, and the Easter season, as well as on
other feasts and occasions when the people come to church in large numbers.
The homily should ordinarily be given by the celebrant.

Profession of Faith

43. In the profession of faith or creed the people have the opportunity to respond
and give assent to the word of God which they have heard in the readings and the
homily. It is also a time for the people to recall the teachings of the faith before
they begin to celebrate the Eucharist.

44. On Sundays and solemnities the profession of faith is to be said by the priest
and the people. It may also be said at solemn local celebrations.
If it is sung, this is ordinarily done by the people together or in alternation.

General Intercessions

45. In the general intercessions or prayer of the faithful, the people exercise their
priestly function by interceding for all mankind. It is appropriate that this prayer
be included in all Masses celebrated with a congregation, so that intercessions may
be made for the Church, for civil authorities, for those oppressed by various needs,
for all mankind, and for the salvation of the world.

46. As a rule the sequence of intentions is:

(a) for the needs of the Church,

(b) for public authorities and the salvation of the world,
(c) for those oppressed by any need,
(d) for the local community.

In particular celebrations, such as confirmations, marriages, funerals, etc.,

the list of intentions may be more closely concerned with the special occasion.

47. The priest directs 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. The congregation

22
makes its petition either by a common response after each intention or by silent
prayer.

c. Liturgy of the Eucharist

48. At the Last Supper, Christ instituted the paschal sacrifice and meal. In this
meal the sacrifice of the cross is continually made present in the Church when the
priest, representing Christ, carries out what the Lord did and handed over to his
disciples to do in his memory.

Christ took bread and the cup, gave thanks, broke, and gave to his disciples,
saying: ‘Take and eat, this is my body. Take and drink, this is the cup of my blood.
Do this in memory of me.’ The Church has arranged the celebration of the
Eucharistic liturgy to correspond to these words and actions of Christ:

(1) In the preparation of the gifts, bread, wine, and water are brought to the altar,
the same elements which Christ used.

(2) The Eucharistic prayer is the hymn of thanksgiving to God for the whole work
of salvation; the offerings become the body and blood of Christ.

(3) The breaking of the one bread is a sign of the unity of the faithful, and in
communion they receive the body and blood of Christ as the Apostles did from
his hands.

Preparation of the Gifts

49. At the beginning of the liturgy of the Eucharist, the gifts which will become
the Lord’s body and blood are brought to the altar.

First the altar, the Lord’s Table, is prepared as the centre of the Eucharistic
liturgy. The corporal, purificator, chalice, and missal are placed on it.
The offerings are then brought forward: it is desirable for the faithful to
present the bread and wine which are accepted by the priest or deacon at a suitable
place. These are placed on the altar with the accompanying prayers. The rite of
carrying up the gifts continues the spiritual value and meaning of the ancient
custom when the people brought bread and wine for the liturgy from their homes.
This is also the time to bring forward or to collect money or gifts for the poor
and the Church. These are to be laid in a suitable place but not on the altar.

50. The procession with the gifts is accompanied by the offertory song, which
continues at least until the gifts are placed on the altar. The rules for the offertory
song are the same as those for the entrance song (No. 26). If the antiphon is not
sung, it is omitted.

51. The gifts on the altar and the altar itself may be incensed. This is a symbol of
the Church’s offering and prayer going up to God. Afterwards the deacon or other
minister may incense the priest and the people.

52. The priest washes his hands as an expression of his desire for inward
purification.

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53. The preparation of the gifts concludes with the invitation to pray with the
priest and the prayer over the gifts, followed by the Eucharistic prayer.

Eucharistic Prayer

54. The Eucharistic prayer, a prayer of thanksgiving and sanctification, is the

centre and high point of the entire celebration. In an introductory dialogue the
priest invites the people to lift their hearts to God in prayer and thanks; he unites
them with himself in the prayer he addresses in their name to the Father through
Jesus Christ. The meaning of the prayer is that the whole congregation joins Christ
in acknowledging the works of God and in offering the sacrifice.

55. The chief elements of the Eucharistic prayer are these:

(a) Thanksgiving (expressed especially in the preface): in the name of the

entire people of God, the priest praises the Father and gives him thanks for the
work of salvation or for some special aspect of it in keeping with the day, feast, or
season.

(b) Acclamation: united with the angels, the congregation sings or recites
the Sanctus. This acclamation forms part of the Eucharistic prayer, and all the
people join with the priest in singing or reciting it.

(c) Epiclesis: in special invocations the Church calls on God’s power and
asks that the gifts offered by men may be consecrated, that is, become the body
and blood of Christ and that the victim may become a source of salvation for those
who are to share in communion.

(d) Narrative of the institution and consecration: in the words and actions
of Christ, the sacrifice he instituted at the Last Supper is celebrated, when under
the appearance of bread and wine e offered his body and blood, gave them to his
Apostles to eat and drink, and commanded them to carry on this mystery.

(e) Anamnesis: in fulfillment of the command received from Christ through

the Apostles, the Church keeps his memorial by recalling especially his passion,
resurrection, and ascension.

(f) Offering: in this memorial, the Church – and in particular the Church
here and now assembled – offers the victim to the Father in the Holy Spirit. The
Church’s intention is that the faithful not only offer the spotless victim but also
learn t offer themselves and daily to be drawn into ever more perfect union,
through Christ the Mediator, with the Father and with each other, so that at last
God may be all in all.

(g) Intercessions: the intercessions make it clear that the eucharist is

celebrated in communion with the whole Church of heaven and earth, and that the
offering is made for the Church and all its members, living and dead, who are
called to share in the salvation and redemption acquired by the body and blood of
Christ.

(h) Final Doxology: the praise of God is expressed in the doxology which is
confirmed and concluded by the acclamation of the people.

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 All should listen to the Eucharistic prayer in silent reverence and share in it
by making the acclamations.

Communion Rite

56. Since the Eucharistic celebration is the paschal meal, in accord with his
command, the body and blood of the Lord should be received as spiritual food by
the faithful who are properly disposed. This is the purpose of the breaking of the
bread and the other preparatory rites which lead directly to the communion of the
people:

(a) Lord’s Prayer: this is a petition both for daily food, which for Christians
means also the Eucharistic bread, and for forgiveness from sin, so that what is holy
may be given to those who are holy. The priest invites all the faithful to sing or say
the Lord’s Prayer with him. He alone adds the embolism, Deliver us; and the
people conclude this with the doxology. The addition to the Lord’s Prayer
develops the last petition and begs in the name of the community deliverance from
the power of evil. The invitation, the prayer itself, the embolism, and the people’s
doxology are sung or spoken aloud.

(b) Rite of peace: before they share in the same bread, the people express
their love for one another and beg for peace and unity in the Church and with all
mankind.
The form of this rite is left to the conference of bishops to decide in accord
with the customs and mentality of the people.

(c) Breaking of bread: this gesture of Christ at the Last Supper gave the
entire Eucharistic action its name in apostolic times. In addition to its practical
aspect, it signifies that in communion we who are many are made one body in the
one bread of life which is Christ (see I Corinthians 10:17).

(d) Commingling: the celebrant drops a part of the host into the chalice.

(e) Agnus Dei: during the breaking of the bread and the commingling the
Agnus Dei is ordinarily sung by the choir or cantor with the people responding; or
it may be said aloud. This invocation may be repeated as often as necessary to
accompany the breaking of the bread, and is brought to a close by the words, grant
us peace.

(f) Private preparation of the priest: the priest prepares himself to receive
the body and blood of Christ by praying quietly. The faithful also do this by
praying in silence.

(g) The priest then shows the Eucharistic bread to the faithful. He invites
them to participate in the meal and leads them in an act of humility, using words
from the gospel.

(h) It is most desirable that the faithful should receive the body of the Lord
in hosts consecrated at the same Mass and should share the cup when it is
permitted. Communion is thus a clearer sign of sharing in the sacrifice that is
actually being celebrated.

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 (i) The song during the communion of the priest and people expresses the
spiritual union of the communicants who join their voices in a single song, shows
the joy of all, and makes the communion procession an act of brotherhood. This
song begins when the priest receives communion and continues as long as
convenient. The communion song should be concluded in time if there is to be an
additional hymn after communion.
An antiphon from the Roman Gradual, with or without the psalm, an
antiphon with a psalm from the Simple Gradual, or another suitable song approved
by the conference of bishops may be used. It is sung by the choir alone or by the
choir or cantor with the people.
If there is no singing, the antiphon in the Missal is recited either by the
people, by some of them, or by a reader. Otherwise the priest himself says it after
he receives communion and before he gives communion to the congregation.

(j) After communion, the priest and people may spend some time in silent
prayer. If desired, a hymn, psalm, or other song of praise may be sung by the
entire congregation.

(k) In the prayer after communion the priest petitions for the effects of the
mystery just celebrated, and by their acclamation, Amen, the people make the
prayer their own.

d. Concluding Rite

57. The concluding rite consists of:

(a) the priest’s greeting and blessing which is on certain days and occasions
expanded by the prayer over the people or other solemn form.
(b) the dismissal which sends each member of the congregation to do good
works, praising and blessing the Lord.

D. Prayers of the Faithful (General Intercessions)

1.The Concept

The Prayer of the Faithful which is also known as the General

Intercessions speaks of itself by its name. General intercessions are what
their name implies: the church’s prayers for the world in general – all kinds
of people and all people of each kind.
In these petitions the faithful exercise one of their chief liturgical
roles: sharing in Christ’s priesthood, mediating an ongoing sacrifice of
praise and petition for all creation. Because the intercessions are priestly,
tradition reserves them to those who are baptized in the royal priesthood of
Jesus.
Long ago deacons dismissed catechumens from the liturgical
assembly before these intercessions began. This explains why the general
intercessions are called also the Prayer of the Faithful, because traditionally
only the faithful (that is, the baptized) took part in them.
In the Rite of Christian Initiation of Adults, this custom has been
reintroduced. In many places catechumens are sent from the place of
worship to a place of catechesis before the faithful begin the intercessions.

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 2. A priestly prayer

The Prayer of the Faithful is a priestly prayer. The intentions, which

the deacon or another minister announces, are not prayers. They are
biddings addressed not to God but to God’s priestly people. The minister
bids the assembly to pray for specific intentions. The assembly’s response
is addressed to God. This response is the prayer.
Some people misunderstand what the church should include in the
general intercessions of the liturgy. Because they do not understand
intercessions as the cry of the world’s priestly representatives before the
Divine Mercy, their petitions become narrow. Their prayers get particular
rather than general: focusing on friends, family and self, overlooking areas
of life beyond the personal.
Intimate concerns have a place in Christian public prayer, but they
ought not distract the faithful from the needs of the whole world. If the
intercessions include all people and all creation they are appropriately
general and therefore priestly. They address all categories and all concerns
in each category.

3. General: all categories

To assure that the petitions touch upon all needs, each set should
have at least one petition for each of these four categories in this order:
a) needs of the church
b) public authorities and the entire world,
c) those who suffer in mind, body or spirit,
d) the local church represented in the assembly (GIRM #46)

In some places a fifth category, the needs of the dead, has become
customary.
The biddings for each category reflect real needs. Early Christians
believed that their priestly prayer had the full force of Christ’s prayer in the
church. Therefore, God would surely hear them. Holding to this same
belief, contemporary Christians compose intercessions with an eye on the
scriptures and on the newspapers.

4. General: all in the category

In order to make the intercessions general in the second way – to

include in them as many people as possible – the categories chosen for the
biddings must not be too narrow. For example, if the petition for the
suffering is, “For those who are hospitalized,” others who are sick but not
hospitalized are not proposed for prayer. This petition can be broadened to
include many more people, while not losing its focus on those who are
hospitalized: “For all who suffer injury or illness, especially those who are
hospitalized.” In this way, the petition has become more general, that is,
more inclusive. A petition such as, “For my friend on her birthday,” can
become “For all who remind us of God’s love, especially my friend on her
birthday.” Instead of, “For my brother who will be traveling today,” one
can ask prayers “For all who live far from home of face dangerous travel,
especially my brother who starts journey today.”

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 5. Specific Pointers and Guidelines

a.) Make the intercessions general in both topic and scope

b.) Intercessions are intercessions. They are not prayers of

thanksgiving or homiletic exhortations. The place of thanksgiving is the
Eucharistic prayer. The place of exhortation is the homily. Intercessory
prayer is the place to pray.

c) Each petition should evoke an Amen automatically. Because

general intercessions are an exercise of the priesthood of those baptized in
Christ, all members of the assembly should be able in conscience to give
their assent. Never promote or assume an intention which some can rightly
disagree, eg., Praying for the election of a particular candidate or ordination
of women. It must express the highest aspirations of the church without
causing division.

d) Petitions are not the place for “barbs” and “bombs”. Resist the
temptation to take jabs at a group or person under the guise of prayer.

e) Intercessions are not news bulletins. Do not turn the petitions into
announcements, for example, of the death of a person or of a disaster that
you heard about on the car radio on the way to the church so people will not
get distracted through the rest of the liturgy.

f) As litanies, intercessions move best when they follow a pattern.

This is particularly true if the biddings are sung. Each petition in a set
should begin with the same word (either for or that but not both in the same
set). Each petition should be brief. Avoid complexities

g) The language of scripture and tradition gives intercessions power.

The use of key images from the church’s heritage can convey richer
meaning and evoke stronger response than flat, literal language. “For
Christian unity” is good petition. It becomes even more evocative if it is
reworded as, for example, “For the unity of all Christians around the table
of the Lord,” or “That all who share Christ’s one baptism share also
Christ’s one body and blood.”
.
6. Prepackaged Intercessions

The use of prepackaged intercessions poses a problem on its

relevance to the real needs and concerns of the world and the particular
community at worship. Make petitions from careful reading, consulting,
reflecting and composing. They should mirror the movement of the Spirit
of Christ in their own place and time.

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IV. Liturgy of the Hours

A. Names

Liturgy of the Hours is its formal and technical name. It is also called
Divine Office (Little Office), Breviary, or Christian Prayer. This is the official
public prayer of the church comprised of hymns, psalms, spiritual and biblical
readings and prayers. It consists of Matins (original name but now called as Office
of the Readings), lauds (at dawn), Prime (first hour: around 6 A.M.), Terce (Third
hour: 9 A.M.), Sext (Sixth hour: noon), None (Ninth hour: 3 P.M.), Vespers (at
dusk), and Compline (before retiring)

B. The Liturgy of the Hours in the beginning of the development of the

Christian Liturgy

1. The beginning of the worship of the church in the Jewish

Environment

- New Testament Time (Apostolic time)

- Worship was practically “Created” by the Apostles based on
Jesus’:
i. Actions and deeds
ii. Instructions
iii. Commissioning

Hence, Jesus is the source and center of worship.

Jesus and the Apostles were true Jews, thus they are very rich in prayer,
worship, and traditions.

Therefore, Jews were very familiar and at home with these prayers and
worship traditions. They practiced most certainly these various forms of worship
but they progressively distanced from Judaism. What is distinct now is their faith
in Jesus. This act of distancing is their new discovery and understanding of
themselves, a theology which expresses a new experience of worship. Jesus now is
the New Temple and the New Sacrifice. It should be noted that the Apostles were
still following other forms of worship but not the Temple Sacrifice because Jesus
is the New Sacrifice. Instead of the usual Temple Sacrifice, the Apostles went to
their homes and offer bread and wine in memory of Jesus. It was in 70 AD that the
Temple was destroyed by the Romans. No stone was over another stone. This
means complete destruction. It should also be noted that during the death of Jesus,
the curtain of the sanctuary in the Temple of the Holy of Holies was split. The
theology was that the physical representation of the Holy of Holies is now finished
and God’s presence with his people is finished with Jesus’ death. Therefore, the
Temple worship was losing until the final destruction of the Temple in 70 AD.
The Prayer in Synagogue developed. Yet, they searched within their practices
outside the Temple piety and liturgy in the synagogue and in the family.

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 2. Jewish Prayer in the time of Christ

It has 2 cycles and rhythms which had different origins but later fused

a). One cycle rhythm which is based on the prescription from Dt 6:4,
6:7, 11:19 , the “Shema” Israel! This is the command; “Hear oh Israel! The Lord is
our God. Speak of Him in or away, busy or at rest.” This developed into Morning
and Evening Prayer. The injunction was to be with the Lord at all time. This
became the standard practice according to the commentaries of the rabbis. Then, a
question arises. Why the choice is morning and evening point in time? The
selection is based initially on the Rhythm of Human Nature which is Rising and
Retiring. Later, another basis is Nature namely, the Dawn and Nightfall.

b) The second cycle and Rhythm

It involves praying 3times a day which is already seen and practiced in
Daniel 6:11 (3rd Century BC) and Judith 9:1. Even in the 2nd century AD, there is
evidence of this 3times a day prayer, a developed one. Each time, one has to pray
the “Tephilla”, a prayer of blessings which is composed of 18 blessings. The
origin of which most likely is from the Pharisaic Circle and Practice. The context
is that the Pharisees lead the Daily Temple Liturgy, namely; the morning
“sacrifice” (prayer) and the evening “sacrifice” which later was moved to the 9 th
hour (3pm). This practice is already popular in the New Testament period. Outside
Jerusalem, they followed the Temple schedule and gather and pray in the
Synagogue. Even those in Jerusalem but not in the temple stop and pray on
designated time.

c) 3rd type of prayer: when the temple gate is closed in the evening.

Morning – Shema + Tephilla

3 PM - Tephilla
Evening - Shema + Tephilla

Thus, constancy in prayer is observed. Pray constantly and frequently. This

is also the meditation of the Law. Meditation is made through the Psalms and the
Law unfolds the Will and Guidance of Yahweh.

Summary: This is the PRAYING PEOPLE FROM WHICH JESUS

EMERGED!

3. History of the Liturgy of the Hours from the early Christian

Church

The daily, public liturgical celebrations of the early church were morning
and evening prayer, which began as early as 3 rd century and were flourishing
nearly everywhere by the middle of the 4 th century. Eusebius, bishop of Caesarea
in Palestine in the early part of the 4 th century, noted that throughout the Christian
world, morning and evening prayer were celebrated publicly and daily. The public
celebrations of morning and evening prayer, commonly known today as the
“cathedral office,” were well attended by the faithful. These liturgies “were indeed
gatherings of the people: the faithful sang ‘morning psalms’ and ‘evening psalms’
which did not vary and which they knew by heart; to these were added, especially

30
in the morning, biblical and even non-biblical canticles; in some churches there
was a sermon almost every day.”
Morning prayer was the prayer of Christians as they began their day. As
they rose to the life of a new day, they recalled each morning the resurrection of
Christ. They consecrated their day to God through this prayer of praise and
thanksgiving. Evening prayer was sung at the hour when people had finished their
work and the light of the day was dying. In many places the lighting or candles,
the lucernarium, was an impressive part of the liturgy. The assembly praised God
and gave thanks for the benefits they had received during the day. As their
morning prayer at the time of the rising sun had called to mind the resurrection of
the Son of God, their evening prayer at the dying of the day recalled Jesus’
Passion and Death. Each day, through the liturgical hours kept in the morning and
evening, the Christian community shared anew in Christ’s paschal mysteries.

In the Middle Ages (7th-16th century) participation by the people in the

public celebration of the Liturgy of the Hours declined and nearly ceased. They no
longer understood Latin, and the hours became more elaborate and variable,
requiring costly manuscripts. The Liturgy of the Hours became more and more the
preserve of monks and clerics, the church’s “professional class” who were
educated with Latin and had the time to pray the various hours - not only morning
and evening prayer (lauds and vespers) but also prime, terce, sext, none, compline
and matins. The Liturgy of the Hours became known as divinum officium, the
divine office, which means a spiritual duty of obligation. Although religious
continued to celebrate the hours in common, the secular clergy read the office
privately from smaller books, called “breviaries.” By the High Middle Ages many
clergy understood that the divine office was their duty and right and theirs alone;
they were not aware of the laity’s active participation at the Liturgy of the Hours
in earlier centuries. However, lay participation in the Liturgy of the Hours never
died out entirely. Even into the 20th century, Sunday vespers survived in parishes,
and attendance was sometimes quite large even though active participation was
reduced to the singing of a few hymns while the clergy and choir sang the rest of
it.
C. Rediscovery of the Truth of the Hours by Vat. II
As early as 1960, the code of rubrics published by authority of Pope John
XXIII sought to do away with some of the abuses. To this end, it laid down the
following principle: “By their very nature the canonical Hours of the Divine
Office are ordained to the sanctification of the various hours of the natural day.
Hence it is better, whether for really sanctifying the day or for reciting the Hours
with spiritual fruit that each canonical Hour be said at a time nearest to the true
time for each canonical Hours”.
The Second Vatican Council in its Constitution on the Liturgy likewise
emphasized the “truth of the hours”.
“The divine office, in keeping with ancient Christian tradition, is so devised
that the whole course of the day and night is made holy by the praise of God.
Since the purpose of the office is to sanctify the day, the traditional sequence of
the hours is to be restored so that, as far as possible, they may again become also
in fact what they have been in name” (SC nos.84,88).
But the Council also realized that “account must be taken of the conditions
of modern life in which those who are engaged in apostolic work must live” (SC
no.88). It therefore came to a certain number of decisions, which aimed to make

31
the traditional ideal of prayer attainable in modern circumstances.

The Second Vatican Council sought to restore the communal dimension of

all liturgical celebrations: “Liturgical services are not private functions but are
celebrations of the Church… and they pertain to the whole body of the Church”
(SC no.26). Regarding the Liturgy of the Hours, the Constitution on the Sacred
Liturgy called upon clerics, especially priests who live together or who assemble
for any purpose, to pry at least some part of the divine office in common (SC
no.99). Vatican II also exhorted those involved in pastoral ministry to see to it that
the principal hours, especially evening prayer, are celebrated communally in
churches on Sundays and on major feasts, and it encouraged clergy to celebrate the
hours together with the laity (SC no.100).
The General Instruction of the Liturgy of the Hours, 33 is most emphatic on
the desirability of communal celebration with the laity:” Celebration in common
shows more clearly the ecclesial nature of the Liturgy of the Hours. It fosters the
active participation of all, according to their individual role, through acclamations,
dialogues, alternating psalmody and the like.” Communal celebration, therefore,
“is to be preferred to individual and quasi-private celebration.”

Some aspects of the Liturgy of the Hours:

A. Theological meaning

* The purpose of Liturgy of the Hours is the sanctification of time through the
recitation of the Hours.
Cairus is the moment of encounter with the Lord. This is marked with
Praise and thanksgiving. God is present in History, ie in time and space.

* The character and tone: Praise and Thanksgiving

: This is shown and seen in Psalms – principal content

: Dialogical in Character – God speaks through the readings.
People respond through prayers.
* Liturgy of the Hours is the Ecclesial Realization of Christ’s priestly office.
Christ is the main actor in this Liturgy.
Therefore, it is also a church celebration as it is ecclesial.

* Morning Prayer was the prayer of Christians recalling the resurrection of Christ
they are reminded each morning after rising to life of a new day. Morning prayer
is “get up and go” prayer. It acknowledges God as the source of life and offers
thanks for the gift of early light and deliverance from night’s darkness. Evening
prayer was the prayer sung at the dying of the day which reminded the Christians
of Jesus’ passion and death. Evening prayer constitutes a summation of the day’s
journey. At sunset or dusk we gather to render praise for the blessings received
and ask for protection through the night to come. The Liturgy of the Hours is the
Church’s response to Christ’s command to pray always. Through the night and
day, we acknowledge our dependence on the Lord who crushes the darkness by
His light. Thus, each day, through the recitation of the liturgical hours, the
Christian community shared anew in Christ’s Paschal mysteries.

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 B. Hierarchy of Hours

The General Instruction of the Liturgy of the Hours (GILH), no.29

continues its treatment of the clerical mandate to pray the office by differentiating
a “hierarchy” of the hours. The obligation binds more strongly for the more
important hours, less strongly for the others. The principal hours are morning and
evening prayer, called the “hinges” of the Liturgy of the Hours. These hours are
not to be omitted “except for a serious reason.”
Second place in the hierarchy of hours is given to the office of the readings,
formerly called matins. Paragraph 29 of the GILH says that clergy “should
faithfully recite the office of readings, which is above all a liturgical celebration of
the Word of God. In this way they fulfill daily a duty that is particularly their own,
that is, of receiving the word of God into their lives so that they may become more
perfect as disciples of the Lord and experience more deeply the unfathomable
riches of Christ.”
With its lengthy readings, this hour is better suited for private prayer and
spiritual reading than for common celebration. Moreover, it can be prayed at any
time during the day or at any time after evening prayer of the previous day.
Regarding the obligation attached to this hour, the BCL notes that “a lesser reason
excuses from its observance than the serious reason mentioned in the case of the
two chief hours, morning and evening prayer.”
In the third rank of the hierarchy are the lesser hours of daytime prayer and
night prayer. “In order to sanctify the whole day more perfectly,” GILH,no.29
states that clergy “will have also at heart the recitation of the daytime hour and
night prayer, to round off the whole ‘work of God’ and to commend themselves to
God before retiring.” The obligation entails the praying of one of the daytime
hours – either midmorning prayer, midday prayer or midafternoon prayer (GILH,
no. 77) – and night prayer, also called compline. Since these are the least
important of the hours, minor reasons excuse from their observance.

C. Clerical Obligation:

The recitation of the Liturgy of the Hours is not external “law” as an

obligation. Rather, it is internal, essential, and a need of man to relate to God.
From the Middle Ages until the Second Vatican Council, the celebration of
the Liturgy of the Hours had been the preserve of the clergy, both secular and
religious. It was even at times seen as an exclusively clerical prerogative.
Unfortunately, the idea still persists that the Liturgy of the Hours is an arcane rite
reserved for clergy and religious rather than a liturgical celebration of the whole
church. As long as the Liturgy of the Hours continues to be regarded in this way,
lay people are not going to have any interest in it. As long as pastors continue to
view the Divine Office as their own particular duty, or burden, then they will
easily overlook its role as a central part of the church’s daily worship that is meant
to be a meaningful and valuable celebration available to all.
With the reform of the Liturgy of the Hours, the obligation of clerics to
recite the Divine Office is no longer understood in the intensely legalistic and
moralistic way that characterized the pre-Vatican II approach. In the preconciliar
period, canon law was closely wedded with moral theology. Clerics in major
orders were personally obliged to recite the entire office each day, and the
omission of any part of the office was considered a mortal sin.

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 Many priests experienced the Divine Office as more of a burden than a
liturgical celebration that was a meaningful part of their prayer life. Like the laity,
they frequently turned to non-liturgical practices and devotions to meet their real
spiritual needs while the office became a rote, mechanical duty. To make this duty
easier to fulfill, it was not required that the hours be prayed at their proper times.
The obligation could be satisfied as long as all the canonical hours were said at
any time within the course of the 24 hours of the day.
The clerical obligation to pray the Divine Office each day still exists in
canon law. However, the observance of the requirement today is understood in a
new way in accord with the spirit of the liturgical renewal. The General
Instruction of the Liturgy of the Hours refers to the “mandate” given by the church
to its clergy to pray the Liturgy of the Hours daily. However, it speaks of this
mandate only after first focusing on the action of the whole church as it continues
the prayer of Christ. The Liturgy of the Hours is the prayer of all God’s people, the
church, by which the times of day and night and all human life are sanctified
(GILH, nos.10-17). All who take part in this prayer, including the laity, fulfill the
duty (officium) of the church (SC, no.85; GILH, no.15).
Canon 1173 of the Code of Canon Law presents a brief but rich theology of
this prayer: ”In celebrating the Liturgy of the Hours, the church fulfills the
priestly function of Christ; it hears God speaking to his people, memorializes the
mystery of salvation, gives praise to God in song and prayer without interruption,
and intercedes for the salvation of the whole world.”
Celebrating the paschal mysteries, praising God in prayer and song,
keeping the whole day holy – these worthy deeds are not clerical prerogatives but
are said to belong to the whole church. The code says that all the faithful “are
earnestly invited to participate in the Liturgy of the Hours inasmuch as it is the
action of the church” (canon 1174,&2).
When the mandate to pray the Liturgy of the Hours is received by the
clergy at their ordination, they take on the obligation to pray this official liturgy
daily in the name of the whole church. Through this mandate the whole church is
assured that the hours of the day are being sanctified without ceasing. Laity, too,
who pray the Liturgy of the Hours do so “in the name of the whole body of Christ,
in fact in the person of Christ himself” (GILH, no.108)
Priests (bishops and presbyters) and transitional deacons are bound to pray
the Divine Office by virtue of their ordination (canon 276,&2,3). The obligation
begins on the day they are ordained deacons, as do other clerical obligations such
as celibacy and obedience. Also, lay members of institutes of consecrated life and
societies of apostolic life may be bound by their constitutions to parts of the
Liturgy of the Hours (canon 1174,&1), especially morning and evening prayer.
Permanent deacons are not bound to the Liturgy of the Hours by the universal law
but are to follow the prescripts of the bishops’ conference of their nation. In the
United States, permanent deacons are strongly encouraged to say morning and
evening prayer and “should not hold themselves lightly excused” from praying
these hours daily.
The liturgical law specifies what is entailed by the clerical mandate to recite
the Liturgy of the Hours. The General Instruction of the Liturgy of the Hours, 29
says that priests and transitional deacons “should recite the full sequence of the
hours each day, as far as possible at the appropriate times.” The law uses the
subjunctive mood. It has the quality of an exhortation, translated as “should”
in English, not that of a strong command, as would be indicated with “must.”
The use of this jussive subjunctive suggests that the recitation of the complete

34
office each day is the ideal to which clergy should aspire. However, it does not
follow that a cleric commits mortal sin if he fails to attain this ideal.

D. Pastoral Suggestions

Despite the clear teachings of the church, communal celebration of the

Liturgy of the Hours in parishes remains for the most part an unrealized dream due
to the following causes;

1. All too frequently, parish schedules are already burdened by numerous

Masses and other liturgical and devotional celebrations.
2. The Liturgy of the Hours as given in the Breviary is at times a
complicated form of prayer, especially on feasts and during special seasons.

These problems are indeed understandable but none of it is insurmountable.

For communal celebration to succeed in the parishes, the following are suggested,
namely;
1. It will often be necessary to adapt the Liturgy of the Hours to a simple,
standard format (GILH, 246-252). Not everyone present needs to have the
complete book of the hours. It would be sufficient to have a book of the psalms
and canticles or a pamphlet suitable for parish use containing several exemplars of
morning and evening prayer that could be used over and over. The Hymn could be
taken from the parish hymnal. Only the presider and other available ministers,
such as the reader and cantor, would need books for the proper parts.
2. Success in introducing communal celebrations of the hours depends on
scheduling. Try to revive the long tradition of Solemn Sunday Vespers. Another
opportune time for the Liturgy of the Hours is morning prayer on Holy Thursday,
Good Friday, and Holy Saturday, when the Eucharist cannot be celebrated.
3. If there is any available deacon, a religious, or a lay person can lead the
morning prayer instead of the Eucharist when the pastor is away for other
schedules.
4. In parishes that routinely have more than one daily Mass, it may be
possible to replace one Mass with morning prayer led by a priest, deacon or lay
presider. Morning prayer might also be celebrated in church before one of the
Masses each day.
5. The Liturgy of the Hours, whether prayed by clergy, religious or laity, is
an official liturgical celebration carried out in the name of the church (canon 834,
&2; GILH, 13-16). Therefore any attempt to foster the communal celebration of
the Liturgy of the Hours in a parish, no matter how small the response, must be
considered successful by comparison to the total neglect of this liturgical rite in
most parishes.

E. Format of the Offices

The following are some guidelines on the Celebration of the Hours.

Sundays
1. All is said as in the Ordinary, the Psalter and the Proper of
Seasons according to the seasons of the year.
2. Evening Prayer I and II are said.

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 3. Except in Lent, the Te Deum is said in the Office of Readings after
the second Reading and its responsory.

Solemnities
1. Evening Prayer I: all as in the Proper or Commons.
2. Night Prayer: as on Sunday after Evening Prayer I
3. Morning Prayer: All as in the Proper or Commons, with
psalms from Sunday of the first week.
Evening Prayer II: all as in the Proper or Commons.
Night Prayer: as on Sunday after Evening Prayer II.

Feasts
1. Evening Prayer I is said only on universal feasts of the Lord
occurring on Sunday, followed then by Night Prayer as on
Sunday after Evening Prayer I.
2. Morning Prayer: all as in the Proper or Commons, with psalms
from Sunday of the first week.
3. Evening Prayer: all as in the Proper or Commons.
4. Night Prayer: all from the current weekday.

Memorials
1. Morning and Evening Prayer and Office of Readings:
a) Psalms and their antiphons from the current weekday.
b) Antiphon of the invitatory, hymn, reading, responsory antiphons
for the Benedictus and Magnificat, intercessions:
-proper, if such are assigned;
-otherwise they may be taken from the Commons of the
current weekday.
c) The concluding prayer is always proper.

2. Night Prayer: all from the weekday.

Weekdays
1. All is said as in the Ordinary, the Psalter and the Proper of
Seasons, according to the seasons of the year.
2. The Te Deum is never said at the Office of Readings.
3. The concluding prayer is taken from the Psalter.

V. Liturgical Places and Things

A. Theology of Liturgical Space

Anscar J. Chupungco, OSB
Bibliography: L. Bouyer: Liturgy and Architecture (Notre Dame,
Ind. 1967); J. White-S. White: Church Architecture (Nashville 1988); C.
Valenziano: Architetti di Chiese (Palermo 1995).

I. The Incarnation of Jesus and Space

When God became man he made his home among us; his life and
activities were circumscribed in space:

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 1. The early life of Jesus. He was born in the town of Bethlehem; he
was laid in a manger (Mt 2:1). He spent his early years in the town
of Nazareth where he was subject to his parents (Lk 2:51). With
them he went up to the city of Jerusalem to celebrate the Jewish
festivals (cf. Lk 2: 41-42).

2. The missionary activity of Jesus. Jesus preached, forgave sinners,

defended the oppressed, healed the sick and raised the dead to life.
All this he performed in specific places: in houses, in the temple, in
synagogues, on the streets, beside the lake, on the sea, by the river,
in a desert place, on hills and mountains.

The final days of Jesus. He celebrated the last supper in the cenacle
and prayed in the garden of Gethsemani. He was crucified on the hill
of Calvary (cf. Mt 27:46; Jn 19:31). He was buried in a garden near
the place of crucifixion. After his resurrection he appeared to his
disciples on the road, in a house, in the cenacle, by the lake, on a
mountain. He ascended into heaven as he stood on a mountain. He
sent the Holy Spirit to his disciples as they were gathered in prayer
in the cenacle.

3. Conclusions
a. The life and activities of Jesus took place in space, in every
kind of space. By this he tells us that God occupies every
space: he is present everywhere.

b. Space—of very kind—should remind us, in one way or

another, of the time when Jesus lived and walked among us in
this world.

c. Architects for the liturgy have the special role of constructing

buildings that evoke the mystery of the incarnation.

B. Liturgy and the Use of Space

Liturgical celebrations extend in time and place what Jesus did in

Palestine twenty centuries ago. Just as he preached, healed, suffered, died,
and rose again at given places, so the Christian community gathers in
specified places to commemorate the life and activities of Jesus. The places
of Christian worship recall those places where Jesus lived, preached, healed
the sick, raised the dead, suffered, died, and was buried.

The types of liturgical spaces are:

1. The Church-Building

The church building, also known as house-church (domus Ecclesia)

or house of the Church (domus Ecclesiae).

a. By history and tradition church buildings were houses of Christians

who donated them for the liturgical use of the Christian community:

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 Christians preferred to worship in the ambient of a home rather than
in temples. Cf. Roman houses like those of St. Clement, Sts. John
and Paul, St. Cecilia, St. Pudentiana.
b. The church building as the house-church was primarily for the
celebration of the Eucharist. This reflects the last supper of Jesus
which he held in a house (cenacle) and the practice of the first
disciples who celebrated the Eucharist “in their homes” (Ac 2:46).

c. The church building is the symbol or image of the Church

community, the Ekklesia, whom God “assembled out of darkness
into his marvelous light” (1 P 2:9). This community
is made up of “living stones” (cf. 1 P 2:5). According to LG 6, it has
many names: “the house of God in which his family dwells; the
household of God in the Spirit (Ep 2:19,22); the dwelling place of
God among people (Rv 21:3); and especially the holy temple”.

d. Conclusions:

1) Need for the church building to evoke the original

understanding of the building as house-church or house of the
Church. The church building should not appear as an office,
business, or factory building, or as recreational center: people
should be able to identify it as something of a home.

2) Need to design the interior of the church primarily for the

celebration of the Eucharist: the allotment of other spaces for
other activities should revolve around this.

2. The Baptistery

Second in importance to the church building is the place for baptism

or the baptistery. The church building and the baptistery represents the two
basic sacraments of the Church: Eucharist and baptism, symbolized by the
blood and water that flowed from the side of Christ as he died upon the
cross.

a. Originally the baptistery was a separate building that contained a

pool of flowing water. Normally the pool was knee-deep, wide and
deep enough for baptism by semi-immersion. The building was often
octagonal in shape, perhaps to evoke the eighth day whereby Sunday
was also called to signify resurrection, immortality, and eternity.
Classic examples of such separated edifices are the baptistery of the
Lateran church in Rome and the baptistery of Florence.

b. Gradually, with the decline of the practice of adult baptism, the

baptistery was incorporated into the church building, generally at the
entrance or near the entrance or even under the belfry. The pool
became a font for baptism by infusion.

c. Today, for lack of large baptisteries and for greater visibility,

baptisms in parishes are sometimes held in the sanctuary. While such
practice is permissible, it does not allow that the baptismal font be

38
 permanently located in the sanctuary or even in the central aisle of
the church. The church building—nave and sanctuary—is for the
Eucharist.
3. Christian Cemeteries

The final resting place of Christians always received much attention

from the Church. It reminds us of the holy sepulcher where Christ lay for
three days.

a. Because sleep, according to early Christian writers, symbolized

death (“Christ slept the sleep of death on the cross), Christians
regard death as a form of sleep or eternal rest. Hence, the final
resting place has been called koimeterion, the Greek word for
sleeping chamber.

b. In Rome it was the normal practice to bury the dead in catacombs or

underground cemeteries. The Roman nobility buried their dead in
mausoleums along the ancient Roman roads, like the Via Apia (cf.
the mausoleum of Caecilia Metella). The Christians decorated the
catacombs with paintings symbolizing their faith as a Church (the
woman at prayer, the boat), the care of God (the Good Shepherd),
the raising of Lazarus, the basket of Eucharistic bread as pledge of
the resurrection. Catacombs were not used for the Eucharistic
celebration, until the middle ages when the dead were no longer
buried there.

c. In some instances cemeteries were arranged so that the tombs would

face the East, where the sun rises. This signified faith in the
resurrection: Christ will come back from the East on the last day to
raise the dead to life.

d. In designing cemetery chapels and memorial chapels the following

theological points are helpful:

1) Christian death is restful sleep; hence cemeteries should

create the impression of peace and quiet.

2) Christians believe and hope in the resurrection of the dead on

the last day; hence cemetery and memorial chapels should
contain symbols reminding us of our faith.

* Other liturgical spaces like confessional rooms and Eucharistic chapels are
treated under liturgical norms.

Conclusion

The mystery of the incarnation is the basis for the theology of liturgical
space. The incarnate Word entered into the human space and made it the locus, the
place, of his saving work. Today he continues to accomplish it in the places the
Church has dedicated to the celebration of the liturgy. Liturgical space recalls and
makes present what Christ did for us when he came into our world. Architecture
for liturgy serves basically that theology.

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To sum up:

1. The church building symbolizes the community of the Church gathered in

worship; it is the house of the community where it celebrates the Eucharist;
it evokes the cenacle (Mass as meal), but also Calvary (Mass as sacrifice).

2. The baptistery is where the children of God are reborn in the water and the
Spirit; its architectural design, especially the octagonal shape, evokes
resurrection and immortality; the baptismal font evokes the womb of
Mother Church.

3. The cemetery is the resting place of Christians; it evokes the garden where
Christ was buried; it expresses hope in the resurrection.

C. Norms on Liturgical Space

Anscar J. Chupungco, OSB

The following liturgical norms apply chiefly to the church building.

They are lifted from: Vatican II’s Constitution on the Liturgy (SC), Chapter
VII; General Instruction on the Roman Missal (GIRM), Chapter V; Rite of
Dedication of a Church and an Altar (RDCA), Chapter II, Introductions.

1. Churches are Places of Liturgical Worship:

SC 124: “When churches are to be built, let great care be taken that
they are well suited to celebrating liturgical services”; GIRM 253: “For the
celebration of the Eucharist, the people of God normally assemble in a
church or, if there is none, in some other fitting place worthy of so great a
mystery”; RDCA 3: “The very nature of a church demands that it be suited
to sacred celebrations”.

a) Churches are primarily for liturgical celebrations: the holy Mass in the
first place, the sacraments (baptism, marriage, ordinations), and blessings
(funerals, religious professions).

b) Suitability means that the space can accommodate the ministers, the
assembly, and the various requirements of liturgical celebrations, namely:
visibility, acoustics, movements, furnishings.

2. Churches are for Active Participation:

SC 124: “When churches are to be built, let great care be taken that
they are well suited… to bringing about the active participation of the
faithful”. RDCA 3: “The general plan of the sacred edifice… should also
allow the participants to take the place most appropriate to them and assist
all to carry out their individual functions properly”.

a) The fundamental principle of the liturgical reform of Vatican II is

active participation which consists in listening to the readings and homily,

40
in the prayers, in singing and responding, in making bodily gestures
(kneeling, standing, sitting, processing), in observing moments of silence.

b) The appropriate places are: the nave for the assembly, the sanctuary
for the ministers, and a place for the choir to lead the assembly in song.
These are treated below in greater detail.

c) Thus, the plan of the entire building should take into consideration
the active participation of the assembly and the efficient carrying out of the
functions assigned to the ministers. In short churches should be functional
for liturgical celebrations.

3. The Dignity and Beauty of Churches:

SC 124: “In encouraging and favoring art that is truly sacred,

Ordinaries [bishops] should strive after noble beauty rather than mere
sumptuous display”; GIRM 253: “The places and requisites for worship
should be truly worthy and beautiful, signs and symbols of heavenly
realities”; GIRM 278: “The style in which a church is decorated should be a
means to achieve noble simplicity, not ostentation. The choice of materials
for church appointments must be marked by concern for genuineness and
by their intent to foster instruction of the faithful and the dignity of the
place of worship; RDCA 3: “The very nature of a church demands that it
be… dignified, evincing a noble beauty, not mere costly display”.

a) Beauty implies harmony and proportion of parts, whether they are

architectonic or decorative. Nobility is often marked by simplicity rather
than by a clutter of unrelated elements.

b) Noble beauty is meant to focus the attention of the assembly on the

liturgical action, rather than on the individual components of the building.
That is why, SC 124 forbids works of artists (and this applies to architects)
that are repugnant to faith and morals or offend true religious sense by their
grotesqueness or deficiency, mediocrity, or sham in artistic quality.

c) SC 123 recognizes the contribution of contemporary arts coming

from every race and region to the beauty and suitability of places of
worship (cf. GIRM 254). Hence architects are invited to make use of native
structural plans and designs and local materials suitable for the construction
of the house-church. The historical designs from the West (Romanesque,
gothic, baroque, etc.) are useful points of reference for the architect, but are
not models to be imitated, especially in view of active participation and the
other liturgical requirements mentioned above.

d) It is also important to take into consideration the social and economic

conditions obtaining in the community. A church can be nobly beautiful
without being ostentatious, especially in places where people live in huts. In
other words, they should harmonize with the economic life of the
community of which they are the visible image. But even in situations of

41
wealth, as in the first-class villages, the church should stand as a
countercultural statement through its simplicity and use of local materials.

4. The Arrangement of a Church for the Liturgy

GIRM 257: “The general plan of the sacred edifice should be such
that in some way it conveys the image of the gathered assembly”.

a) The gathered assembly is composed of the congregation led by priest

and ministers. Hence appropriate places should be assigned to the
congregation (the nave of the church), the choir, and the priest and the other
ministers (the sanctuary).

b) GIRM 257 explains that “even though these elements [spaces] must
express a hierarchical arrangement and the diversity of offices, they should
at the same time form a complete and organic unity, clearly expressive of
the unity of the entire holy people”. In practice, narrow rectangular
churches express with difficulty the concept of unity between the assembly
and the ministers.

5. The Sanctuary

GIRM 258: “The sanctuary should be clearly marked off from the
body of the church either by being somewhat elevated or by its distinctive
design and appointments. It should be large enough to accommodate all the
rites”.

a) The SANCTUARY is the place for the presider and the ministers
where they carry out their role: presiding over the prayers, proclaiming the
word of God, and ministering at the altar.

b) Its chief furnishings are therefore: the altar, the lectern, the chair of
the president, and the places for the ministers.

c) The altar, which is also the table of the Lord’s Supper, may be fixed
or movable (GIRM 259-61). “A fixed altar is one attached to the floor so
that it cannot be moved; a movable altar is one that can be transferred from
place to place”.

c1. The MAIN ALTAR should ordinarily be fixed and freestanding

to allow the ministers to walk around it and the Mass to be
celebrated facing the people. It should be placed as a focal point of
the assembly’s attention (GIRM 262). The arrangement which places
the altar off-center is not supported by liturgical tradition.

c2. The material for the table of a fixed altar, according to the
Church’s traditional practice, “should be of stone and indeed natural
stone”, although “some other solid, becoming, and well-crafted
material may be used” (GIRM 263). It is important to note that the
altar made of stone should at the same time look like a table for the

42
 Eucharistic meal. A large rock or block of granite stone does not
give the sense of a table for the Lord’s Supper.

c3. A credence table should be placed in the sanctuary for the

Eucharistic bread, wine, water, and vessels. It should not be attached
to the altar, but located within the sanctuary.

d) The LECTERN or ambo is the “place for the proclamation of the word
and is a natural focal point for the people during the liturgy of the word”
(GIRM 272).

d1) As a rule the lectern should be stationary, not simply a movable

stand; it should be so placed that the ministers may easily be seen
and heart by the faithful (GIRM 272). The location of the lectern
parallel to the altar is not supported by liturgical tradition, which
places it at the left side of the altar (from the assembly’s view) and
closer to the assembly.

d2.) It is better for the commentator, cantor, or choir director not to

use the lectern, which is for the word of God (GIRM 272).

d3.)To show the close connection between the word of God and the
Eucharist, the material and decoration of the lectern should
correspond to that of the altar.

e) The CHAIR for the priest presider “ought to stand as a symbol of his
office of presiding over the assembly and of directing the prayer. Thus the
best place for the chair is at the back of the sanctuary and turned toward the
congregation, unless the structure or other circumstances are an obstacle…
Anything resembling a throne is to be avoided. The seats of the ministers
should be so placed in the sanctuary that they can readily carry out their
appointed functions” (GIRM 271).

6. The Nave

The NAVE or the “places for the faithful should be arranged with
care so that the people are able to take their rightful part in the celebration
visually and mentally” (GIRM 273).

a) “As a rule, there should be benches or chairs for their use… They should
be set up in such a way that the people can easily take the positions required
during various celebrations and have unimpeded access to receive
communion”.

b) The assembly must be able to see the priest and other ministers (at the
altar, the chair, and the lectern; that is why the sanctuary is elevated) and
hear them without difficulty (by use of sound equipment).

c) A semi-circular or square plan of the church allows the assembly to be

closer to the sanctuary and creates a greater sense of community.

7. The Choir and Musical Instruments

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 The CHOIR or place for the schola cantorum should be located in
such a way that the members are shown to be part of the assembly of the
faithful with the special function of leading the songs. The organ and other
musical instruments should be placed suitably where they can sustain the
singing of the assembly (GIRM 274-75).

8. The Place of the Eucharistic Tabernacle

a) The reserved sacrament is not part of the Eucharistic celebration, but for the
communion of the sick and the dying and for the private adoration of the
faithful. Hence “it is recommended that as far as possible the tabernacle be
placed in a chapel set apart from the main body of the church, especially in
churches where there frequently are marriages and funerals” (Eucharisticum
Mysterium 1967, no. 53).

b) As a general rule there should be only one tabernacle in a church and it

should be solid and absolutely secure (no. 52).

c) In situations where a separate chapel is not possible, the tabernacle may be

placed in a niche in the wall of the sanctuary or on a column, preferably at the
right side (from the assembly’s view). It should not have its own altar in the
sanctuary, where only one altar is allowed.

d) Eucharistic chapels for perpetual adoration, however, should be separate

from the church-building, because perpetual adoration is not part of the
liturgical services of the Church, but a private devotion which takes place even
while the liturgy is celebrated in the church.

Vestments

a. Chasuble, Alb and Stole

For Mass, the celebrant or principal celebrant wears at least the chasuble
over the alb and sole. If possible, concelebrants should all wear chasubles,
preferably matching over the lab and stole. In actual practice, chasubles are in
many times neutral in color, but in most cases in full color.

The chasuble is worn over the alb and stole. The beauty and dignity of this
most visible Eucharistic vestment is essential in a properly ordered liturgy. A wide
variety of styles of chasuble has evolved over the centuries, each having its own
distinct contribution to Catholic worship and art. The integrity of these different
“shapes” should be respected, because there is no such thing as a “correct” style of
chasuble. Although the architecture of a church may favor a specific style, its
distinctive beauty should be derived from the material and form of the whole
garment rather than its decoration. Attention should be paid to the quality of fabric
and the skilled workmanship involved in making the gracious sacerdotal vestment
common to all Rites in the West and most Rites in the East.

Traditionally, the chasuble is seen to represent the charity of Christ which

“covers all things” (Col. 3:14). In the context of celebrating the Eucharistic
Sacrifice, this symbol of charity should surely take precedence over the symbol of

44
authority. Therefore it does not seem fitting that the stole be worn over the
chasuble.

The alb should be ample and preferably tailored for the one who wears it.
Whether or not it is worn over a cassock, it should fall to the ankles and come to
the wrists. A collar on the alb to replace the amice should conceal the everyday
dress of the priest, preferably not resembling the monastic amice, which covers the
hood of monks and friars. When the alb is adorned with embroidery, appliqué or
lace, this should be of good quality.
The stole is worn by priests around the neck and hanging down evenly at
the front. A deacon wears the stole on his left shoulder, crossing it under his right
arm, where it is secured in a convenient way. Because the stole is the symbol of
the sacramental and teaching authority of those in Sacred Orders, it is worn only
by bishops, priests and deacons. Sacramental or “preaching” stoles are usually
more ornamented than those worn under the chasuble.

*Note: There are traditional vesting prayers which should be included because
younger clergy many not be familiar with them. This has to be said when the priest
puts on his vestments:

As he assumes on the chasuble:

Lord, you said “my yoke is easy and my burden is light”. Grant that I may
be able to wear this vestment so as to obtain your grace. Amen.

As he puts on the alb:

Purify me, Lord, and cleanse my heart so that, washed in the Blood of the
Lamb, I may enjoy eternal bliss.

As he puts the stole around his neck:

Lord, restore the stole of immortality which I lost through the collusion of
our First parents, and, unworthy as I am to approach your sacred mysteries, may I
yet gain eternal joy.

b. Amice

Although it is optional, the amice has a certain hygienic and practical value,
especially when priests share the same albs. It absorbs perspiration and is easily
laundered. In some places, by local custom, “apparels” are attached to the amice,
usually matching the color of the vestments or their orphreys. If it is used, the
amice is spread out flat over all the vestments, with the side to which the tapes are
attached farthest away from the edge of the vesting bench. The tapes are arranged
neatly.

As he places the amice over his head, let him say:

Lord, set the helmet of salvation on my head to fend off all the assaults of
the devil.

c. Cincture

It is a narrow girdle to fasten the alb. Unless the alb is tailored in a specific
way, a cincture ought to be used. It may be white or the same color as the

45
vestments. A narrow band of fabric may replace the cincture. If this is worn, this is
put on in a convenient and neat way. It is arranged neatly over the stole. It is
doubled over if is long, so that the tassels are arranged together.

As he ties the cincture:

Lord, gird me about with the cincture of purity and extinguish my

fleshly desires that the virtue of continence and chastity may abide within me.

d. Dalmatic

The deacon’s dalmatic should normally be of the same fabric as the

celebrant’s chasuble. As it is the deacon’s own vestment, he should not always
accept the second option of wearing only an alb and stole (GIRM #300).
In churches where several deacons minister, at least two dalmatics should
be provided to match each of the chasubles used at a solemn Mass. In cathedrals
more matching dalmatics are required because when the bishop presides solemnly
he should be assisted by at least three deacons. It is worn with a stole over it.

As the deacon wears the dalmatic, he says:

Lord, endow me with the garment of salvation, the vestment of joy, and with
dalmatic of justice ever encompass me.

e. Pallium

The pallium is worn only at Eucharistic celebrations of great solemnity and

only be residential archbishops, that is, bishops of dioceses designated as the
metropolitan centers with certain jurisdiction over neighboring dioceses. It is a
narrow band of white wool. It forms a circle around the neck with strips extending
down the front and back and is worn over and pinned to the chasuble. Each
pallium is given by the pope as a sign of the metropolitan’s communion with
Rome. It is made for the wool of sheep bless in Rome on the feast of St. Agnes, an
early Roman martyr (with a name that sounds like agnus, the Latin word for lamb)

On the night before the feast of St. Peter, the pallium is placed on his tomb,
and it remains there until the next day. It is then blessed and presented personally
by the pope to the bishop.

f. Cope

It is a semi-circular mantle reaching the feet provided with the hood worn
around the shoulder and held together with a hook. It is worn for the solemn
celebration of the sacraments outside of Mass, for the sung celebration of Lauds
and Vespers in the Liturgy of the Hours, for certain processions and for
Eucharistic Benediction with a monstrance.

g. Humeral Veil

The humeral veil is worn over the shoulders when carrying the Eucharist in
procession and when giving Eucharistic Benediction. It may fittingly match the

46
cope or, for the sake of convenience, be of a lighter fabric. It is held at the front by
a clasp or tied with a ribbon. It should be ample proportions.

h. Miter

The miter, a traditional hat and a mark of liturgical presidency, is worn at

many (but not all) liturgies – usually at the same liturgies that the staff is carried,
and based on similar determinations. The bishop may use either of the two kinds
of miter, ornate or simple, depending on the occasion. This is worn at all solemn
Masses and at major functions, such as the public celebration of sacraments.

i. Skull cap (Zuchetto)

The pope uses the white skullcap while the bishops use the crimson red. It
is worn at almost all liturgies. It began as a practical covering worn by all tonsured
clerics over their bald spot. In most countries, bishops are the only ones who have
kept the custom, even though tonsure long ago fell into disuse. Thus, it is
perceived by many be an important Episcopal sign. It is not.

j. Surplice (cotta)

Surplice or cotta is used as Eucharistic vestment preferably used by the

choir at Mass.

4. Sacred Vessels and Altar Linens

a. Chalice / Chalice veil and Paten

A bishop or priest blesses the chalice and paten. The chalice should be a
truly beautiful vessel, a worthy offering of human art. In itself it is the most
characteristic expression of the majesty of the Eucharistic Sacrifice. If possible, a
church should possess various chalices for different occasions and a larger chalice
for concelebrations.

The traditional form of chalice seems preferable; with a suitable cup, a

convenient node and a very stable base. Not only is it always easier to use, but it is
already a familiar Eucharistic symbol in the minds of our people. It is a unique
sacred cup reserved for the Eucharist.

A glass or ceramic chalice is easily breakable and is thus excluded as also

are chalices with cups made of absorbent material or material which deteriorates
easily. Moreover, it may well be argued that a priest should never celebrate the
Sacred Mysteries in vessels less worthy than those he would use at this own table.
The contrived “poverty” of chalices made of wood or pottery seems to end up
expressing only a lack of esteem for the Eucharist itself. On the other hand, the
artistic use of such simple materials for other objects in worship can embody a
“noble simplicity”. But what has always distinguished the Eucharistic vessels is
that they are partly defined and identified as “sacred vessels” by being of
significant material value. Secular vessels are never to be used for the Eucharist.

A cross is usually placed on the base of the chalice to denote the side from
which the celebrant drinks, thus simplifying the ablutions. The tradition of gilding

47
the interior of the cup is commendable and also has practical advantages when
cleansing the chalice. As part of the care of the vessels he uses, the priest should
ensure that the cup is regilded from time to time.
Chalices may be made of other materials, which are locally considered
valuable and appropriate for sacred use, such as ebony, or hard woods, but the
same principles of value and worthiness are important. A large paten is favored,
but common sense would preclude a platter. It should be fashioned out of fine
metal or some durable, valuable material and be clearly distinguished from a
secular plate by sacred art.

Guided by St. Paul, “one bread…one cup”, the ideal is to use one chalice
and one paten, especially at concelebrations. However this is not always possible.
It seems preferable at major concelebrations to use a set of chalices of the same
design, arranging them at convenient points on the altar, not necessarily around the
main chalice on the corporal. What is said of the one chalice also applies to the
paten. Ideally there should be one paten, for the “one Bread”. In practice at major
celebrations other patens are used. It is worth noting at this point that undue
literalism in liturgical signs can lead to a precious mentality. The number of sacred
vessels on the altar does not distract our people.
The chalice veil is to be used at Mass. In fabric and color it usually matches
the vestments, but it may always be white although this is not obligatory.

b. Cruets

The cruets are usually made of glass or crystal so that the priest, deacon or
server may immediately identify the wine. Metal cruets create practical problems
when the acidic content of wine reacts with the metal.
Larger vessels, such as noble decanters made of nonleaded crystal, are necessary
for concelebrations or when Communion is given under both kinds. Cruets of
value and beauty may be reserved for major celebrations.

c. Ewer and basin

Ewer and basin is used for the washing of the celebrant’s hands. It should
be reasonably large for the washing of the hands, not the tips of his fingers. It is
made of glass or ceramics. By tradition, a ewer and basin of precious metal is
reserved for bishops or prelates. The pontifical ewer and basin should be a fine
work of art.

d. Holy water vessel/sprinkler

A holy water vessel and sprinkler of ample proportions are easier to clean
and to use. Water may be blessed in this vessel at the rite of the blessing and
sprinkling at the beginning of a Sunday Mass. A reasonably deep “bucket” with a
moveable handle is more convenient. The sprinkler may take the form of a brush
or a hollow, perforated ball, perhaps containing a sponge. But the pocketsize
sprinkler conveniently used in pastoral situations does not seem appropriate for
celebrations in a church.

e. Bell

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 The bell to be rung at the elevations may be kept on the credence table or
on step. Local custom provides for different kinds of bell, including sets of small
bells or even a form of gong. If the sound is pleasant and the servers are trained to
use it reverently and sensibly, the bell enhances and accentuates the solemn
moments of the sacred action.

f. Thurible/Incense boat and censer

The thurible seems to function best when it is fashioned along traditional

lines, hanging from four chains, the lid raised by the central chain, and secured by
a ring. Thuribles made with one chain are not as convenient to use as they seem. It
should be a beautiful and practical vessel, with ample openings for the smoke and
a secure but removable cup for the charcoal. It should be regularly and carefully
cleaned.

Incense boat should be conveniently designed to hold the incense, with a

hinged lid and a practical spoon. It may be fashioned out of metal, in harmonious
design as a matching set of objects.

g. Pastoral Staff/Crosier/Crozier

It is a symbol of pastoral office. It is used at many (but not all) liturgies.

The bishop decides where or not to use it, based on such factors as the level of
solemnity and whether he is in his own diocese. It is brought to the sacristy
unassembled in a carrying case, the sacristan or the minister who will hold the
staff during the liturgy must assemble it and place it by the areas where the bishop
will best.

h. Tabernacle (with veil and lamp)

Each church is to have ordinarily one immovable tabernacle, made of solid

and nontransparent material. It is fixed permanently on an altar, or on a pillar, or
incorporated into an Eucharistic tower, shine or niche, or it may be set into a wall
in the form of an aumbry. A priest, deacon or designated person has the custody of
the key, which is kept in a sage place, this key should be a notable object. The
door must not be transparent, as this would constitute permanent exposition. The
tabernacle must be kept clean and dry. It is customary to place a small corporal
within it and to line the inner walls with fine fabric or gold. A table in front of the
tabernacle is useful if it is not located on or close to an altar.

Whatever form the tabernacle takes, it should be veiled as the primary sign
of the Real Presence. The veil may be white or preferably the color of the day or
season, but never black. The veil represents the holy tent of the Lord. It is thus a
paradoxical sign of mystery, revealing by concealing the sacred Presence of
Emanuel who “tabernacles” among us.

The lamp (or lamps) perpetually burning before the Eucharistic Lord should
be a living flame fed by oil or wax, but obviously not a volatile fuel. A natural
flame is preferable because it signifies an offering as well as light. However, the
bishop may allow an electric lamp for practical reasons.

49
 Always related to the tabernacle, the lamp may be set on a wall bracket or
on a stand, or it may take the dignified traditional from of a hanging lamp.
However, as with other objects, the lamp should not stand directly on the
tabernacle or immediately in front of the door. Pope Paul VI described the
tabernacle as “the living heart of each of our churches”.

i. Ciborium

In the fourth century, the term ciborium (plural “ciboria”) came to be used
for one variant of the pyx. Earlier this term had been used to describe the
architectural canopies or roof above altars. They also came to resemble chalices.
Like all pyxes, the purpose of the ciborium was to reserve the Eucharistic bread
for the sick and the dying.

Parishes should use ciboria (no veils required) only when the number of
hosts reserved for the sick is quite large and ciboria are the largest forms of pyx
available.

j. Pyx

The term pyx can signify any one of the many containers that hold
Eucharistic bread for reservation. They keep the Eucharistic banquet fresh and
available for the absent, the sick and the dying. It should be of convenient
proportions and designed so that it may be securely closed and easily purified.
Traditionally it is kept in a small bag or wallet, lined with silk, with a cord or
chain so that it may be discreetly carried around the neck. By the fifteenth century,
artistic and devotional evolution led to new kind of pyx- hosts was no longer
propped up by some device within the windowed pyx. The new pyx was shrunk to
the size of one large or small host.

k. Custodia

When the pyx is not in use, it could be stored in a fitted metal case called
the custodia. The benediction host is place in it with or without the lunette while in
the tabernacle.

l. Lunette

It is still a kind of pyx, which looked and worked something like a

watchcase. When utilized for exposition, lunette could be fitted into any one of a
number of large showcases or stands called monstrance.

m. Monstrance / Ostensorium

Monstrances or Ostensoria are often designed I the shape of the sun, with
rays extending out on all sides, but other forms were used as well.

n. Communion plate

The communion plate is required when the Eucharist is ministered by

intinction, lest drops of the Precious Blood fall. It is still used in some churches

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whenever Communion is distributed. It should be kept on the credence table
during Mass.

o. Pall

It means cover. It is completely optional. It is made of starched linen or

fabric stretched over a card or wood. It is convenient at those times of the year
when insects and dust are prevalent or in places where objects could fall into the
chalice, for example during Mass celebrated outdoors. Its upper surface may be
beautifully adorned.

p. Purificator/Purifier

This cloth functions as a liturgical napkin. It is used to wipe the lip of the
chalice after each communicant partakes of the wine; it is used again for drying
wine vessels after they have been cleansed. The expansion of Eucharistic cu-
sharing has necessitated an increase of purificators. It should be made of white
linen. It is usually folded three times lengthwise so as to function as a convenient
towel for the cleansing of the sacred vessels. It should not be over-adorned and
should be made of absorbent fabric.

q. Corporal

Related to the Latin term for “body”, the corporal always has been a
additional altar cloth spread under the Eucharistic vessels.

r. Towel

Towels for washing of the hands at Mass should be practical, absorbent and
ample. White is traditional; other colors used should be plain and unobtrusive.

s. Altar cloth

“At least one cloth should be placed on the altar out of reverence for the
celebrations of the memorial of the Lord and the banquet that gives us his body
and blood. The shape, size, and decoration of the altar cloth should be in keeping
with the design of the altar” (GIRM #268). Though the directive is general, its
application is to be very specific, for each and every cover should be fabricated
with a specific altar in mind. Such a cloth will cover only the top and sides, often
producing the look of a large scarf.

t. Antependium

Several years before Vatican II, the Roman rite dropped the requirement of
an antependium or frontal. As altars became free-standing, it became all the more
obvious that mandates for decorating only the front should be discontinued. Now
the Environment and Art Catholic Worship (#95) appropriately calls for festive
coverings to avoid covering just the façade and to respect the integrity of the
furniture.

u. Vessels for the Holy oils.

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 The vessels for the Holy oils take two forms, the larger chrismatories,
which should be used to reserve the Oils in the church and the smaller vessels
(stocks), used for the convenience in the administration of the sacraments. When
the parish priest obtains the Oils from his bishop, he should “keep them carefully
in fitting custody”. While the tubular oil stocks made with three clearly marked
sections are essential in practical pastoral situations, a more significant and
beautiful vessel seems preferable for the solemn liturgical celebrations of the
sacraments in the church.

VI. Liturgical Books and their practical use

Official collection (approved by competent authority) of texts to be chanted

or recited, of rites to be practiced, and of rules are to be followed in public
worship. Approbation publish such official books is reserved to the Holy See or to
competent authority with the approval of the Holy See. Typical editions are
printed by the Vatican printing office under the control of the Congregation of
bishops who have a censor verify their conformity to the typical edition. In this
case the authorization given to the publisher to print includes a Concordat Cum
Originali, “it agrees with the original.”

Historically, each liturgical book contained only the part of the Liturgy that
each player needed for his or her role in the religious drama. All were controlled
by the master of ceremonies, whose personal liturgical books, the Ordo, contained
no text but the beginning of all the parts and the rubrics or order to be followed.

In a decree of August 10, 1946, the Congregation of Rites listed the

liturgical books of the Roman Rite as: the Roman Missal, Roman Ritual, Roman
Pontifical, Roman Martyrology, Ceremonial of Bishops, Memoriale Rituum,
Octavarium, and the collection of Decreta Authentica (Authentic Decrees) of the
Congregation of Rites, not including books of chant, such as Roman Gradual and
the Roman Antiphonary, and sections of these books, such as the Roman
Calendar.

The most important of these post-Tridentine liturgical books are:

1) the Roman Missal for the Eucharist (1570)

2) The Roman Pontifical (1596)
3) the Roman Ritual (1614) for the other Sacraments and Rites
4) the Roman Breviary (1568) for the daily prayer of the Church.

These remained relatively unchanged till the 20 th century. Then the reforms
of St. Pius X, Pius XII, and John XXIII-Paul VI (through the Second Vatican
Council) led up to their complete revision.

The Latin typical editions began appearing in 1969. The Roman Missal was
issued in three parts:

(1) the Order of the Mass (April 6, 1969)

(2) the Lectionary for Mass (order of readings, May 25, 1969; second
typical edition, January 21, 1981)
(3) Missal (presidential prayers or Sacramentary, March 26, 1970).

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 The Roman Ritual was issued in nine parts:

(1) Rite of Marriage (March 19, 1969),

(2) Rite of Baptism for Children (May 15, 1969),
(3) Rite of Funerals (August 15, 1969),
(4) Rite of Religious Profession (February 2, 1970),
(5) Rite of Christian Initiation of Adults (January 6, 1972),
(6) Rite of Anointing and Pastoral Care of the Sick (Dec 7, 1972)
(7) Holy Communion and Worship of the Eucharist outside the Mass
(June 21, 1973)
(8) Rite of Penance (December 2, 1973)
(9) Book of Blessings (May 31, 1984).

The Roman Pontifical was issued in eight parts:

(1) Ordination of Deacons, priests, and Bishops (Aug 15, 1968)

(2) Rite of Consecration to a Life of Virginity (May 31, 1970)
(3) Rite of Blessing an Abbot or Abbess (Nov 9, 1970)
(4) Rite of Blessing Oils, Rite of Consecrating the Chrism (Dec 3
1970)
(5) Rite of Confirmation (Aug 22, 1971)
(6) Rite of Institution of Readers and Acolytes, etc.(Dec 3, 1972)
(7) Dedication of a Church and an Altar (May 29, 1977)
(8) Order of Crowning an Image of the Blessed Virgin Mary
(Mar 25, 1981).
Its related volume, the Ceremonial of Bishops, was issued on Sept 14,
1971.
The Roman Breviary was issued under a new name, the Liturgy of the
Hours, on April 11, 1971

A. Worthy and Beautiful Symbols

In each successive format, the official books of rites have been a significant
part of the liturgical environment. Our tradition describes them as signs and
symbols of the sacred, expressive of our belief that God speaks through these texts
and that the community is shaped by these words. Thus, we should treat them as
we do all the artifacts and works of art in the sacristy; with great care and
reverence. When selecting new volumes, we should be guided by the qualities
noted in Environment and Art in Catholic Worship (# 91). The volumes should be
large and noble, and exhibit the highest quality of design, typography, paper,
printing and binding.

The importance of these books rules out the substitution of missalettes,

study text editions, or loose sheets. Visually attractive and impressive books play a
formative role in public assembly; flimsy pamphlets convey a disposable or trivial
message, as if the texts or the “things” in general do not matter. The forms of our
material objects matter a lot. They are at the center of the sacristan’s ministry

53
because we believe that communities find holiness in sacramental interaction with
material elements.
The books that we used in liturgy are issued first by the Vatican for the
universal church. Then the bishops’ conferences of each language grouping and of
each nation see to their translation and adaptation. In the official English-language
books, many of the texts are translated by the International Commission on
English in the Liturgy (ICEL), based in Washington, DC. Scriptural texts are taken
from one of the translations approved for liturgical usage. Publishers of bibles,
ICEL and others maintain copyright ownership to these texts and ceremonial
adaptations are approved by the bishops’ conferences and then confirmed by the
Vatican before they are published.

B. The Care and Storage of Liturgical Books

Past editions, whether pre-dating Vatican II or from one of the phases

before the current edition, should not be stored in the sacristy. Every parish,
particularly older and larger ones with many of these books, should find a place in
its library or parish center to house them; their block prints are often useful for
seasonal or feast day clip art – if the copyright are expired. Some outdated books,
particularly those with leather binding, gold leaf edges and high quality artwork,
may be very valuable.

Current books should be in the vesting room. If there is no vesting room,

the books should be kept in the sacristy. If individual presiders want any books for
their own shelves, these should be separate copies.

C. Preparing Books for Use

COVERS: While reviewing the available editions of a liturgical book, we

also can consider the use of special covers. A special cover might be
commissioned or purchased, for example, in the case of a book that has beautiful
art and typography, but a very plain binding. Certain outfitters can provide covers
fitted for the lectionary and the book of gospels (in brass, or silver or gold plate).
Local artists and some suppliers can fashion covers of leather or metal for any
book. Fabric covers should probably be avoided. Durable, long-lasting covers
convey the sense of “book” better that soft, pliable covers.

SELLECTING TEXTS: At meeting for liturgy preparation, or after such a

meeting sets the overall terms for a liturgy, texts of prayers and scriptures can be
selected for particular rites. In many cases, most of the texts are set by the given
day. At other times, the selection from options will take place in the vesting room
a half-hour before the event. On still other occasions, the text selection process
will take place weeks or days before the rite, so that musicians, homilists and other
ministers can prepare for the service. In addition to selecting them, the preparation
of texts might include some local composition. Sacristans or planners normally
arrange for a competent person to draft intercessions, invocations for the
penitential rite, and such introductions as are deemed useful.

MARKING TEXTS: As the liturgy draws near, the selected texts should be
marked in the appropriate books. In the vesting room or sacristy, rather than in the
full view of the assembly, the ministers can preview the texts and set the ribbons
in the right places. If markers other than ribbons are used, they should be of a kind

54
that will not fall out during the rite. All ribbons or markers should be in place well
before the rite begins; no searching should be done during the rite.

For the Eucharist on weekdays and many Sundays, the ribbons or other
markers need to be set at these pages of the Sacramentary:

1. Presidential Prayers – opening prayer, prayer over the gifts and prayer
after communion ( on certain weekdays it will be necessary to set two ribbons
because the opening prayer is at the day – proper – and the other two are in the
general sections –commons).

2. General Intercessions, particularly the introduction and concluding

prayer texts for the presider (Mark either the samples in the appendix or insert a
locally-composed and affix it with removable tape).

3. Profession of Faith or the texts for the preparation of the altar if these are
not memorized by the presider.

4. Preface of the Eucharistic Prayer, unless this is already printed with

selected Eucharistic Prayer (Seasonal, or specific to a day, or related to a type of
Saint).

5. Solemn Blessing, if used and if not already positioned with the

Presidential Prayers.

6. Other texts (introductory rite and Eucharistic Prayers are usually marked
with permanent tabs set by the publisher).

All these items, trivial as they may appear to be individually, combines to

help us reach our goal; equipping our ministers to perform their assigned actions
with competence and confidence so that the entire assembly enters into the full
action of praise.

VII. Some Practical Liturgical Notes

A. Liturgical Colors

Colors have a symbolic meaning in Liturgy. They suggest the Mystery or

the feast or signify the sentiment of the special occasion for which the Mass is
celebrated. Since the linens are always white, the colors refer only to the vestments
and altar ornaments. At first, the only liturgical color was white, but by the 9 th
century, other colors were established. In the new Liturgy these traditional colors
are retained.

The list of vestment colors for Masses and for all other liturgies is found in
General Instruction of the Roman Missal (#308-310).

1. White

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 In the Offices and Masses of the Christmas and Easter Seasons, Feasts if
the Lord, except His Passion, celebrations of Mary, the angels, the Saints who
were not Martyrs, All Saints, John the Baptist, John the Evangelist, Chair of Peter,
and Conversion of Paul.

2. Red

For Palm Sunday, Good Friday, Pentecost, celebrations of the Passion,

Feasts of the Apostles and Evangelist except John, and Feasts of Martyrs.

3. Green

For Ordinary Time.

4. Violet

During Advent and Lent; it may be used also during Offices and Masses for
the dead.

5. Black

May be worn on All Souls Day and for funerals (Masses for the Dead) and
requiem Masses.

6. Pink/Rose

On the 3rd Sunday of Advent and the 4th Sunday of Lent.

7. Gold or a more precious vestment

This may be used on special/solemn occasions, even if it does not conform

to the proper color.

The color for Votive Masses may be that most fitting to the Mass itself or it
may conform to the color of the day or season. Masses for Various Occasions are
in the color of the day or season.

The traditional meaning assigned to each color is as follows:

White – purity and integrity of life

Red - offering of one’s life for God
Green - hope and the vitality of the life of faith
Violet - penance
Black - mourning
Pink - anticipatory joy in a time of penance
Gold - highest celebration or great solemnity

Blue is not approved for the Season of Advent or for feasts of Mary (BCL
Newsletter, 12/87)

B. Liturgical Actions and Movements

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 The General Instruction of the Roman Missal (GIRM) and the Guidelines
for the Eucharist speak of postures and movements in the liturgy:

GIRM # 20 The uniformity in standing, kneeling, or sitting to be observed

by all taking part is a sign of the community and the unity of the assembly. It both
expresses and fosters the spiritual attitude of those taking part.
GIRM # 21 For the sake of uniformity in movement and posture, the people
should follow the directions given during the celebration by the deacon, the priest,
or another minister. Unless other provision is made at every Mass the people
should stand:

a) from the beginning of the entrance song or when the priest enters until
the end of the Opening Prayer or Collect;

b) for the singing of the Alleluia before the gospel; while the gospel is
proclaimed;

c) during the profession of faith and the general intercessions;

d) from the Prayer over the Gifts to the end of the Mass, except at the
places indicated later in this paragraph.

They should sit:

a) during the readings before the gospel and during the responsorial psalm,

b) for the homily and the presentation of the gifts, and,

c) if this seems helpful, during the period of silence after communion.

They should kneel: at the Consecration unless prevented by the lack of

space, the number of people present, or some other good reasons.
But it is up to the conference of bishops to adapt the actions and postures
described in the Order of the Roman Mass to the customs of the people. But the
conference must make sure that such adaptations correspond to the meaning and
character of each part of the celebration.

GIRM # 22 Included among the external actions of the Mass are those of
the priest going to the altar, of the faithful presenting the gifts, and their coming
forward to receive communion. While the songs proper to these movements are
being sung, they should be carried out becomingly in keeping with the norms
prescribed for each.

GIRM # 23 Silence should be observed at the designated times as part of

the celebration. Its function depends on the time it occurs in each part of the
celebration. Thus at the penitential rite and again after the invitation to pray, all
recollect themselves; at the conclusion of a reading or the homily, all meditate
briefly on what has been heard; after communion, all praise God in silent prayer.

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 Guidelines for the Eucharist # 3 Postures of the People during the different
parts of the Mass. For the Philippines, the following postures are prescribed:

People should stand:

a) from the beginning of the Entrance Song or when the priest

enters until the Opening Prayer of Collect inclusive.

b) for the singing of the Alleluia before the gospel and during
the proclamation of the gospel

c) during the profession of faith and the General Intercession

d) from Prayer over the Gifts until the praying or singing of

the Sanctus is finished

e) If the acclamation after consecration is sung, the people

may stand for it and keep standing.

f) from the Lord’s Prayer to the end of the praying or singing

of the Agnus Dei

g) from the invitation “Let us pray” before the Prayer after

Communion till the end of the Mass

The people should sit:

a) during the readings

b) before the gospel and the Responsorial Psalm

c) for the homily and the presentation of the gifts

d) if it seems helpful, also during the silence after communion

The people should Kneel:

a) from after the Sanctus until the end of the Eucharistic

Prayer

b) also, as a sign of reverence before receiving communion,

from after Agnus Dei until communion

Note: the kneeling rule is suspended when the people are prevented by lack of
space, large numbers, dirt floors in barrio chapels, or other reasonable causes.

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 C. Other Things Related to Liturgy

1). Holy Days of Obligations

The Catholic Bishops’ Conference of the Philippines, in line with Canon

1246, granted dispensation from the obligation to hear Mass and to abstain from
servile work on the Holy Days that fall during the week, except the following:

Octave Day of Christmas - January 1

Immaculate Conception - December 8
Christmas Day - December 25

2). Fast and Abstinence

Feast and Abstinence are to be kept on Ash Wednesday and Good Friday.
On all Fridays of the year, even during Lent, all faithful who have completed 14
years of age have the choice either to observe abstinence or to perform a work of
mercy, and act of piety or any work of apostolate.

3). The 10 Commandments

1. I am the Lord your God, you shall not have strange gods before me.
2. You shall not take the name of the Lord your God in vain.
3. Remember to keep holy the Sabbath day.
4. Honor your father and your mother.
5. You shall not kill.
6. You shall not commit adultery.
7. You shall not steal.
8. You shall not bear false witness against your neighbor.
9. You shall not covet your neighbor’s wife.
10 You shall not covet your neighbor’s goods.

4). Precepts of the Church

1. To hear Mass on Sundays and holydays of obligation.

2. To fast and abstain on the days appointed.
3. To confess at least once a year and to receive Holy Communion during
Easter time.
4. To contribute to the support of our Pastor.
5. Not to marry persons who are not Catholic, or who are related to us
within the third degree of kindred, nor privately without witnesses nor to
solemnize marriage at forbidden times.

5). Theological Virtues

1. Love
2. Faith
3. Hope

6). Four Cardinal Virtues

1. Prudence

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 2. Justice
3. Fortitude
4. Temperance
VIII. Conclusion:

Liturgy and Christian life is intimately linked. In fact, it is a continuum.

What we live, we ritualized it in liturgy. What we celebrate in liturgy, we in-
fleshed it with our Christian life being lived. In SC #10, Liturgy is the “culmen et
fons” which means that Liturgy is the summit toward which the activity of the
Church is directed; at the same time it is the fount from which all the Church’s
power flows. In the celebration of Liturgy, we bring all we have and are, our joys,
triumphs, endeavors, aspirations, needs and even failures. We offer it through
Christ, the High Priest and make them acceptable to the Father. Thus, we enter
into the Paschal Mystery. In our celebration of Liturgy and as we gather as a
worshipping community, our relationship with God who calls us to the celebration
is defined. Faith in God who calls us gathers us. Hence, “lex orandi, lex credendi”,
the law of praying is the law of believing. It is our faith, a gift from God, which
seeks expression in Liturgy. In this study of Liturgy, we are entering into the realm
of the mystery of our Christian faith. In our prayers and other liturgical
celebrations, we are introduced into a more intimate appreciation of our Christian
faith. In this endless cycle of life and liturgy, we bring ourselves to honor God the
perfect glorification in and through Christ and as we celebrate also liturgy, we are
sanctified (SC #7).
This theological study into the introduction of Basic Liturgy is indeed a
journey of faith, strengthening us in the process, enriching us with the treasures of
the Church through out the ages, and preparing us to be worthy presiders of
Liturgy for God and His Church.

Bibliography:

___________, Christian Prayer: The Liturgy of the Hours

,The Weekday Missal
Anscar J. Chupungco,OSB, Handbook for Liturgical Studies vol. 1
Introduction to Liturgy.
Bernhard Raas,SVD,Liturgical Year
Bernhard Raas, SVD, Popular Devotions
G. Thomas Ryan, The Sacristy Manual
John M. Huels, More Disputed Questions in the Liturgy
Patrick L. Malloy, Prayers of the Faithful
Rev. Jovian P. Lang, OFM, Dictionary of the Liturgy

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