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Liturgical Training

What is liturgy?
THE WORD LITURGY:
IT IS OF GREEK ORIGIN AND MEANS PUBLIC SERVICE, IN OTHER WORDS
A function exercised for the benefit of the whole people.
FROM THE FIRST CENTURIES OF THE CHURCH, THE WORD
LITURGY WAS USED IN RELATION TO SERVICE TO GOD, OR
BE THE CULT. ONLY AT THE BEGINNING OF THIS CENTURY THE
THE WORD WAS OFFICIALLY APPROVED TO DESIGNATE THE
SET OF RECOGNIZED RELIGIOUS CELEBRATIONS
FOR THE UNIVERSAL CHURCH.
There is liturgy when the Christian community gathers around
Christ, priest and in union with the church, to celebrate his faith, his
hope and her love charity, mainly through the
sacraments.

THE LITURGY IS A TWO-WAY ACTION:

It is a community action: which celebrates with songs, etc., its
union with Christ and the brothers, renews his commitment to conversion and
of the transformation of the world and is nourished by the life and strength of God.

It is an action of God: that through the word and the signs

(WATER, bread, wine, etc.) is present among its people, renews
his alliance and his devotion to the believers and brings about in them his new life and his
salvation. To the extent that each ecclesial community knows how to integrate these
different dimensions of pastoral, their life and Christian commitment will be
more fruitful.
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2. HISTORY OF LITURGY
At first there was a great diversity: each Christian community
he celebrated his faith in his own way, in his own language and according to his
local customs within the context of their own culture. There existed
notable differences between East and West, and within both regions
a great variety of rites coexisted.
They all had in common the use of the Bible, which for almost 4 centuries, was
the only liturgical book from which they extracted their repertoire of songs: the
Psalms. All the communities celebrated baptism and the Eucharist,
but the sentences that accompanied those liturgical acts were different
in each place, the product of the inspiration of the moment and of the ability of
that presided. It is only from the 8th century onwards as a precaution against the
HERESIES, which begins to compile the texts and to organize the
liturgical customs created during the previous centuries, reaching to
to have some unity by region around the century: VIII. With the council of
Trent (1562) begins a new era. In the face of the attacks of
Protestantism, which emerged as a result of the profound decline in life and
also in the liturgical life of the church, it decides to put in order the
things. It demands greater discipline from the clergy and imposes a liturgy
uniform to all local churches. After that, there were no major updates.
until the 20th century, when the Second Vatican Council initiated the new
liturgical reform that has not yet finished to this day. It returns to
introducing spaces for creativity, above all, for adaptation of the
liturgy to the culture of each people.
The liturgy expresses the faith of the people of God through the centuries. Thus
As villages change, so does their way of thinking.
talking and celebrating... the liturgy changes.
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3. SOME FACTORS THAT INFLUENCED

IN THE DEVELOPMENT OF THE LITURGY
The numerical growth of the Christian community and the need for
to preserve its unity, it was necessary to define and organize both the contents
of faith as the way to express it liturgically.
The mutual influences between the different local churches were
enriching. For example, the Christmas party was celebrated first
in the church of Rome and then introduced into all other churches. in
Change, the Candlemas party is of eastern origin and was integrated.
subsequently to the liturgy of the church of Rome.
The Christian liturgy was born in a Jewish environment that influenced,
mainly through rites whose description is found in the ancient
testament: the anointing of the priests, the laying on of the garments.
etc.
The Christian cult replaced several pagan festivals and customs.
Taking up some of its elements. For example, Christmas was established.
on the date when the pagan sun festival was celebrated, presenting the
the birth of Jesus as the light that is born in darkness.

4. LITURGY, PARALITURGY, AND DEVOTIONS

LITURGY:
The liturgy is composed of various rites and celebrations.
recognized by the ecclesiastical authority official cult of the church, presided
by an ordained minister (Bishop, priest, or deacon) and in which
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Jesus exercises his priesthood through the sacred signs and performs his
work of salvation.
The devotions:
They are all those meetings, celebrations, and prayers that do not
they meet the requirements of the liturgy. Some examples: private prayer,
the Stations of the Cross, the rosary prayer, the novenas, the processions, etc. the church
approves and recommends the practice of these devotions as long as they
make as preparation for the community liturgy.
Paraliturgies:
It is worth mentioning the special importance that the
celebrations of the word, in many places where there is no priest,
They are led by the delegates of the word and replace the Sunday mass.
Theoretically, it is a collective devotion, although in practice it
It is soon to be a liturgical act, and for that reason, it has been given the
name of paraliturgy.
Conditions for there to be no liturgy:
Since the times of the Old Testament, the worship of the people of God has
it was done communally. In the worship, the covenant is commemorated, through
of which God constitutes the 12 tribes of Israel into one people. 'I will be
their God, they will be my people, they will be a holy nation” Exodus 19:6. This
The day was celebrated as the day of the assembly. Deuteronomy: 9. Already in the
New Testament through Jesus Christ God establishes a new covenant and
create the new people of God, the Church, a word that means ASSEMBLY.
In the early centuries when it is called assembly, it is to listen to the
word and celebrate the Eucharist. This fact is one of the main
Characteristics of the first Christian community. (Acts, 2, 42-47) Paul
he/she requested order from the assembly to celebrate in order and without divisions, he/she called it

body of Christ. (Romans: 12.) the liturgy is the worship of the community or
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Christian assembly, without this, there can be no liturgy. When the assembly
gathers to celebrate their faith, is constituted as:

1. Sign of the covenant entrance of God and His people:

2. Sign of the presence of the Lord: 'Where two or three are gathered in my name'
For where two or three are gathered together in my name, there am I in the midst of them, says the Lord. (Matthew 18:20)

3. Sign of the Kingdom: Of the new world and of the new heaven, which through
Justice and fraternity are built in the Christian community.

Practical Instructions:
A. In the Christian assembly, anyone who has accepted can participate.
through faith and has been baptized or is preparing to receive it.
B. In the assembly there should be room for the entire community, in all its
rich diversity of ages, professions, sex, race, during the liturgy
It is advisable to pray for the absent and the sick.
The local assembly (Parish) is part of the universal Church, therefore
transcends the geographical limits of a parish, city, or nation.
this sense is significant with joy and hospitality to the brothers
coming from other Christian cities, as well as becoming
solidarity with those who are in need or are being persecuted.
The assembly should not be a spectator in the liturgy, but its main participant.
protagonist, which must be expressed through his active participation, songs
and stances.

5. THE LITURGICAL YEAR

The liturgical year is like an overarching plan proposed by the church.

universal to guide the lives of its members in the same community
of faith. As Pope John Paul II said: 'It is an abbreviation and a synthesis
from the history of salvation, from its beginning to its fulfillment
definitive. Jesus Christ is the culmination and the center of this very story, gives
full meaning to each of the parts of the liturgical season and confers them
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the proper order. In fact, the Church celebrates only one mystery: that of Christ
dead and resurrected. But this mystery is so profound that it cannot be
discover cabalistically but over time in stages and from various points of
view.
Throughout the year, the Church celebrates the most significant events.
important events in the life of Jesus, as well as the festivals in honor of the
Most Holy Virgin Mary and many saints, who showed their love to
God living a life of heroic dedication.
The liturgical year is divided into three parts:

THE PASCHAL TIME: That goes from Lent to Pentecost; culminates

in the Easter triduum that celebrates the passion, death, and resurrection of Christ and
extends into 50 days of joy.
THE TIME OF CHRISTMAS: Prepared by the extended advent until
the epiphany.
ORDINARY TIME: It includes the days between Epiphany and the
Lent and between Pentecost and Advent; this time does not include a
particular aspect of the mystery of Christ, but its entirety.
The Liturgical Year combines two cycles of celebrations: the 'Cycle
Temporal and the Liturgical Cycle:

TEMPORAL CYCLE
The Temporal Cycle is centered on the Paschal Mystery and has its center
on Easter Sunday or the Resurrection of Jesus. It is the most festive
the most important of the year; all other celebrations revolve around it.
of this great solemnity.
The Temporal Cycle is composed of five liturgical times:
ADVENT, CHRISTMAS, LENT, EASTER AND ORDINARY TIME.
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Each of them has its own characteristics:

Advent time.
ADVENT: it is a time of waiting for the 'advent' or coming of the
Son of God. During the four weeks of Advent we prepare ourselves
for the Birth of Jesus (Christmas). The best preparation consists of
clean the soul with better behavior and a good confession.
An 'Advent Wreath' is usually made with green branches and
with four red candles. Every Sunday, one of these candles is lit: the
first Sunday one, the second Sunday two and so on.
THE ADVENT WREATH.
The crown of wreaths indeed represents a cycle of life that does not die,
with 4 candles symbolizes each Sunday of the time that separates us from the feast
of Christmas. As we light one more candle each Sunday, the light increases, until
to reach its fullness with the birth of Jesus, the light that comes in the
darkness.
Christmas time.
CHRISTMAS
It is a time of deep joy for Christians. We celebrate the
Birth of Jesus, the Savior of the world. On the night of the 24th day of
December celebrates the so-called 'Rooster's Mass'. During the time of
Christmas also celebrates other important holidays: Saint Mary Mother
Feast of God (January 1), Epiphany or Kings (January 6 or the following Sunday)
and the feast of the Holy Family (the Sunday following Epiphany).
Christmas Tree.
Putting up and decorating the Christmas tree is a custom (not liturgical)
coming from European countries. The pine, as it is a tree that maintains
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green its leaves throughout the year, symbolizes eternal life, the life that Jesus
brought us by incarnating among us.
THE MANGER OR BIRTH:
It is an educational representation of the story of the birth of
Jesus, inspired by the text of Saint Matthew 1 and Saint Luke 2.
time of Saint Francis of Assisi and it is a non-liturgical custom that has been
disseminated throughout the Christian world.

The Christmas season ends with the feast of the Baptism of the Lord.
LENT
It is essentially a penitential time. It lasts 40 days, similar to
the days when Jesus withdrew to the desert to do penance.
Jesus fasted during all this time and prepared for the three years
Public life
Lent begins on Ash Wednesday, with the imposition of
the ash on our head. This rite reminds us that 'we are dust'
and we shall turn to dust.” Lent concludes on Thursday.
Saint in the afternoon.

The last week of Lent is called HOLY WEEK.

Palm Sunday begins with the memory of the triumphant entrance.
of Jesus in Jerusalem.
On Holy Thursday, the Church commemorates the Last Supper, in which Jesus
he washed the feet of the apostles, turned the bread and the wine into his Body and
Blood (Eucharist), instituted the Sacrament of the Priesthood and
He gave us the 'New Commandment' ('A new commandment I give to you, that
love one another as I have loved you
In the liturgy of Good Friday, the Holy Mass is not celebrated.
The ceremonies of that day focus on: Liturgy of the Word with the
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Reading of the Passion of the Lord, Adoration of the Cross and Holy
Communion.
On Holy Saturday night, the Easter Vigil takes place, which is the
the biggest and most solemn celebration of the year. It is the holy night in which
Christ passes from death to Life. In this event, the Church has
I always see the hope of our salvation. With God's help.
we have to move on to a new life, leaving behind our life of
sin (death of the soul).
The Easter Vigil Mass begins with the Blessing of the Fire
new and the preparation and lighting of the Paschal Candle that symbolizes
Christ. The Easter Proclamation announces and sings His Victory.

The Liturgy of the Word of that Mass -more extensive than

ordinary-, with readings from the Old and New Testaments, remember the
story of salvation, from the wonders that God performed with it
chosen people until the coming into the world of His Son, so that with His
death and resurrection, will save all men. Then it
develop the Baptismal Liturgy. Lastly, the Liturgy comes
Eucharistic, where Christ dead and risen is given to us as
true Bread of Life.

Easter time.
With the Paschal Triduum, the Easter Season begins.
For 50 days the joy of the risen Christ is celebrated and
They remember the Evangelical scenes of the 'Appearances' of Jesus.
At 40, the Ascension of Jesus to Heaven is celebrated. Moments before
He says to them: 'Go into all the world and preach the gospel to every creature.'
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For ten days, the Apostles remained gathered and praying.

They asked, along with the Virgin Mary, for the Holy Spirit to come
to faithfully follow the path of the Gospel.
Pentecost is celebrated 50 days later. In this event
extraordinary, with a great noise and fierce wind they appeared over
the heads of the apostles had 'tongues of fire', and they felt
filled with the Holy Spirit.
ORDINARY TIME.
This liturgical time consists of 33 weeks or sometimes 34, distributed over
two blocks
The first, shorter one (about 9 weeks) goes from the Baptism of the Lord
until Ash Wednesday.
The second, from Monday after Pentecost until Saturday
the Sunday before the first Sunday of Advent.

The color green, which means 'hope', accompanies us throughout.

this long time, in which we await the arrival of the great ones
solemnities of the Lord.
SANCTORAL CYCLE
In parallel to the Temporal Cycle, the Sanctoral Cycle is celebrated, which has
to commemorate other events in the life of Jesus, of the
Virgin Mary and the saints not included in that one.
There are many feasts that we celebrate in the Church, but not all
they have the same importance. In addition, some of these celebrations
are limited to a city or a country.
In order to categorize all these festivals, a category is assigned.
determined for each one. Thus we have: the "Solemnities", the "Festivities" and
theMemories” (mandatory or free).
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We will list the Solemnities, both those that belong to the cycle
temporal like the saintly calendar.

Solemnities.
January 1 Holy Mary, Mother of God.
January 6 Epiphany
March 19 San José
March 25 Annunciation of the Lord

March-April Easter
Mayonnaise Ascension of the Lord
May-June Pentecost
May-June Holy Trinity
May-June Body and Blood of Christ
June Sacred Heart of Jesus
June 24 Birth of Saint John the Baptist
June 29 Saint Peter and Saint Paul

August 15 Assumption of the Virgin Mary

November 1 All Saints.
November Christ the King.

December 8 Immaculate Conception.

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LITURGICAL COLORS:
Specifically, the ornaments that the priest uses are of four colors.
different. Each of them indicates something different: a specific party or
a determined liturgical time.
What does each color symbolize?

White Color
It is a sign of purity, innocence, joy, holiness, and glory.
It can have silver, ivory, or cream tones, not gray, which is not
festive color.
It is used in almost all the feasts of the Lord and of the Virgin Mary; and
of those saints who have not been martyrs.
Also in the liturgical times of Christmas and Easter.
Red Color
Signal of royalty, fire, martyrdom, and blood.
- It is used in the festivities of the Holy Spirit - which was shown in
Pentecost through a tongue of fire-, Palm Sunday,
Good Friday, votive Masses of the Holy Spirit, of the Precious Blood and of
the Passion of the Lord, at the feast of the apostles, of the Evangelists and of
the martyrs, who gave their blood for Christ.
Violet or Red-Purple
It is a sign of penance, pain, and also of hope after the pain.
It is used in penitential times; that is, in Advent and
Lent.
Also in the Masses for the deceased. It can be replaced by the color
black
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Green Color
It is the color that signifies hope.
It is used throughout almost the entire year, in what is called 'Time
Ordinary. It is used a bright green, not dull.
It symbolizes that one is in 'waiting' for the great solemnities.
liturgical.
Pink and Black
The color pink - with the appropriate and suitable shade for a
ornament - can be used on the third Sunday of Advent and the fourth
Lenten Sunday.
The color black can be used on All Souls' Day, in the
funerals.
Blue color
This color is used in the celebration of the Immaculate Conception.

5. SIGNS AND SYMBOLS

In the liturgy, an encounter with God takes place, through Christ and within the framework
from the Christian assembly, an encounter that takes place under the veil of the
signs. That is an invisible fact of the encounter between God and his Church, this
It is manifested through people, objects, gestures, that is, forms.
visible signs (sacred)

Our senses are capable of discovering and perceiving, through the

sign language the visible realities. The photo of a dead child in
The arms of a mother allow us to grasp the human tragedy as a consequence.
from an earthquake or a hurricane or from violence. When they do not reach the
words a gift no matter how insignificant its monetary value achieves
to express all the love and affection of one person for another.
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In our relationship with the invisible god, we need visible things.

For the believer, all things in this world are manifestations of the
greatness of the creator.

Example:
Psalm 19(18)1-5. "The heavens declare the glory of the Lord, proclaiming the
firmament of the works of His hands.
Psalm: 1, 20. "Well, we cannot see him, we contemplate him by what...
less through his works since he made the world, and through them
we understand that he is eternal and powerful and that he is God. Saint Bonaventure
he affirmed that everything created is a mark of God, a visible sign of his
invisible existence.
The sign is like a bridge that allows us to know and communicate.
with the invisible and with the invisible. The liturgical celebration is more than a
dialogue, more than an exchange of words between God and His people. It is
action, in it, God acts and the people commit, the liturgical signs
they express that reality.

What is a sign?
A reality that guides towards a different one.
Conventional: they depend on human will, like the flag of
one nation.
Symbolic: They depend on the will, but they are grounded in the
reality of things: the water of Baptism purifies by the will of Christ;
but the nature of water leads to the idea of purification.
What kind of symbols are there?

Natural: based on the nature of things. The smoke guides the

fire.
What are liturgical signs?
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They are symbols. Christ performed miracles based on natural signs: the
mud, saliva, water. He took into account human nature that
It reaches the invisible from the visible.
What does the Catechism say about signs and symbols?
Signs and symbols.
A sacramental celebration is woven with signs and symbols. According to
the divine pedagogy of salvation, its significance has its roots in the work
from creation and in human culture, it is outlined in the events of
the Ancient Covenant and is fully revealed in the person and work of Christ.
Signs of the world of men. In human life, signs and
symbols occupy an important place. Man, being a being at the same time
corporal and spiritual, expresses and perceives spiritual realities through
of signs and material symbols. As a social being, man needs
signs and symbols to communicate with others, through language,
gestures and actions. The same happens in their relationship with God.

God speaks to man through visible creation. The material cosmos

it is presented to the intelligence of man so that he may see in it the traces of
its Creator (cf Wis 13:1; Rom 1:19-20; Acts 14:17). The light and the night, the
wind and fire, water and earth, the tree and the fruits speak of God,
They symbolize both their greatness and their proximity.

As for creatures, these sensitive realities can become

place of expression of the action of God that sanctifies men, and of the
action of men who offer their worship to God. The same happens with the
signs and symbols of men's social life: to wash and to anoint, to break the
bread and sharing the cup can express the sanctifying presence of God and
the gratitude of man towards his Creator.
The great religions of humanity often testify,
impressive form, this cosmic and symbolic sense of the rites
religious. The Church's liturgy presupposes, integrates, and sanctifies elements
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of creation and human culture, granting them the dignity of signs

of grace, of the new creation in Jesus Christ.
The blows to the chest: They are a sign of repentance for sins and
sign of humility.
Eyes raised to Heaven: It is a sign of trusting supplication to God the Father.

Ash Wednesday:
Laying on of hands is a sign of humility and repentance.
from a supernatural action on the part of God.
Raised and extended hands: It is a sign of the soul that waits for help from the
Sky.
Hands that bring peace: It is a sign of peace, in contrast to the clenched fist, which is
sign of struggle.
Standing:
It is the posture of solemn prayer and also the attitude of the one who is
willing to obey immediately. In the paintings of the catacombs,
check that the first Christians used this attitude. It means the
freedom of the children of God, freed from sin. That is why the faithful are
standing for much of the Mass, which is a solemn prayer to our
Father God; and also during the reading of the Gospel, expressing that
they want to put into practice what they are listening to.

On your knees: Exactitude of penitential character. It is a sign of humility and

repentance. In Western piety, it is a sign of worship for that
the reason the custom of kneeling was introduced during the
Consecration, upon receiving Communion and the Exposition of the Blessed Sacrament.

It may be that modern culture does not understand the gesture of

to kneel, as it is a culture that has moved away from faith,
and does not already know the one before whom kneeling is the appropriate gesture, it is
more, internally necessary. Whoever learns to believe also learns to
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to kneel. A faith or a liturgy that did not know the act of kneeling.
they would be sick at a central point.
Seated: It is the attitude of the teacher who teaches or of the leader who presides with
authority. This explains that the bishop has a chair from which
presides and teaches. It is also the attitude of listening on the part of the faithful,
who are sitting in the readings prior to the Gospel, in the homily and in
the ceremony of offerings.
Inclination: It is the attitude of the priest when reciting certain prayers and of the
faithful upon receiving the blessing from the priest. It is a sign of veneration,
respect and humility.
It has a variant, which is the kneeling, practiced in the West.
since the 16th century. The priest makes a genuflection when elevating the Sacred
Host, after elevating the Chalice and before communion; for the Holy Cross,
on Good Friday; traditionally, before a relic of the Holy Cross
exposed for veneration.
When the Tabernacle contains the Blessed Sacrament, one kneels when
he passes in front of him, both the celebrant and the deacon, the assistants,
the readers, etc. It is a sign of respect and adoration. A bowing of
body or head does not replace this genuflection, except in the case of the
physically disabled individuals.
They do not kneel however, the assistants when they carry the
censer, the cross, the candles, etc.; or the deacon when he carries the Gospel book.

Postration.
The prostration of the whole body is a sign of total personal donation to God.
It is a sign of humility and penance that frequently appears in
the Bible.
It is reserved for those who receive a definitive consecration of
hands of the bishop; to those ordained in sacred things, to the deacons, the virgins and
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the abbots; and to the priest and to the deacon at the beginning of the solemn action
liturgical of Good Friday.

The liturgical kiss:

The deacon, the concelebrants, and the celebrant kiss the altar at the beginning of the
mass because it is the permanent sign of Jesus Christ among his people, and in the end
from the Mass, the celebrant and the deacon kiss it again and the with
the celebrants bow towards the altar.
The deacon or the priest who reads the Gospel kisses the Gospel book at
finish the reading.
The celebrant, the clergy, the assistants, and some of the laity kiss the Cross.
what is venerated on Good Friday.

7. SIGNS RELATED TO ELEMENTS OF LITURGY

The bread and the wine symbolize:

The Body and Blood of Christ, the Eucharist, indispensable food of

they symbolize the unity of the Church and Christians with Christ.
The light means Christ, Light of justice.
We are used to using conventional signs or signals to
refer to certain realities. We talk about "national colors",
sad or cheerful colors, etc.
The Church also uses signs in its liturgy to facilitate our
understanding of something.
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THERE ARE NATURAL SIGNS: In which there is a natural relationship

regardless of human reality) between the sign and reality that
means. Examples: Smoke is a natural sign of fire. A footprint of
a person on the road is a sign of someone's passage. This has
universal value that any person in the world will understand.

Examples in the liturgy:

Water: it is a sign of life and purification: Water is a sign of life and
purification (Gen. 18:4; Is 1:16, Ex. 17:1 - 17, 1 Cor. 6:11).
THE SALT: Gives flavor and preservation: (2 Kings 2:19-22 Matthew 5:13.)

The light. Illuminates and dispels the darkness: (Mt. 4:16, Jn. 9:5; Mt. 5:14-16.)

The ash means penance.

Incense means worship
Cultural codes: They are established by human customs, already
that there is no natural relationship between the sign and what it means. Example: to dress
in black or white as a sign of mourning. A red cross or a crescent moon
truth in first aid signs. These signs are not universal, indeed
that are understood from a certain culture and the context in which
which were born. Many liturgical signs are cultural as they have their
origin in the Jewish culture of the Old Testament example in the liturgy: It is imposed during
the liturgy of Ash Wednesday, the beginning of Lent. The ash
20, 30.
THE OIL: As a sign of consecration to God: 1 Samuel, 16:13. Gen.
28,18; as a sign of healing: Mk. 6,13,
The incense: a sign of prayer that rises to God: Psalm 140:2.
The fire: Sign of the presence of Yahweh: Exodus. 3,26. The new fire,
candle and candles. The Paschal candle is a symbol of the Risen Christ.
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The altar: place of sacrifice and presence of Yahweh. Place of the Eucharist and
symbol of Christ victim and priest. Jesus Christ introduced new signs
of his presence:
The bread as his body: Mt. 26, 26-28 1 Corinthians. 10, 16.
The wine as his blood. John 6:51-58.
The greatest sign is Christ himself: For those who believe in him, it is much.
more than an exceptional man or the son of the carpenter. He is the son and
image of God.

8. THE SONG AND MUSIC SERVING THE COMMUNITY

1. The singing should be considered as an element that completes the theme or

reflection of our celebration and we must not allow a bad
or a slight selection of it distracts the attention of the assembly.
It must be chosen in close relation to the readings, reflections and
sentences of the celebration.
3. It is selected while always remembering the liturgical time that is being lived in
that moment: Advent, Christmas, Ordinary Time, Lent,
Easter, Ordinary Time.
4. The singing is prayer. The assembly, as a new people of God
5. ios, expresses with one voice, its thanksgiving, its praise or its
cry of supplication.
6. Let's remember: Song is the humble servant of the liturgy. The
song animator, with simplicity takes on his responsibility to serve,
taking into account the characteristics of the assembly, the topic to
to be celebrated and the liturgical time that is lived.
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THE CHANT AND LITURGICAL TIMES:

Advent:
Preparation time for Christmas. The songs reflect hope.
of the people who believe that the Messiah will come to establish the Kingdom of God
among men. Christ - light, will come to illuminate the darkness of our
lives.
Ejemplos: “Ven, ven Señor no tardes”, “Un pueblo que camina”, “Santa
Mary of hope Christ is the light "Seek the Lord"
“Libertador de Nazareth”, “Saber que vendrás”, “La virgen sueña caminos”.
At this time, Gloria is not sung.
Christmas
We celebrate the mystery of the incarnation. Jesus becomes man and dwells
among us. The songs reflect the joy of the people who welcome Jesus
and marvels at its manifestation on earth.
Ejemplos: “Noche de paz”, “Campana sobre campana”, “En la capilla
hay repiques”, “En el taller”, “Los peces en el rio”, “El niño Dios ha nacido
in Bethlehem
Lent:
Preparation for Easter. A time that invites us to penance and to
conversion. Through the singing, the people recognize themselves as sinners and ask for forgiveness to

God. At this time, neither glory nor hallelujah is sung. The songs are of,
meditation and reflection.

Ejemplos: “Si me levantaré perdona a tu pueblo”, “Con vosotros esta”,

“Cristo nos da la libertad”., “Anoche Cristo vino a mí”, “ A ti levanto mi
alma”, “Caminare en presencia del Señor”, “Tu palabra me da vida”.
PASCHAL TRIDUUM: (Good Friday (Thursday after 5 PM
(afternoon), Holy Saturday and Easter Sunday).
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Good Friday (Holy Thursday after 5 PM): Day of the

institution of the Eucharist and day of fraternity and love. The songs
They must convey these messages.
Ejemplos: “Un mandamiento nuevo”, “Don hay caridad y amor”, “Si me
falta el amor”, “Te conocimos al partir el pan”, “ A los hombres amo Dios”.
In the evening Mass of the Lord's Supper, the Gloria and the Alleluia are sung,
Eating from the same bread.
Good Friday. Day of the adoration of the glorious cross of our Lord
Jesus Christ. The songs reflect the mystery of the cross that leads us to life.
Ejemplo: “Victoria tu reinaras”, “Pueblo mio salmo 21”, “Perdona a tu
village

EASTER
It begins with the Easter Triduum. It is the peak celebration of Christians.
The liturgy takes on a festive tone that extends for 50 days until
Pentecost. Song is one of the elements that allows us to perceive this.
clearly. The Gloria in Sunday masses should be sung.
always, the hallelujah is also sung. This time has an octave, that is
eight consecutive days of celebration, after Easter Sunday.
Examples: "Today the Lord has risen", "Pilgrim church", "Hallelujah, the
Señor resucito”, “ Andando por el camino”, “Por el camino de Emaús”,
“Alegre la mañana”, “Aleluya, el Señor es nuestro Rey”, “Este es del día”,
Because Christ our brother
to break the bread.

ORDINARY TIME:
The community deepens the message of the good news. The songs are
they select according to the theme of the celebration remembering the mystery
Pascual of Jesus Christ. Glory and the alleluia were sung.
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The liturgical cycle is also divided into cycles with their respective readings.
That is why a different Gospel is read each year. Now we are in the cycle
The gospel that is read is that of Saint John, on weekdays the
Gospel of Saint Matthew. Cycle C Gospel of Saint Luke. It is also spoken about
of even and odd years. For example, the time of the A cycle. It is an even year.
the Gospel of Saint Mark is used during the first weeks of the
ordinary time until the ninth on weekdays. In cycle B it is
where the Gospel of St. Mark is also read on Sundays.
THE CHANTS IN THE EUCHARISTIC LITURGY.
Entrance song.
It is a song that accompanies an action: the entrance procession.
It is also the song that motivates, encourages, and expresses the joy of being.
like brothers.
Ejemplo: “Vienen con alegría”, “Cuando un grupo de hermanos”, “La misa
es una fiesta”, “Juntos cantando la alegría”, “Juntos como hermanos”,
"I am the church," "What joy when they told me."
Lord have mercy.
In the celebrations of the mass, the specific formula is preferred.
liturgy. In celebrations of the word, the penitential moment is more free.
and any song that reflects that sentiment can be sung.
Ejemplo: “Oh pecador”, “Perdón Señor”, “Si de ti me aleje”, “Oración del
poor, etc.
Glory. This ancient hymn of the Church, in ordinary time and above all
During the Easter season, it must be sung while preserving, in addition to its meaning,
Praise be to the Father, the Son, and the Holy Spirit. The Gloria is omitted only in
Advent and Lent.
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Responsorial Psalm:
Preferably, everything should be sung; if that is not possible, it can be
rehearse the antiphon with simple music and recite the stanza. The psalm
is part of the liturgy of the word, which is why it is recommended not to
change it for another song. It is sung from the ambo.
Hallelujah.
Acclamation hymn before the gospel. It is sung while standing. It is a song
that invites us to be open to listening to the Good News.
In Lent, no one is enchanted.

Offertory: Accompany the procession of offerings and reflect the longings,

hopes and works of men and women.
Examples: "We offer you Our Father", "We present to you the wine and the
pan”, “Ofrenda de amor”, “Un niño se te acercó”, “Te ofrecemos Señor
our youth
Hymn: Another chant of the assembly that exalts the greatness of the Lord.
It is part of the anaphora. (Eucharistic prayer) here the holiness of is highlighted
God who is three times Holy. The Holy must have these elements.
Blessed is he who comes in the name of the Lord, "They are full of
the heavens and the earth of your glory.
Song of Peace: This song should motivate the assembly to give themselves peace and
to feel at home. The singing should be one of joy. Peace is given only to those who
It is close but not to everyone. Sometimes this song is omitted and is
turn from a single to the lamb.

Lamb of God: When the priest finishes giving peace and approaches
At the altar to take the host, the song of the lamb is sung. It should not be
to refrain in order to prefer to continue with the song of peace.

Communion song:
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It accompanies the communion procession and begins from the moment that the
the priest communes at the altar. This song expresses the personal relationship of the
that communes with Christ and the communal relationship of all those who
they communion together. It also highlights the festive nature of
Eucharistic banquet.
Ejemplo: “Tú eres el pan de vida”, “No podemos caminar”, “Una espiga”,
“Te conocimos al partir el pan”, “Tan cerca de mí”, “Mi pensamiento eres
you”, “Eating from the same bread”, etc.

Final song: It is a song that invites us to commitment, to be witnesses, to

continue the Eucharist in daily life. It can also be an act of
thanks or a Marian song.
Ejemplos: “Id amigos”, “Hoy señor te damos gracias”, “Mientras recorres
la vida”, “Te damos gracias”, “Viva la Virgen, Nuestra patrona”.

9. VARIOUS FUNCTIONS IN THE LITURGY

The fraternal and unanimous meeting of a Christian community is the
assembly, in which all its members participate actively within
she, however, there are various functions, as a few cannot
they must do everything. The exercise of this diversity of functions makes up
the assembly a body, visible expression of the mystical body of Christ. Of
in the same way that the body is one and has many parts, and all the
parts of the body, although many, form a single body, so too
Christ, and each one in particular is part of him.
We will point out the different functions in the liturgical celebration for
excellence: the eucharist. Many of them, however, are applicable to the
other celebrations.
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THE CELEBRANT:
Preside the celebration and leads the prayer. If the bishop is present.
the function corresponds to him. In his absence, the priest will do it and if not
he will do it, the deacon. When a Christian community gathers to
celebrate your faith, in the absence of any ordained minister it will fall to the
delegate to preside over the celebration, lead the prayer and explain the word of
God. The power to consecrate the bread and the wine, to pronounce absolution, etc.
reserved for the ordained minister. (Bishops, and priests).

2. THE READERS:
Read the biblical readings, except for the gospel whose reading
this is normally reserved for the deacon or the priest, when they
find present. Good and well-prepared readers are needed, now
what is God who speaks and enlightens his people through his word.
3. THE MONITOR:
Make the announcements to introduce the different parts of the
celebration and readings, gives instructions, makes announcements, etc.

4. THE ACOLYTES.
They are responsible for bringing the gifts to the altar. The bread and the wine, the
basket of provisions for the needy in the community, the offering.
They can also provide other services to the community and to the celebrant.

5. THE CHOIR AND THE MUSICIANS.

They play a very important role in the celebration, since from them
it largely depends not only on the festive character of the celebration
but also the sung participation of the gathered people. From the songs
 27

Chosen and the type of music, depend on the creations of an environment.

appropriate religious for the liturgical time being celebrated.

6. THE ASSEMBLY:
Plays its role by listening, answering, with postures, singing,
Without her, the celebration would lack a vital element.
7. THE EXTRAORDINARY MINISTER OF COMMUNION:
Helps the priest distribute communion when the number of
Parishioners is very large. Sometimes some faithful are authorized to carry the
communion to the sick who cannot attend the celebration. This
it is like an extension of it, a way to
get involved in the celebration.
8. THE PSALMIST.
It is time to read or sing the responsorial psalm. This role is taken on by
the readers.
9. THE GOALKEEPER OR THE GOALKEEPERS:

Strive to improve the reception service in our assemblies. Give the

welcome, guide each one to their place, make sure everyone feels
like at home, the small, the big, the healthy, the disabled, etc.
10. THE BELL RINGER:

When the bell rings, it calls the community people to gather.

gather to celebrate their faith. The traditional bell ringing, in addition to
remember the hour, bears witness to the presence of God in the midst of the
community. This function in the temples is normally carried out by the sacristan.

11. THE SEXTON:

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The people who clean and decorate the temple, those who make,
They wash and iron the clothes of the altar. All of them fulfill roles.
important.

10. HOW TO PREPARE A CELEBRATION:

The liturgy team, in the weekly meeting, prepares the mass or the action.
concrete liturgy: intervention of the participants, selection of the
chants, search for signs or symbols. Starting point the message
central to the celebration or the readings. From there, one can follow
the following steps:
First step: Set the celebration:
The liturgical time: the joy of the feast, which must always exist, does not
It manifests the same in Lent as in Christmas. Each season has its
own spirit. As we have seen before.
At the precise moment: within a celebration every moment
it has its own characteristic: the penitential act cannot express what
same as the hallelujah.
In reality, the community is concrete. The subject of the celebration is the
assembly. Presided over by the minister. It must adapt to it
children, young people, adults, elderly of a residence
rural parish, religious community, church of the city or neighborhood.
Language, symbols, chants, everything must be in harmony with that.
determined portion parish.
Second step: Deepen the message of the readings. In the meeting
it is good to proclaim the readings in a climate of prayer, and recite together the
responsorial psalm.
Third step: Do not forget that the theme of the party, the message of the readings
and the affection and interest in the community with which we try to live the
 29

celebration, without forgetting the action of the Holy Spirit that is within us,
will help to bring forth abundant ideas and proposals for the good of the
celebration. From here will come symbols, gestures, to thus avoid falling
In the same. There must be creativity and dynamism in the celebrations.
Fourth step: celebration outline:
The best way for all that work not to be lost is to gather it in
a simple and practical outline that follows the order of the celebration. The
drafting of the monitions, prayers, etc. They can be done after the
meeting with the help of the liturgy coordinator.
Reader's Choice: The proclamation of the word implies a
technical, spiritual, and liturgical competence. It is something that has to be learned. It is
it is essential that the election system followed takes into account the
need for an effective proclamation. Otherwise, the word remains dead. No
it is advisable, then to choose occasional readers from among those present,
out of respect for the word whose reading must not be confusing or left without
understand nothing.

The task of the reader.

Prepare yourself: Reading the text in advance, in order to avoid

traps. Difficult words to pronounce, printing errors, no
skip periods and commas. Studying the meaning of the text, in order to
proclaim it as the word of God and not as any other writing.
When reading, you will try to.
Take a position behind the pulpit, look at those present waiting to
may everyone be attentive and may there be silence.
Read from where the reading is taken. Reading from the book of Job. Brief pause.
Read slowly. Many times we rush too much. One must take their time.
in the shoes of the listeners who hear the text for the first time.
-Know how to pause. (brief silences) a long silence for the reader
it is short for the listener.
Pronounce all the letters. (finals)
 30

Avoid monotony or theatrical tone. Read proclaiming.

Once you finish reading, don't run off.
Use the microphone correctly. Not all microphones are
equal. You need to test the microphone beforehand, practice the
readings with him.
ELEVEN TIPS FOR A GOOD READER:
1. Read the reading beforehand. If possible, out loud and a couple of times.
Read it to understand its meaning, and to see what intonation is needed.
give each sentence, which are the sentences that need to be highlighted, where
there are the points and the commas, with which words can stumble.
2. Be ready and approach the pulpit at the right moment, that is,
not when something else is being said or sung. And try not to
it has to come from a place far from the Church: If it is
It is necessary to approach discreetly before the moment of going up.
3. When standing in front of the ambo, watch the position of the body. Do not
try to adopt stiff postures, but also not to read with hands on
the pockets or with crossed legs.
4. Position yourself at an appropriate distance from the microphone so that you can be heard.

Well. Since due to the distance, it is often hard to hear.

start therefore, until the microphone is suitable for the reader.
5. Never start without absolute silence and that the people are
really attentive.
6. Read slowly: The first flaw of readers is reading quickly.
People might be able to understand with effort, but what we read doesn't.
enter into his/her interior.
7. In addition to reading slowly, one must maintain a general tone of
calm. We need to unearth the style of the reader that rushes up,
start reading without looking at the people, and when you finish, run away faster
still. And no: it's about reaching the pulpit, breathing before starting to
reading with pauses at the commas and taking a breath
complete at each point, pause at the end of saying the word of
 31

God. To hear from the pulpit the response of the people, and return to
seat. Learning to read without haste, with poise and confidence,
it is certainly difficult: that's why it's important to do as many rehearsals and
tests are necessary. It is the only way.
8. Vocalize: That is, highlight each syllable. Move the lips and the mouth. Do not
to run over oneself, without impact or comedy, but remembering that this
Acting in public is different from a conversation on the street.
9. Don't lower the tone at the end of each sentence. The last syllables of
each sentence must sound just as good as all the others. And in
change, it turns out that often in these syllables the tone goes down and it
make intelligible.
10. Try to read with your head up... the easiest voice to accept and
the highest tone. If necessary, take the book, lifting it, so as not to
have to lower the head.
11. Before starting the reading, look at the people. At the end say the word.
from God. And throughout the reading, if it comes naturally.

Qualities of a good Monition:

Make them brief: no heavy tones, nor long ones in the style of a
reflection of the word.
Make them simple, transparent: help to better capture the content
of the rite or of the readings (avoid convoluted phrases, based on sentences
subordinate clauses, wanting to say it all.

That they be faithful to the text: that the commentary helps to listen to the reading.
from the right attitude (without manipulate its interpretation, leaving it open

They should be discreet: discreet in number (only do what is necessary and not more)
always the same), avoiding the wordiness.
 32

They should be pedagogical: produce the desired effect (awaken the

interest in reading, to raise the internal attitude.
They should be well prepared: usually in writing and also in
coordination with the president (it is important that there is convergence of
directions between the president with his homily, the one who makes the monitions and
the one who chooses and directs the songs).

Simple tips on how to do them:

a. Let the same person say them: to give unity to the whole (the one that
Proclaim the reading should not be the one who also says the announcement, so
we will distinguish our 'word' from the 'Word of God'.
b. The announcements do not have to be made from the pulpit: the pulpit is
for the proclamation of the Word (cf. IGMR 68 and 272).
c. It is better to "say them" even if they are written (the monition requests a
special communicativity.
d. The admonitions offered by the books or pastoral letters are held by
what to consider the monitor (or the team preparing the celebration)
as suggestions, as material that will have a lot of value,
but not as dogmatic. Based on what is said there, with meaning
liturgical and in tune with the community, they must reach the most appropriate language
valid of a monition.

Entrance monition:
What will motivate the upcoming celebration that begins, connect it with
life, with the party or the special circumstances of the day.
Introduction to the 'Word':
That it not be a pre-emptive homily, or a summary of what has already been
the reading itself is going to say (not to advance the content or summarize it).

Prepare listening, motivate the attitude of interest and 'obedience.'

to the Word.
 33

It is useful to present the historical context of a reading.

May it awaken the attention of the community starting from the
circumstances we are living currently or that evokes a
reflective question about our way of behaving in front of this
situation, regarding whether these words of reproach or praise apply.
The monition serves to present that the reading we are about to hear
it is also of interest to us (to whet the appetite).

11. THE SACRED OBJECTS

The Chalice is a sacred vessel, the most important of the liturgical objects;
it is the cup that, like the one Jesus used at the Last Supper, is
will be used to perform the miracle of the conversion of wine into the Blood of
Our Lord Jesus Christ.
For its great dignity, it is made of noble metal: gold, silver, brass, etc., always
with the golden cup inside it. It is, due to its beauty, an expression of the
majesty of the Eucharistic sacrifice.
The artificial poverty of a chalice -made of wood or clay, for example-
it would express a lack of love for the Eucharist: those who love seek to give themselves
valuable objects to the extent of their possibilities. While the Chalice is
In the credence, it is usually covered with a cloth called 'chalice cover.'

The Patina.
The Patena is a sacred vessel that accompanies the Chalice. Ordinarily
It has the shape of a plate on which the large host is placed.
the priest will consecrate during the Mass.

There are also larger and deeper patens that -along with the host
Large - can contain many small hosts.
 34

The hosts, both the one that the priest will use and the smaller ones, are
they make from white and clean wheat flour, without yeast. To this type of bread
it is called "unleavened".

The Custody or Monstrance

The Custody or Ostensorium is used to display the consecrated Host.
in moments of worship (Exposition of the Blessed Sacrament) and during the
Eucharistic processions.
It can take various forms, always with a golden crescent moon or a
virile, where the Consecrated Host is deposited.
It is a throne of glory for Our Lord: for this reason it is sought to be
worthy and beautiful.

Purpose: to prolong the moment of exposure in the elevations,

presenting Our Lord for the People to worship.
The vases for the Holy Oils or chrism.
The Evangelarium:
The Book of the Gospels or Evangelistarium is the main element of the
Liturgy of the Word.
After the chalice and the paten, it ranks first among the objects.
liturgical.
It is a visible sign of Jesus Christ, the Word of God. That is why it is often
binding with precious metals of artistic value.
The Cross.
The first testimony of the cross on the altar is from the Greek Narsai (450 A.D.
It can be a cross of very varied styles, within the dignity of
worship. If it is on the altar, it should not obscure the celebrant. It is not something to.
the personal devotion of the celebrant, but a sign that announces before
the liturgical assembly which is the same sacrifice of Calvary.
 35

It is established that 'a cross is placed on or next to the altar that

it can be clearly visible to the gathered community. It can be on the altar,
next to him, just behind, or suspended above it. In that last case not
it must be very big.
The cross is placed -and not a figure of the resurrected Christ, for example-
because the cross reminds us of the sacrificial meaning of the Eucharist, which is the
bloodless renewal of the sacrifice of the Cross.
The candle holders and candles.

The candle holders are used to hold the candles - made of white or colored wax.
creams - that must always be lit for the Mass. To distinguish the
The days and celebrations vary the number of candles. There are several ways.
to place them on the altar or near it.
In some places, two are used for weekdays, four for the
parties and six for Sundays and important holidays.
The light is a sign of the risen Christ and an ancient sign of celebration,
joy and life; for this reason, the early Christians liked to illuminate the
altars with lit candles. They can be placed on top of the altar or at a
side of it. They also symbolize the presence of angels.
It is established that 'on the altar, or at least around it, a placement is made
a minimum of two candlesticks, with their candles lit or even four or
six, and if the bishop of the diocese celebrates, seven.

The flowers.
It is an ancient custom to adorn the altar with flowers. It is said that
this in the Apostolic Tradition, Saint Jerome and Saint Augustine. Flowers are used
natural, according to local customs. They are worn infrequently in
Advent, and never during Lent, All Saints' Day and in the
funerals. The flowers express the reverence that the altar deserves and the
festive character of the celebration. In the great solemnities it is good
custom to adorn the church with more flowers, candles, and lamps, in a way
 36

that enrich the celebrations and do not distract attention from the altar
and the development of the ceremony. For the same reason, when they are put
posters are sought to be dignified, works of art - not simple posters with
messages that help the dignity of worship.
The altar stand.
The altar lectern is intended to facilitate the reading for the priest.
Example. Its use is not mandatory. In the past, a pad was used.
that helped to protect the covers of silver or ivory with which they were
the missals bound.
A proper cushion or a stand made of wood or metal can also be used.
the lectern is removed from the altar when Mass is not celebrated, and it is not placed until the
preparation of the offerings.
The Lectionary and the Book of the See.
The Roman Missal is placed on the altar, on top of the offertory, starting from the offertory.
lectern and it serves so that the priest can recite all the prayers of the
Mass, from the Introductory Rites to the final Blessing.
The Lectionary is the book that contains the Word of God. It is placed in
the Ambon so that the readers, the psalmist, and the priest can
proclaim it clearly.
The Book of the See allows the priest - while presiding over the prayer of the
Church gathered for the celebration of the Mass - the reading of some
prayers before the Liturgy of the Word and after Communion.
This book is optional.
The cloths: the corporal, the pall, the purificador, the chalice cover.

The Corporal: The cloth on which the Chalice and the paten are placed
during the Eucharistic celebration.
The Palia: It's optional. It is made of linen or starched fabric. It is a
canvas square, stiff (or starched), with embroidery or decorations, and that
 37

cover the chalice while it is on the altar. Using the pall prevents that
strange particles fall into the chalice. The upper art is often adorned
richly. In the background of the photograph, it is remembered that Jesus Christ is God and
Man.
Other objects: cruets, basin, chalice, communion tray,
etc.
The Vinajeras are two small jars in which wine is placed and the
Necessary elements for the Mass. The priest mixes a few drops with the wine.
of water. A teaspoon can be used for that.
The vinegar dispensers are made of glass or crystal, for reasons of cleanliness and so that the
priest can identify the water and the wine. They can be made of silver, bronze or
tin. "The wine for the Eucharistic celebration must be of the fruit of the vine,
that is to say, natural and pure wine, without mixing in foreign substances" (OGMR,
284)
For the lavabo: the ewer. The celebrant uses a pitcher for the lavabo.
with water and a washbasin, which can be made of glass, ceramic, or
metal.
For the sink, you need: a small jug of water; a container or
water pitcher to collect it; and a Manutergio, for the priest to dry himself
the hands.
The Cup.
In order to reserve (store) the consecrated hosts in the tabernacle, one
use the Cup. It is similar to a chalice, but with a lid topped with
a cross. The chalice is usually covered with a veil.

Tray for the communion. There are different liturgical objects that
they express faith and love for Jesus Eucharist:
 38

Incense burner: The incense burner is used for solemn liturgical ceremonies.
Hangs from four one-meter-long chains, so that it can
swaying from side to side during the processions
Naveta: The container that holds the incense, which is used for the
incense burner, it is called Naveta. Inside it, some coals are placed.
lit ones that, when you throw incense on them, produce a fragrant smoke. That smoke
what is elevated symbolizes our prayer to God and is a sign of praise.
The aspergillum is used to sprinkle holy water during blessings, both
of people as of things.
The bell: There are various local customs for its use.
bell, Elliot states: "if the sound is pleasant and the helpers
they try to play it with reverence and sensitivity, the bell emphasizes and
highlights the solemn moments of the sacred action." In some places
they touch during the elevations.
Next to the Tabernacle, a covered container filled with clean water is placed.
with a purifier or Manutergio for washing the fingers of those who
they distribute the Holy Communion.

In many places, two candles are placed near the Tabernacle when
it is in a different place from the presbytery, and they are incensed when it is opened
Sagrario.

Main Ornaments:
The main ornaments are: the alb, the stole, and the chasuble.
The chasuble: it is the proper garment of the priest who celebrates the Eucharist.
In the mass, the celebrant wears it over the alb and the stole.
The dalmatic: it is the vestment proper to the deacon.

The alb: it is the common garment for ministers of any degree.

 39

The origin of the ornaments for the Eucharistic celebrations is

we found in the garments worn by the citizens of the Empire
Roman. Over time, those garments have changed in form.
size and color. The current ones resemble those from the 5th century.

The Amito: it is worn under the alba, especially when it is not covered.
completely the neck. It is a rectangular cloth that is placed around.
from the neck and over the shoulders. In the past, a similar cloth was used by
hygiene issues.
Distinguished people in Roman times wore a garment,
around the neck. In winter it protected from the cold and in summer from the heat.
This garment gave rise to the Stole worn by the priest during Mass and for the
administration of the sacraments, as a visible sign of their priesthood.
Only bishops, priests, and deacons wear it. It commonly has three.
crosses (one in the center and the others on the ends) or some symbol
Cristiano.
The Chasuble is the outer garment that is worn over the alb and the stole.
It is used for the celebration of the Mass or rites related to it.
many styles and 'designs' It is a representation of the charity of Christ
that covers all things (Col. 3:14).
The origin of the chasuble can be found in the ancient Roman 'pénula,' which
it was a wool dress, heavy, round-shaped, with a single opening in
the center and that completely covered the body.
The Overgarment: It is similar to the alb, but shorter. It is worn on top.
from the robe and is used to administer sacraments and perform some
liturgical ceremonies. It is used by both the priests and others.
ministers.
The Rain cape is used in processions, in the solemn Exposure with
the Most Holy Sacrament and other celebrations. It is generally
embroidered on its two side stripes and in the square -in the shape of a shield-
from its back.
 40

For the processions with the Blessed Sacrament and the Eucharistic Blessing, both
if it is done with the chalice as when it is done with the ciborium, the priest
(or the deacon) uses the shoulder cloth or broad humeral cloth
proportions.
The Mitre is a badge unique to bishops. It indicates the fullness of
priesthood. It is normally white and is especially
adorned. Currently, the mitres have two points, one placed
forward and another backward.
41