After the Collect, all sit. The Priest may, very briefly, introduce the faithful to the Liturgy of the Word.
Why does the Church say that if the Priest introduces the faithful to the Liturgy of the Word that it be done very briefly?
What is the order of the readings at Mass and where are they read from? (GIRM 128-130) Then the reader goes to the ambo and, from the Lectionary already placed there before Mass, proclaims the First Reading, to which all listen. At the end, the reader pronounces the acclamation The word of the Lord, and all reply, Thanks be to God. Then a few moments of silence may be observed, if appropriate, so that all may meditate on what they have heard. If there is to be a Second Reading before the Gospel, the reader proclaims it from the ambo. All listen and at the end reply to the acclamation, as noted above (no. 128). Then, if appropriate, a few moments of silence may be observed.
Why is there an order to the readings and can readings be replaced? (GIRM 57) In the readings, the table of God’s Word is spread before the faithful, and the treasures of the Bible are opened to them. Hence, it is preferable that the arrangement of the biblical readings be maintained, for by them the unity of both Testaments and of salvation history is brought out. Nor is it lawful to replace the readings and Responsorial Psalm, which contain the Word of God, with other, non-biblical texts.
What is an ambo? The ambo is an “elevated pulpit with a flight of stairs on each side, from which the Epistles and Gospels were read and sermons preached in the early Church. Later two ambos were used, one for the Epistle reading, the other on the right side of the altar for the Gospel. Generally, now, one ambo or lectern suffices for the entire Liturgy of the Word.”[i] Ambo is Greek for “an elevation”.
Why are there moments of silence in the Mass? What are those moments of silence? (GIRM 45)Sacred silence also, as part of the celebration, is to be observed at the designated times. Its nature, however, depends on the moment when it occurs in the different parts of the celebration. For in the Penitential Act and again after the invitation to pray, individuals recollect themselves; whereas after a reading or after the Homily, all meditate briefly on what they have heard; then after Communion, they praise God in their hearts and pray to him. Even before the celebration itself, it is a praiseworthy practice for silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred celebration in a devout and fitting manner.
What is important about the Responsorial Psalm? (GIRM 61) The Responsorial Psalm should correspond to each reading and should usually be taken from the Lectionary.
What is the Lectionary? The present lectionary was introduced March 22, 1970. It contains a three-year cycle of readings for Sundays and solemn feasts, a two-year weekday cycle, and a one-year cycle for the feasts of saints. Moreover, it contains readings for a large variety of Masses. There are also responsorial psalms that follow the first reading for each Mass, along with Gospel or Alleluia verses to follow the second readings.[ii]
How should the Responsorial Psalm be prayed? It is preferable for the Responsorial Psalm to be sung, at least as far as the people’s response is concerned. Hence the psalmist, or cantor of the Psalm, sings the Psalm verses at the ambo or another suitable place, while the whole congregation sits and listens, normally taking part by means of the response, except when the Psalm is sung straight through, that is, without a response. However, in order that the people may be able to sing the Psalm response more easily, texts of some responses and Psalms have been chosen for the different times of the year or for the different categories of Saints. These may be used instead of the text corresponding to the reading whenever the Psalm is sung. If the Psalm cannot be sung, then it should be recited in a way that is particularly suited to fostering meditation on the Word of God. In the Dioceses of the United States of America, instead of the Psalm assigned in the Lectionary, there may be sung either the Responsorial Gradual from the Graduale Romanum, or the Responsorial Psalm or the Alleluia Psalm from the Graduale Simplex, as described in these books, or an antiphon and Psalm from another collection of Psalms and antiphons, including Psalms arranged in metrical form, providing that they have been approved by the Conference of Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the Responsorial Psalm.
Who should chant or read the psalm? (GIRM 102) It is the psalmist’s place to sing the Psalm or other biblical canticle to be found between the readings. To carry out this function correctly, it is necessary for the psalmist to be accomplished in the art of singing Psalms and have a facility in public speaking and elocution.
What happens before the Gospel is read? (GIRM 62) After the reading that immediately precedes the Gospel, the Alleluia or another chant laid down by the rubrics is sung, as the liturgical time requires. An acclamation of this kind constitutes a rite or act in itself, by which the gathering of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and profess their faith by means of the chant. It is sung by everybody, standing, and is led by the choir or a cantor, being repeated as the case requires. The verse, on the other hand, is sung either by the choir or by a cantor.
Why do “all rise” for the Alleluia? (GIRM 131) After this, all rise, and the Alleluia or other chant is sung as the liturgical time requires (cf. nos. 62-64).
How should the Alleluia or other chant be prayed?
What else can take place during the Alleluia or other chant? (GIRM 132 & 133) During the singing of the Alleluia or other chant, if incense is being used, the Priest puts some into the thurible and blesses it. Then, with hands joined, he bows profoundly before the altar and quietly says the prayer Munda cor meum (Cleanse my heart). If the Book of the Gospels is on the altar, the Priest then takes it and approaches the ambo, carrying the Book of the Gospels slightly elevated.
What should the servers do during the Alleluia or other chant? He [the Priest] is preceded by the lay ministers, who may carry the thurible and the candles. Those present turn towards the ambo as a sign of special reverence for the Gospel of Christ.
What does the Priest or Deacon do before he proclaims the Gospel? Why is the Gospel proclaimed at the ambo? (GIRM 134) At the ambo, the Priest opens the book and, with hands joined, says, The Lord be with you, to which the people reply, And with your spirit. Then he says, A reading from the holy Gospel, making the Sign of the Cross with his thumb on the book and on his forehead, mouth, and breast, which everyone else does as well. The people acclaim, Glory to you, O Lord. The Priest incenses the book, if incense is being used (cf. nos. 276-277). Then he proclaims the Gospel and at the end pronounces the acclamation The Gospel of the Lord, to which all reply, Praise to you, Lord Jesus Christ. The Priest kisses the book, saying quietly the formula Per evangelica dicta (Through the words of the Gospel).
What is the importance of the homily? Where should the homily be preached from? (GIRM 65 & 136) The Priest, standing at the chair or at the ambo itself or, if appropriate, in another worthy place, gives the Homily. When the Homily is over, a period of silence may be observed.
The Homily is part of the Liturgy and is highly recommended, for it is necessary for the nurturing of the Christian life. It should be an explanation of some aspect of the readings from Sacred or of another text from the Ordinary or the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.
Who can give the homily? (GIRM 66)The Homily should ordinarily be given by the Priest Celebrant himself or be entrusted by him to a concelebrating Priest, or from time to time and, if appropriate, to the Deacon, but never to a lay person. In particular cases and for a just cause, the Homily may even be given by a Bishop or a Priest who is present at the celebration but cannot concelebrate.
When is it ok not to give a homily? On Sundays and Holydays of Obligation there is to be a Homily at every Mass that is celebrated with the people attending, and it may not be omitted without a grave reason. On other days it is recommended, especially on the weekdays of Advent, Lent, and Easter Time, as well as on other festive days and occasions when the people come to church in greater numbers. It is appropriate for a brief period of silence to be observed after the Homily.
How should the Creed be prayed? (GIRM 137) The Symbol or Creed is sung or recited by the Priest together with the people (cf. no. 68) with everyone standing. At the words et incarnatus est, etc. (and by the Holy Spirit . . . and became man) all make a profound bow; but on the Solemnities of the Annunciation and of the Nativity of the Lord, all genuflect.
When should the Creed be prayed? (GIRM 68) The Creed is to be sung or said by the Priest together with the people on Sundays and Solemnities. It may be said also at particular celebrations of a more solemn character. If it is sung, it is intoned by the Priest or, if appropriate, by a cantor or by the choir. It is then sung either by everybody together or by the people alternating with the choir. If it is not sung, it is to be recited by everybody together or by two choirs responding one to the other.
Why do we bow or genuflect at the words (and by the Holy Spirit …and became man)?
What is the Universal Prayer? How should the Universal Prayer be prayed? (GIRM 138). After the recitation of the Symbol or Creed, the Priest, standing at the chair with his hands joined, by means of a brief address calls upon the faithful to participate in the Universal Prayer. Then the cantor, the reader, or another person announces the intentions from the ambo or from some other suitable place while facing the people. The latter take their part by replying in supplication. At the very end, the Priest, with hands extended, concludes the petitions with a prayer.
What should the intentions consist of? (GIRM 70) The series of intentions is usually to be:
a) for the needs of the Church;
b) for public authorities and the salvation of the whole world;
c) for those burdened by any kind of difficulty;
d) for the local community.
Nevertheless, in any particular celebration, such as a Confirmation, a Marriage, or at a Funeral, the series of intentions may be concerned more closely with the particular occasion.
Who begins and ends the Universal Prayer? (GIRM 71) It is for the Priest Celebrant to regulate this prayer from the chair. He himself begins it with a brief introduction, by which he calls upon the faithful to pray, and likewise he concludes it with an oration.
How long should the intentions go? (GIRM 71) The intentions announced should be sober, be composed with a wise liberty and in few words, and they should be expressive of the prayer of the entire community.
May individuals give their own personal intentions out loud from the pew? (GIRM 71) They are announced from the ambo or from another suitable place, by the Deacon or by a cantor, a reader, or one of the lay faithful. The people, for their part, stand and give expression to their prayer either by an invocation said in common after each intention or by praying in silence.
[i] Fr. John A. Hardon, S.J.; Modern Catholic Dictionary
[ii] Fr. John A. Hardon, S.J.; Modern Catholic Dictionary