What is the role of the Deacon? (GIRM 94) After the Priest, the Deacon, in virtue of the sacred Ordination he has received, holds first place among those who minister in the celebration of the Eucharist. For the sacred Order of the Diaconate has been held in high honor in the Church even from the early time of the Apostles. At Mass the Deacon has his own part in proclaiming the Gospel, from time to time in preaching God’s Word, in announcing the intentions of the Universal Prayer, in ministering to the Priest, in preparing the altar and in serving the celebration of the Sacrifice, in distributing the Eucharist to the faithful, especially under the species of wine, and from time to time in giving instructions regarding the people’s gestures and posture.
What is an acolyte and what is their role? (GIRM 98) The acolyte is instituted for service at the altar and to assist the Priest and Deacon. It is his place principally to prepare the altar and the sacred vessels and, if necessary, to distribute the Eucharist to the faithful as an extraordinary minister. In the ministry of the altar, the acolyte has his own proper functions (cf. nos. 187-193), which he must carry out in person.
What is a lector and what is their role? (GIRM 99) The lector is instituted to proclaim the readings from Sacred Scripture, with the exception of the Gospel. He may also announce the intentions for the Universal Prayer and, in the absence of a psalmist, recite the Psalm between the readings. In the celebration of the Eucharist, the lector has his own proper function (cf. nos. 194-198), which he himself must carry out. (GIRM 101) In the absence of an instituted lector, other lay people may be deputed to proclaim the readings from Sacred Scripture, people who are truly suited to carrying out this function and carefully prepared, so that by their hearing the readings from the sacred texts the faithful may conceive in their hearts a sweet and living affection for Sacred Scripture.
What is a lay minister (altar server) and what is their role? (GIRM 100) In the absence of an instituted acolyte, there may be deputed lay ministers to serve at the altar and assist the Priest and the Deacon; these carry the cross, the candles, the thurible, the bread, the wine, and the water, or who are even deputed to distribute Holy Communion as extraordinary ministers.
What are some other roles of the lay people? (GIRM 105) A liturgical function is also exercised by:
a) The sacristan, who diligently arranges the liturgical books, the vestments, and other things that are necessary for the celebration of Mass.
b) The commentator, who, if appropriate, provides the faithful briefly with explanations and exhortations so as to direct their attention to the celebration and ensure that they are better disposed for understanding it. The commentator’s remarks should be thoroughly prepared and notable for their restraint. In performing this function the commentator stands in a suitable place within sight of the faithful, but not at the ambo.
c) Those who take up the collections in the church.
d) Those who, in some regions, welcome the faithful at the church doors, seat them appropriately, and marshal them in processions.
Does the bodily posture and gestures of the servers, Priest, Deacon and people matter? (GIRM 42) The gestures and bodily posture of the Priest, the Deacon, and the ministers, and also of the people, must be conducive to making the entire celebration resplendent with beauty and noble simplicity, to making clear the true and full meaning of its different parts, and to fostering the participation of all.
The people are watching the Priest, Deacon and servers. The posture and gestures of those in the sanctuary do matter. What gestures and posture help make the celebration “resplendent in beauty” and lend to “noble simplicity”?
Can we do whatever we want in regards to posture and gestures? (GIRM 42) Attention must therefore be paid to what is determined by this General Instruction and by the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice.
The General Instruction is clear when a posture or gesture should be done. When the priest is supposed to “join hands”, the GIRM will say, “join hands”. What if the GIRM does not say to do something? We do not have the liberty to add any postures or gestures that are not in the GIRM or that our Bishop has not implemented. If we do add postures or gestures we have added it in the spirit of “private inclination” or “arbitrary choice” and this not in line with the GIRM or the traditional practice of the Roman Rite.
What are some common “private inclinations” or “arbitrary choices”? Holding hands during the Our Father is one example. Another is, lifting our hands when the words “lift them up to the Lord” are said. If we make a profound bow at times not called for, or act out in any “private inclination” this does not lend to unity but disunity. It is also important that we do not mimic the actions of the priest. The Priest has a unique role and thus is called to different postures and gestures that the people are not called to.
What is the goal of posture and gesture? (GIRM 42) A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them.
How do we know what gesture to make and when? (GIRM 43) For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow the instructions which the Deacon, a lay minister, or the Priest gives, according to what is laid down in the Missal.
What is the importance of genuflection and when should we genuflection? (GIRM 274). A genuflection, made by bending the right knee to the ground, signifies adoration, and therefore it is reserved for the Most Blessed Sacrament, as well as for the Holy Cross from the solemn adoration during the liturgical celebration on Good Friday until the beginning of the Easter Vigil. During Mass, three genuflections are made by the Priest Celebrant: namely, after the elevation of the host, after the elevation of the chalice, and before Communion. Certain specific features to be observed in a concelebrated Mass are noted in their proper place (cf. nos. 210-251). If, however, the tabernacle with the Most Blessed Sacrament is situated in the sanctuary, the Priest, the Deacon, and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself. Otherwise, all who pass before the Most Blessed Sacrament genuflect, unless they are moving in procession. Ministers carrying the processional cross or candles bow their heads instead of genuflecting.
How should the altar be prepared? (GIRM 117) The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday Mass or a Holyday of Obligation, or if the Diocesan Bishop celebrates, then seven candlesticks with lighted candles. Likewise, on the altar or close to it, there is to be a cross adorned with a figure of Christ crucified. The candles and the cross with the figure of Christ crucified may also be carried in the procession at the Entrance. On the altar itself may be placed a Book of the Gospels distinct from the book of other readings, unless it is carried in the Entrance Procession.
What is the symbolism of candles? On the parish high altar, on each side of the table, stand three candlesticks. The lights represent the Redeemer, the Light of the world, and also faith, hope and charity. During Mass or Vespers or Benediction, the Church burns incense as a sign of submission, adoration and thanksgiving.”[i]
What else should be prepared prior to Mass? (GIRM 118) Likewise these should be prepared:
a) next to the Priest’s chair: the Missal and, if appropriate, a hymnal;
b) at the ambo: the Lectionary;
c) on the credence table: the chalice, corporal, purificator, and, if appropriate, the pall; the paten and, if needed, ciboria; bread for the Communion of the Priest who presides, the Deacon, the ministers, and the people; cruets containing the wine and the water, unless all of these are presented by the faithful in the procession at the Offertory; the vessel of water to be blessed, if the sprinkling of holy water takes place; the Communion-plate for the Communion of the faithful; and whatever is needed for the washing of hands. It is a praiseworthy practice for the chalice to be covered with a veil, which may be either of the day or white.
How should everyone dress or be vested? (GIRM 119) In the sacristy, according to the various forms of celebration, there should be prepared the sacred vestments (cf. nos. 337-341) for the Priest, the Deacon, and other ministers:
a) for the Priest: the alb, the stole, and the chasuble;
b) for the Deacon: the alb, the stole, and the dalmatic; the latter may be omitted, however,
either out of necessity or on account of a lesser degree of solemnity;
c) for the other ministers: albs or other lawfully approved attire.
All who wear an alb should use a cincture and an amice unless, due to the form of the alb, they are not needed. (GIRM 339) In the Dioceses of the United States of America, acolytes, altar servers, readers, and other lay ministers may wear the alb or other appropriate and dignified clothing.
What does the alb, cincture and amice symbolize? “The alb is a long white linen robe, worn as a sign of purity of heart, and represents the white dress of mockery with which Herod clothed our Lord Jesus to revile Him as a fool…a cincture is a white cord, with which the alb is bound round the waist, is the emblem of purity…the amice is a white linen cloth which covers the neck and shoulders. It signifies the helm of salvation, trust in jesus Christ, and puts us in mind of the cloth which the soldiers blindfolded the Savior to mock and insult Him, while they buffeted His face.”[ii]
What is appropriate and dignified clothing? “Although the alb and cincture may be used everywhere, both the universal and national norms intentionally leave the door open for local customs. These vary from place to place, and each bishop may issue norms for his own diocese.”[iii] Cassock and surplice are used in many places because this is the norm in the Extraordinary Form (Latin Mass) and is lawfully approved attire.
What is the importance of a bow and when should it be done? (GIRM 275) A bow signifies reverence and honor shown to the persons themselves or to the signs that represent them. There are two kinds of bow: a bow of the head and a bow of the body.
a) A bow of the head is made when the three Divine Persons are named together and at the names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor Mass is being celebrated.
b) A bow of the body, that is to say, a profound bow, is made to the altar; during the prayers Munda cor meum (Cleanse my heart) and In spiritu humilitatis (With humble spirit); in the Creed at the words et incarnatus est (and by the Holy Spirit . . . and became man); in the Roman Canon at the Supplices te rogamus (In humble prayer we ask you, almighty God). The same kind of bow is made by the Deacon when he asks for a blessing before the proclamation of the Gospel. In addition,the Priest bows slightly as he pronounces the words of the Lord at the Consecration.
What is the importance of incense and when should it take place? (GIRM 276) Thurification or incensation is an expression of reverence and of prayer, as is signified in Sacred Scripture (cf. Ps 140 [141]:2; Rev 8:3).
Incense may be used optionally in any form of Mass:
a) during the Entrance Procession;
b) at the beginning of Mass, to incense the cross and the altar;
c) at the procession before the Gospel and the proclamation of the Gospel itself;
d) after the bread and the chalice have been placed on the altar, to incense the offerings, the cross, and the altar, as well as the Priest and the people;
e) at the elevation of the host and the chalice after the Consecration.
How should incensation be done? (GIRM 277) The Priest, having put incense into the thurible, blesses it with the Sign of the Cross, without saying anything. Before and after an incensation, a profound bow is made to the person or object that is incensed, except for the altar and the offerings for the Sacrifice of the Mass.
Does the matter of swings mean anything? (GIRM 277) Three swings of the thurible are used to incense: the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord exposed for public veneration, the offerings for the Sacrifice of the Mass, the altar cross, the Book of the Gospels, the paschal candle, the Priest, and the people. Two swings of the thurible are used to incense relics and images of the Saints exposed for public veneration; this should be done, however, only at the beginning of the celebration, following the incensation of the altar.
The altar is incensed with single swings of the thurible in this way:
a) if the altar is freestanding with respect to the wall, the Priest incenses walking around it;
b) if the altar is not freestanding, the Priest incenses it while walking first to the right hand side,
then to the left. The cross, if situated on the altar or near it, is incensed by the Priest before he incenses the altar; otherwise, he incenses it when he passes in front of it. The Priest incenses the offerings with three swings of the thurible or by making the Sign of the Cross over the offerings with the thurible before going on to incense the cross and the altar.
[i] Roman Catholic Daily Missal (1962)
[ii] Roman Catholic Daily Missal (1962)
[iii] Father Edward McNamara; Zenit.com