girm cross references

7/24/2019 GIRM Cross References

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THE ORDER OF MASS OF PAUL VI

I. The Introductory Rites

a. Nature and Purpose (GIRM 46)

Introductory rites: entrance, greeting, act of penitence, Kyrie,

Gloria, and collect.

!ey "!a#e t!e c!aracter of a $eginning, introduction, and

preparation%.

Purpose of t!ese rites: for& co&&unity and dispose t!e

asse&$ly

'pecial pro#isions: cele$ration oined it! Mass.

46. The rites preceding the Liturgy of the Word, namely the Entrance, Greeting, Act of Penitence, Kyrie, Gloria, andcollect, have the character of a eginning, introduction, and preparation. Their purpose is to ensure that the faithful

!ho come together as one estalish communion and dispose themselves to listen properly to God"s !ord and tocelerate the Eucharist !orthily. #n certain celerations that are comined !ith $ass according to the norms of the

liturgical oo%s, the #ntroductory &ites are omitted or performed in a particular !ay.

$. !e *ntrance (GIRM 4+4-). rossreferences: GIRM /01/0+

(Mass it!out a 2eacon)3 GIRM /+0/+4 (Mass it! a 2eacon)3

GIRM /--/- (5unctions of t!e colyte)3 GIRM 0/10//

(concele$rated Mass)3 GIRM 76676+ (!ants).

The Entrance

4'. After the people have gathered, the Entrance chant egins as the priest enters !ith the deacon and ministers. The

purpose of this chant is to open the celeration, foster the unity of those !ho have een gathered, introduce theirthoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and

ministers.

4(. The singing at this time is done either alternately y the choir and the people or in a similar !ay y the cantor

and the people, or entirely y the people, or y the choir alone. #n the dioceses of the )nited *tates of America there

are four options for the Entrance +hant -/ the antiphon from The &oman $issal or the Psalm from theRoman

Gradualas set to music there or in another musical setting0 -1/ the seasonal antiphon and Psalm of the SimpleGradual0 -2/ a song from another collection of psalms and antiphons, approved y the +onference of 3ishops or the

diocesan 3ishop, including psalms arranged in responsorial or metrical forms0 -4/ a suitale liturgical song similarly

approved y the +onference of 3ishops or the diocesan 3ishop.55

#f there is no singing at the entrance, the antiphon in the $issal is recited either y the faithful, or y some of them,

or y a lector0 other!ise, it is recited y the priest himself, !ho may even adapt it as an introductory e7planation -cf.

no. 2/.

888

19. :nce the people have gathered, the priest and ministers, clad in the sacred vestments, go in procession to thealtar in this order

a. The thurifer carrying a thurile !ith urning incense, if incense is used0

1 | G I R M w i t h c r o s s - r e f e r e n c e s
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. The ministers !ho carry lighted candles, and et!een them an acolyte or other minister !ith the cross0

c. The acolytes and the other ministers0

d. A lector, !ho may carry theBook of the Gospels-though not the Lectionary/, !hich should e slightly

elevated0

e. The priest !ho is to celerate the $ass.

#f incense is used, efore the procession egins, the priest puts some in the thurile and lesses it !ith the *ign of

the +ross !ithout saying anything.

1. ;uring the procession to the altar, the Entrance chant ta%es place -cf. nos. 4'


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Lastly, if incense is used, he assists the priest in putting some into the thurile and in incensing the cross and the

altar.

'4. After the incensation of the altar, he goes to the chair together !ith the priest, ta%es his place there at the side of

the priest and assists him as necessary.

888

((. #n the procession to the altar, the acolyte may carry the cross, !al%ing et!een t!o ministers !ith lighted

candles. )pon reaching the altar, the acolyte places the cross upright near the altar so that it may serve as the altar

cross0 other!ise, he puts it in a !orthy place. Then he ta%es his place in the sanctuary.

(?. Through the entire celeration, the acolyte is to approach the priest or the deacon, !henever necessary, in order

to present the oo% to them and to assist them in any other !ay re@uired. Thus it is appropriate, insofar as possile,

that the acolyte occupy a place from !hich he can conveniently carry out his ministry either at the chair or at the

altar.

888

19. When everything has een properly arranged, the procession moves as usual through the church to the altar, theconcelerating priests !al%ing ahead of the principal celerant.

1. :n reaching the altar, the concelerants and the principal celerant, after ma%ing a profound o!, venerate the

altar !ith a %iss, then go to their designated seats. The principal celerant, if appropriate, also incenses the cross and

the altar and then goes to the chair.

888

266. #t is not permitted to sustitute other chants for those found in the :rder of $ass, such as at the!$nus %ei.

26'. The norms laid do!n in their proper places are to e oserved for the choice of the chants et!een the

readings, as !ell as of the chants at the entrance, at the offertory, and at +ommunion -cf. nos. 49


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d. ct of Penitence: GIRM 8/.

The Act of Penitence

5. Then the priest invites those present to ta%e part in the Act of Penitence, !hich, after a rief pause for silence,

the entire community carries out through a formula of general confession. The rite concludes !ith the priest"s

asolution, !hich, ho!ever, lac%s the efficacy of the *acrament of Penance.

:n *undays, especially in the *eason of Easter, in place of the customary Act of Penitence, from time to time the

lessing and sprin%ling of !ater to recall 3aptism may ta%e place.56

e. !e Kyrie: GIRM 80.

The Kyrie Eleison

51. After the Act of Penitence, theKyrieis al!ays egun, unless it has already een included as part of the Act ofPenitence. *ince it is a chant y !hich the faithful acclaim the Lord and implore his mercy, it is ordinarily done y

all, that is, y the people and the choir or cantor having a part in it.

As a rule, each acclamation is sung or said t!ice, though it may e repeated several times, y reason of the character

of the various languages, as !ell as of the artistry of the music or of other circumstances. When the Kyrieis sung as

a part of the Act of Penitence, a trope may precede each acclamation.

f. !e Gloria: GIRM 87.

The Gloria

52. The Gloriais a very ancient and venerale hymn in !hich the +hurch, gathered together in the oly *pirit,glorifies and entreats God the =ather and the Lam. The te7t of this hymn may not e replaced y any other te7t.

The Gloriais intoned y the priest or, if appropriate, y a cantor or y the choir0 ut it is sung either y everyone

together, or y the people alternately !ith the choir, or y the choir alone. #f not sung, it is to e recited either y all

together or y t!o parts of the congregation responding one to the other.

#t is sung or said on *undays outside the *easons of Advent and Lent, on solemnities and feasts, and at special

celerations of a more solemn character.

g. !e ollect: GIRM 84: Read M. Met9ger: "ollecta%, i$id. pp. 86.

The Collect

54. Be7t the priest invites the people to pray. All, together !ith the priest, oserve a rief silence so that they may e

conscious of the fact that they are in God"s presence and may formulate their petitions mentally. Then the priest says

the prayer !hich is customarily %no!n as the collect and through !hich the character of the celeration is e7pressed.#n accordance !ith the ancient tradition of the +hurch, the collect prayer is usually addressed to God the =ather,

through +hrist, in the oly *pirit,5'and is concluded !ith a trinitarian ending, that is to say the longer ending, in

the follo!ing manner

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#f the prayer is directed to the =atherPer %ominum nostrum Iesum &hristum Filium tuum, 'ui tecum iit

et re$nat in unitate Spiritus Sancti, %eus, per omnia saecula saeculorum (hrou$h our #ord, *esus &hrist,

your Son, +ho lies and rei$ns +ith you and the Holy Spirit, one God, foreer and eer)

#f it is directed to the =ather, ut the *on is mentioned at the end -ui tecum iit et re$nat in unitate

Spiritus Sancti, %eus, per omnia saecula saeculorum (.ho lies and rei$ns +ith you and the Holy spirit,

one God, foreer and eer)

#f it is directed to the *on -ui iis et re$nas cum %eo Patre in unitate Spiritus Sancti, %eus, per omnia

saecula saeculorum (/ou lie and rei$n +ith God the Father in the unity of the Holy Spirit, one God,foreer and eer)

The people, uniting themselves to this entreaty, ma%e the prayer their o!n !ith the acclamation,!men

There is al!ays only one collect used in a $ass.

'eat ;or


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55. The main part of the Liturgy of the Word is made up of the readings from *acred *cripture together !ith the

chants occurring et!een them. The homily, Profession of =aith, and Prayer of the =aithful, ho!ever, develop and

conclude this part of the $ass. =or in the readings, as e7plained y the homily, God spea%s to his people,

5(opening up to them the mystery of redemption and salvation, and offering them spiritual nourishment0 and

+hrist himself is present in the midst of the faithful through his !ord. 5?3y their silence and singing the people

ma%e God"s !ord their o!n, and they also affirm their adherence to it y means of the Profession of =aith. =inally,

having een nourished y it, they pour out their petitions in the Prayer of the =aithful for the needs of the entire+hurch and for the salvation of the !hole !orld.

Presence of !rist in t!e proclai&ed ord (' +3 77).

!e dialogical structure: God proclai&s t!roug! t!e

readings, t!e !o&ilist e=plains, and t!e asse&$ly

responds t!roug! t!e general intercessions.

$. *le&ents of t!e >iturgy of t!e ;ord (GIRM 86+/). ross

references: GIRM /0-/7-3 GIRM /+8/++3 GIRM 0/00/7.

Silence

56. The Liturgy of the Word is to e celerated in such a !ay as to promote meditation, and so any sort of haste that

hinders recollection must clearly e avoided. ;uring the Liturgy of the Word, it is also appropriate to include rief

periods of silence, accommodated to the gathered assemly, in !hich, at the prompting of the oly *pirit, the !ordof God may e grasped y the heart and a response through prayer may e prepared. #t may e appropriate to

oserve such periods of silence, for e7ample, efore the Liturgy of the Word itself egins, after the first and second

reading, and lastly at the conclusion of the homily.69

The Biblical Readings

5'. #n the readings, the tale of God"s !ord is prepared for the faithful, and the riches of the 3ile are opened tothem.6ence, it is preferale to maintain the arrangement of the ilical readings, y !hich light is shed on the

unity of oth Testaments and of salvation history. $oreover, it is unla!ful to sustitute other, non


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The Responsorial Psalm

6. After the first reading comes the responsorial Psalm, !hich is an integral part of the Liturgy of the Word and

holds great liturgical and pastoral importance, ecause it fosters meditation on the !ord of God.

The responsorial Psalm should correspond to each reading and should, as a rule, e ta%en from the Lectionary.

#t is preferale that the responsorial Psalm e sung, at least as far as the people"s response is concerned. ence, the

psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the amo or another suitale place. Theentire congregation remains seated and listens ut, as a rule, ta%es part y singing the response, e7cept !hen the

Psalm is sung straight through !ithout a response. #n order, ho!ever, that the people may e ale to sing the Psalm

response more readily, te7ts of some responses and Psalms have een chosen for the various seasons of the year or

for the various categories of *aints. These may e used in place of the te7t corresponding to the reading !heneverthe Psalm is sung. #f the Psalm cannot e sung, then it should e recited in such a !ay that it is particularly suited to

fostering meditation on the !ord of God.

#n the dioceses of the )nited *tates of America, the follo!ing may also e sung in place of the Psalm assigned in the

Lectionary for $ass either the proper or seasonal antiphon and Psalm from the Lectionary, as found either in

theRoman Gradualor Simple Gradualor in another musical setting0 or an antiphon and Psalm from another

collection of the psalms and antiphons, including psalms arranged in metrical form, providing that they have eenapproved y the )nited *tates +onference of +atholic 3ishops or the diocesan 3ishop. *ongs or hymns may not e

used in place of the responsorial Psalm.

The Acclamation Before the Gospel

61. After the reading that immediately precedes the Gospel, the!lleluiaor another chant indicated y the rurics issung, as re@uired y the liturgical season. An acclamation of this %ind constitutes a rite or act in itself, y !hich the

assemly of the faithful !elcomes and greets the Lord !ho is aout to spea% to it in the Gospel and professes its

faith y means of the chant. #t is sung y all !hile standing and is led y the choir or a cantor, eing repeated if this

is appropriate. The verse, ho!ever, is sung either y the choir or y the cantor.

a. The!lleluiais sung in every season other than Lent. The verses are ta%en from the Lectionary orthe Gradual.

. ;uring Lent, in place of the!lleluia, the verse efore the Gospel is sung, as indicated in the Lectionary. #t

is also permissile to sing another psalm or tract, as found in theGradual.

62. When there is only one reading efore the Gospel,

a. ;uring a season !hen the!lleluiais to e said, either the!lleluiaPsalm or the responsorial Psalm

follo!ed y the!lleluia!ith its verse may e used0

. ;uring the season !hen the!lleluiais not to e said, either the psalm and the verse efore the Gospel or

the psalm alone may e used0

c. The!lleluiaor verse efore the Gospel may e omitted if they are not sung.

64. The *e@uence, !hich is optional e7cept on Easter *unday and on Pentecost ;ay, is sung efore the!lleluia.

The Homily

65. The homily is part of the Liturgy and is strongly recommended,62for it is necessary for the nurturing of the

+hristian life. #t should e an e7position of some aspect of the readings from *acred *cripture or of another te7t

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from the :rdinary or from the Proper of the $ass of the day and should ta%e into account oth the mystery eing

celerated and the particular needs of the listeners.64

66. The homily should ordinarily e given y the priest celerant himself. e may entrust it to a concelerating

priest or occasionally, according to circumstances, to the deacon, ut never to a lay person.65#n particular cases

and for a >ust cause, the homily may even e given y a 3ishop or a priest !ho is present at the celeration ut

cannot concelerate.

There is to e a homily on *undays and holy days of oligation at all $asses that are celerated !ith the

participation of a congregation0 it may not e omitted !ithout a serious reason. #t is recommended on other days,

especially on the !ee%days of Advent, Lent, and the Easter *eason, as !ell as on other festive days and occasions!hen the people come to church in greater numers.66

After the homily a rief period of silence is appropriately oserved.

The Profession of Faith

6'. The purpose of the *ymolum or Profession of =aith, or +reed, is that the !hole gathered people may respond to

the !ord of God proclaimed in the readings ta%en from *acred *cripture and e7plained in the homily and that they

may also call to mind and confess the great mysteries of the faith y reciting the rule of faith in a formula approvedfor liturgical use, efore these mysteries are celerated in the Eucharist.

6(. The +reed is to e sung or said y the priest together !ith the people on *undays and solemnities. #t may e said

also at particular celerations of a more solemn character.

#f it is sung, it is egun y the priest or, if this is appropriate, y a cantor or y the choir. #t is sung, ho!ever, either

y all together or y the people alternating !ith the choir.

#f not sung, it is to e recited y all together or y t!o parts of the assemly responding one to the other.

The Prayer of the Faithfl

6?. #n the Prayer of the =aithful, the people respond in a certain !ay to the !ord of God !hich they have !elcomedin faith and, e7ercising the office of their aptismal priesthood, offer prayers to God for the salvation of all. #t is

fitting that such a prayer e included, as a rule, in $asses celerated !ith a congregation, so that petitions !ill e

offered for the holy +hurch, for civil authorities, for those !eighed do!n y various needs, for all men and !omen,

and for the salvation of the !hole !orld.6'

'9. As a rule, the series of intentions is to e

a. =or the needs of the +hurch0

. =or pulic authorities and the salvation of the !hole !orld0

c. =or those urdened y any %ind of difficulty0

d. =or the local community.

Bevertheless, in a particular celeration, such as +onfirmation, $arriage, or a =uneral, the series of intentions mayreflect more closely the particular occasion.

'. #t is for the priest celerant to direct this prayer from the chair. e himself egins it !ith a rief introduction, y

!hich he invites the faithful to pray, and li%e!ise he concludes it !ith a prayer. The intentions announced should e

soer, e composed freely ut prudently, and e succinct, and they should e7press the prayer of the entirecommunity.

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The intentions are announced from the amo or from another suitale place, y the deacon or y a cantor, a lector, or

one of the lay faithful.6(

The people, ho!ever, stand and give e7pression to their prayer either y an invocation said together after each

intention or y praying in silence.

888

1(. After the collect, all sit. The priest may, very riefly, introduce the faithful to the Liturgy of the Word. Then the

lector goes to the amo and, from the Lectionary already placed there efore $ass, proclaims the first reading, to

!hich all listen. At the end, the lector says the acclamation, 0er1um %omini (he +ord of the #ord),and allrespond,%eo $ratias (hanks 1e to God)

Then, as appropriate, a fe! moments of silence may e oserved so that all may meditate on !hat they have heard.

1?. Then the psalmist or even a lector proclaims the verses of the Psalm and the people sing or say the response as

usual.

29. #f there is to e a second reading efore the Gospel, the lector proclaims it from the amo. All listen and at the

end respond to the acclamation, as noted aove -no. 1(/. Then, as appropriate, a fe! moments of silence may eoserved.

2. After!ards, all rise, and the!lleluiaor other chant is sung as re@uired y the liturgical season -cf. nos. 61oined, he o!s profoundly efore the altar and @uietly says, 2unda cor meum

(!lmi$hty God, cleanse my heart)

22. #f theBook of the Gospelsis on the altar, the priest then ta%es it and goes to the amo, carrying theBook of theGospelsslightly elevated and preceded y the lay ministers, !ho may carry the thurile and the candles. Those

present turn to!ards the amo as a sign of special reverence to the Gospel of +hrist.

24. At the amo, the priest opens the oo% and, !ith hands >oined, says,%ominus o1iscum (he #ord 1e +ith

you),and the people respond,3t cum spiritu tuo (!nd also +ith you). Then he says, Lectio sancti Evangelii -A

reading from the holy Gospel/, ma%ing the sign of the cross !ith his thum on the oo% and on his forehead, mouth,and reast, !hich everyone else does as !ell. The people say the acclamation, Gloria tii, ;omine -Glory to you,

Lord/. The priest incenses the oo%, if incense is used -cf. nos. 1'6


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2(. After the recitation of the +reed, the priest, standing at the chair !ith hands >oined, y means of a rief

introduction invites the faithful to participate in the Prayer of the =aithful. Then the cantor, the lector, or another

person announces the intentions from the amo or from some other suitale place !hile facing the people, !ho ta%e

their part y responding in supplication. After the intentions, the priest, !ith hands e7tended, concludes the petitions

!ith a prayer.

888

'5. #f incense is used, the deacon assists the priest !hen he puts incense in the thurile during the singing of

the!lleluiaor other chant. Then he ma%es a profound o! efore the priest and as%s for the lessing, saying in a

lo! voice, #ue, domine, 1enedicere (Father, $ie me your 1lessin$)The priest lesses him, saying,%ominus sit in

corde tuo (he #ord 1e in your heart)The deacon signs himself !ith the *ign of the +ross and responds,!men.aving o!ed to the altar, he then ta%es up theBook of the Gospels!hich !as placed upon it. e proceeds to the

amo, carrying the oo% slightly elevated. e is preceded y a thurifer, carrying a thurile !ith smo%ing incense,

and y servers !ith lighted candles. There the deacon, !ith hands >oined, greets the people, saying,%ominus

o1iscum (he #ord 1e +ith you)Then, at the !ords#ectio sancti 3an$elii (! readin$ from the holy Gospel),hesigns the oo% !ith his thum and, after!ards, himself on his forehead, mouth, and reast. e incenses the oo% and

proclaims the Gospel reading. When the reading is concluded, he says the acclamation 0er1um %omini (he Gospel

of the #ord),and all respond,#aus ti1i, &hriste (Praise to you, #ord *esus &hrist). e then venerates the oo% !ith a

%iss, saying privately,Per ean$elica dicta (2ay the +ords of the Gospel), and returns to the priest"s side.

When the deacon is assisting the 3ishop, he carries the oo% to him to e %issed, or else %isses it himself, saying@uietly,Per ean$elica dicta dicta (2ay the +ords of the Gospel)#n more solemn celerations, as the occasion

suggests, a 3ishop may impart a lessing to the people !ith theBook of the Gospels.

Lastly, the deacon may carry theBook of the Gospelsto the credence tale or to another appropriate and dignified

place.

'6. #f, in addition, there is no other suitale lector present, the deacon should proclaim the other readings as !ell.

''. After the introduction y the priest it is the deacon himself !ho normally announces the intentions of the Prayer

of the =aithful, from the amo.

888

11. ;uring the Liturgy of the Word, the concelerants remain at their places, sitting or standing !henever theprincipal celerant does.

When the!lleluiais egun, all rise, e7cept for a 3ishop, !ho puts incense into the thurile !ithout saying anything

and lesses the deacon or, if there is no deacon, the concelerant !ho is to proclaim the Gospel. #n a conceleration

!here a priest presides, ho!ever, the concelerant !ho in the asence of a deacon proclaims the Gospel neitherre@uests nor receives the lessing of the principal celerant.

12. The homily is usually given y the principal celerant or y one of the concelerants.

c. !e responsorial psal& as &editation on God?s ord (GIRM 6/)

and !ence corresponding to t!e pre#ious reading (and t!e t!e&e

of t!e gospel)3 t!e @psalmusA gradualis.

6. After the first reading comes the responsorial Psalm, !hich is an integral part of the Liturgy of the Word and

holds great liturgical and pastoral importance, ecause it fosters meditation on the !ord of God.



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The responsorial Psalm should correspond to each reading and should, as a rule, e ta%en from the Lectionary.

#t is preferale that the responsorial Psalm e sung, at least as far as the people"s response is concerned. ence, the

psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the amo or another suitale place. The

entire congregation remains seated and listens ut, as a rule, ta%es part y singing the response, e7cept !hen the

Psalm is sung straight through !ithout a response. #n order, ho!ever, that the people may e ale to sing the Psalm

response more readily, te7ts of some responses and Psalms have een chosen for the various seasons of the year orfor the various categories of *aints. These may e used in place of the te7t corresponding to the reading !henever

the Psalm is sung. #f the Psalm cannot e sung, then it should e recited in such a !ay that it is particularly suited to

fostering meditation on the !ord of God.

d. Re#erence to t!e Gospel (GIRM 61).

69. The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great

reverence is to e sho!n to it y setting it off from the other readings !ith special mar%s of honor !hether on the

part of the minister appointed to proclaim it, !ho prepares himself y a lessing or prayer0 or on the part of the

faithful, !ho stand as they listen to it eing read and through their acclamations ac%no!ledge and confess +hrist

present and spea%ing to them0 or y the very mar%s of reverence that are given to theBook of the Gospels.

e. !e General Intercessions (GIRM 6):6?. #n the Prayer of the =aithful, the people respond in a certain !ay to the !ord of God !hich they have !elcomed

in faith and, e7ercising the office of their aptismal priesthood, offer prayers to God for the salvation of all. #t is

fitting that such a prayer e included, as a rule, in $asses celerated !ith a congregation, so that petitions !ill e

offered for the holy +hurch, for civil authorities, for those !eighed do!n y various needs, for all men and !omen,

and for the salvation of the !hole !orld.6'

s t!e people?s response to t!e ord of God3

s e=ercise of an office of $aptis&al priest!ood3

'eBuence of intentions3

!e ter& Oratio ideliumor orationes solemnes.

ritiBue of >iturgical e=ts. 'tudents ill &a


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=or +hrist too% the read and the chalice and gave than%s0 he ro%e the read and gave it to his disciples, saying,

CTa%e, eat, and drin% this is my 3ody0 this is the cup of my 3lood. ;o this in memory of me.D Accordingly, the

+hurch has arranged the entire celeration of the Liturgy of the Eucharist in parts corresponding to precisely these

!ords and actions of +hrist

. At the Preparation of the Gifts, the read and the !ine !ith !ater are rought to the altar, the same

elements that +hrist too% into his hands.

1. #n the Eucharistic Prayer, than%s is given to God for the !hole !or% of salvation, and the offerings ecome

the 3ody and 3lood of +hrist.

Through the fraction and through +ommunion, the faithful, though they are many, receive from the one read the

Lord"s 3ody and from the one chalice the Lord"s 3lood in the same !ay the Apostles received them from +hrist"s

o!n hands.

'tructure: !rist too< t!e $read and t!e cup (Preparation of t!e Gifts)3 !e ga#e

t!an


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888

2?. When the Prayer of the =aithful is completed, all sit, and the :ffertory chant egins -cf. no. '4/.

An acolyte or other lay minister arranges the corporal, the purificator, the chalice, the pall, and the $issal upon the

altar.

49. #t is appropriate for the faithful"s participation to e e7pressed y an offering, !hether of the read and !ine for

the celeration of the Eucharist or of other gifts for the relief of the needs of the +hurch and of the poor.

The offerings of the faithful are received y the priest, assisted y the acolyte or other minister. The read and !ine

for the Eucharist are carried to the celerant, !ho places them upon the altar, !hile other gifts are put in another

appropriate place -cf. no. '2/.

4. At the altar the priest accepts the paten !ith the read. With oth hands he holds it slightly raised aove the

altar and says @uietly,Benedictus es, %omine (Blessed are you, #ord)Then he places the paten !ith the read on thecorporal.

41. After this, as the minister presents the cruets, the priest stands at the side of the altar and pours !ine and a little!ater into the chalice, saying @uietly,Per huius a'uae (By the mystery of this +ater). e returns to the middle of the

altar, ta%es the chalice !ith oth hands, raises it a little, and says @uietly,Benedictus es, %omine (Blessed are you,

#ord)Then he places the chalice on the corporal and covers it !ith a pall, as appropriate.

#f, ho!ever, there is no :ffertory chant and the organ is not played, in the presentation of the read and !ine the

priest may say the formulas of lessing aloud, to !hich the people ma%e the acclamation,Benedictus %eus in

saecula (Blessed 1e God for eer)

42. After placing the chalice upon the altar, the priest o!s profoundly and says @uietly,In spiritu humilitatis (#ord

God, +e ask you to receie us)

44. #f incense is used, the priest then puts some in the thurile, lesses it !ithout saying anything, and incenses the

offerings, the cross, and the altar. A minister, !hile standing at the side of the altar, incenses the priest and then thepeople.

45. After the prayerIn spiritu humilitatis (#ord God, +e ask you to receie us)or after the incensation, the priest

!ashes his hands standing at the side of the altar and, as the minister pours the !ater, says @uietly,#aa me, %omine(#ord, +ash a+ay my ini'uity)

46. )pon returning to the middle of the altar, the priest, facing the people and e7tending and then >oining his hands,

invites the people to pray, saying, "rate, fratres (Pray, 1rethren)The people rise and ma%e their response Suscipiat

%ominus (2ay the #ord accept)Then the priest, !ith hands e7tended, says the prayer over the offerings. At the end

the people ma%e the acclamation,!men.

888

'6. #f, in addition, there is no other suitale lector present, the deacon should proclaim the other readings as !ell.

$. Prayer o#er t!e Cfferings (GIRM ++):

The Prayer o!er the "fferings



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''. :nce the offerings have een placed on the altar and the accompanying rites completed, the invitation to pray

!ith the priest and the prayer over the offerings conclude the preparation of the gifts and prepare for the Eucharistic

Prayer.

#n the $ass, only one Prayer over the :fferings is said, and it ends !ith the shorter conclusionPer &hristum

%ominum nostrum (hrou$h &hrist our #ord)#f, ho!ever, the *on is mentioned at the end of this prayer, the

conclusion is, -ui iit et re$nat in saecula saeculorum (.ho lies and rei$ns foreer and eer)

The people, uniting themselves to this entreaty, ma%e the prayer their o!n !ith the acclamation, Amen.

Oratio super oblataand Secreta: Read M. Met9ger, art. cit., p. 6.

Offertorium! Read Met9ger, art. cit., p. 8.

c. !e o&&union rite (GIRM -1):

The Commnion Rite

(9. *ince the Eucharistic +eleration is the Paschal 3an@uet, it is desirale that in %eeping !ith the Lord"s

command, his 3ody and 3lood should e received as spiritual food y the faithful !ho are properly disposed. This isthe sense of the fraction and the other preparatory rites y !hich the faithful are led directly to +ommunion.

!e >ord?s Prayer (GIRM -/). rossreferences: GIRM /80/873

GIRM 07+.

The #ord$s Prayer

(. #n the Lord"s Prayer a petition is made for daily food, !hich for +hristians means preeminently the Eucharistic

read, and also for purification from sin, so that !hat is holy may, in fact, e given to those !ho are holy. The priestsays the invitation to the prayer, and all the faithful say it !ith him0 the priest alone adds the emolism, !hich the

people conclude !ith a do7ology. The emolism, enlarging upon the last petition of the Lord"s Prayer itself, egs

deliverance from the po!er of evil for the entire community of the faithful.

The invitation, the Prayer itself, the emolism, and the do7ology y !hich the people conclude these things are sung

or said aloud.

888

51. After the Eucharistic Prayer is concluded, the priest, !ith hands >oined, says the introduction to the Lord"s

Prayer. With hands e7tended, he then says this prayer together !ith the people.

52. After the Lord"s Prayer is concluded, the priest alone, !ith hands e7tended, says the emolism #i1era nos

(%elier us)At the end, the people ma%e the acclamation, -uia tuum est re$num (For the kin$dom)

444

12'. Then the principal celerant, !ith hands >oined, says the introduction to the Lord"s Prayer. Then, !ith hands

e7tended, he says the prayer itself together !ith the other concelerants, !ho also pray !ith hands e7tended and

!ith the people.

Rite of Peace (GIRM -0). rossreferences: GIRM /843 GIRM /-/3

GIRM 07.



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The Rite of Peace

(1. The &ite of Peace follo!s, y !hich the +hurch as%s for peace and unity for herself and for the !hole human

family, and the faithful e7press to each other their ecclesial communion and mutual charity efore communicating in

the *acrament.

As for the sign of peace to e given, the manner is to e estalished y +onferences of 3ishops in accordance !iththe culture and customs of the peoples. #t is, ho!ever, appropriate that each person offer the sign of peace only to

those !ho are nearest and in a soer manner.

888

54. Then the priest, !ith hands e7tended, says aloud the prayer,%omine Iesu &hriste, 'ui di5isti (#ord *esus

&hrist, you said)After this prayer is concluded, e7tending and then >oining his hands, he gives the greeting of peace

!hile facing the people and saying,Pa5 %omini sit simper o1iscum (he peace of the #ord 1e +ith you

al+ays)The people ans!er, 3t cum spiritu tuo (!nd also +ith you)After!ards, !hen appropriate, the priest adds,"fferte o1is pacem (#et us offer each other the si$n of peace)

The priest may give the sign of peace to the ministers ut al!ays remains !ithin the sanctuary, so as not to distur

the celeration. #n the dioceses of the )nited *tates of America, for a good reason, on special occasions -fore7ample, in the case of a funeral, a !edding, or !hen civic leaders are present/ the priest may offer the sign of peace

to a fe! of the faithful near the sanctuary. At the same time, in accord !ith the decisions of the +onference of

3ishops, all offer one another a sign that e7presses peace, communion, and charity. While the sign of peace is eing

given, one may say,Pa5 %omini sit semper tecum (he peace of the #ord 1e +ith you al+ays), to !hich the response

is!men.

888

(. After the priest has said the prayer at the &ite of Peace and the greeting Pa5 %omini sit semper o1iscum (he

peace of the #ord 1e +ith you al+ays)and the people have responded,3t cum spiritu tuo (!nd also +ith you),the

deacon, if it is appropriate, invites all to e7change the sign of peace. e faces the people and, !ith hands >oined,

says, "fferte o1is pacem (#et us offer each other the si$n of peace) . Then he himself receives the sign of peace

from the priest and may offer it to those other ministers !ho are closer to him.

888

12?. After the deacon or, !hen no deacon is present, one of the concelerants has said the invitation "fferte o1is

pacem (#et us offer each other the si$n of peace),all e7change the sign of peace !ith one another. The

concelerants !ho are nearer the principal celerant receive the sign of peace from him efore the deacon does.

!e Drea


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invocation accompanies the fraction and, for this reason, may e repeated as many times as necessary until the rite

has reached its conclusion, the last time ending !ith the !ords dona no1is pacem ($rant us peace)

!e Rite of o&&ingling: GIRM -7 (llegorical interpretation: it

"signifies t!e unity of t!e Dody and Dlood of t!e >ord, na&ely, t!e

li#ing and glorious Dody of Eesus !rist, in t!e or< of sal#ation%)3

co&pare t!is it! t!e !istorical data of 'unday S"na#is in t!e

Ro&an ituli and t!e sending of t!e fermentum. Read M. Met9ger:

"!e Fistory of t!e *uc!aristic >iturgy in Ro&e%, Fand$oo< for

>iturgical 'tudies III, pp. /16/1.

o&&union "fro& !osts consecrated at t!e sa&e Mass% (GIRM

-8).

(5. #t is most desirale that the faithful, >ust as the priest himself is ound to do, receive the Lord"s 3ody from hosts

consecrated at the same $ass and that, in the instances !hen it is permitted, they parta%e of the chalice -cf. no. 1(2/,

so that even y means of the signs +ommunion !ill stand out more clearly as a participation in the sacrifice actually

eing celerated.'2

Group 2iscussion: a) oard a &ore &eaningful offertory procession, $)

Dringing out t!e ecclesiological interpretation of t!e fermentum, and c)

*ncouraging o&&union fro& !osts consecrated at t!e sa&e Mass.

SESSION TEN

V. The Euch#ristic Pr#yer

/. !eology (GIRM +-)

The Echaristic Prayer

'(. Bo! the center and summit of the entire celeration egins namely, the Eucharistic Prayer, that is, the prayer of

than%sgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and

than%sgiving0 he unites the congregation !ith himself in the prayer that he addresses in the name of the entire

community to God the =ather through esus +hrist in the oly *pirit. =urthermore, the meaning of the Prayer is that

the entire congregation of the faithful should >oin itself !ith +hrist in confessing the great deeds of God and in the

offering of *acrifice. The Eucharistic Prayer demands that all listen to it !ith reverence and in silence.

Prayer of t!an


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0. !e !ief *le&ents of t!e *uc!aristic Prayer (GIRM +):

'?. The chief elements ma%ing up the Eucharistic Prayer may e distinguished in this !ay

a. hanks$iin$-e7pressed especially in the Preface/ #n !hich the priest, in the name of the entire holypeople, glorifies God the =ather and gives than%s for the !hole !or% of salvation or for some special aspect

of it that corresponds to the day, festivity, or season.

. !cclamation #n !hich the !hole congregation, >oining !ith the heavenly po!ers, sings the Sanctus. This

acclamation, !hich is part of the Eucharistic Prayer itself, is sung or said y all the people !ith the priest.

c. 3piclesis #n !hich, y means of particular invocations, the +hurch implores the po!er of the oly *piritthat the gifts offered y human hands e consecrated, that is, ecome +hrist"s 3ody and 3lood, and that the

spotless Fictim to e received in +ommunion e for the salvation of those !ho !ill parta%e of it.

d. Institution narratie and consecration #n !hich, y means of !ords and actions of +hrist, the *acrifice is

carried out !hich +hrist himself instituted at the Last *upper, !hen he offered his 3ody and 3lood under

the species of read and !ine, gave them to his Apostles to eat and drin%, and left them the command to

perpetuate this same mystery.

e. !namnesis #n !hich the +hurch, fulfilling the command that she received from +hrist the Lord through the

Apostles, %eeps the memorial of +hrist, recalling especially his lessed Passion, glorious &esurrection, and

Ascension into heaven.

f. "fferin$ 3y !hich, in this very memorial, the +hurchand in particular the +hurch here and no!gatheredoffers in the oly *pirit the spotless Fictim to the =ather. The +hurch"s intention, ho!ever, is

that the faithful not only offer this spotless Fictim ut also learn to offer themselves,'and so day y day

to e consummated, through +hrist the $ediator, into unity !ith God and !ith each other, so that at last

God may e all in all.'1

g. Intercessions 3y !hich e7pression is given to the fact that the Eucharist is celerated in communion !ith

the entire +hurch, of heaven as !ell as of earth, and that the offering is made for her and for all hermemers, living and dead, !ho have een called to participate in the redemption and the salvation

purchased y +hrist"s 3ody and 3lood.

Final do5olo$y 3y !hich the glorification of God is e7pressed and !hich is confirmed and concluded y the

people"s acclamation, Amen.

!an


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7. !e *uc!aristic Prayers in t!e 'acra&entary of Paul I

!e Ro&an anon or *uc!aristic Prayer I. Read *. Ma99a: "!e

Ro&an anon%, Handbook for Liturgical StudiesIII, pp. 808-.

*uc!aristic Prayers II, III, and I.

*uc!aristic Prayers for Masses of Reconciliation. *uc!aristic Prayers for Masses it! c!ildren.

*uc!aristic Prayer for arious Needs

5or *uc!aristic Prayers II, III, and I, and ot!ers, read M. ;itc9a


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1'5. A o! signifies reverence and honor sho!n to the persons themselves or to the signs that represent them. There

are t!o %inds of o!s a o! of the head and a o! of the ody.

a. A o! of the head is made !hen the three ;ivine Persons are named together and at the names of esus, of

the 3lessed Firgin $ary, and of the *aint in !hose honor $ass is eing celerated.

A o! of the ody, that is to say a profound o!, is made to the altar0 during the prayers2unda cor meum(!lmi$hty God, cleanse my heart)andIn spiritu humilitatis (#ord God, +e ask you to receie)0 in the +reed at the

!ords3t incarnatus est (1y the po+er of the Holy Spirit and 1ecame man)0 in the &oman +anon at the

!ordsSupplices te ro$amus (!lmi$hty God, +e pray that your an$el). The same %ind of o! is made y the deacon

!hen he as%s for a lessing efore the proclamation of the Gospel. #n addition, the priest o!s slightly as he spea%s

the !ords of the Lord at the consecration.

c. Incensation: GIRM 0+60++.

(ncensation

1'6. Thurification or incensation is an e7pression of reverence and of prayer, as is signified in *acred *cripture -cf.Ps 4 491, &ev (2/.

a. #ncense may e used if desired in any form of $ass

. ;uring the Entrance procession0

c. At the eginning of $ass, to incense the cross and the altar0

d. At the Gospel procession and the proclamation of the Gospel itself0

e. After the read and the chalice have een placed upon the altar, to incense the offerings, the cross, and the

altar, as !ell as the priest and the people0

f. At the sho!ing of the host and the chalice after the consecration.

1''. The priest, having put incense into the thurile, lesses it !ith the sign of the +ross, !ithout saying anything.

3efore and after an incensation, a profound o! is made to the person or o>ect that is incensed, e7cept for theincensation of the altar and the offerings for the *acrifice of the $ass.

The follo!ing are incensed !ith three s!ings of the thurile the $ost 3lessed *acrament, a relic of the oly +ross

and images of the Lord e7posed for pulic veneration, the offerings for the sacrifice of the $ass, the altar cross,

theBook of the Gospels, the Paschal +andle, the priest, and the people.

The follo!ing are incensed !ith t!o s!ings of the thurile relics and images of the *aints e7posed for pulic

veneration, !hich should e done, ho!ever, only at the eginning of the celeration, after the incensation of thealtar.

The altar is incensed !ith single s!ings of the thurile in this !ay

a. #f the altar is freestanding !ith respect to the !all, the priest incenses !al%ing around it0

. #f the altar is not freestanding, the priest incenses it !hile !al%ing first to the righthand side, then to the

left.



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The cross, if situated on or near the altar, is incensed y the priest efore he incenses the altar0 other!ise, he

incenses it !hen he passes in front of it.

The priest incenses the offerings !ith three s!ings of the thurile or y ma%ing the sign of the cross over the

offerings !ith the thurile efore going on to incense the cross and the altar.

d. leansing: GIRM 0+-0-1.

The Prification

1'(. Whenever a fragment of the host adheres to his fingers, especially after the fraction or the +ommunion of the

faithful, the priest is to !ipe his fingers over the paten or, if necessary, !ash them. Li%e!ise, he should also gather

any fragments that may have fallen outside the paten.

1'?. The sacred vessels are purified y the priest, the deacon, or an instituted acolyte after +ommunion or after

$ass, insofar as possile at the credence tale. The purification of the chalice is done !ith !ater alone or !ith !ineand !ater, !hich is then drun% y !hoever does the purification. The paten is usually !iped clean !ith the

purificator.

+are must e ta%en that !hatever may remain of the 3lood of +hrist after the distriution of +ommunion is

consumed immediately and completely at the altar.

1(9. #f a host or any particle should fall, it is to e pic%ed up reverently. #f any of the Precious 3lood is spilled, the

area !here the spill occurred should e !ashed !ith !ater, and this !ater should then e poured into

thesacrariumin the sacristy.

e. o&&union Hnder Dot! Kinds: GIRM 0-/0-+. Read . Nocent:

"o&&union Hnder Dot! 'pecies%, Fand$oo< for >iturgical 'tudies III,

pp. 71771+.

Commnion nder Both Kinds

1(. oly +ommunion has a fuller form as a sign !hen it is distriuted under oth %inds. =or in this form the sign of

the Eucharistic an@uet is more clearly evident and clear e7pression is given to the divine !ill y !hich the ne! and

eternal +ovenant is ratified in the 3lood of the Lord, as also the relationship et!een the Eucharistic an@uet and

the eschatological an@uet in the =ather"s Hingdom.95

1(1. *acred pastors should ta%e care to ensure that the faithful !ho participate in the rite or are present at it are asfully a!are as possile of the +atholic teaching on the form of oly +ommunion as set forth y the Ecumenical

+ouncil of Trent. Aove all, they should instruct the +hristian faithful that the +atholic faith teaches that +hrist,

!hole and entire, and the true *acrament, is received even under only one species, and conse@uently that as far as

the effects are concerned, those !ho receive under only one species are not deprived of any of the grace that isnecessary for salvation.96

They are to teach, furthermore, that the +hurch, in her ste!ardship of the *acraments, has the po!er to set forth or

alter !hatever provisions, apart from the sustance of the *acraments, that she >udges to e most conducive to the

veneration of the *acraments and the !ell


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a. Priests !ho are not ale to celerate or concelerate $ass0

. The deacon and others !ho perform some duty at the $ass0

c. $emers of communities at the conventual $ass or CcommunityD $ass, along !ith seminarians, and all

!ho are engaged in a retreat or are ta%ing part in a spiritual or pastoral gathering.

The diocesan 3ishop may estalish norms for +ommunion under oth %inds for his o!n diocese, !hich are also to

e oserved in churches of religious and at celerations !ith small groups. The diocesan 3ishop is also given thefaculty to permit +ommunion under oth %inds !henever it may seem appropriate to the priest to !hom, as its o!n

shepherd, a community has een entrusted, provided that the faithful have een !ell instructed and there is no

danger of profanation of the *acrament or of the rite"s ecoming difficult ecause of the large numer of participants

or some other reason.

#n all that pertains to +ommunion under oth %inds, the6orms for the %istri1ution and Reception of Holy&ommunion under Both Kinds in the %ioceses of the 7nited States of !mericaare to e follo!ed -see nos. 1'

girm cross references

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