For the Sunday Mass, the Responsorial Psalm is followed by the second reading, usually from one of the epistles, which were letters written to the early church.
While the first reading, usually from the Old Testament, reflects the theme of the Gospel, the second reading usually stands alone in regard to theme. This is because the reading is semi-continuous; each Sunday, the reading picks up close to where it left off the previous Sunday, though some passages are not read.
Sunday readings follow a three year cycle, labeled A, B, and C. Weekday readings follow a two year cycle, labeled Year I and Year II. There is one reading on weekdays in addition to the Gospel. It may be taken from the Old or New Testament and, typically, is read semi-continuously (i.e., some passages are not read) until it is finished and a new book is started.
Monday, December 27, 2010
Saturday, December 18, 2010
Liturgy 101 - Parts of the Mass #8
Parts of the Mass – The Responsorial Psalm
Following the first reading, and a brief period of silence for reflection, the Responsorial Psalm is sung or said. In the early church, chants of the psalms were sung by a soloist who was also the reader. The chant was called the Gradual or Gradual Response because it was sung on the gradus (step) of the ambo (like a pulpit) where the readings were given.
Some important points to remember about the Responsorial Psalm:
• Though it awakens attention by breaking the rhythm of the readings, it should be understood as a continuation of the Liturgy of the Word, and not a performance or interlude.
• Our participation, by our response, can be viewed as a way in which to pray the scriptures, with the psalmist or cantor leading the prayer.
Following the first reading, and a brief period of silence for reflection, the Responsorial Psalm is sung or said. In the early church, chants of the psalms were sung by a soloist who was also the reader. The chant was called the Gradual or Gradual Response because it was sung on the gradus (step) of the ambo (like a pulpit) where the readings were given.
Some important points to remember about the Responsorial Psalm:
• Though it awakens attention by breaking the rhythm of the readings, it should be understood as a continuation of the Liturgy of the Word, and not a performance or interlude.
• Our participation, by our response, can be viewed as a way in which to pray the scriptures, with the psalmist or cantor leading the prayer.
Liturgy 101 - Parts of the Mass #7
Parts of the Mass – Liturgy of the Word
At the conclusion of the Collect, the Liturgy of the Word begins with the first reading, which is taken from the Old Testament and generally has a theme which is linked with the Gospel reading for the day. If we are alert to this link, salvation history is illuminated for us, and we can see the foreshadowing of the new covenant contained in the old.
In the past, the Liturgy of the Word was also known as the Mass of the Catechumens. It was so called because the catechumens (Greek, for “the instructed”) were dismissed following the Liturgy of the Word and not admitted to the Liturgy of the Eucharist, which was also known as the Mass of the Faithful.
At the conclusion of the Collect, the Liturgy of the Word begins with the first reading, which is taken from the Old Testament and generally has a theme which is linked with the Gospel reading for the day. If we are alert to this link, salvation history is illuminated for us, and we can see the foreshadowing of the new covenant contained in the old.
In the past, the Liturgy of the Word was also known as the Mass of the Catechumens. It was so called because the catechumens (Greek, for “the instructed”) were dismissed following the Liturgy of the Word and not admitted to the Liturgy of the Eucharist, which was also known as the Mass of the Faithful.
Liturgy 101 - Parts of the Mass #6
Parts of the Mass – The Collect
Following the Gloria, the celebrant invites the people to pray. He then concludes the introductory rites with a prayer called the Collect. It is so called because of its history.
In the early days of the church, when the now familiar invitation “Let us pray” was given, the gathered assembly knelt in silent prayer. When they were invited to stand, the celebrant gathered up or “collected” their prayers in a general petition.
Following the Gloria, the celebrant invites the people to pray. He then concludes the introductory rites with a prayer called the Collect. It is so called because of its history.
In the early days of the church, when the now familiar invitation “Let us pray” was given, the gathered assembly knelt in silent prayer. When they were invited to stand, the celebrant gathered up or “collected” their prayers in a general petition.
Liturgy 101 - Parts of the Mass #5
Parts of the Mass - The Gloria
Following the Penitential Rite, the Gloria, an ancient hymn of Greek origin also know as the Great Doxology (an expression of praise to God), is sung or said by the whole assembly.
The Gloria is included on Sundays and feast days outside of Advent and Lent, but there was a time when it was included in the Mass only during the seasons of Christmas and Easter. Although the hymn originated with the Greeks, they do not use it in their liturgy, but at the celebration of morning prayers (or lauds).
There will be some changes in the wording of the Gloria in November of 2011, with the publication of the Third Edition of the Roman Missal. Aside from some slight rephrasing and a few word replacements, most of the change is focused on expanding the praise and honor given to God. To learn more about the changes, visit www.USCCB.org/romanmissal.
Following the Penitential Rite, the Gloria, an ancient hymn of Greek origin also know as the Great Doxology (an expression of praise to God), is sung or said by the whole assembly.
The Gloria is included on Sundays and feast days outside of Advent and Lent, but there was a time when it was included in the Mass only during the seasons of Christmas and Easter. Although the hymn originated with the Greeks, they do not use it in their liturgy, but at the celebration of morning prayers (or lauds).
There will be some changes in the wording of the Gloria in November of 2011, with the publication of the Third Edition of the Roman Missal. Aside from some slight rephrasing and a few word replacements, most of the change is focused on expanding the praise and honor given to God. To learn more about the changes, visit www.USCCB.org/romanmissal.
Liturgy 101 - Parts of the Mass #4
Parts of the Mass – Blessing and Sprinkling of Holy Water (Optional)
The Sunday Mass may include the blessing and sprinkling of holy water, or the sprinkling alone. Although the water used is not baptismal water and receives a separate blessing, the sprinkling is intended to remind us of our baptism.
Water, rich with symbolism, is the well-spring of life. It purifies and invigorates, restoring that which was once barren. Holy water, a sacramental, mirrors these effects in the spiritual realm, renewing the soul.
If the blessing and sprinkling of holy water is included in the Introductory Rites, it replaces the Penitential Rite.
The Sunday Mass may include the blessing and sprinkling of holy water, or the sprinkling alone. Although the water used is not baptismal water and receives a separate blessing, the sprinkling is intended to remind us of our baptism.
Water, rich with symbolism, is the well-spring of life. It purifies and invigorates, restoring that which was once barren. Holy water, a sacramental, mirrors these effects in the spiritual realm, renewing the soul.
If the blessing and sprinkling of holy water is included in the Introductory Rites, it replaces the Penitential Rite.
Liturgy 101 =- Parts of the Mass #3
Parts of the Mass – The Penitential Rite
Following the celebrant’s greeting is the Penitential Rite, which has developed over time to its present form. Originally, it was restricted to the celebrant and ministers. Upon arriving at the altar, they would lay face down to pray the penitential on behalf of those gathered. Eventually, it was prayed in an upright position, but quietly and amongst the celebrant and ministers. Finally, it came to its present two forms.
The first form is a general confession invoking the support of the communion of saints and the community gathered (“I confess …”) . The second form, which was once prayed silently, is a variation of a litany which is sometimes sung, known as the Kyrie. We are familiar with this as “Lord have mercy, Christ have mercy, Lord have mercy”.
Following the celebrant’s greeting is the Penitential Rite, which has developed over time to its present form. Originally, it was restricted to the celebrant and ministers. Upon arriving at the altar, they would lay face down to pray the penitential on behalf of those gathered. Eventually, it was prayed in an upright position, but quietly and amongst the celebrant and ministers. Finally, it came to its present two forms.
The first form is a general confession invoking the support of the communion of saints and the community gathered (“I confess …”) . The second form, which was once prayed silently, is a variation of a litany which is sometimes sung, known as the Kyrie. We are familiar with this as “Lord have mercy, Christ have mercy, Lord have mercy”.
Liturgy 101 - Parts of the Mass #2
Parts of the Mass – Sign of the Cross & Greeting
After the entrance procession, the celebrant makes the sign of the cross and greets the people.
The sign of the cross has been with us from the earliest times of the church, but originally was traced on the forehead. Vestiges of this remain today, both with the priest’s signing of the forehead at baptism and with the sign we make at the response to the introduction of the gospel with the words “Glory to You Lord”.
The greeting, which takes one of three forms is drawn from sacred scripture:
• “The grace and peace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” – 2 Corinthians 13:13
• “The grace and peace of God our Father and the Lord Jesus Christ be with you” – Romans 1:7
• “The Lord be with you” – Ruth 2:4; Judges 6:12; Luke 1:28
Our response, “and also with you”, was formerly “and with your spirit” when the Mass was in Latin. The original Latin response is Semitic in origin and is also found in scripture, St. Paul using it on a number of occasions (Galatians 6:18; 2 Timothy 4:22; Philippians 4:23)
After the entrance procession, the celebrant makes the sign of the cross and greets the people.
The sign of the cross has been with us from the earliest times of the church, but originally was traced on the forehead. Vestiges of this remain today, both with the priest’s signing of the forehead at baptism and with the sign we make at the response to the introduction of the gospel with the words “Glory to You Lord”.
The greeting, which takes one of three forms is drawn from sacred scripture:
• “The grace and peace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” – 2 Corinthians 13:13
• “The grace and peace of God our Father and the Lord Jesus Christ be with you” – Romans 1:7
• “The Lord be with you” – Ruth 2:4; Judges 6:12; Luke 1:28
Our response, “and also with you”, was formerly “and with your spirit” when the Mass was in Latin. The original Latin response is Semitic in origin and is also found in scripture, St. Paul using it on a number of occasions (Galatians 6:18; 2 Timothy 4:22; Philippians 4:23)
Liturgy 101 - Parts of the Mass #1
Parts of the Mass - #1 in a Series
The Mass begins with the first part of the Introductory or Gathering Rites – the Entrance Procession.
The procession, generally accompanied by a suitable liturgical song, is rich with symbolism. The cross, held high at the head of the procession, reminds us of Jesus’ selfless act of love for us. The candles symbolize the light of Christ illuminating our way and inviting us to bring that light to the world around us. The book of the Gospels remind us to prepare our hearts to receive the Word of God, and the priest symbolizes the unity of all that are gathered in the name of Christ. The slow movement of the procession toward the altar is a reminder that we are all on a journey toward God.
The procession concludes with the priest and deacon bowing to and kissing the altar, calling to mind that we are all gathered around the one table of the Lord.
The Mass begins with the first part of the Introductory or Gathering Rites – the Entrance Procession.
The procession, generally accompanied by a suitable liturgical song, is rich with symbolism. The cross, held high at the head of the procession, reminds us of Jesus’ selfless act of love for us. The candles symbolize the light of Christ illuminating our way and inviting us to bring that light to the world around us. The book of the Gospels remind us to prepare our hearts to receive the Word of God, and the priest symbolizes the unity of all that are gathered in the name of Christ. The slow movement of the procession toward the altar is a reminder that we are all on a journey toward God.
The procession concludes with the priest and deacon bowing to and kissing the altar, calling to mind that we are all gathered around the one table of the Lord.
Liturgy 101 - A continuing series
I offer this continuing series in hope that it will be helpful in better understanding the Roman Catholic liturgy known as the Mass.
First of all, why do we call it the Mass?
The word comes from the Latin and means “to send”, or more precisely, “to have been sent”. The word mission has the same Latin root.
The Mass itself contains the elements of what we are sent to do:
• Publicly acknowledging our failings and our need to be reconciled with God.
• Praying with others, for those in need and the needs of the world
• Making peace with our neighbor
• Sharing God’s Word
We have been sent by the Holy Spirit to do the Father’s will, strengthened by the Body and Blood of our Lord Jesus Christ.
First of all, why do we call it the Mass?
The word comes from the Latin and means “to send”, or more precisely, “to have been sent”. The word mission has the same Latin root.
The Mass itself contains the elements of what we are sent to do:
• Publicly acknowledging our failings and our need to be reconciled with God.
• Praying with others, for those in need and the needs of the world
• Making peace with our neighbor
• Sharing God’s Word
We have been sent by the Holy Spirit to do the Father’s will, strengthened by the Body and Blood of our Lord Jesus Christ.
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