Term II > Month IV
Brief Introduction
The celebration of the Eucharist, though composed of distinct elements, remains a unified act of divine worship. Its essential components consistently include:
The proclamation of the Word of God;
A solemn thanksgiving offered to God the Father for His abundant gifts, most especially the gift of His Son;
The consecration of the bread and wine, which not only signifies but also invites our transformation into the Body of Christ; and
Our participation in the sacred banquet through reception of the Lord’s Body and Blood.
Within the established framework of the Roman Rite, particular elements—known as “propers”—vary according to the day and the season in the Liturgical Year.
These include:
the Scripture readings and responsorial psalm,
the entrance and communion antiphons, and
the texts of three prayers:
the Collect,
the Prayer over the Gifts, and
the Prayer after Communion.
Each reflects the themes of the liturgical calendar, honouring seasons of grace, significant events in the life of Christ, commemorations of the saints, or marking special occasions such as funerals, Confirmations, prayers for peace, or the opening of the academic year.
1 Introductory Rites
Entrance Procession
The priest leads a solemn procession down the nave, accompanied by altar servers—and a deacon, if present.
The deacon carries the Evangelion (Gospel book) to be placed upon the altar.
A crucifer bears the processional cross at the front.
Other servers may carry candles, incense, and a thurible.
During this entrance, the congregation ordinarily sings an entrance chant or hymn. If no singing takes place, the entrance antiphon is recited—either by the faithful, a lector, or, if necessary, by the priest himself. Upon arrival at the sanctuary, everyone bows toward the altar. The priest and any other ordained ministers then venerate the altar with a kiss.
At the celebrant’s chair, the priest invites the assembly to make the Sign of the Cross, saying, “In the name of the Father, and of the Son, and of the Holy Spirit,” to which all respond “Amen.” He then greets the people, manifesting “the mystery of the Church gathered together” through a greeting drawn from St. Paul’s epistles.
Penitential Act
The priest calls the faithful to acknowledge their sins and seek God’s mercy. The Roman Missal offers three forms for this Penitential Act, the most familiar being the Confiteor. Some forms include brief tropes praising God’s saving deeds on the community’s behalf, composed at the priest’s discretion.
At the conclusion, the priest pronounces an absolution that forgives venial sins, though it does not substitute for the Sacrament of Penance. On Sundays—particularly during Eastertide—the rite of blessing and sprinkling with holy water (the Asperges) may replace the customary Penitential Act, recalling the cleansing waters of Baptism.
Kyrie Eleison
Immediately following the Penitential Act (unless already included), the Kyrie “Lord, have mercy” is sung or recited. Because it is an acclamation of supplication and praise, it engages the entire assembly—people, choir, and cantor—together. This invocation may be rendered in the vernacular or, uniquely, in its original Greek.
Gloria in Excelsis
The Gloria in Excelsis is an ancient hymn by which the Church—gathered in the Holy Spirit—glorifies the Father and the Lamb. It is sung or said on:
Sundays outside Advent and Lent
Solemnities and Feasts
Specially solemn celebrations
It is omitted at Requiem Masses, on ordinary weekdays, votive Masses, and may be optional at certain Ritual Masses (e.g., Nuptial Mass, Confirmation).
The Collect
The priest then invites silent prayer, giving the community a moment to recollect their intentions in God’s presence. He concludes this silence with the Collect—the opening prayer that encapsulates the theme and purpose of the celebration.
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Liturgy of the Word
On Sundays and solemnities, the Liturgy of the Word consists of three Scripture readings; on other days, it comprises only two. When three readings are presented, the first is taken from the Old Testament—a designation that extends beyond the Hebrew Scriptures to include the Deuterocanonical Books—or, during Eastertide, from the Acts of the Apostles. Following this first reading comes the Responsorial Psalm, either a complete psalm or a substantial excerpt. This is led by a cantor, choir, or lector, and the faithful respond with a sung or recited refrain. In order to facilitate communal participation, select Psalm texts and responses have been designated for particular liturgical seasons and categories of saints. These options may be used in place of the corresponding daily text, provided the Psalm is sung.
The second reading, typically drawn from the New Testament—most often one of the Pauline epistles—is introduced by the lector with the phrase “A reading from the Book of…” or “A reading from the Letter to…,” and concludes with the declaration, “The word of the Lord,” to which the congregation responds, “Thanks be to God.” This reading is usually proclaimed by a scheduled lay reader from the congregation. When two non-Gospel readings are included, they may be delivered by separate lectors or by a single reader, depending on local custom.
The final and climactic reading in the Liturgy of the Word is the proclamation of the Gospel. It is preceded by the Gospel Acclamation—ordinarily an Alleluia with a verse of Scripture—which may be omitted if not sung. During Lent, the Alleluia is replaced by an alternate acclamation of praise appropriate to the season. All stand during the Gospel reading, which is chanted or read by a deacon if one is present; otherwise, the priest takes up the proclamation. The reading begins with the traditional formula, “A reading from the Holy Gospel according to…” followed by the name of the evangelist. At its conclusion, the priest or deacon announces, “The Gospel of the Lord,” and the faithful reply, “Praise to you, Lord Jesus Christ.” The book of the Gospels is then reverently kissed. If a deacon is present, he is the ordinary minister of the Gospel; otherwise, it is proclaimed by the celebrating priest or a concelebrant.
At minimum, on Sundays and Holy Days of Obligation, a homily is delivered. This sermon draws upon the readings or liturgical elements to offer reflection and instruction. While it is ordinarily given by the priest celebrant himself, it may be delegated to a concelebrating priest or the deacon—but never to a lay person. In particular situations and for a valid pastoral reason, a bishop or priest who is present but not concelebrating may also preach. Though not required on weekdays, a homily remains strongly encouraged whenever Mass is celebrated.
Following the homily, on Sundays and solemnities, the faithful profess their belief by reciting or singing the Creed. Typically, this is the Nicene Creed; however, during the season from Easter to Pentecost, the Apostles’ Creed—intimately tied to baptismal themes and commonly employed in children’s liturgies—may be used.
The Liturgy of the Word concludes with the Universal Prayer, also known as the Prayer of the Faithful. The priest opens with a brief introduction, after which a series of intercessions is announced by a deacon, cantor, or another lay minister. To each petition, the assembly responds with a short invocation—commonly, “Lord, hear our prayer.” The rite closes with the priest’s concluding prayer, gathering the intentions of the faithful before God.
liturgy of the eucharist
Preparation of the Gifts
Upon the center of the altar is laid the linen corporal, marking the commencement of the Liturgy of the Eucharist. With quiet ceremony, the gifts of bread and wine are presented—often in solemn procession, particularly during celebrations with a large assembly.
- The unleavened wheat bread, according to the tradition of the Latin Church, is placed upon a paten.
- The wine, drawn from grapes, is poured into a chalice and mingled with a small measure of water.
As each is set upon the corporal, the priest recites a prayer over the elements—typically in silence, unless the rite is not accompanied by song, in which case the prayers may be spoken aloud. When voiced, the faithful respond to each with the acclamation: "Blessed be God forever."
Following this, the priest performs the ritual cleansing of his hands—an outward sign reflecting the inward desire for purification.
With the congregation rising from their seats, the priest turns and exhorts:
"Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father."
To this, the assembly replies:
"May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, and the good of all his holy Church."
The priest then offers the designated prayer over the gifts, varying according to the liturgical occasion.
Eucharistic Prayer (Anaphora)
The Eucharistic Prayer—reverently described as “the centre and high point of the entire celebration” commences with a solemn dialogue between the priest and the faithful. It begins with the familiar liturgical salutation: “The Lord be with you.” Yet, in light of the sacredness of the rite now unfolding, the priest elevates the tone, exhorting: “Lift up your hearts.” To this, the faithful respond: “We lift them up to the Lord.” The priest then introduces the central theme of “Eucharist”—a term drawn from the Greek word meaning thanksgiving—by proclaiming: “Let us give thanks to the Lord, our God.” The faithful assent: “It is right and just.”
The priest continues with one of several thematic prefaces to the Eucharistic Prayer, each leading into the resounding acclamation of the Sanctus:
“Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest.
Blessed is he who comes in the name of the Lord. Hosanna in the highest.”
In certain countries, such as the United States, it is customary for the faithful to kneel immediately after the chanting or recitation of the Sanctus. If one is unable to kneel, a deep bow is made following the Consecration the Institution Narrative in which Christ’s words and actions at the Last Supper are solemnly recalled:
“Take this, all of you, and eat of it: for this is my body which will be given up for you. Do this in memory of me
...Take this, all of you, and drink from it: for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.”
In many congregations, a sanctified bell is rung following the elevation of each sacred species. The lifting of the Host and chalice—an ancient tradition rooted in the ad orientem orientation of the Mass—is performed so that the faithful may visibly behold the consecrated elements. On solemn feast days, altar servers may accompany this elevation with incense, offering further adoration. After the elevation, the priest declares: “The mystery of faith,” prompting the faithful to respond with an acclamation, selecting from one of three prescribed formulae.
The Eucharistic Prayer continues with the Epiclesis—a prayer of invocation dating back to early Christian tradition, and regarded by Eastern churches as the apex of the Consecration—in which the priest petitions the Holy Spirit to transform the gifts of bread and wine, and likewise the congregation, into one body in Christ.[48] This is followed by the Anamnesis, which solemnly recounts the Passion, Death, and Resurrection of Christ.
Thereafter, prayers of intercession are offered—for both the living and the souls in Purgatory. When Mass is concelebrated, fellow priests join the principal celebrant in offering the central prayers, dividing the intercessions among themselves in harmony.
This section concludes with a stirring Doxology. The priest elevates the paten with the Host, while the deacon (if present) lifts the chalice. Together, the priest(s) proclaim of Christ:
“Through him, with him, in him,
in the unity of the Holy Spirit,
all glory and honor is yours, Almighty Father, for ever and ever.”
To this, the faithful respond in song or chant with the emphatic “Amen”—the Great Amen, their affirmation of the mysteries unfolded and the sacrificial offering renewed through the sacred liturgy.
Ideally, both the doxology and Great Amen are sung or chanted. This follows the guidance set forth in the Instruction on Music in the Liturgy, which affirms:
“One cannot find anything more religious and more joyful in sacred celebrations than a whole congregation expressing its faith and devotion in song. Therefore the active participation of the whole people, which is shown in singing, is to be carefully promoted... It should first of all include acclamations, responses to the greetings of the priest and ministers and to the prayers of litany form, and also antiphons and psalms, refrains or repeated responses, hymns and canticles.”
Communion rite
The Communion Rite unfolds with a series of preparatory elements, the first of which is the communal singing or recitation of the *Our Father*. Within this setting, the invocations for daily sustenance and the forgiveness of transgressions assume a profound spiritual resonance. Responding to the priest’s invitation, the congregation joins him in proclaiming the Lord's Prayer. Immediately following this, the priest extends the prayer with a solemn expansion of its final petition, known as the embolism: *“Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from ....”* The assembly then acclaims the doxology: *“For the kingdom, the power, and the glory are yours, now and forever.”*
In this shared recitation, the priest is uniquely instructed to raise his hands in the orans posture—a gesture typically reserved for moments when he alone offers prayer aloud while the congregation remains silent. In contrast, prayers voiced collectively with the faithful, such as the *Sanctus* during every Mass, are made with hands joined. This particular concession was established by Pope Pius XII through his liturgical reforms during Holy Week, which permitted the faithful to join the priest in the recitation of the *Pater Noster*, provided it was expressed in Latin. In various regions, some members of the congregation have adopted the orans posture in imitation of the priest, while others have chosen to hold hands during the prayer. The United States Conference of Catholic Bishops clarifies that the Roman Missal prescribes no specific gesture for the congregation during the Lord’s Prayer. Nevertheless, liturgical scholars such as Edward McNamara and Peter Elliott have publicly opposed the collective adoption of these practices, describing them as inappropriate according to the norms of the Roman Rite. These gestures, therefore, remain subjects of ongoing debate.
Following this, the *Rite of Peace*, or *Pax*, forms the second preparatory act preceding the reception of Holy Communion. The priest intones the prayer: *“Lord Jesus Christ, who said to your Apostles: Peace I leave you, my peace I give you; look not on our sins, but on the faith of your Church, and graciously grant her peace and unity in accordance with your will. Who live and reign for ever and ever.”* He then turns to the congregation with the greeting: *“The peace of the Lord be with you always.”* Subsequently, the deacon—or in his absence, the priest—may invite those assembled to extend to one another the sign of peace. The form this gesture takes varies according to cultural context, ranging from a handshake or respectful bow between strangers, to embraces or kisses among family members.
The third preparatory component consists of the *fraction* and *commingling*. In this rite, the priest breaks the consecrated host and places a fragment into the chalice, symbolizing the unity of Christ’s Body and Blood. Concurrently, the invocation *“Lamb of God”* (*Agnus Dei* in Latin) is either sung or spoken by the assembly.
The priest then elevates the Eucharistic Bread before the people, proclaiming: *“Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those who are called to the supper of the Lamb.”* In response, the faithful echo the words drawn from the Gospel of Matthew: *“Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”* These words were first spoken by the Roman centurion, who showed exemplary faith in Christ’s power to heal with a mere utterance. The priest then consumes Communion. At this point, any extraordinary ministers of Holy Communion who are needed come forward to receive Communion from the priest. Assisted by the deacon and concelebrants, and if necessary, by extraordinary ministers, the priest then distributes Communion to the faithful.
In keeping with the Church’s doctrine, only those in a state of grace—free from mortal sin—may receive Holy Communion. The Church teaches, based on 1 Corinthians 11:27–29, that *“Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession.”*
The manner in which Communion is received, either kneeling or standing, is determined by each national Episcopal Conference. In the United States, the Episcopal Conference has ruled that the faithful are to receive Communion standing, while allowing individuals the freedom to kneel. In England and Wales, the faithful are similarly instructed to receive standing, with the option to kneel if they wish. Furthermore, when receiving the sacrament while standing, a gesture of reverence—such as a bow—is recommended prior to reception.
During the distribution of Communion, the minister says *“The Body of Christ”* or *“The Blood of Christ”*. In instances where both species are distributed together, as in intinction, the minister declares *“The Body and Blood of Christ”*. The communicant replies, *“Amen.”* In most regions, the faithful may choose whether to receive the consecrated Host on the tongue or in the hand. If receiving in the hand, they should step aside immediately and consume the Host with reverence.
To emphasize the communal nature of the Eucharistic celebration, the singing of an appropriate, approved chant or hymn is strongly encouraged during the distribution of Communion. Should singing be absent, a short antiphon may be recited by the congregation, by a designated lector, or if necessary, by the priest himself prior to distribution.
Following Communion, the sacred vessels are to be purified by the priest, the deacon, or an instituted acolyte—preferably at the credence table. The Liturgy of the Eucharist then concludes with the *Prayer after Communion*, during which the faithful are invited to stand.
Concluding Rites
Following the *Prayer after Communion*, it is customary for brief announcements to be made to the assembly, in accordance with the guidance of the Roman Missal. The priest then offers the customary liturgical salutation and imparts his final blessing upon the faithful. The liturgy reaches its conclusion with a final exchange between priest and people. The deacon—or, should he be absent, the priest himself—then issues the formal dismissal. Notably, the 2011 edition of the Missal introduces newly formulated variations of this final exhortation.
To the dismissal, the congregation responds with the traditional acclamation: *“Thanks be to God.”* Thereafter, the priest and other liturgical ministers reverently venerate the altar with a kiss, assemble into a recessional procession, and depart from the sanctuary. This departure is ideally accompanied by a recessional hymn or chant drawn from the *Graduale*, sung by the entire congregation. In some settings, it is customary to precede this with a Marian antiphon—such as the *Angelus* or the *Ave Maria*—offered in quiet devotion before the recessional hymn begins.
Once the Holy Mass has concluded, the faithful may either take their leave or remain within the church for moments of private prayer, the lighting of votive candles at nearby shrines, or quiet fellowship with others in attendance. In certain regions, such as the United States, it is a long-standing tradition for the priest to stand near the church entrance to personally greet the faithful as they depart—an opportunity for pastoral warmth and communal connection.
