59. The Liturgy of the Sacraments
LITURGY OF THE MASS
25. Elements of the Mass
The liturgy of the Mass is composed of two main elements forming a single action: the Liturgy of the Word, and the Liturgy of the Eucharist.1
26. The Introductory Rites
The Introductory Rites have a twofold purpose: to make the gathering faithful into a community, and to help them prepare themselves to listen to God’s word and celebrate the Eucharist properly.2 The Rites are like an opening to or preparation for the sacred action. The Introductory Rites are integrated by the following elements:
· Entrance Song
· Veneration of the Altar
· Greeting of the Congregation
· Penitential Rite
· Kyrie
· Gloria
· Opening Prayer or Collect
27. The Liturgy of the Word
Readings from Scripture and the chants between the readings form the body of the Liturgy of the Word. These elements are arranged in the following order:
· First Reading
· Responsorial Psalm
· Second Reading (only on Sundays and greater celebrations)
· Gospel Acclamation (Alleluia or another chant)
· Gospel
· Homily
· Profession of Faith (or Creed)
· General Intercessions (or Prayer of the Faithful)
In the readings from Scripture, God speaks to his people, opening the mystery of Redemption and salvation to them and nourishing their spirit. Christ is present to the faithful through his own word. The homily explains and expands these readings. Through the chants, the people make God’s word their own. In the Profession of Faith, they affirm their adherence to it. Finally, having been nourished by this word, they present their petitions for the needs of the Church and the salvation of the whole world.3
On Sundays and holidays, there are three readings arranged thus: the first from the Old Testament, the second from the New Testament (epistles, Acts of the Apostles, Revelation), and the third from the Gospel. Thus, God’s own teaching brings the Christian people to a greater knowledge of the continuity of the work of salvation.4
The very important biblical passages are featured on Sundays and solemnities of the Lord. In this way, the more significant parts of God’s revealed word are read to the assembly of the faithful within a reasonable period of time.
Weekdays present a second series of texts from Scripture, and in a sense, these complement the message of salvation that is explained on Sundays and solemnities of the Lord.
The order of readings for Sundays and solemnities extends for a period of three years. Each year within that period is marked with a letter A, B, or C.
For weekdays (or ferial days), the cycle is for only two years, designated I and II, for odd and even years. Each of these cycles (for Sundays and weekdays) runs its course independently.5 This arrangement provides texts for every day of the week throughout the year.
The readings provided by the weekday cycle should be used in ordinary celebrations (memorials) of the saints. Nevertheless, a series of proper readings are also given for celebrations of the saints. These are adapted readings that bring out some particular aspects of a saint’s spiritual life or apostolate. These accommodated readings may take the place of the weekday readings in some instances. However, since the first concern of the priest is the spiritual benefit of the faithful, he must always be careful not to impose his personal preference on them. Above all, he is advised to not omit too often or needlessly the readings assigned for each day in the weekday lectionary.6
28. The Liturgy of the Eucharist
The Liturgy of the Eucharist is comprised of three sections: the Preparation of the Gifts, the Eucharistic Prayer, and the Rite of Communion.
28a) The Preparation of the Gifts
In the Preparation of the Gifts, the bread and wine with water—the elements that Christ used—are brought to the altar. The washing of the priest’s hands and the Prayer over the Gifts (a presidential prayer) close the Preparation of the Gifts.
28b) The Eucharistic Prayer
In the Eucharistic Prayer, the Church gives thanks to God for the whole work of salvation, and the gifts of bread and wine become the body and blood of Christ.7 The chief elements of the Eucharistic Prayer are the following:
· Thanksgiving (expressed mainly in the Preface): In the name of the entire people of God, the priest praises God the Father and thanks him for the whole work of salvation or for some special aspect of it corresponding to the day, feast, or season.
· Acclamation: Joining with the angels, the congregation sings or recites the Sanctus. This acclamation is an intrinsic part of the Eucharistic Prayer, and all the people join with the priest in singing or reciting it.
· Epiclesis (invocation): In special invocations, the Church calls on God’s power and asks that gifts offered by human hands be consecrated (that they become Christ’s body and blood) and that the Victim to be received in Communion be the source of salvation for those who will partake of it.
· Narrative of the Institution and Consecration: With the words and actions of Christ, the sacrifice that he himself instituted at the Last Supper is celebrated. Under the appearances of bread and wine, he offered his body and blood, gave them to his apostles to eat and drink, and then commanded that they reenact this mystery.
· Anamnesis (memorial): In fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his Passion, Resurrection, and Ascension in this way.
· Oblation: The oblation or offering of the victim is part of a sacrifice. In this memorial, the Church, particularly the Church then assembled, offers the spotless Victim to the Father in the Holy Spirit. The Church’s intention is that the faithful not only offer the Victim but also learn to offer themselves and so to surrender themselves—through Christ the Mediator—to an ever more complete union with the Father and with each other, so that, at last, God may be all in all.
· Intercessions: The intercessions make it clear that the Eucharist is celebrated in communion with the entire Church and all her members, both living and dead, who are called to share in the salvation and Redemption purchased by Christ’s body and blood. This part includes also the commemoration of the saints, in whose glory we hope to share.
· Final Doxology: The praise of God is expressed in the Doxology, to which the people’s acclamation is an assent and conclusion.
28c) Variety of Eucharistic Prayers
In the Roman rite, the first part of the Eucharistic Prayer, known as the Preface, has acquired many different texts through the course of the centuries. There were 20 prefaces in the Missal at the time of Pope John XXIII.
The second part, known as the Canon, assumed an unchanging form. In contrast, the Eastern liturgies have admitted a certain variety in their anaphoras. After the Second Vatican Council, Pope Paul VI added three more Eucharistic Prayers, keeping the very venerable Roman Canon. Some more Eucharistic Prayers have been added recently.
The Roman Canon is called Roman because it originated in Rome at the end of the fourth century. It developed its present form during the pontificate of Gregory the Great (seventh century) and has had no significant changes since then.
It consists of 15 prayers, which are often described as “tiles in a mosaic.” We may look at all 15 and see their total effect, or we may go line by line and enjoy each prayer.
The First Eucharistic Prayer may be used any day. It is particularly fitting on days when there are special texts for the prayer “In union with the whole Church” and the prayer “Father, accept this offering.”
The Second Eucharistic Prayer is the most ancient anaphora. It closely follows the Anaphora of Saint Hippolytus, written at about a.d. 215. It is vigorous, clear, and has a solid biblical and theological background. Its features make it particularly suitable for weekdays. Although it has its own preface, it may also be used with other prefaces.
The Third Eucharistic Prayer is rich with overtones of ancient Alexandrian, Byzantine, and Maronite anaphoras. It expresses the doctrine of the Eucharist as the sacrifice of Christ in a particularly clear way. It gives prominence to the Holy Spirit, naming him four times. It is particularly suited to Sundays and holidays; it may be said with any preface.
The Fourth Eucharistic Prayer provides a more comprehensive summary of the history of salvation. It borrows some elements from Eastern liturgies and even the liturgy of the synagogue. It is a profoundly biblical prayer that recounts the main events in the history of salvation, and links this history to its center: Christ. This Eucharistic Prayer has a fixed preface. It cannot be used, therefore, when a Mass has its own proper preface.8
There are other Eucharistic Prayers for special occasions: three for children’s Masses, two for Masses of reconciliation, and one for ecclesial gatherings.
28d) The Rite of Communion
Through the Breaking of the Bread, the unity of the faithful is expressed. Through Communion, they receive the Lord’s body and blood in the same way that the apostles received Communion from Christ’s own hands.9
In the early Church, the Communion Rite was simple. The Anaphora was followed by the Breaking of the Bread, then by the Lord’s Prayer and Communion. A crown of prayers and ceremonies were added through the centuries. Nowadays, the Communion Rite is ordered thus:
i) The Lord’s Prayer, preceded by the invitation to pray and followed by the embolism and the people’s acclamation
ii) Rite of Peace
iii) Breaking of the Bread with the commingling, while the Agnus Dei is said or sung
iv) Personal preparation of the priest
v) Invitation to the sacred banquet by showing the host to the faithful
vi) Communion of the priest and the faithful10
vii) Communion Antiphon (from the Prayer Texts) or song
viii) Silent prayer, if opportune
ix) The Prayer after Communion (from the Prayer Texts)
The Concluding Rite is quite simple. It includes the:
· blessing,
· dismissal, and
· kissing of and reverence to the altar.
29. How to Use the Missal
For practical purposes, there are three sets of formulas that should be assembled for the Mass:
i) The Ordinary of the Mass contains most of the fixed prayers of the Mass.
The Gloria and Creed (Profession of Faith) are sung or said on Sundays and solemnities (the Gloria is not used during the Advent and Lenten seasons) and in solemn local celebrations.
ii) The prayer texts vary each day of the year. This set includes the Entrance Antiphon, Presidential Prayers (the Opening Prayer, the Prayer over the Gifts, and the Prayer after Communion), and the Communion Antiphon.
The Entrance and Communion Antiphons may be sung or read by the people, read by the priest, or replaced with an appropriate chant.
· Sundays and solemnities: Prayer texts are given for each Sunday and solemnity; these are the same for a given day every year.
· Weekdays. Each day of the year (outside Ordinary Time) has its own set of prayer texts. On weekdays of Ordinary Time, the prayer texts may be taken from the preceding Sunday, from another Sunday of Ordinary Time, or from the prayers for various occasions given. It is always permissible to use only the Opening Prayer from these Masses.
This makes available a wider selection of texts and affords an opportunity to restate the themes of prayer for the liturgical assembly. It also permits adaptation of the prayer to the needs of the people, the Church, and the world.11
· Celebrations of the saints. Prayer texts are also given for the celebrations of the saints. These are grouped in two sets: the Proper of the Saints (arranged for the saint celebrated each day of the year), and the Common of Saints (arranged by “categories”: martyrs, pastors, virgins, etc.). Specifically:
o If there are proper texts for a particular saint, these should be used.
o If the Missal refers to a Common (or several Commons), the most suitable of these should be chosen.
o In addition to the Common referred by the Missal, it is always possible to choose one from the Common of Holy Men and Women, which refers to sanctity in general.
o The Prayer over the Gifts and Prayer after Communion, unless they are proper, may be taken from either the Common Masses or the weekday of the current season.
· Ritual Masses, Masses for various needs, votive Masses, and Masses for the dead. A fourth group of prayer texts is given for use on certain days according to particular pastoral reasons.
iii) The Readings are usually taken from the continuous reading for every day of the year.
· Sundays and solemnities have three readings. The third reading is from the Gospels. Sunday readings are arranged according to a three-year cycle (A, B, and C). Each liturgical year begins in Advent, even though these are the last weeks of the preceding civil year.
· Feasts have their own set of (two) readings.
· Weekdays have their own readings for each day of the year. Unless a solemnity or feast occurs, these readings are to be used regularly on the days to which they are assigned.12
o For Advent, Christmas, Lent, and Easter seasons, both readings follow an annual cycle; a set of readings is given for every day.
o For weekdays during the 34 weeks of Ordinary Time, the First Readings follow a biannual cycle (called I and II, for odd and even years, respectively), while the Gospels (with Gospel Acclamations) follow an annual cycle.
· Celebrations of the saints follow these rules:
o Unless it is a solemnity or feast, the readings may be taken from the weekday readings of the current season (or memorial with proper readings, as mentioned earlier in this chapter).
o For compelling pastoral reasons, other readings may be chosen for memorials of the saints. The Introduction to the Lectionary for Mass provides two groups of readings:
a. The Proper of the Saints provides the first group of readings.
b. The Common of the Saints provides the second, more extensive group of readings. There are, first, appropriate texts for the different classes of saints (martyrs, pastors, virgins, etc.), then, a great many texts that deal with holiness in general. These are for alternative use whenever the Commons are indicated as the source for the choice of readings.14
· For ritual Masses, Masses for various needs and occasions, votive Masses, and Masses of the dead, the readings are taken from either the texts given for these Masses (grouped together as in the Common of Saints) or the weekday cycle.
30. Other Sacraments
The particular celebration of each sacrament is described, together with its dogmatic aspect, in the treatise on the sacraments.
SACRAMENTALS
31. What Are the Sacramentals?
Sacramentals are sacred signs which in a sense imitate the sacraments. They signify certain effects, especially spiritual ones, and they achieve these effects through the intercession of the Church.15
This “imitation of the sacraments” implies both similarity and dissimilarity to them. Therefore:
· sensible signs are used, composed of both matter and form;
· it can be said that the sacramentals were instituted by Christ, inasmuch as Christ gave the Church the power to institute them. In some cases, as in exorcisms, he even demonstrated how to do them. Still, strictly speaking, the sacramentals were instituted by the Church, who can and does change them when she deems it appropriate. Specifically, this power belongs to the Apostolic See16;
· the sacramentals confer actual graces and assistance. Thus, they indirectly help one merit an increase of sanctifying grace;
· they do not confer grace ex opere operato, but through the actions of the recipient and of the Church. Their effectiveness is based on the impetratory value (i.e., by way of request) of the prayers of the Church and on the quality of the dispositions of the subject.
There are several kinds of sacramentals. Some are blessed or consecrated objects through which the faithful receive spiritual benefits. Examples of this type are holy water, the scapular, blessed candles or palms, and, generally speaking, all blessed objects used exclusively for the worship of God.
Sacramentals may also be actions that the Church enriches with special graces. For example, the recitation of an act of contrition, the imposition of ash, exorcisms, processions, pilgrimages, and the funeral rites.
Most of the sacramentals consist of blessings, like those of churches, objects devoted to divine worship, rosaries, scapulars, houses, the nuptial blessing, and the blessing of water.
The effects of sacramentals can be divided into four groups:
i) Actual graces
ii) Forgiveness of venial sins
iii) Protection against the attacks of the devil
iv) Temporal benefits (like the blessing of the fields)
32. Rite of Funerals
The Church celebrates funeral rites for her children. These rites are not a sort of purification for the deceased, mere intercessions, or expression of condolences. The Church celebrates the paschal mystery so that those who were incorporated in Christ through Baptism may be received in heaven with him.17 The following aspects are emphasized in the rite:
· The certainty of the resurrection in Christ; thus, the hope of resurrection is the central theme of the funeral
· The uncertainty of salvation; thus, the intercessions for the deceased are offered
· The festive character of the funeral
· The bonds of communion between the living and the dead
· The veneration of the body (together with the soul, it will be glorified)
· The profound meaning of life and death for a Christian
32a) Plans of Funerals
The Roman Ritual gives three plans of funerals18:
i) The first plan allows for three stations: in the home of the deceased, in the church (usually with the celebration of the Mass, and the “final commendation and farewell” when the body is incensed and sprinkled with holy water), and at the cemetery.
ii) The second plan has two stations: in the cemetery chapel and at the grave.
iii) The third plan has one station: the home of the deceased.
32b) Masses for the Dead
Masses for the dead may be celebrated on obligatory memorials and on ferial days (except Ash Wednesday and Holy Week) in the following cases:
· On learning of a death
· On the occasion of a burial
· On the first anniversary of the death.
Other Masses for the dead may be celebrated whenever votive Masses are permitted, provided these Masses are actually applied for the dead.
Footnotes:
1. Cf. CCC, 1345–1355.
2. Cf. General Instruction of the Roman Missal, 24.
3. Cf. Ibid., 31; CCC, 1349.
4. Cf. General Instruction of the Roman Missal, 318.
5. Cf. Introduction to the Lectionary for Mass, 65.
6. In a dozen cases, the readings correspond to biblical passages that mention the saint (as in the case of St. Barnabas, St. Martha, etc.) or about the event in the saint’s life that the Mass is celebrating. These readings must take the place of the weekday readings for the same day. Cf. Ibid., 83.
7. Cf. General Instruction of the Roman Missal, 48; CCC, 1352–1354.
8. Cf. General Instruction of the Roman Missal, 322d. A preface is considered “proper” in a strict sense when it is attached to Masses celebrated on the very day of the feast or during its octave. There are prefaces indicated for the entire seasons of the year, but these are not to be regarded as “proper” in a strict sense (Notitiae, 5 [1969] 323, no. 1].
9. Cf. Ibid., 48; CCC, 1355.
10. “Communion under both kinds may be granted also to the laity when the bishops think fit, not only to clerics and religious but also to the laity, in cases to be determined by the Apostolic See” (SC, 55). Cf. CCC, 1390.
11. General Instruction of the Roman Missal, 323.
12. Cf. Ibid., 319.
14. Cf. Introduction to the Lectionary for Mass, 70.
15. CIC, 1166; cf. CCC, 1667–1676.
16. Cf. CIC, 1167.
17. Cf. CCC, 958, 1032, 1055, 1371–1372, 1684–1690.
18. Cf. Ibid., 2300.
25. Elements of the Mass
The liturgy of the Mass is composed of two main elements forming a single action: the Liturgy of the Word, and the Liturgy of the Eucharist.1
26. The Introductory Rites
The Introductory Rites have a twofold purpose: to make the gathering faithful into a community, and to help them prepare themselves to listen to God’s word and celebrate the Eucharist properly.2 The Rites are like an opening to or preparation for the sacred action. The Introductory Rites are integrated by the following elements:
· Entrance Song
· Veneration of the Altar
· Greeting of the Congregation
· Penitential Rite
· Kyrie
· Gloria
· Opening Prayer or Collect
27. The Liturgy of the Word
Readings from Scripture and the chants between the readings form the body of the Liturgy of the Word. These elements are arranged in the following order:
· First Reading
· Responsorial Psalm
· Second Reading (only on Sundays and greater celebrations)
· Gospel Acclamation (Alleluia or another chant)
· Gospel
· Homily
· Profession of Faith (or Creed)
· General Intercessions (or Prayer of the Faithful)
In the readings from Scripture, God speaks to his people, opening the mystery of Redemption and salvation to them and nourishing their spirit. Christ is present to the faithful through his own word. The homily explains and expands these readings. Through the chants, the people make God’s word their own. In the Profession of Faith, they affirm their adherence to it. Finally, having been nourished by this word, they present their petitions for the needs of the Church and the salvation of the whole world.3
On Sundays and holidays, there are three readings arranged thus: the first from the Old Testament, the second from the New Testament (epistles, Acts of the Apostles, Revelation), and the third from the Gospel. Thus, God’s own teaching brings the Christian people to a greater knowledge of the continuity of the work of salvation.4
The very important biblical passages are featured on Sundays and solemnities of the Lord. In this way, the more significant parts of God’s revealed word are read to the assembly of the faithful within a reasonable period of time.
Weekdays present a second series of texts from Scripture, and in a sense, these complement the message of salvation that is explained on Sundays and solemnities of the Lord.
The order of readings for Sundays and solemnities extends for a period of three years. Each year within that period is marked with a letter A, B, or C.
For weekdays (or ferial days), the cycle is for only two years, designated I and II, for odd and even years. Each of these cycles (for Sundays and weekdays) runs its course independently.5 This arrangement provides texts for every day of the week throughout the year.
The readings provided by the weekday cycle should be used in ordinary celebrations (memorials) of the saints. Nevertheless, a series of proper readings are also given for celebrations of the saints. These are adapted readings that bring out some particular aspects of a saint’s spiritual life or apostolate. These accommodated readings may take the place of the weekday readings in some instances. However, since the first concern of the priest is the spiritual benefit of the faithful, he must always be careful not to impose his personal preference on them. Above all, he is advised to not omit too often or needlessly the readings assigned for each day in the weekday lectionary.6
28. The Liturgy of the Eucharist
The Liturgy of the Eucharist is comprised of three sections: the Preparation of the Gifts, the Eucharistic Prayer, and the Rite of Communion.
28a) The Preparation of the Gifts
In the Preparation of the Gifts, the bread and wine with water—the elements that Christ used—are brought to the altar. The washing of the priest’s hands and the Prayer over the Gifts (a presidential prayer) close the Preparation of the Gifts.
28b) The Eucharistic Prayer
In the Eucharistic Prayer, the Church gives thanks to God for the whole work of salvation, and the gifts of bread and wine become the body and blood of Christ.7 The chief elements of the Eucharistic Prayer are the following:
· Thanksgiving (expressed mainly in the Preface): In the name of the entire people of God, the priest praises God the Father and thanks him for the whole work of salvation or for some special aspect of it corresponding to the day, feast, or season.
· Acclamation: Joining with the angels, the congregation sings or recites the Sanctus. This acclamation is an intrinsic part of the Eucharistic Prayer, and all the people join with the priest in singing or reciting it.
· Epiclesis (invocation): In special invocations, the Church calls on God’s power and asks that gifts offered by human hands be consecrated (that they become Christ’s body and blood) and that the Victim to be received in Communion be the source of salvation for those who will partake of it.
· Narrative of the Institution and Consecration: With the words and actions of Christ, the sacrifice that he himself instituted at the Last Supper is celebrated. Under the appearances of bread and wine, he offered his body and blood, gave them to his apostles to eat and drink, and then commanded that they reenact this mystery.
· Anamnesis (memorial): In fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his Passion, Resurrection, and Ascension in this way.
· Oblation: The oblation or offering of the victim is part of a sacrifice. In this memorial, the Church, particularly the Church then assembled, offers the spotless Victim to the Father in the Holy Spirit. The Church’s intention is that the faithful not only offer the Victim but also learn to offer themselves and so to surrender themselves—through Christ the Mediator—to an ever more complete union with the Father and with each other, so that, at last, God may be all in all.
· Intercessions: The intercessions make it clear that the Eucharist is celebrated in communion with the entire Church and all her members, both living and dead, who are called to share in the salvation and Redemption purchased by Christ’s body and blood. This part includes also the commemoration of the saints, in whose glory we hope to share.
· Final Doxology: The praise of God is expressed in the Doxology, to which the people’s acclamation is an assent and conclusion.
28c) Variety of Eucharistic Prayers
In the Roman rite, the first part of the Eucharistic Prayer, known as the Preface, has acquired many different texts through the course of the centuries. There were 20 prefaces in the Missal at the time of Pope John XXIII.
The second part, known as the Canon, assumed an unchanging form. In contrast, the Eastern liturgies have admitted a certain variety in their anaphoras. After the Second Vatican Council, Pope Paul VI added three more Eucharistic Prayers, keeping the very venerable Roman Canon. Some more Eucharistic Prayers have been added recently.
The Roman Canon is called Roman because it originated in Rome at the end of the fourth century. It developed its present form during the pontificate of Gregory the Great (seventh century) and has had no significant changes since then.
It consists of 15 prayers, which are often described as “tiles in a mosaic.” We may look at all 15 and see their total effect, or we may go line by line and enjoy each prayer.
The First Eucharistic Prayer may be used any day. It is particularly fitting on days when there are special texts for the prayer “In union with the whole Church” and the prayer “Father, accept this offering.”
The Second Eucharistic Prayer is the most ancient anaphora. It closely follows the Anaphora of Saint Hippolytus, written at about a.d. 215. It is vigorous, clear, and has a solid biblical and theological background. Its features make it particularly suitable for weekdays. Although it has its own preface, it may also be used with other prefaces.
The Third Eucharistic Prayer is rich with overtones of ancient Alexandrian, Byzantine, and Maronite anaphoras. It expresses the doctrine of the Eucharist as the sacrifice of Christ in a particularly clear way. It gives prominence to the Holy Spirit, naming him four times. It is particularly suited to Sundays and holidays; it may be said with any preface.
The Fourth Eucharistic Prayer provides a more comprehensive summary of the history of salvation. It borrows some elements from Eastern liturgies and even the liturgy of the synagogue. It is a profoundly biblical prayer that recounts the main events in the history of salvation, and links this history to its center: Christ. This Eucharistic Prayer has a fixed preface. It cannot be used, therefore, when a Mass has its own proper preface.8
There are other Eucharistic Prayers for special occasions: three for children’s Masses, two for Masses of reconciliation, and one for ecclesial gatherings.
28d) The Rite of Communion
Through the Breaking of the Bread, the unity of the faithful is expressed. Through Communion, they receive the Lord’s body and blood in the same way that the apostles received Communion from Christ’s own hands.9
In the early Church, the Communion Rite was simple. The Anaphora was followed by the Breaking of the Bread, then by the Lord’s Prayer and Communion. A crown of prayers and ceremonies were added through the centuries. Nowadays, the Communion Rite is ordered thus:
i) The Lord’s Prayer, preceded by the invitation to pray and followed by the embolism and the people’s acclamation
ii) Rite of Peace
iii) Breaking of the Bread with the commingling, while the Agnus Dei is said or sung
iv) Personal preparation of the priest
v) Invitation to the sacred banquet by showing the host to the faithful
vi) Communion of the priest and the faithful10
vii) Communion Antiphon (from the Prayer Texts) or song
viii) Silent prayer, if opportune
ix) The Prayer after Communion (from the Prayer Texts)
The Concluding Rite is quite simple. It includes the:
· blessing,
· dismissal, and
· kissing of and reverence to the altar.
29. How to Use the Missal
For practical purposes, there are three sets of formulas that should be assembled for the Mass:
i) The Ordinary of the Mass contains most of the fixed prayers of the Mass.
The Gloria and Creed (Profession of Faith) are sung or said on Sundays and solemnities (the Gloria is not used during the Advent and Lenten seasons) and in solemn local celebrations.
ii) The prayer texts vary each day of the year. This set includes the Entrance Antiphon, Presidential Prayers (the Opening Prayer, the Prayer over the Gifts, and the Prayer after Communion), and the Communion Antiphon.
The Entrance and Communion Antiphons may be sung or read by the people, read by the priest, or replaced with an appropriate chant.
· Sundays and solemnities: Prayer texts are given for each Sunday and solemnity; these are the same for a given day every year.
· Weekdays. Each day of the year (outside Ordinary Time) has its own set of prayer texts. On weekdays of Ordinary Time, the prayer texts may be taken from the preceding Sunday, from another Sunday of Ordinary Time, or from the prayers for various occasions given. It is always permissible to use only the Opening Prayer from these Masses.
This makes available a wider selection of texts and affords an opportunity to restate the themes of prayer for the liturgical assembly. It also permits adaptation of the prayer to the needs of the people, the Church, and the world.11
· Celebrations of the saints. Prayer texts are also given for the celebrations of the saints. These are grouped in two sets: the Proper of the Saints (arranged for the saint celebrated each day of the year), and the Common of Saints (arranged by “categories”: martyrs, pastors, virgins, etc.). Specifically:
o If there are proper texts for a particular saint, these should be used.
o If the Missal refers to a Common (or several Commons), the most suitable of these should be chosen.
o In addition to the Common referred by the Missal, it is always possible to choose one from the Common of Holy Men and Women, which refers to sanctity in general.
o The Prayer over the Gifts and Prayer after Communion, unless they are proper, may be taken from either the Common Masses or the weekday of the current season.
· Ritual Masses, Masses for various needs, votive Masses, and Masses for the dead. A fourth group of prayer texts is given for use on certain days according to particular pastoral reasons.
iii) The Readings are usually taken from the continuous reading for every day of the year.
· Sundays and solemnities have three readings. The third reading is from the Gospels. Sunday readings are arranged according to a three-year cycle (A, B, and C). Each liturgical year begins in Advent, even though these are the last weeks of the preceding civil year.
· Feasts have their own set of (two) readings.
· Weekdays have their own readings for each day of the year. Unless a solemnity or feast occurs, these readings are to be used regularly on the days to which they are assigned.12
o For Advent, Christmas, Lent, and Easter seasons, both readings follow an annual cycle; a set of readings is given for every day.
o For weekdays during the 34 weeks of Ordinary Time, the First Readings follow a biannual cycle (called I and II, for odd and even years, respectively), while the Gospels (with Gospel Acclamations) follow an annual cycle.
· Celebrations of the saints follow these rules:
o Unless it is a solemnity or feast, the readings may be taken from the weekday readings of the current season (or memorial with proper readings, as mentioned earlier in this chapter).
o For compelling pastoral reasons, other readings may be chosen for memorials of the saints. The Introduction to the Lectionary for Mass provides two groups of readings:
a. The Proper of the Saints provides the first group of readings.
b. The Common of the Saints provides the second, more extensive group of readings. There are, first, appropriate texts for the different classes of saints (martyrs, pastors, virgins, etc.), then, a great many texts that deal with holiness in general. These are for alternative use whenever the Commons are indicated as the source for the choice of readings.14
· For ritual Masses, Masses for various needs and occasions, votive Masses, and Masses of the dead, the readings are taken from either the texts given for these Masses (grouped together as in the Common of Saints) or the weekday cycle.
30. Other Sacraments
The particular celebration of each sacrament is described, together with its dogmatic aspect, in the treatise on the sacraments.
SACRAMENTALS
31. What Are the Sacramentals?
Sacramentals are sacred signs which in a sense imitate the sacraments. They signify certain effects, especially spiritual ones, and they achieve these effects through the intercession of the Church.15
This “imitation of the sacraments” implies both similarity and dissimilarity to them. Therefore:
· sensible signs are used, composed of both matter and form;
· it can be said that the sacramentals were instituted by Christ, inasmuch as Christ gave the Church the power to institute them. In some cases, as in exorcisms, he even demonstrated how to do them. Still, strictly speaking, the sacramentals were instituted by the Church, who can and does change them when she deems it appropriate. Specifically, this power belongs to the Apostolic See16;
· the sacramentals confer actual graces and assistance. Thus, they indirectly help one merit an increase of sanctifying grace;
· they do not confer grace ex opere operato, but through the actions of the recipient and of the Church. Their effectiveness is based on the impetratory value (i.e., by way of request) of the prayers of the Church and on the quality of the dispositions of the subject.
There are several kinds of sacramentals. Some are blessed or consecrated objects through which the faithful receive spiritual benefits. Examples of this type are holy water, the scapular, blessed candles or palms, and, generally speaking, all blessed objects used exclusively for the worship of God.
Sacramentals may also be actions that the Church enriches with special graces. For example, the recitation of an act of contrition, the imposition of ash, exorcisms, processions, pilgrimages, and the funeral rites.
Most of the sacramentals consist of blessings, like those of churches, objects devoted to divine worship, rosaries, scapulars, houses, the nuptial blessing, and the blessing of water.
The effects of sacramentals can be divided into four groups:
i) Actual graces
ii) Forgiveness of venial sins
iii) Protection against the attacks of the devil
iv) Temporal benefits (like the blessing of the fields)
32. Rite of Funerals
The Church celebrates funeral rites for her children. These rites are not a sort of purification for the deceased, mere intercessions, or expression of condolences. The Church celebrates the paschal mystery so that those who were incorporated in Christ through Baptism may be received in heaven with him.17 The following aspects are emphasized in the rite:
· The certainty of the resurrection in Christ; thus, the hope of resurrection is the central theme of the funeral
· The uncertainty of salvation; thus, the intercessions for the deceased are offered
· The festive character of the funeral
· The bonds of communion between the living and the dead
· The veneration of the body (together with the soul, it will be glorified)
· The profound meaning of life and death for a Christian
32a) Plans of Funerals
The Roman Ritual gives three plans of funerals18:
i) The first plan allows for three stations: in the home of the deceased, in the church (usually with the celebration of the Mass, and the “final commendation and farewell” when the body is incensed and sprinkled with holy water), and at the cemetery.
ii) The second plan has two stations: in the cemetery chapel and at the grave.
iii) The third plan has one station: the home of the deceased.
32b) Masses for the Dead
Masses for the dead may be celebrated on obligatory memorials and on ferial days (except Ash Wednesday and Holy Week) in the following cases:
· On learning of a death
· On the occasion of a burial
· On the first anniversary of the death.
Other Masses for the dead may be celebrated whenever votive Masses are permitted, provided these Masses are actually applied for the dead.
Footnotes:
1. Cf. CCC, 1345–1355.
2. Cf. General Instruction of the Roman Missal, 24.
3. Cf. Ibid., 31; CCC, 1349.
4. Cf. General Instruction of the Roman Missal, 318.
5. Cf. Introduction to the Lectionary for Mass, 65.
6. In a dozen cases, the readings correspond to biblical passages that mention the saint (as in the case of St. Barnabas, St. Martha, etc.) or about the event in the saint’s life that the Mass is celebrating. These readings must take the place of the weekday readings for the same day. Cf. Ibid., 83.
7. Cf. General Instruction of the Roman Missal, 48; CCC, 1352–1354.
8. Cf. General Instruction of the Roman Missal, 322d. A preface is considered “proper” in a strict sense when it is attached to Masses celebrated on the very day of the feast or during its octave. There are prefaces indicated for the entire seasons of the year, but these are not to be regarded as “proper” in a strict sense (Notitiae, 5 [1969] 323, no. 1].
9. Cf. Ibid., 48; CCC, 1355.
10. “Communion under both kinds may be granted also to the laity when the bishops think fit, not only to clerics and religious but also to the laity, in cases to be determined by the Apostolic See” (SC, 55). Cf. CCC, 1390.
11. General Instruction of the Roman Missal, 323.
12. Cf. Ibid., 319.
14. Cf. Introduction to the Lectionary for Mass, 70.
15. CIC, 1166; cf. CCC, 1667–1676.
16. Cf. CIC, 1167.
17. Cf. CCC, 958, 1032, 1055, 1371–1372, 1684–1690.
18. Cf. Ibid., 2300.