Lt 504 Introduction to Liturgy ​​​Midterm Exam Preparation 2012

Question 0

2. Anamnesis and Epiclesis are at the heart of each sacramental celebration. Explain Anamnesis and Epiclesis (CCC 1103-1109).

Answer 0

Anamnesis: (CCC 103) The liturgical celebration always refers to God’s saving interventions in history.
In the Liturgy of the Word the Holy Spirit “recalls” to the assembly all that Christ has done for us.
The Holy Spirit who thus awakens the memory of the Church then inspires thanksgiving and praise (doxology).
(CCC 104)Christian liturgy not only recalls the events that saved us but actualizes them, makes them present.
The Paschal mystery of Christ is celebrated, not repeated.
It is the celebrations that are repeated, and in each celebration there is an outpouring of the Holy Spirit that makes the unique mystery present.

The Epiclesis: (CCC1105) (“invocation upon”) is the intercession, in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the body and blood of Christ and that the faithful by receiving them, may themselves become a living offering to God
( CCC1106) Together with the anamnesis, the epiclesis is at the heart of each sacramental celebration, most especially of the Eucharist.

Question 1

1. The Liturgy — Work of the Holy Trinity. Briefly explain the role / relationship of each person of the Trinity to the Liturgy (CCC 1077-1112).

Answer 1

1110 In the liturgy of the Church, God the Father is blessed and adored as the source of all the blessings of creation and salvation with which he has blessed us in his Son, in order to give us the Spirit of filial adoption.
1111 Christ’s work in the liturgy is sacramental: because his mystery of salvation is made present there by the power of his Holy Spirit; because his Body, which is the Church, is like a sacrament (sign and instrument) in which the Holy Spirit dispenses the mystery of salvation; and because through her liturgical actions the pilgrim Church already participates, as by a foretaste, in the heavenly liturgy.
1112 The mission of the Holy Spirit in the liturgy of the Church is to prepare the assembly to encounter Christ; to recall and manifest Christ to the faith of the assembly; to make the saving work of Christ present and active by his transforming power; and to make the gift of communion bear fruit in the Church.

Question 2

3. The Paschal Mystery in the Church’s Sacraments. Explain (CCC 1113-1134).

Answer 2

The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments.29 There are seven sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.
“Adhering to the teaching of the Holy Scriptures, to the apostolic traditions, and to the consensus . . . of the Fathers,” we profess that “the sacraments of the new law were . . . all instituted by Jesus Christ our Lord.

Jesus’ words and actions during his hidden life and public ministry were already salvific, for they anticipated the power of his Paschal mystery. They announced and prepared what he was going to give the Church when all was accomplished. The mysteries of Christ’s life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for “what was visible in our Savior has passed over into his mysteries.

Question 3

4. The sacraments are of the Church (“of the Church,” “by the Church,” “for the Church”). Explain (CCC 1118).

Answer 3

The sacraments are “of the Church” in the double sense that they are “by her” and “for her.” They are “by the Church,” for she is the sacrament of Christ’s action at work in her through the mission of the Holy Spirit. They are “for the Church” in the sense that “the sacraments make the Church,”35 since they manifest and communicate to men, above all in the Eucharist, the mystery of communion with the God who is love, One in three persons.

Question 4

5. Which are the two primary sacraments through which we enter the Paschal Mystery? Briefly explain (SC 6).

Answer 4

by baptism men are plunged into the paschal mystery of Christ: they die with Him, are buried with Him, and rise with Him; they receive the spirit of adoption as sons “in which we cry: Abba, Father” (Rom., 8,15)
b) celebrating the eucharist in which “the victory and triumph of his death are again made present” [19], and at the same time giving thanks “to God for his unspeakable gift” (2 Cor. 9:15) in Christ Jesus, “in praise of his glory” (Eph. 1:12), through the power of the Holy Spirit.

Question 5

6. List the six “Guiding Principles” and five “Operational Principles” as presented in Annibale Bugnini’s book, The Reform of the Liturgy, chapter 4, “Fundamental Principles.”

Answer 5

1. The liturgy is “an Exercise of the priestly office of Jesus Christ” (7) SC
2. The liturgy as “Summit and Fount: of the Church
3. Full, Conscious, Active Participation (14): SC
   a) Restore and Promote the Sacred Liturgy b) Full and active Participation by all the people c) It is the primary and indispensable Source (faithful→Christ Spirit)
4. Manifestation of the Church (26) SC
   a) Liturgical Service are not private functions, but are celebrations of the church: @ they pertain to the whole body of the Church. & they manifest it and have effects upon it.
   b) They concern the individual members of the Church in different ways: @ according to they different rank, office, and actual participation [e.g. Ministers, those receiving a sacrament, members of the assembly, etc)
5. “Substantial Unity”, Not “Rigid Uniformity” (38) SC
   a) Legitimate variations & adaptions to diferrent groups, regions, and peoples
   b) Especially in missions lands
   c) Provide that the substancial unity of the Roman rite is preserved.
6. “Sound Tradition” and Legitimate Progress” (23) SC
   a) Careful Investigation Before revision: theological, hist., and Pastoral. b) no innovations, unless the good of the church requires them. c ) new forms should in some way grow organically from forms already existing.

Question 6

7. Briefly explain the following “Guiding Principles” or “Operational Principles”: (3 or 4 principles would be listed.)

Answer 6

“Operational Principles”: (3 or 4 principles would be listed.) (see answer in question # 6)

Question 7

8. Describe and explain the modes of the presence of Christ in the Liturgy, particularly in the Eucharist (SC 7; CCC 1088; especially, GIRM chp II, #27).

Answer 7

SC 7, 1088: Christ is always present in His Church, especially in her liturgical celebrations. He is present in the sacrifice of the Mass, under the Eucharistic species, in the sacraments, in His word, He is present, when the Church prays and sings.
GIRM Chp. II # 27: Priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord or Eucharistic Sacrifice.
Christ is really present in the very assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and uninterruptedly under the Eucharistic species.

Question 8

9. Describe [define] liturgy (as in SC 7; CCC 1069-1070) and Searle, Liturgy Made Simple, Chp 1

Answer 8

​a) ​SC. 7​ Liturgy: is considered as an exercise of the priestly office of Jesus Chris
Christ is always present in the Church, liturgical celebrations, sacrifice of the Mass, His minister, the Eucharistic spices, in the sacraments, in His wordswhen the Church pray and sing.
b) CCC​Liturgy: (1069)Public Work or service in the name of/on behalf of the people (1070) In the New Testament the word “liturgy” refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity.
c) Searle LMS ch1: the liturgy is the really nothing else than the celebration of that ongoing process of redemption in and of the world. (p19) Is the source and summit of Christian Life because it is in liturgical celebration that the same pattem of initiative and response, of divine action and human cooperation…comes to its most explicit expression. The liturgy is the worship of the whole body of Christ, head and members. (Pope Pius XII)

Question 9

10. Liturgy is the summit and fount of Christian life. Explain (SC 10)

Answer 9

​For the aim and object of apostolic works is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord’s supper.
​The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness” [26]; it prays that “they may hold fast in their lives to what they have grasped by their faith” [27]; the renewal in the Eucharist of the covenant between the Lord and man draws the faithful into the compelling love of Christ and sets them on fire. From the liturgy, therefore, and especially from the Eucharist, as from a font, grace is poured forth upon us; and the sanctification of men in Christ and the glorification of God, to which all other activities of the Church are directed as toward their end, is achieved in the most efficacious possible way

Question 10

11. Explain the relationship of liturgy to popular devotions (SC 13).

Answer 10

Popular devotions derived from liturgy, for this reason, lead the people to it.
In fact, the liturgy by its very nature far surpasses any of them.

Question 11

12. Explain the place of sacred scripture in the liturgy (SC 24).

Answer 11

​Sacred scripture is of the greatest importance in the celebration of the liturgy. . From Sacred Scripture the Church teach between the readings, psalms, inspiration prayers, homily, Collect and Liturgical Songs. Actions and signs derive their meaning.

Question 12

13. Discuss the norms for adapting the liturgy to the temperament and traditions of the peoples (SC 37-40, CCC 1204-1209).

Answer 12

In SC 37-40: a) Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community. Respect and foster the genius and talents of the various races and peoples: Must not be bound up with superstition or error. When revising the liturgical books, for legitimate variations and adaptations to different groups, regions, and peoples. Especially in mission lands provided that the substantial unity of the Roman rite is preserved.

CCC 1204-1209)
The celebration of the liturgy, therefore, should correspond to the genius and culture of the different peoples. The Church has the power and on occasion also the duty to adapt to the cultures of recently evangelized peoples, the Church is the guardian. Cultural adaptations also require a conversion of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith. The diverse liturgical traditions or rites, legitimately recognized, manifest the catholicity of the Church, because they signify and communicate the same mystery of Christ. The criterion that assures unity amid the diversity of liturgical traditions is fidelity to apostolic Tradition, i e., the communion in the faith and the sacraments received from the apostles, a communion that is both signified and guaranteed by apostolic succession. (Bishops)

Question 13

14. Briefly explain how Christian identity is rooted in the Sacraments of Christian Initiation (LG 9-17; CCC 1212ff).

Answer 13

.

Question 14

15. Discuss Cardinal Bernardin’s description of liturgy and its relationship to Christian life (Our Communion, Our Peace, Our Promise).

Answer 14

Our Communion: Liturgy is our communion, our strength, our nourishment, our song, our paece, our reminder, our promesise.

Question 15

16. Explain Mark Searle’s description/definition of liturgy (Liturgy Made Simple, Chp 1).

Answer 15

Liturgy is the worship of the whole Body of Christ, head and members. Gathered in Christ for without Christ we could noy stand befor God. Gathered Through the Spirit of Christ, who is poured out into one body, one spirit in Christ.
the liturgy is the really nothing else than the celebration of that ongoing process of redemption in and of the world. (p19) Is the source and summit of Christian Life because it is in liturgical celebration that the same pattem of initiative and response, of divine action and human cooperation…comes to its most explicit expression. The liturgy is the worship of the whole body of Christ, head and members. (Pope Pius XII)

Question 16

17. Discuss Mark Searle’s five general principles of the liturgy (Liturgy Made Simple, Chp 1, conclusion).

Answer 16

​1. Liturgy is never perfect: a) We celebrate will never be adequate to the mystery it contains.
​b) our liturgica celebration will speak not only of the wonders of God, but of the brokenness and ​limitations of us who celebrations…
​c) This does not mean giving up the effort to improve our liturgical celebrations
​2. Liturgy does not always have to be diferrent: a)Liturgy is ritual, not entertainment b) it is meant to form us, not to have us on the edge of our seats. C) The liturgy keeps bringing us back to old words until we begin to understand them, and to old signs until we begin to see what they mean…: Corollary; liturgical text and actions should not be continually explained; they are rich in meaning, inviting insight, not explanation.
​3. Liturgy is prayer: a) the place where the community gathers, wherever that may be, is not a classroom or a dance hall or a theater or a cafeteria or a private meditation; b) it is a house of common prayer for the people of God.
​4. The mystery we hardly suspect: a) Liturgy is not so much a celebration of life as-we-know- it as it is a celebration of the mystery of life we hardly suspect. Everything of God is Holy b) while it uses the stuff of everyday life: word and song, movement and food, meeting and touching, candles and flowers, tables and chairs c) it uses them all with a sense of the holiness of these things. Handle with Care: d) this holiness is derived not so much from their presence in sacred place as from a recognition of the sacred presence which pervades all places. e) The people and language and things of the liturgy are to be handled with reverence and care.
​5. Liturgy is service: a) an ambiguous term referring both to our service of God and to God’s service us. B) Bothe senses of the term come together in our service of one another, for it is God who served in the mutual care we show one another.

Question 17

18. Discuss selected “Tensions in the Liturgy” (Searle and Supplementary Material, “Tensions and Temperaments in the Liturgy”).

Answer 17

(Searle p.25) The tension that has to be retained. And the word is tension, not balance.
​Tension creates energy, balance, once achieved, presumes state of repose.
​In the life of Jesus, It was this tension which was the message of his preaching and work: “The Kingdom is here, in your midst; therefore repent! [not have fun or take a break]
(Searle p.26) The work of god is in process: this means that we still needs his redemption, as individuals, as communities, as nations, as race.
​We are not alone and we need never despair. We are called to work for that kingdom, to allow God to be King, to rule in our hearts and in our society.
​+ The present and the future; the liturgy is of the present, but it points to the future (also, the past and the present: anamnesis)
​+ Individual (personal) and communal
- (Searle: personal & communal)
Ideal Kingdom: Local community and the Universal church
​-parish & diocese, cultural grup & particular.
The ideal Kingdom and the re…of present experience in the world “The kingdom is here, in your midst, therefore repent!
Liturgy is of this world, but it points to which transcendence present experience.
(Searle p.27) Work and Play:
The liturgy is an expression of our faith and love, but also shapes and deepens our faith and love.
Bringing who we are into the liturgy practicing who we should be as ch….
The liturgy as work and the liturgy as the deeply significant and as utterly meaningless.
​Old & new – divine & human:
​The givenness (traditions & customs) and the newness
​Restauration and renewal (reform)
​The upward movement of worship and the downeard movement of sanctification
​The divine and the human
​Gods invitation (call) and human response
​Transcendence and Immanence:
​The presence of God: Transcendence and Immanence
​The encounter and union with Christ which is mediate by, but not totally identifiable with, encounter and union with one another in the community.
​Presence and absence
​The value of the liturgy for teaching people about God and the role of liturgy as an actual encounter with God.
​Offering sacrifice and sharing a meal
​Gathering around a table and leading worship at an altar
​The real presence and the real absence.
​Languaje:
​The commun language of everyday/ speech and formal/ ceremonial/ elevated language
​The vernacular and Latin
And many more tension.
​The Sign of the Cross:
​The liturgy begins and ends with the Sign of the Cross,
​The cross is the sign both of God’s love for us and of Jesus’ human response to that love.
​He loved to the end, he was obedient even to death on a cross.
​Identify with Jesus:
​In the liturgy and life we identify ourselves with the death of Jesus,
​So that the life of Jesus, too, may become manifest in us.
​God Presence in the World:
​We can learn from the liturgy the pattem of God’s presence in the world discerning his saving ​presence in all human situations in the light of his more explicit presence in the language and ​symbols of the liturgy.

Question 18

19. Explain the meaning and significance of lex orandi, lex credendi (or) legem credendi lex statuat supplicandi (CCC 1124-1126; The New Dictionary of Sacramental Worship, Wainwright, “Doctrine, Liturgy and;” Irwin, “Liturgical Theology”).

Answer 18

​lex orandi, lex credendi : in the new Missal the rule of prayer (lex orandi) of the Church corresponds to her perennial rule of faith(lex credendi) : by which we are truly taugh that the sacrifice of his cross and its sacramental renewal in the Mass, which Christ the Lord instituted at the last Supper and commanded his Apostles to do in his memory, are one and the same,Sacrifice: differing only in the manner of their offering; and as result, that the Mass is at one and the same time a sacrifice of praise, thanksgiving, propitiation, and satisfaction.

Question 19

20. Discuss articles 47 & 48 of Sacrosanctum concilium, the Constitution on the Sacred Liturgy — the celebration of the Eucharist: description and participation (SC 47-48).

Answer 19

​# 47. Perpetue the Sacrifice. a) Jesus instituted the Eucharistic sacrifice of his Body and Blood. b) He did this in order to perpetuate the sacrifice of the cross throughout the centuries until He come again c) and so the entrust to…the church, a memorial of his death and resurrection: d) a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us. Saint Augustin)
​# 48. Devotion & Full Collaboration: a)The church earnestly desires that Christ Faithful,…should not be there as strangers or silent spectators; b) through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. Offer Christ & Thenselves: a) they should be instructed by God’s word and be nourished at the table of the Lord’s body; b) They should give thanks to God; c) by offering the immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; d) through Christ the mediator, they should be draw day by day into ever more perfect union with God and with each other, e) so that finally God may be all in all. Real presence in the Eucharistic Spieces: f) the wondrous mystery of the real presence of the Lord under the Eucharistic species, confirmed by the Second Vatican Council and teachings of the Church’s Magisterium in the same sense and with the same doctrines as the Council of Trent proposed that it must be believed, Transubstantiation: g) is proclaimed in the celebration of the Mass, not only by the very words of consecration by which Christ is rendered present through transubstantiation, h) but also with a sense and a demonstration of the greatest reverence and adoration which strives for realization in the Eucharistic Liturgy. I) [and through] adoration in special way on [Holy Thursday] and on solemnity of the most Holy Body and Blood of Christ. Action of the whole Church: j)the celebration of the Eucharistic is the action of the whole Church, k) and in it each one should carry out solely but Totally that which pertains to him [or her], in virtue of place of each within the People of God… People of God A Priestly People: 1) for this people is the People of God, 2) purchased by Christ’s Blood, 3) gathered by the Lord, 4)nourished by his word, 5) the people call to present to God the prayers of the entire human family, 6) a people that gives thanks in Christ for the mystery of salvation by offering his sacrifice, Communion & Participation: 7) a people, finally, that is brought togetter in unity by Communion in the Body and blood of Christ. 8) This people, though holy in its origin, nevertheless grows constantly in holiness by conscious, active, and fruitful participation in the mystery of the Eucharistic. Uninterrupted Tradition: 6) Renewal of the Order of Mass by Vatican II embraces the same Tradition as the Missal of Trent (1570): The original norm of the holy fathers.” Upheaval of the Reformation: 7) In truly difficult times, when the Catholic faith in the sacrificial nature of the Mass, the ministerial Priesthood, and the real and perpetual presence of Christ under the Eucharistic species were called into question, 8) St. Pius V was the first of all concerned with the preserving the more recent tradition, then unjustly assailed, introducing only very slight changes into the sacred rite.

Question 20

21. Explain the “Importance and dignity of the Eucharistic celebration,” especially the importance of participation (GIRM, Chapter I, #16-19).

Answer 20

GIRM16. The celebration of Mass is the center of the whole of Christian life for ​the Church both universal and local, as well as for each of the faithful ​individually. ​For in it is found the high point both of the action by which God ​sanctifies the world in Christ and of the worship that the human race offers ​to the Father, adoring him through Christ, the Son of God, in the Holy Spirit.
​
GIRM17. It is, therefore, of the greatest importance that the celebration of the Mass or ​the Lord’s Supper be so ordered that the sacred ministers and the faithful taking ​part in it, according to the state proper to each, may draw from it more ​abundantly those fruits, to obtain which, Christ the Lord instituted the ​Eucharistic Sacrifice of his Body and Blood and entrusted it as the memorial of ​his Passion and Resurrection to the Church, his beloved Bride.
GIRM18. This will fittingly come about if, with due regard for the nature and other ​circumstances of each liturgical assembly, the entire celebration is arranged in ​such a way that it leads to a conscious, active, and full participation of the ​faithful, namely in body and in mind, a participation fervent with faith, hope, and ​charity, of the sort which is desired by the Church and which is required by the ​very nature of the celebration and to which the Christian people have a right and ​duty in virtue of their Baptism.

GIRM19. The celebration of the Eucharist is always endowed with its own efficacy ​and dignity, since it is the act of Christ and of the Church, in which the ​Priest fulfills his own principal function and always acts for the sake of the ​people’s salvation.

Question 21

22. Explain the “General structure of the Mass.” (GIRM 27-28).

Answer 21

​GIRM27: At Mass or the Lord’s Supper the People of God is called together, with a Priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord or Eucharistic Sacrifice. In an outstanding way there applies to such a local gathering of the holy Church the promise of Christ: “Where two or three are gathered in my name, there am I in their midst” (Mt 18:20). For in the celebration of Mass, in which the Sacrifice of the Cross is perpetuated, Christ is really present in the very assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and uninterruptedly under the Eucharistic species.
​GIRM 28. The Mass consists in some sense of two parts, namely the Liturgy of the Word and the Liturgy of the Eucharist, these being so closely interconnected that they form but one single act of worship. For in the Mass is spread the table both of God’s Word and of the Body of Christ, and from it the faithful are to be instructed and refreshed. There are also certain rites that open and conclude the celebration.

Question 22

23. Discuss the “Movements and Postures” of the Mass (GIRM 42-44).

Answer 22

GIRM42. The gestures and bodily posture of both the Priest, the Deacon, and the ministers, and also of the people, must be conducive to making the entire celebration resplendent with beauty and noble simplicity, to making clear the true and full meaning of its different parts, and to fostering the participation of all. A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them.

GIRM43. The faithful should stand from the beginning of the Entrance Chant, or while the Priest approaches the altar, until the end of the Collect; for the Alleluia Chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Universal Prayer; and from the invitation, Orate, fratres (Pray, brethren), before the Prayer over the Offerings until the end of Mass, except at the places indicated here below.
The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, they may sit or kneel during the period of sacred silence after Communion.
In the Dioceses of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus (Holy, Holy, Holy) until after the Amen of the Eucharistic Prayer, except when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause. However, those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration. The faithful kneel after the Agnus Dei (Lamb of God) unless the Diocesan Bishop determines otherwise.
For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow the instructions which the Deacon, a lay minister, or the Priest gives, according to what is laid down in the Missal.
GIMR44. Among gestures are included also actions and processions, by which the Priest, with the Deacon and ministers, goes to the altar; the Deacon carries the Evangeliary or Book of the Gospels to the ambo before the proclamation of the Gospel; the faithful bring up the gifts and come forward to receive Communion. It is appropriate that actions and processions of this sort be carried out with decorum while the chants proper to them are sung, in accordance with the norms laid down for each.

Question 23

24. Briefly describe “The different forms of celebration” of the Mass (GIRM 112-114).

Answer 23

GIRM112: The Mass, at which the Bishop presides, surrounded by his Presbyterate, Deacons, and lay ministers, and in which the holy People of God participate fully and actively.
GIRM113: A Mass celebrated with any community, but especially with the parish community, inasmuch as it represents the universal Church at a given time and place, and chiefly in the common Sunday celebration.
GIRM114: The Conventual Mass, which is a part of the daily Office, or the “community” Mass.

Question 24

25. Discuss the four basic parts of the Mass — how they are related (GIRM, esp. chp II).

Answer 24

A) The Introductory Rites
​The Entrance
​Reverence to the Altar and Greeting of the Assembled People
​The Penitential Act
​The Kyrie, Eleison
​The Gloria in Excelsis
​The Collect

B) The Liturgy of the Word
​Silence
​The Biblical Readings
​The Responsorial Psalm
​The Acclamation before the Gospel
​The Homily
​The Profession of Faith
​The Universal Prayer

C) The Liturgy of the Eucharist
​The Preparation of the Gifts
​The Prayer over the Offerings
​The Eucharistic Prayer
​The Communion Rite
​The Lord’s Prayer
​The Rite of Peace
​The Fraction of the Bread
​Communion
​
D) The Concluding Rites

Question 25

26. Explain the introductory rites of Mass — general purpose and ordinary elements (GIRM 46-54).

Answer 25

The Introductory Rites
​The Entrance: When the people are gathered, and as the Priest enters with the Deacon and ministers, the Entrance Chant begins. Its purpose is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or festivity, and accompany the procession of the Priest and ministers.

​Reverence to the Altar and Greeting of the Assembled People: When they have arrived at the sanctuary, the Priest, the Deacon, and the ministers reverence the altar with a profound bow.
​Moreover, as an expression of veneration, the Priest and Deacon then kiss the altar itself; the Priest, if appropriate, also incenses the cross and the altar.. When the Entrance Chant is concluded, the Priest stands at the chair and, together with the whole gathering, signs himself with the Sign of the Cross. Then by means of the Greeting he signifies the presence of the Lord to the assembled community.

​The Penitential Act: After this, the Priest calls upon the whole community to take part in the Penitential Act, which, after a brief pause for silence, it does by means of a formula of general confession. The rite concludes with the Priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance.

​The Kyrie, Eleison: After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act.

​The Gloria in Excelsis: The Gloria in excelsis (Glory to God in the highest) is a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other. It is intoned by the Priest or, if appropriate, by a cantor or by the choir.

​The Collect: Next the Priest calls upon the people to pray and everybody, together with the Priest, observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. Then the Priest pronounces the prayer usually called the “Collect” and through which the character of the celebration finds expression.
​• If the prayer is directed to the Father
​• If it is directed to the Father, but the Son is mentioned at the end
​• If it is directed to the Son: Who live and reign with God the Father in the unity of the Holy Spirit, one God, for ever and ever.
​The people, joining in this petition, make the prayer their own by means of the acclamation Amen.

Question 26

27. Discuss “alternative introductory rites” for the Mass and give three examples.

Answer 26

.