DEEPENING THE LITURGICAL ASPECTS OF OUR LIVES AND PARTICIPATION

IN THE LITURGY

The word liturgy from the Greek word leitourgia is a translation from the word litos ergos,
meaning public service or work for the people. This public or official service(liturgy) therefore,
is God’s work in which the people participate. 1 Through the liturgy, Christ our redeemer and
high priest continues the work of our redemption in, with and through the church. 2 This clearly
brings out two important aspects: First, the center and focus of every liturgical celebration is
Jesus Christ, and secondly, the communal aspect of the liturgy is made very clear. This is not to
say that everyone is reduced to a mere crowd, but rather that each person present is both in
communion with God and with the others. For it is God’s will that all should be saved and come
to knowledge of the truth.3 The liturgy therefore is different from private devotions in that the
former is public, official and communal 4, while the latter is in one’s head and can be done in
which ever manner the person involved wishes, not forgetting the fact that they must be ordered
and approved by the Apostolic See.5 Every Catholic liturgical celebration no matter where it is
being celebrated is an action of the whole Christ 6, the body of Christ united with its head. 7 The
Catechism of the Catholic Church(CCC) makes us to understand that the liturgy does not only
refer to the celebration of divine worship, but also to the proclamation of the gospel and to active
charity. This is the service of both God and neighbor.8

Elements of the Liturgy

By elements, we simply refer to types or categories of liturgical celebrations: and under this, we
have three major categories under which others may be deduced. These are:

 The Mass: This is the most perfect form of the liturgy, because in it we join most
perfectly to Christ.9

1
Catechism of the Catholic Church (CCC), 1069
2
CCC, 169
3
Cf. 1Timothy 2:4
4
Cf. CCC, 1140
5
Sacrosantum Concilium (S C), 13
6
CCC, 1136
7
S C, 7
8
Cf CCC, 170; Acts 13:2
9
Cf. SC 2
  The Sacraments: These are special channels of grace given by Christ to the church and
makes it possible to love and live the life of grace.
 Liturgy of the Hours: This is made up of hymns, writings of the saints and petitions
prayed throughout the day by every bishop, priest, deacon and the faithful as well.

Some Characteristics of Catholic Liturgy

Every Catholic liturgical celebration is:

 Trinitarian and Pascal: They are directed to the Father through his Son’s Paschal
Mystery in the Holy Spirit.
 Ecclesial: They are celebrated by the whole church, head and members actively
participating in various roles.
 Sacramental: They are celebrated through symbolic rituals, words and gestures by which
the faithful express their faith in Christ and share in the salvation symbolized.
 Ethically Oriented: They are directly related to moral life, by empowering full
responsible discipleship.
 Eschatological: They make present God’s kingdom already begun but not yet fully
accomplished.

Participating in the Liturgy

In order that the liturgy may be able to produce its full effects in us, a first and very important
aspect is the necessity for the faithful to come to it with the proper dispositions. That their minds
should be attuned to the voices and that they should cooperate with divine grace, less everything
goes in vain.10 After this level is a conscious and active participation in the course of the whole
liturgical celebration11, aware of what they are doing at each instance. It should be noted that
spiritual life is not limited to the sole participation in the liturgy, but must include personal
prayer and a life of active charity back at home. 12 Therefore, liturgical participation can be said
to be in three stages: before the celebration, during the celebration and after the celebration.

10
SC 11
11
SC 14
12
SC 12
 LITURGY AS THE CELEBRATION OF THE PASCHAL MYSTERY

We should begin by first asking ourselves what the Paschal Mystery is. The word paschal is the
equivalent of the Greek word pascha, derived from the Aramaic pasha and Hebrew pasha,
meaning, “the passing over” as occurs in Exodus 12: the liberation of the Israelites.

A Mystery on the other hand comes from the Greek word mysterion meaning secret rite or
doctrine. A mystery is thus a truth revealed by divine revelation.

The Paschal Mystery is one of the central doctrines in the Catholic faith. As Pope Benedict XVI
says “It is the center of what it is to be Christian and therefore to the Christian life, the Christian
year and the Christian seasons.”13 This Paschal Mystery is made up of four events: The Passion,
Death, Resurrection and Ascension of our Lord Jesus Christ.

The Paschal Mystery of Christ’s cross and resurrection stands at the centre of the Good News
that the Apostles and those following them are to proclaim to the world. God’s saving plan
therefore was accomplished once and for all by the redemptive death of His Son Jesus Christ.14

The Paschal Mystery is a real event that occurred in our history, but it is unique in that all other
historical events happen once and then pass away, swallowed up in the past. On the contrary, the
Paschal Mystery of Christ cannot remain only in the past, because by his death he destroyed
death, and all that Christ is, all that he did and suffered for all men participate in the divine
eternity and so transcends all times, while being made present in them all.15

How do all Liturgical Celebrations Celebrate the Paschal Mystery?

From the Constitutions on the Sacred Liturgy, it makes us understand that: the liturgy through
which the work of our redemption is accomplished, most of all in the divine sacrifice of the
Eucharist, is the outstanding means whereby the faithful may express in their lives and manifest
to others the mystery of Christ and the real nature of the true church.16

Two things are therefore important to note here:

13
BENEDICT XVI , Meeting with the Parish Priests and the Clergy of the Rome Diocese (14 February 2013)
14
Cf. CCC 571
15
Cf. CCC 1085
16
SC 2
 a) In every liturgical celebration is the celebration of the Paschal Mystery of Christ (the
redemptive work of Christ).
b) Among the three main elements of the liturgy (the Eucharistic Sacrifice, the Sacraments
and the Liturgy of the Hours), the Paschal Mystery is celebrated in the most perfect way
in the divine sacrifice of the Eucharist.

Furthermore, it is important to note that at the end of it all as earlier mentioned, benefitting fully
from this celebration demands that each person be properly disposed from within through
preparation, consciously and actively taking part in it. 17 Through this, the liturgy will daily build
up those who are within into a holy temple of the Lord, into a dwelling place for God in the
spirit.18

THE PLACE OF THE WORD OF GOD IN THE LITURGY

The Word of God has a very important place in the liturgy, for all the preaching of the Church
must be nourished and regulated by Sacred Scriptures. 19 The Church has always venerated the
divine Scriptures just as she venerates the Body of the Lord, since especially in the sacred
liturgy, she unceasingly receives and offers to the faithful the bread of life from both the tables of
God’s word and Christ’s body.20 The Liturgy of the Word and the Liturgy of the Eucharist
together form one single act of worship.21 Thus, in the celebration of the Eucharistic Sacrifice,
there are always two tables: The Table of the Word and the Table of the Eucharist.

These two tables are absolutely inseparable because it is the same Christ our redeemer who
teaches us with his word and feeds us with body. It will therefore be improper not to pay
attention to the proclamation of the Word and yet partake in the communion of the body and
blood of Christ.

17
Cf. SC 14.
18
Cf. Eph 2:21-22; SC 2.
19
Cf. DV 21.
20
Cf. DV 21.
21
SC 56.
The word of God is living and active22, and it has the power to build us up and give us our
heritage among all those who are sanctified. 23 For this reason, in sacred celebrations there is to be
24
more readings from sacred scriptures and it is to be more varied and suitable. This is what we
have in our liturgical celebrations and it is aimed at our proper spiritual nourishment and growth,
so that we may become better missionaries of the Lord through a life of love and service.

ORDER OF MASS

The Mass as earlier mentioned is the most perfect form of the liturgy, because in it, we join most
perfectly to Christ.25 The celebration of the Mass therefore actualizes the Paschal Mystery, and
we unite ourselves with the heavenly liturgy and anticipate eternal life when God will be all in
all.26 As early as the second century A.D, we have the witness of St Justin Martyr for the basic
lines for the order of the Eucharistic celebration. 27 At the head of every Eucharistic celebration is
Christ himself, the principal agent of the Eucharist. He who is the high priest of the new
covenant is the one himself who presides invisibly over every Eucharistic celebration. The
presiding priest therefore acts in the person of Christ the head.28

The Holy Mass is divided into two major parts: that is the Liturgy of the Word and the Liturgy of
the Eucharist. In addition to them are the Introductory Rite and the Concluding Rite. Thus, we
have:

The Introductory Rite

The Liturgy of the Word

The Liturgy of the Eucharist

The Concluding Rite

22
Hb 4:12.
23
Cf. Acts 20:32; 1Thess 2:13.
24
Cf SC 35.
25
Cf SC 2.
26
Cf. CCC 1326; 1Cor 15:18.
27
St Justin Martyrs, Letter to Emperor Antoninus Pius, 155AD.
28
Cf. CCC 1348.
  The Introductory Rite: This begins from the opening sign of the cross by the officiating
priest, proceeds with the penitential rite, the Gloria and concludes with the prayer after
the Gloria known as the Collect.
 The Liturgy of the Word: This is the first major part of the Mass and it begins with the
First Reading, through the Gospel to the Homily, then proceeds to the Creed and ends
with the prayers of the faithful.

Paying proper attention to the liturgy of the Word is very important as it is through the table of
the Word that Christ teaches us and prepares our hearts and minds to receive him in his most
Holy Body and Blood.

 The Liturgy of the Eucharist: This is the second major part of the Mass. It actually
begins with the offertory and or presentation of gifts. But what is the significance of the
presentation of gifts?

At the presentation of gifts, the faithful present the gifts of bread and wine to the priest,
symbolizing an offering of creation and of themselves back to the Father. This also gives an
exterior sign of an internal offering. We offer our prayers and ourselves in the same way that we
offer the gifts of bread and wine, hoping that just as they are changed into the body and blood of
Christ, so may we be transformed by his grace. The presentation of gifts is followed by the
Prayer over the Offerings, the Preface and the Holy Holy.

The Holy then leads us to the heart of the Liturgy of the Eucharist, which is the Eucharistic
Prayer proper (Consecration). The Eucharistic Prayer has four major parts:

The Epiclesis: During which the presider invites the Holy Spirit, that it may sanctify the gifts
present.

The Institution Narrative or Words of Consecration: During which the presider pronounces
the words of Christ as at the Last Supper. Through the action of the Holy Spirit, the body and
blood of Christ offered on the cross once and for all are made sacramentally present under the
species of bread and wine.29 This is followed by the mystery of faith.

29
Cf CCC 1353
The Anamnesis: Here, the Church calls to mind the passion, resurrection and glorious return of
Jesus Christ and she presents to the Father the offering of his Son which reconciles us to Him.30

The Intercessions: At the intercessions, the Church indicates that the Eucharist is celebrated in
communion with the whole church in heaven and on earth, the living and the dead and in
communion with the Pope, the Bishops, Priests and Deacons of the whole world with their
churches.31 The Consecration is concluded by the word: Through Him, with Him…… and all
answer with a great Amen.

The Liturgy of the Eucharist then continues with the Lord’s Prayer, the Lamb of God, and ends
with the Prayer after Communion.

 The Concluding Rite: At the concluding rite, the priest dismisses the faithful after the
final blessing. Commissioning them that after having received nourishment and grace
from the Mass, they may go and be witnesses of Jesus Christ in their words and actions.

THE LITURGICAL CALENDAR

The liturgical calendar also called the church calendar is an annual cycle of seasons and days
observed in the Roman Catholic Church in commemoration of the Life, Death and Resurrection
of Jesus Christ and of his virtues as exhibited in the lives of the saints.

At the basic level, this church year is divided into three cycles: Cycle A (Year A), Cycle B(Year
B) and Cycle C(Year C). Besides other differences, the ordinary Sundays of Years A, B and C
use the Gospels of Matthew, Mark and Luke respectively.

This is the case for Sundays, but during Ordinary weekday Masses,

30
Cf. CCC 1354.
31
Cf. CCC 1354.
Each of these years are divided into seasons and there are four seasons in every liturgical year.
These are: Advent, Christmas, Lent, Easter.

With Ordinary time inclusive, we have in this order: Advent, Christmas, a short period of
Ordinary time, Lent, Easter and a long period of Ordinary time.

Seasons of the Liturgical Year and their Peculiarities

Advent: This is the first season of the liturgical year and it is made up of four Sundays. The
season of Advent is a period of preparation for the coming of Jesus at Christmas and also the
preparation for the second coming of Christ at the end of time. The liturgical color used during
this period is purple or violet. A common thing seen during Advent is the Advent wreath, which
has four candles. These candles symbolize: Hope, Faith, Joy and Peace, with each lighted on the
four Sunday of Advent. Another noticeable aspect in Advent is that the Gloria is not said. Very
simply put, Advent is the time of preparation, to make level our “rough roads”, a penitential
season so to say, getting ourselves ready to receive the baby Jesus, our redeemer at Christmas.
Thus, Gloria, a song of joy is omitted during this period and only heard again as we sing with the
Angels who announce the birth of Christ, he whom we have been preparing all through to
welcome during the Christmas Eve Mass. Advent is called a privilege season of the church’s
year because of its penitential character.

Christmas: The season of Christmas celebrates the birth of Jesus Christ our Lord and redeemer.
It is a season filled with the joy of the birth of Christ and thus, the liturgical color used is White.
We hear once again with joy, the Gloria at Christmas as the angels sang. This season ends on the
Feast of the Baptism of the Lord.

Lent: The season of lent begins on Ash Wednesday. During this time, we remember the passion
and death of our Lord Jesus Christ who took the way of the cross because of our sins to redeem
us. Thus, it is a penitential season as we seek to turn away from our sins and live better Christian
lives. Consequently, Gloria and Alleluia are omitted during this season and the liturgical color
used is purple or violet. Like Advent, lent is a privilege time of the liturgical year. This season is
made up of 40days from Ash Wednesday to Hoy Thursday, not counting the Sundays and other
Solemnities. This 40days symbolizes the 40years the Israelites spent in the desert and the 40days
Christ spent in the desert: a period of preparation.
It is characterized by three main things: prayers, fasting and alms giving, all geared at fostering
our conversion back to Christ the Lord. The three days from Holy Thursday to Good Friday to
Easter Sunday are called Easter Triduum and is not a separate season on its own but forms part
of both lent and the easter festival.

Easter: The season of Easter celebrates with great joy the resurrection of our Lord Jesus Christ,
who having conquered death has restored our life. This is the source of the great joy, and so we
now once again sing with joy the Gloria and Alleluia. The liturgical color used is White. The
season of Easter is made up of 50days. 40days to the Ascension of the Lord and 10days to the
Pentecost.

Besides these four major seasons, the liturgical calendar has Solemnities, Feasts and Memorials.
It is important to note that every Sunday of Advent and Lent are Solemnities of the Lord, though
the Liturgical color and the special character of the seasons are unchanged.

Solemnities, Feasts and Memorials

Just to refresh the mind, the church punctuates the liturgical year by celebrating various events
important to the mystery of our salvation. She therefore celebrates the whole mystery of Christ
from his Incarnation and Birth, to his Ascension, to Pentecost, and finally the second coming of
Christ in judgement on the Solemnity of Christ the King. We commemorate in a particular way
the resurrection of the Lord on Sundays, when our Lord triumphed over sin and death. In a
special way, Holy Mother Church also honors our Blessed Mother, marking those special events
of her participation in the mystery of our salvation. The church also commemorates the memorial
days of saints, who through their lives bring to the mind of the faithful the call to holiness.
Saints’ days are celebrated with few exceptions on the date of their death, their birth into eternal
life.

Solemnities: They are celebrations of greatest importance. Each solemnity begins on the evening
before with first vespers. On this day, both the Gloria and the Creed are recited. Examples
include: Sundays, Solemnity of Mary Mother of God (1 st January), Ascension, Assumption (15TH
August), All Saints (1st November), Immaculate Conception (8th December) etc.

Feasts: They are of second importance and are celebrated on particular days. Feasts do not have
proper first vespers on the evening before. On Feasts, the Gloria is said but not the Creed, except
on Sundays of Ordinary time. Some feasts have proper first vespers like Feast of the Presentation
of the Lord (2nd February).

Memorials: Memorials are classified either as Optional or Obligatory Memorials. They

commemorate a saint or saints. Obligatory memorials must be observed whereas Optional
memorials do not necessarily have to be observed everywhere. Particular nations, churches and
religious communities can celebrate memorials as feasts with Gloria, depending on the devotion
they have to the saint. The celebration of memorials is also governed by liturgical seasons in that
Obligatory Memorials for example that occur during Lent are only celebrated as optional
memorial.

LITURGICAL COLORS

The early Christians had no system of colors associated with the seasons. The Roman emperor
Constantine gave Mecarius of Jerusalem a sacred robe fashioned with golden threads for use at
baptism before around the 4th Century A. D. The modern color sequence of the Roman Church
was first outlined in Pope Innocent the III’s treaties “De SacroAltaris” Book I, Chapter 65 just
before he was elected Pope in 1198. From what he outlined; the changes have not been so much
different from what we have today. He called them: White, Red, Black and Green.

Liturgical colors are those specific colors used for vestments within the Roman Catholic Liturgy.
They symbolize different things as an expression of the specific character of the liturgical
celebration. As reformed by Pope Paul VI, the following colors are used in accordance with the
rubrics of the GIRM no. 346.

 Green: The color green symbolizes growth and hope and is used in the Masses of
Ordinary time.
 Purple: The Purple or violet color symbolizes repentance, penance and reconciliation. It
is used during Lent and Advent aswell as funeral Masses and for the sacrament of
Reconciliation.
 White: it is a liturgical color that symbolizes joy and celebration. It is used during
Masses of Christmas, Easter and other Solemnities and Feasts.
  Red: It symbolizes the blood of Christ and blood of martyrs as well as the Holy Spirit. It
is used on Palm Sunday, Good Friday, Feast of Pentecost, Feast of Apostles, Feast of
Martyrs.

Also, on the Third Sundays of Advent (Gaudete Sunday) and Lent (Laetare Sunday), if available,
Rose is used.

LITURGICAL VESTMENTS

Liturgical vestments of the church grew out of normal civil clothing, but this later came to be
differentiated as early as the 4th Century A. D.

Liturgical vestments are particularly designed “dresses” used by ministers during liturgical
celebration, having different and particular significance according to the nature and function of
the vestment. Some of them generally follow the liturgical colors like the chasuble, stole etc.
many of them have an associated prayer said while vesting with them.

In the church which is the body of Christ, not all members have the same office. This variety of
offices in the celebration of the Eucharist is shown outwardly by the diversity of sacred
vestments and which should therefore be a sign of the office proper to each minister. At the same
time, they should also contribute to the beauty of the sacred action itself. It is appropriate that the
vestments to be worn by the priests and deacons as well as those garments to be worn by lay
ministers be blessed according to the proper rite before they are put into use. 32 Below are some
examples of liturgical vestments.

THE AMICE
The amice is a rectangular linen cloth, which has two strings and is placed over the shoulders and
around the neck; the strings are then tied about the waist.
It has the purpose of covering the everyday clothing, even if it is the priest's clerical garb
including the modern alb, which often does not have a large opening at the neck but fits closely
around the collar.
The 2008 General Instructions on the Roman Missal [GIRM] (no. 336) permits the amice to be
dispensed with when the alb is made in such a way that it completely covers the collar, hiding
32
General Instruction of the Roman Missal (GIRM), 335.
the street clothes. In fact, however, it rarely happens that the collar is not seen, even partially;
hence, the recommendation to use the amice in any case.
Scriptural Reference: The amice is understood as "the helmet of salvation," (Eph 6:17) that
must protect its wearer from the demonic temptations, especially evil thoughts and desires,
during the liturgical celebration. This symbolism is clearer in the custom followed by the
Benedictines, Franciscans and Dominicans, who first put the amice upon their heads and then let
it fall upon the chasuble or dalmatic.

THE ALB
It is the long white garment worn by the sacred ministers, which recalls the new and immaculate
clothing that every Christian has received through baptism.
Scriptural Reference: The alb (from latin, albus = white) is a symbol of the sanctifying grace
received in the first sacrament and is also considered to be a symbol of the purity of heart that is
necessary to enter into the joy of the eternal vision of God in heaven (cf. Matthew 5:8).
Religious priest oftentimes wear the habit instead of alb and cinture. However, they can always
use the alb.
THE CINTURE
Over the alb and around the waist is placed the girdle or cincture, a cord made of wool or other
suitable material that is used as a belt. All those who wear albs must also wear the cincture
(frequently today this traditional custom is not followed).

GIRM no. 336 allows the cincture to be dispensed with if the alb is made in such a way that it
fits closely to the body without the cincture. Despite this concession, it is important to recognize:
a) the traditional and symbolic value of the cincture; b) the fact that the alb only fits snugly to the
body with difficulty and the traditional style remains absolutely preferable.

Scriptural reference: The cincture represents the virtue of self-mastery, which St. Paul also
counts among the fruits of the Spirit (cf. Galatians 5:22).
THE MANIPLE
It is an article of liturgical dress used in the celebration of the extraordinary form of the Holy
Mass of the Roman Rite. It fell into disuse after Vat. II, even though it was never abrogated. The
maniple is similar to the stole but is not as long: It is fixed in the middle with a clasp or strings
similar to those of the chasuble.

During the celebration of the Holy Mass in the extraordinary form, the celebrant, the deacon and
the subdeacon wear the maniple on their left forearm.
It perhaps derives from a handkerchief, or "mappula," that the Romans wore knotted on their left
arm. As the "mappula" was used to wipe away tears or sweat, medieval ecclesiastical writers
regarded the maniple as a symbol of the toils of the priesthood.

Scriptural Reference: Psalm 125:5-6: " They that sow in tears shall reap in joy. Going they
went and wept, casting their seeds, but coming they shall come with joyfulness, carrying their
maniples.”
THE STOLE
It is the distinctive element of the vestment of the ordained minister and it is always worn in the
celebration of the sacraments and sacramentals. It is a strip of material that is embroidered,
according to the norm, whose color varies with respect to the liturgical season or feast day. It
must never be omitted.

Together with the cincture and the maniple, the stole symbolizes the bonds and fetters with
which Jesus was bound during his Passion.

CHASUBLE
It is the vestment proper to the one who celebrates the Holy Mass. It is called "casulla" in
Spanish.
Prayer and Scriptural References: Based on Col 3:14 and Mt, 11:30: "Domine, qui dixisti:
Iugum meum suave est, et onus meum leve: fac, ut istud portare sic valeam, quod
consequar tuam gratiam. Amen" (O Lord, who has said, "My yoke is sweet and My burden
light," grant that I may so carry it as to merit Thy grace).
 LITURGICAL VESSELS
These are receptacles and utensils used during a liturgical celebration. Among the requisites for
the celebration of Mass, the sacred vessels that are held in special honor especially are the
Chalice and Paten, on which the bread and wine are offered for consecration. 33 For the blessing
of sacred vessels, the rite prescribed in the liturgical books are to be followed. 34 Some examples
of sacred vessels include:

Chalice
The consecrated gold or gilded silver cup that holds the Precious Blood of Christ. When Mass
begins, the Chalice is covered by the folded purificator and the pall.

33
Cf. GIRM 327.
34
GIRM 333.
Paten
The consecrated gold or gilded silver plate on which the Sacred Host is laid. A Communion
Paten has a handle and is held under the chin of one receiving the Eucharist so that in case the
Host is dropped, it won't fall to the floor.

Ciborium
A chalice-shaped vessel with a lid used to hold consecrated Hosts for distribution during the
Communion of the faithful. It can be made of any material as long as the inside is gilded. It is
kept in the Tabernacle between Masses, covered with a white veil (which can be decorated with
precious metals).
Monstrance (or "Ostensorium" or "Ostensory")
A gold or silver vessel, often in a sunburst shape, with a clear glass area, called a "luna," for
viewing the Sacrament. The Host is kept in place inside the crystal or glass frame by a crescent
shaped gold or silver gilded clip called a "lunette." The monstrance is used during Benedictions
and processions, etc., for adoration by the faithful.

Pyx
A small container, also called a custodia, used to carry the Sacred Host when taking it to the sick
and homebound. It is made of the same material as the Ciborium -- gilt on the inside.
Thurible (or "Censer") and Boat
A thurible is the incense burner used at Mass. It hangs from chains so it can be swung to incense
people and things. The boat is where the incense is stored until it is placed in the thurible.

Cruets
These vessels hold the water and wine before Consecration
Aspersory and Aspergillum (or "Aspergill")
The Aspersory is a container for holding Holy Water. The Aspergillum is a stick-shaped
implement with holes in it to dip into the Aspersory and catch the Holy Water for sprinkling the
people and things. Because of Leviticus 14:49-52, Numbers 19:18, Psalm 50:9, etc., the
aspergillum used to contain crushed Biblical hyssop (Origanum syriacum) to catch the water, but
nowadays a small sponge is more often used.

SIGNS, SYMBOLS AND GESTURES IN THE LITURGY

Signs and Symbols

Every liturgical celebration is woven from signs and symbols. Their meaning is rooted in the
work of creation and human culture.35 As a being at once body and spirit, man expresses and
perceives spiritual realities through physical signs symbols. In the same way as he uses these
signs and symbols to communicate with others, so to in a way, it holds for his relationship with
God.36 These signs and symbols may include water, fire, bread, wine, laying on of hands, the
crucifix, the fish, the Alpha and Omega sign etc. These are therefore simple elements of day to
day life that invite us to reflect on the mystery of our faith. This holds the same for the
relationship between words and action in the liturgy. The liturgical actions therefore signify what
the word of God expresses: both his free initiative and his people’s response of faith. 37 The
liturgical words and actions are inseparable, both in so far as they are signs and instructions and
insofar as they accomplish what they signify.38

35
CCC 1145.
36
CCC 1146.
37
CCC 1153.
38
CCC 1155.
Sacred Images

The sacred images and liturgical icons principally represent Christ. For he is the image of the
invisible God. Christian iconography therefore expresses in images the same gospel message that
scripture communicates by words. So like words and actions, images and words illuminate each
other.39

As earlier mentioned, all the signs in liturgical celebrations are related to Christ: the sacred
images of the Holy Mother of God as well as the saints: they all signify Christ who is glorified in
them.40 As St John Damascene would say, the beauty of the images moves me to contemplation.

Postures and Gestures in the Liturgy

“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” (General Instruction of the Roman Missal 42).

Generally, liturgical postures convey the various relationships we have with God. Some convey
reverence, while others convey repentance, submission, supplication or adoration. These postures
and gestures like standing, kneeling, sitting, signing ourselves, sharing the sign of peace are not
merely ceremonial but they carry a profound meaning when done consciously with
understanding and faith.

Gestures and postures during Mass are disciplines of the church. By discipline means any of the
laws and directives set down by the church authority for the guidance of the faithful. 41 These
disciplines can, and do actually change, but the essences they express do not change. For
example, the manner of receiving the Holy Eucharist may change, but the teaching of the real
presence of Jesus in it in body, blood, soul and divinity that the gesture expressed will never
change. Some of these gestures and postures include:

Standing: It is a sign of respect and honor. From the earliest days of the church, standing has
been understood as the stance of those who have risen with Christ, and seek the things that are

39
Cf. CCC 1159, 1160.
40
CCC 1161.
41
Cf. Fr. John Hardon SJ, Modern Catholic Dictionary, p. 160.
above.42 When we stand for prayers, we are assuming our statues before God as people redeemed
by the blood of Christ. We stand when the celebrant and the other ministers process into the
church, we stand for the Gospel because we acknowledge that it is Christ himself speaking to us
when it is proclaimed. And we stand for the presidential prayers.

Kneeling: This signified penitence in the early church. The awareness of our sins cast us to the
ground. More recently, kneeling has come to signify humble adoration. It is for this reason that
kneeling for the assembly during the Eucharistic prayer, from after the Holy Holy till after the
Great Amen and in other places, till after the “Lord I am not worthy……….’’ Have been adopted
in many places all over the world.

Sitting: This is a posture of attentive listening and meditation. Thus, the assembly sits for the
readings before the Gospel and the homily, and may also sit for the period of meditation after
communion.

The Sign of the Cross: The sign of the cross is the most familiar gesture in the Catholic Church.
We make it over our bodies as we begin Mass and in the blessing at the end of Mass. This
gesture which recalls the saving death of Christ on the cross, first marked our bodies at baptism
when we were claimed for Christ. Also, during the sprinkling rite in the Mass or when we take
Holy water upon entering the church, we make the sign of the cross. This sign was also used by
early Christians during moments of persecutions to identify themselves to each other as
Christians.

Genuflecting: This is the gesture of adoration we make to the presence of Christ in the Blessed
Sacrament. Upon entering the church before taking our place, we genuflect towards the Blessed
Sacrament reserved in the tabernacle. The priest and ministers genuflect before entering the
sanctuary if the tabernacle is located within it.

During the Eucharistic prayer, the priest genuflects three times in adoration of the Blessed
Sacrament. After showing the host, and then the chalice to the people and again before he speaks
the invitation to communion and receives the Blessed Sacrament himself.

Bowing: It is a gesture of reverence. We recognize the altar as a symbol of Christ, and so we

stop and bow to it, whenever we pass in front of it. The priest and all the ministers bow to the
42
Cf. Col 3:1-5.
altar after processing to the sanctuary at the start of the Mass. In the Creed, we bow at the words
that commemorate the Incarnation. This gesture signifies our profound respect and gratitude to
Christ who humbled himself to share our human condition in order to save us.

There are other gestures that intensify our prayer at Mass. For example, during the penitential
rite, when we pray the ‘’I confess…’’, the action of striking the breast at the words ‘’through my
fault…’’ can strengthen awareness that our sin is indeed our fault. In the rite of Peace, we
express through our handshake or embrace that we are committed to sharing Christ’s peace. It is
an expression of our desire to live in communion with one another. Thus, it is appropriate that
before we share in Holy Communion, the sacrament of unity, we make this symbolic gesture
with those around us.43

The General Instruction of the Roman Missal (GIRM) asks us to make a sign of reverence before
receiving Holy Communion. It is recommended that before receiving Holy Communion, we
make a bow of the head to the body of Christ in the hands of the minister. Through this reverent
gesture, we honor the living Christ who comes to us as our spiritual food.44

Singing and Music in the Liturgy

The musical tradition of the universal church is a treasure of inestimable value, greater even than
any of the art.45 The principal reason for this pre-eminence is that as a combination of sacred
music and words, it forms a necessary or an integral part of solemn liturgy. 46 For he who sings
prays twice (St. Augustine).

Songs and music fulfill their function as signs in a manner all the more significant when they are
more closely connected with the liturgical action. 47 It is important to note that the harmony of
signs( songs, music, words, actions), are all the more expressive and fruitful when expressed in
the cultural richness of the people of God who celebrate. 48 Thus, in conforming with the church’s
norms, the voices of the faithful should be heard in singing, but the text intended to be sung must

43
Cf. GIRM 154.
44
Cf. GIRM 160.
45
Cf. CCC 1156.
46
Cf. SC 12.
47
SC 112
48
Cf. SC 119
always be in conformity with Catholic doctrine and indeed they should be drawn chiefly from
the sacred scripture and from liturgical sources. 49

LITURGICAL BOOKS

These are officially issued books of the Roman Rite that contain the words of the prayers to be
recited, readings to be taken, the chants and also indicate the actions to be performed in the
celebration of the liturgy.

Below are some examples:

THE ROMAN MISSAL (Missale Romanum)

It is the primary liturgical book of the Roman Catholic Church containing all the instructions
(rubrics), texts and chants needed for a priest to celebrate the Eucharist throughout the liturgical
year.

Book of the Gospel (Evangelarium)

It contains the Gospel readings usually carried by the deacon during processional. He then placed
it on the altar to be used during the Gospel Reading.

49
Cf. SC 118;121.
Lectionary of the Mass (Lectionarium Missae)
- It contains the scriptural readings of the Mass
- Since Vat II, the readings are no longer part of the Missal (although sometimes included in its
editions) but are collected separately as the Lectionary.

THE PONTIFICAL (Pontificale Romanum)

It is the primary Roman Catholic liturgical book that contains the instructions (rubrics), texts and
chants, used by bishops for the administration of the sacraments, and for consecrations and
blessings outside Mass, and for certain juridical acts.
- It is essentially an episcopal ritual, containing the formularies and rubrics for the sacraments of
confirmation and Holy orders.
- However, it does not include the rites for the Mass or the Divine Office, which can be found in
the Roman Missal and Roman Breviary, respectively.
CEREMONIALS OF BISHOPS
(Caeremoniale Episcoporum)
It is the primary liturgical book of the Roman Catholic Church that contains the instructions
(rubrics only) which describes in detail the solemn Church services in Cathedrals and collegiate
churches performed by Bishops.

- The book is in eight parts:

1. Episcopal liturgy in general
2. Mass
3. Liturgy of the Hours and Celebrations of the Word of God
4. Celebrations of the Mysteries of the Lord in the course of the year
5. Sacraments
6. Sacramentals
7. Noteworthy dates in the life of a bishop
8. Liturgical celebrations connected with solemn acts of episcopal governance
THE DIVINE OFFICE

The Liturgy of the Hours or Divine Office or Work of God or canonical hours, often referred to
as the Breviary, is the official set of prayers "marking the hours of each day and sanctifying the
day with prayer". It consists primarily of psalms supplemented by hymns, readings and other
prayers and antiphons.

Seven Canonical Hours of the Liturgy of the Hours

 Matins(Office of Readings) (2:00am)

 Lauds (6:00am)
  Terce (9:00am)
 Sext (12:00noon)
 None (3:00pm
 Vespers (6:00pm)
 Compline (Before retiring)

Of these seven, the major hours are Matins(Office of Readings), Lauds and Vespers, while the
others are minor hours.

THE ARRANGEMENT OF READINGS DURING THE LITURGICAL YEAR

As mentioned before, the Liturgical Calendar is divided into Cycles or Years. These are: Cycle
A, Cycle B and Cycle C.
During these Cycles, the Gospel Readings Follow a certain order. That is:
Cycle A/Year A: Matthew
Cycle B/Year B: Mark
Cycle C/Year C: Luke.
The Gospel of John is read in the course of the Year on some Solemnities of special Character
and during Easter.
These hold for Ordinary Sundays of the Liturgical Year.
During Week Days in Ordinary Time, the Order of Gospel Readings differ.
Unlike the 3Year Cycle arrangement for Sundays, the Week days follow a Two Year Cycle.
These are: Cycle 1 and Cycle 2.
Year 1/Cycle 1: Is read in Odd number Years
Year 2/Cycle 2: Is read in even number years.
Each of the three Synoptic Gospels is read for a part of the year. As such,
Gospel of Mark: Week 1 to Week 9.
Gospel of Matthew: Week 10 to Week 21.
Gospel of Luke: Week 22 to Week 33/34.
The other seasons(Advent, Lent, Christmas and Easter) have their own proper readings according
to the character of the season.
 SACRAMENTS
The word sacrament comes from the Greek word, “Misterion” or mystery, translated in
ecclesiastical as latin scramentum, from latin Sacro(consecrate), sacer (sacred, Holy). Thus, in
then all, the Church in one way or another through her liturgy celebrates the Paschal Mystery of
Christ, his sacrifice on the cross, death and resurrection. In ancient Rome, the term meant a
soldier’s oath of allegiance. As St. Tertullian (a 3 rd Century writer) says, that as this oath of
allegiance for the soldier meant the beginning of a new way of life, so too do the sacraments
imply a new way of life for the one who receives. 50 Sacraments are outward signs of inward
graces, and Christ instituted the sacraments of the new law. They give birth and increase healing
and mission to the Christian’s life of faith.

There are seven sacraments, divided into three categories. These are the Sacraments of Christian
Initiation (Baptism, Confirmation, Holy Eucharist), Sacraments of Healing (Penance and
Reconciliation and Anointing of the sick), Sacraments of Service (Holy Orders and Matrimony).

A fundamental aspect to have always have in mind is the question of the efficacy of the
sacraments, or simply put, the effects of the sacraments and the circumstances within which they
have such effects. First of all, it must be noted that the sacraments bear fruits in those who
receive them with the required dispositions.51

“Ex Opere Operato”: This is a Latin phrase meaning “From the work performed.” The
sacraments act ex opere operato, that is, by the very fact of the action being performed,
independent of the merits of the Minister. 52 As St Thomas Aquinas says, “the sacrament is not
wrought by either the righteousness or merits of the celebrant or the recipient but by the power of
God.”53 Matthew Levering further says that “affirming the “ex opere operato” efficacy means
being sure of God’s sovereign and gratuitous intervention in the sacraments.” 54 Therefore, the
efficacy of the sacrament is not as a result of the holiness of the minister, but rather the holiness
of Christ himself who is the author directly or indirectly of each sacrament.

50
Cf. William A, The Christian Sacrament, p. 37.
51
Cf. CCC 1331.
52
Cf. CCC 1128
53
Thomas Aquinas, Summa Theologiae, III. Q.68,8.
54
Matthew Levering, The Oxford Handbook of Sacramental Theology, Oxford University Press, p. 688.
“Ex Opere Operantis”: This has to do with the effects of the sacraments on the person receiving
and depends on the internal/interior disposition of the receiver. 55 It must be noted that besides the
fact that a proper disposition on the part of the recipient is necessary for the efficacy of the
sacrament, it is in itself not the cause of the sufficient grace obtained from the sacraments. What
God offers in the sacraments is a gift freely bestowed out of God’s own love and so a person’s
disposition no matter how good it may be cannot merit supernatural grace which remains a gift
of God to us.

Sacraments of Christian Initiation: These lay the foundation of every Christian life.

Baptism: This is the basis of the whole Christian life, the gateway to life in the spirit, as
expressed in the Council of Florence. 56 Through baptism, we are freed from sin and reborn as
sons of God, we become members of Christ, are incorporated into the Church and made sharers
in the church’s mission.57 It is the sacrament of regeneration through water in the word.58

The act of baptism symbolizes the catechumen’s burial into Christ’s death from which he rises
up by resurrection with him as a new creature.

There are three kinds of baptism:

 Baptism of water: this is the normal case for one who desires baptism and is actually
baptized normally.
 Baptism of Blood (Baptismum Sanguinis): this is a case which one who is yet to be
baptized suffers martyrdom for the sake of the Christian faith. Thus at his, he receives the
graces of baptism.59
 Baptism of desire (Baptismus Flaminis): this is a case in which one actually desires to
be baptized but dies before he can receive baptism. They receive the grace of baptism at
their moment of death.60
The ordinary ministers of the sacrament of baptism are the bishops, priests and deacons. But in
case of necessity, anyone, even a non-baptized person with the required intention can baptize,

55
Cf. CCC 1131
56
Council of Florence, The Seventeenth Ecumenical Council of the Church, 1431-1449.
57
CCC 1213
58
Codex Luris Canonici (CIC), 675.
59
CCC1258
60
CCC1259
 61
but using the trinitarian baptismal formular. by required intention here means the person
desires to do what the church does when she baptizes.

The Sacrament of Confirmation: The sacrament of confirmation is a completion of the

baptismal grace, through which we receive even more the more the gifts of the Holy Spirit,
strengthened by it to spread and defend the faith by words and deeds.62

When confirmation is celebrated separately from baptism as is mostly the case, the liturgy of
confirmation begins with the renewal of baptismal promises and the professing of faith by the
confirmands. This shows that confirmation follows baptism.63 The sacrament of confirmation
roots us more deeply in the divine sonship of God’s children, unites us more firmly to Christ,
increases the gifts of the Holy Spirit in us, renders our bond with the church more perfect and
makes us become witnesses of Christ, never being ashamed of the cross.64

The ordinary minister of the sacrament of confirmation is the bishop, but if the need arises, he
may grant the faculty of administering it to a priest.

Sacrament of Holy Eucharist: The Holy Eucharist completes Christian initiation. Those who
have been raised to the dignity of the royal priesthood by baptism and configured more deeply to
Christ by confirmation now participate with the whole community in the Lord’s sacrifice of the
Eucharist.65 It is a sacrifice of love, a sign of unity, a bond of charity, a paschal banquet in which
Christ is consumed, the mind is filled with grace and the pledge of future glory is given to us.66

The Eucharist is the source and summit of the Christian life, 67 and it is the sum and summary of
our faith(St Irenaeus). Because Christ our redeemer said that it was truly his body that he was
offering under the species of bread, it has always been the conviction of the church of God, and
her holy council now declares again that by the consecration of the bread and wine, there takes
place a change of the whole substance of the bread into the substance of the body of Christ and

61
CIC 861.
62
Cf. LG 93
63
Cf. SC 116; CCC 1298
64
CCC 1303; LG 11,12
65
CCC 1322
66
SC 47
67
LG 11
of the whole substance of wine into the substance of his blood. This change, the holy Catholic
church has fittingly and properly called Transubstantiation.68

Fruits of Holy Communion

Holy communion augments our union with Christ. It nourishes our spiritual life, separates us
from sin, preserves us from future mortal sins, commits us to the poor, unites us with the faithful
of the church.69

The ordinary ministers of the sacrament of Holy Eucharist are the bishops, priests and deacons, 70
and the extraordinary minister is an acolyte or any member of the Christian faithful designated
according to the norms.71

Sacraments of Healing

There are two of these: Sacrament of Penance and Reconciliation and Sacrament of Anointing of
the Sick.

The purpose of these two sacraments is that Jesus Christ the physician of our souls and bodies
wills that the church continues in the power of the Holy Spirit his work of healing and salvation,
even among her own members.72

Sacrament of Penance and Reconciliation: This is the sacrament through which we obtain
pardon from God’s mercy for the offence committed against him, and we are at the same time
reconciled with the church which we have wounded by our sins and which by charity and a life
of prayer, we labor for our conversion. 73 It is called the sacrament of conversion, the sacrament
of penance, the sacrament of confession. Christ’s call to conversion continues to resound in the
lives of Christians. This call does not aim at mere outward looks and works but the conversion of
the heart, interior conversion. It is this interior conversion that urges the signs and gestures of the
exterior.74

68
Council of Trent 1551.
69
Cf. CCC 1391-1398
70
CIC 910
71
CIC 910
72
Cf. CCC 1421
73
Cf. LG 11; CCC 1442
74
Cf. CCC 1430, 1431
It is important to note that only God forgives sins. 75 As Jesus Christ says, the Son of Man has
authority on earth to forgive sins, and therefore by giving this authority to men through his
Apostles, they exercise it in his name.76

Before the confession of our sins, the act of contrition (which is sorrow of the soul and
detestation for the sin committed, together with the resolution not to sin again) is very
important.77 A proper examination of conscience which precedes contrition is as well very
necessary. The ministers of this sacrament are the bishops and priests.

Anointing of the Sick: By the sacred anointing of the sick and the prayer of the priests, the
whole church commends those who are ill to the suffering and glorified Lord, that he may raise
them up and save them. And indeed, she exhorts them to contribute to the good of the people of
God, by freely uniting themselves to the passion and death of Christ.78

The compassion of Christ towards the sick and his many healings of every kind of infirmity are a
great sign that God has visited his people,79 and that the kingdom of God is close at hand. Christ
has the power not only to heal but to forgive sins. 80 Moved therefore by so much suffering, he
does not only allow himself to be touched by the sick, but makes their miseries his own. 81 The
Holy Spirit gives to some a special charism of healing, so as to make manifest the power of the
grace of the risen Lord. But it is important to note that even the most intense prayers do not
always obtain the healing of all illnesses. And so, as St. Paul learns from the Lord, “My grace is
sufficient for you, for my power is made perfect in weakness” and so enduring the sufferings can
mean that in my flesh, I complete what is lacking in Christ’s affliction for the sake of his body,
the church.82

The effects of the sacrament are: union with the passion of Christ, ecclesial grace, a preparation
for the final journey, a particular grace of the Holy Spirit. The ministers of this sacrament are
bishops and priests.

75
CCC 1441; Cf. Mk 2:7)
76
Cf. Jn 20:21-23
77
CCC 1451
78
LG 11; CCC 1499
79
Cf. Mtt 4:24; Lk 7:16
80
Cf. Mk 2:17
81
Cf. CCC 1505
82
Cf. 2Cor 12:9; Col 1:24; CCC 618, 1508
Sacraments of Service

These sacraments are directed towards the salvation of others: if they contribute as well to
personal salvation, it is through service to others that they do so. They confer a particular mission
in the church and serve to build up the people of God.83

These are Holy Orders and Matrimony.

Those who receive the sacrament of Holy Orders are consecrated in Christ’s name to feed the
church by the word and grace of God,84 while Christian spouses are fortified and consecrated for
the duty and dignity of their state by a special sacrament of matrimony.85

Holy Orders: This is the sacrament through which the mission entrusted by Christ to his
Apostles continues to be exercised in the church until the end of time. It includes three degrees:

Episcopate (Bishops)

Presbyterate (Priests)

Diaconate (Deacons)

In the ecclesial service of the ordained ministers, it is Christ himself who is present to his church
as head of his body, shepherd of his flock, high priest of the redemptive sacrifice and teacher of
truth. Thus, the ordained minister acts in Persona Christi Capitis (in the person of Christ the
head)86 Through the ordained minister therefore especially the priests and bishops, the presence
of Christ as head of the church is made visible in the midst of the community of believers.87

The minister of this sacrament is the bishop and the sacrament leaves in the ordained an indelible
mark, the grace of the Holy Spirit and others.

The Sacrament of Matrimony: The matrimonial covenant by which a man and a woman
establish between themselves a partnership for the whole of their life, is by its nature ordered

83
CCC 1534
84
LG 11
85
GS 48
86
Cf. LG 10, 28; SC 33
87
Cf. LG21
towards the good of the spouses and the procreation and education of offspring. This covenant
between two baptized persons has been raised by Christ the Lord to the dignity of a sacrament. 88

God himself is the author of marriage. 89 God who created man out of love also calls him to love,
which is the fundamental and innate vocation of every human being. This is expressed in
marriage. The two spouses to get married must give their consent for and to each other freely. If
this consent is lacking, there is no marriage. 90 It is in the bosom of the family that parents are by
word and example the first heralds of the faith with regards to their children. They should
encourage them in the vocation which is proper to each child, fostering with special care any
religious vocation.91 The ministers of this sacrament are the husband and the wife.

SACRAMENTALS

Sacramentals are sacred signs which bear a resemblance to the sacraments. They signify effects
particularly of a spiritual nature, which are obtained through the intercessions of the church. By
these, men are disposed to receive the chief effects of the sacraments and various occasions in
life are rendered holy.92

Forms of Sacramentals

There are two basic forms of sacramentals:

Firstly, is the blessing of persons, meals, objects and places. Certain blessings have a lasting
importance because they consecrate persons to God or reserve objects and places for liturgical
use. Such blessings of persons include: Rite of Religious Professions, blessing of Abbots,
blessing of certain ministries of the church (Lectors, Acolytes, Catechists, etc). but these should
not be confused with sacramental ordination.93

The second form are sacramental articles related to popular piety.

88
CIC 1055; GS 48
89
GS 48; CCC 1603
90
CIC 1057
91
LG 11; CCC 1656
92
SC 60, Cf. CIC 1166
93
Cf. CCC 1671-1672
These include relics, sanctuaries, pilgrimage sites, rosaries, medals, etc. These may be arranged
so that they may be in accord with sacred liturgy and should lead people to it, because in fact the
liturgy by its very nature if far superior to any of them.94

THE LITURGY OF THE HOURS

The Liturgy of the Hours or Divine Office, is the official set of prayers marking the hours of
each day and sanctifying the day with prayer.

It consists primarily of psalms, supplemented by hymns, readings and other prayers and
antiphons. Together with the Mass, it constitutes the official public prayer of the church.

There are seven canonical hours of prayer of the Divine Office.

The three Gospel canticles used in the Divine Office are:

The Benedictus: The Song of praise of Zachariah

The Magnificat: The Song of praise of Mary

The Nunc Dimittis: The Song of praise of Simeon.

SERVING AT MASS

THE ROMAN MISSAL (Missale Romanum)

It is the primary liturgical book of the Roman Catholic Church containing the instructions
(rubrics), texts and chants needed for a priest to celebrate the Eucharist throughout the liturgical
year. We shall be looking at the general structure of the Roman Missal, its different parts and
how to properly manage it in the course of a liturgical celebration as a Master of Ceremonies.

For the purpose of our lesson/work, it will be necessary to talk very briefly about the Master of
Ceremonies (MC) for a liturgical celebration and abit more about an Acolyte.

Who is a Master of Ceremonies?

94
Cf. SC 13
For a liturgical celebration, especially a celebration presided over by the bishop, to be
distinguished by grace, simplicity and order, a master of ceremonies is needed to prepare and
direct the celebration in close collaboration with the bishop and others responsible for planning
its several parts and especially from a pastoral standpoint. He should seek to ensure an
observance of liturgical laws that are in accord with the true spirit of such laws and with those
legitimate traditions of the particular church that have pastoral value (Ceremonial for Bishops,
34). With regards to the qualities, the master of ceremonies should be well versed with the
history and nature of the liturgy and in its laws and precepts. But equally, he should be well
versed in pastoral science, so that he knows how to plan liturgical celebrations in a way that
encourages fruitful participation by the people and enhances the beauty of the rites (Ceremonial
for Bishops, 34).

In due time he should arrange with the cantors, assistants, ministers and celebrants the actions to
be carried out and the texts to be used, but during the celebration he should exercise the greatest
discretion: he is not to speak more than is necessary, nor replace the deacons or assistants at the
side of the celebrant. The master of ceremonies should carry out his responsibilities with
reverence, patience, and careful attention (Ceremonial for Bishops, 35).

The master of ceremonies wears either an alb or a cassock and surplice. Within a celebration a
master of ceremonies who is an ordained deacon may wear a dalmatic and the other diaconal
vestments (Ceremonial for Bishops, 36).

It is desirable, at least in cathedrals and in larger churches , to have some competent minister or
master of ceremonies, to see to the appropriate arrangement of sacred actions and to their being
carried out by the sacred ministers and lay faithful with decorum, order and devotion (GIRM,
106).

The qualities mentioned above in no way exclude the possibility of a lay master of ceremonies
and indeed, there are many excellent lay masters of ceremonies in churches and cathedrals all
around the world.

Preparing a proper liturgical celebration is a collaborative effort in which the master of

ceremonies coordinates beforehand with the various persons involved. A master of ceremonies
who thinks he is “in charge” has probably failed in his duties to adequately prepare the
ceremonies in advance. If there is anybody who is properly speaking “in charge” of the
celebration, it is the principal celebrant. For example, it is he and not the master of ceremonies
who determines the text to be used, which optional ritual elements are included or omitted and
what is to be sung or recited. In preparing the celebration, the master of ceremonies may make
suggestions to the celebrant as to what is most appropriate: but the final decision rests with the
celebrant. The celebrant can even make changes during the course of the celebration if
unforeseen circumstances recommend it. The master of ceremonies is “in charge” of
coordinating all those who assist at Mass and these should diligently follow his instructions.

Note should be taken that a Master of ceremonies is not a Ministry like the Instituted Acolyte but
only a function aimed at directing properly a liturgical celebration as explained above.

The Ministry of the Acolyte

The liturgy of institution of acolytes says: “The acolyte assists the deacon and priest during
liturgical assemblies. The acolyte may also distribute Holy Communion as an auxiliary
(extraordinary) minister when situations demand. The acolyte may also instruct the faithful in
the performance of liturgical functions as the case may be.”

Before conferring the ministry of acolyte, the bishop says “Dear sons in Christ, as people chosen
for the ministry of acolyte, you will have a special role in the church’s ministry. The summit and
source of the church’s life is the Eucharist, which builds up the Christian community and makes
it grow. It is your responsibility to assist priests and deacons in carrying out their ministry and
as special (extraordinary) minister to give Holy Communion to the faithful at the liturgy and to
the sick. Because you are specially called to this ministry, you should strive to live more fully by
the Lord’s sacrifice and to be molded more perfectly in its likeness. You should seek to
understand the deep spiritual meaning of what you do, so that you may offer yourselves daily to
God as spiritual sacrifices acceptable to him through Jesus Christ. In performing your ministry,
bear in mind that as you share the one bread with your brothers and sisters, so you form one
body with them. Show a sincere love for Christ’s mystical body, God’s holy people and
especially for the weak and the sick. Be obedient to the commandment which the Lord gave to his
apostles at the last supper, ‘love one another as I also have loved you’”
Following the Second Vatican Council, Pope Paul VI, with his Motu Proprio, Ministeria
Quaedam, on August 15th 1972, changed the minor orders and reformed the role of lectors and
acolytes in the roman rite. The basic change implied that only the offices of lector, acolyte and
sub-diaconate were preserved and combined into two ministries: that is, those of the Lector and
Acolyte. Paul VI also decreed that these ministries should no longer be called minor orders, as
they would be conferred not by ordination but by institution. As such, the first tonsure would no
longer be conferred, the clerical state begins with diaconate ordination and these ministries
would be open to lay men and no longer reserved for candidates to the sacrament of Holy Orders.

The Functions of the Acolyte

The functions that the acolyte may carry out are of various kinds and several may occur at the
same moment. Hence, it is desirable that these duties be suitably distributed among several
acolytes. If, in fact, only one acolyte is present, he should perform the more important duties
while the rest are to be distributed among several ministers (GIRM, 187).

The Introductory Rites

In the procession to the altar, the acolyte may carry the cross, walking between two ministers
with lighted candles. Upon reaching the altar, however, the acolyte places the cross upright near
the altar so that it may serve as the altar cross; otherwise, he puts it away in a dignified place.
Then he takes his place in the sanctuary. (GIRM, 188)

Through the entire celebration, it is for the acolyte to approach the Priest or the Deacon,
whenever necessary, in order to present the book to them and to assist them in any other way
required. Thus it is appropriate that, insofar as possible, the acolyte should occupy a place from
which he can easily carry out his ministry either at the chair or at the altar (GIRM 189)

The Liturgy of the Eucharist

In the absence of a Deacon, after the Universal Prayer and while the Priest remains at the chair,
the acolyte places the corporal, the purificator, the chalice, the pall, and the Missal on the altar.
Then, if necessary, the acolyte assists the Priest in receiving the gifts of the people and, if
appropriate, brings the bread and wine to the altar and hands them to the Priest. If incense is
being used, the acolyte presents the thurible to the Priest and assists him while he incenses the
offerings, the cross, and the altar. Then the acolyte incenses the Priest and the people. (GIRM,
190).

A duly instituted acolyte, as an extraordinary minister, may, if necessary, assist the Priest in
distributing Communion to the people. If Communion is given under both kinds, in the absence
of a Deacon, the acolyte administers the chalice to the communicants or holds the chalice if
Communion is given by instinction. (GIRM, 191)

Likewise, after the distribution of Communion is complete, a duly instituted acolyte helps the
Priest or Deacon to purify and arrange the sacred vessels. In the absence of a Deacon, a duly
instituted acolyte carries the sacred vessels to the credence table and there purifies them, wipes
them and arranges them as usual (GIRM, 192).

While keenly going through the above functions of an acolyte, we will notice the use of the word
“Duly Instituted” attached to some functions. These functions are proper functions of an
Instituted acolyte as such. But then, due to pastoral circumstances, other persons assisting or
serving at Mass may carry out some of the above functions as the case may be. But it must be
borne in mind that they do not do so by right but only as a result of the circumstance.

It is for this reason that the ministry of an acolyte is presented above so that we may be aware of
the depth and mystery behind the things we do during a liturgical celebration while serving at
Mass, and not take them for granted as a result of the frequency with which we do them, or get
too familiar with them and lose sight of their depth and sacredness.

In actual fact, no one is ever in himself worthy to do any of these things but by the grace and
loving mercy of God. But that no withstanding, it is important to always bear in mind the
sacredness of what we are dealing with by making efforts to understand what the Church teaches
about it and never become complaisant due to familiarity. It is therefore not a drama or a movie
we are acting so that we stand out and stand tall as the star of the day or the celebration, but it is
a service we are rendering, a sacred service as a matter of fact. It is essentially important that we
should seek to understand the deep spiritual meaning of what we do, so that we may offer
ourselves daily to God as spiritual sacrifices acceptable to him through Jesus Christ. For we are
all unworthy instruments that God uses for the service of his people.

THE STRUCTURE OF THE ROMAN MISSAL

The Roman Missal is divided in 7 major parts, in addition to introductory materials (various
decrees and papal letters, the General Instruction of the Roman Missal and the liturgical
Calendar) and appendices (additional chants, various blessings, samples of general intercessions,
and optional prayers by priests before and after Mass) .These parts are:

1) The Proper of Time: This has to do with the seasons of the Liturgical, from the First
Sunday Advent till the Solemnity of Christ the Universal King
2) The Order of Mass: This concerns the overall structure of Mass and the “fixed” parts of
the Mass, that is, those that are the same at any Mass. The Eucharistic Prayers and
Prefaces, as well as Solemn Blessings and prayers over the people are found in this part.
3) The Proper of Saints and the Commons: This has to do with the prayers for the feast
days of the various Saints commemorated throughout the year and the prayers for use to
honor a Saint for whom no proper prayers are included.
4) Ritual Masses: This concerns prayers for Masses that are celebrated with particular rites.
For example, the dedication of a Church, marriage, ordination, religious profession,
Christian initiation (baptism, confirmation) and others.
5) Masses and Prayers for Various Needs and Occasions: This has to do with prayers for
Masses celebrated for particular religious or civil needs. Examples include: for the
Church, for the Pope, for vocations, for peace and justice, for elected officials, etc.
6) Votive Masses: This concerns prayers for Masses for particular devotions. Examples of
such include: Masses in honor of the Holy Spirit, the Trinity, the Blessed Virgin Mary,
the Apostles and others.
7) Masses for the Dead: This has to do with prayers for funeral Masses, or other
commemorations of those who have died.