P RIMER ON L ITURGICAL C ATECHESIS L EIGH E S TERTEN

T HE C ATECHISM OF THE C ATHOLIC C HURCH ( CCC ) REMINDS US THAT THE TERM, “ LITURGY,” “... ORIGINALLY MEANT A ‘ PUBLIC WORK ’ OR A ‘ SERVICE IN THE NAME OF / ON BEHALF OF THE PEOPLE ’” (1069).

U NFORTUNATELY, IT OFTEN SEEMS THAT IF LITURGY IS THE WORK OF THE PEOPLE, THEN MANY OF US SHOULD BE COLLECTING UNEMPLOYMENT !

W HILE THE PRIEST PRESIDES, IT IS INDEED THE COMMUNITY PRESENT THAT IS NECESSARY FOR COMPLETE CELEBRATION. C HRIST IS PRESENT TO THOSE GATHERED FOR LITURGY IN FOUR WAYS : IN THE PERSON OF THE PRIEST, IN THE WORD, IN THE E UCHARIST, AND IN THE ASSEMBLY.

W ITHOUT OUR FULL, ACTIVE, AND CONSCIOUS PARTICIPATION, THE CELEBRATION SUFFERS.

L ITURGICAL C ATECHESIS

T HE S ECOND V ATICAN C OUNCIL DOCUMENT, S ACROSANCTUM CONCILIUM, IS VERY CLEAR ABOUT THE PLACE LITURGY HOLDS IN THE CHURCH : “T HE LITURGY IS THE SUMMIT TOWARD WHICH THE ACTIVITY OF THE C HURCH IS DIRECTED ; IT IS ALSO THE FONT FROM WHICH ALL HER POWER FLOWS ” (10).

I N THE N ATIONAL D IRECTORY FOR C ATECHESIS WE READ, “C ATECHESIS BOTH PRECEDES THE L ITURGY AND SPRINGS FROM IT ” (33).

P OPE J OHN P AUL II WROTE THESE WORDS IN C ATECHESI T RADENDAE IN 1979, WHICH HELP US UNDERSTAND THE PREVIOUS STATEMENT : “I N OTHER WORDS, SACRAMENTAL LIFE IS IMPOVERISHED AND VERY SOON TURNS INTO HOLLOW RITUALISM IF IT IS NOT BASED ON SERIOUS KNOWLEDGE OF THE MEANING OF THE SACRAMENTS, AND CATECHESIS BECOMES INTELLECTUALIZED IF IT FAILS TO COME ALIVE IN SACRAMENTAL PRACTICE ” (23).

T HE C ATECHISM CONCLUDES THAT BECAUSE LITURGY IS THE SOURCE AND SUMMIT OF THE CHURCH, “I T IS THEREFORE THE PRIVILEGED PLACE FOR CATECHIZING THE PEOPLE OF G OD ” (1074).

T HE AIM OF LITURGICAL CATECHESIS IS TO DRAW PEOPLE EVER MORE FULLY INTO THE MYSTERY OF C HRIST, “ BY PROCEEDING FROM THE VISIBLE TO THE INVISIBLE, FROM THE SIGN TO THE THING SIGNIFIED, FROM THE ‘ SACRAMENTS ’ TO THE ‘ MYSTERIES ’” (1075).

T HE I NTRODUCTORY R ITES

T HE M ASS CONSISTS OF TWO PARTS, THE L ITURGY OF THE W ORD AND THE L ITURGY OF THE E UCHARIST (GIRM 28).

T HE I NTRODUCTORY R ITES BEGIN THE M ASS IN ITS ENTIRETY, BUT ALSO SPECIFICALLY THE L ITURGY OF THE W ORD. T HE PURPOSE OF THESE RITES IS TO “… ENSURE THAT THE FAITHFUL WHO COME TOGETHER AS ONE ESTABLISH COMMUNION AND DISPOSE THEMSELVES PROPERLY …” (46).

I T FOLLOWS, THEREFORE, THAT THE E NTRANCE HYMN SERVES NOT ONLY TO BEGIN THE CELEBRATION, BUT TO GATHER THE ASSEMBLY AS ONE, AND TO FOCUS ALL ON THE LITURGICAL SEASON OR FEAST BEING CELEBRATED (47).

T HE MUSICAL SELECTION SHOULD REFLECT THESE REQUIREMENTS.

U PON REACHING THE ALTAR, ALL MINISTERS OFFER REVERENCE WITH A PROFOUND BOW (49).

W HEN WE MAKE A PROFOUND BOW, OUR BODIES BEND FORWARD, FROM THE WAIST. I N A SIMPLE BOW, AS IS CUSTOMARY BEFORE RECEIVING THE BODY AND BLOOD OF C HRIST, WE BEND FROM THE NECK ONLY.

F OLLOWING THIS, THE PRIEST AND DEACON KISS THE ALTAR, AND, DEPENDING ON THE CHARACTER OF THE CELEBRATION, THE PRIEST MAY ALSO INCENSE THE ALTAR AND THE CROSS (49).

T HE G REETING FROM THE PRIEST, FOLLOWING THE S IGN OF THE C ROSS, “ SIGNIFIES THE PRESENCE OF THE L ORD TO THE COMMUNITY GATHERED THERE ….

B Y THIS G REETING AND THE PEOPLE ’ S RESPONSE, THE MYSTERY OF THE C HURCH GATHERED TOGETHER IS MADE MANIFEST ” (50).

T HE A CT OF P ENITENCE BEGINS FOLLOWING A BRIEF PERIOD OF SILENCE. T HROUGH THIS ACT, THE ASSEMBLY OFFERS A GENERAL CONFESSION. A LTHOUGH LACKING THE EFFICACY OF THE SACRAMENT OF PENANCE, THE ACT CONCLUDES WITH ABSOLUTION (51).

I F NOT INCLUDED WITH THE ACT, THE K YRIE E LEISON IS CHANTED BY THE ENTIRE ASSEMBLY.

T HE TEXT OF THE G LORIA IS “… A VERY ANCIENT AND VENERABLE HYMN IN WHICH THE C HURCH, GATHERED TOGETHER IN THE H OLY S PIRIT, GLORIFIES AND ENTREATS G OD THE F ATHER AND THE L AMB ” (53). A S SUCH, THE TEXT MAY NOT BE REPLACED WITH ANYTHING ELSE.

T HE I NTRODUCTORY R ITES CONCLUDE WITH THE C OLLECT, THE ONLY ONE USED DURING THE M ASS. A FTER THE PRIEST INVITES THE ASSEMBLY TO PRAY, THERE IS A PERIOD OF SILENCE.

S OME MAY MISTAKE THIS PAUSE AS THE RESULT OF A NON - OBSERVANT ALTAR SERVER LOOKING FOR THE S ACRAMENTARY, BUT THE SILENCE IS INTENDED SO THAT ALL GATHERED “ MAY BE CONSCIOUS OF THE FACT THAT THEY ARE IN G OD ’ S PRESENCE AND MAY FORMULATE THEIR PETITIONS MENTALLY ” (54).

A N EASY WAY TO REMEMBER THIS PURPOSE IS TO THINK OF THE PRIEST AS “ COLLECTING ” THE PRAYERS OF THE FAITHFUL GATHERED.

F OR REFLECTION AND APPLICATION : H OW CAN WE CONNECT THE I NTRODUCTORY R ITES AND WHAT TAKES PLACE DURING THEM TO THE LIVED EXPERIENCES OF YOUNG PEOPLE ? W HAT IS MOST IMPORTANT FOR YOUNG PEOPLE TO UNDERSTAND ABOUT THE I NTRODUCTORY R ITES ? H OW CAN WE ASSIST YOUNG PEOPLE IN CONNECTING TO THE I NTRODUCTORY R ITES ? A RE THERE GAMES OR SIMULATION TECHNIQUES THAT MAY ASSIST US ? I F YOUNG PEOPLE TRULY UNDERSTOOD AND ENGAGED FULLY IN THE I NTRODUCTORY R ITES, WHAT WOULD THAT LOOK LIKE ?

T HE L ITURGY OF THE W ORD

B EFORE THE FIRST READING IS PROCLAIMED, A PERIOD OF SILENCE IS TO BE OBSERVED, AS WELL AS FOLLOWING EACH READING, AND AT THE CONCLUSION OF THE HOMILY, THEREBY PROMOTING MEDITATION ON THE WORD OF G OD, “… AND SO ANY SORT OF HASTE THAT HINDERS RECOLLECTION [ IS ] AVOIDED ” (56)

T HE READINGS ARE ORDERED SO AS TO SHED LIGHT “… ON THE UNITY OF BOTH T ESTAMENTS AND OF SALVATION HISTORY ” (57).

T HE GIRM GOES ON TO SAY THAT NO OTHER, NON - BIBLICAL TEXTS MAY BE SUBSTITUTED FOR THE READINGS AND P SALM. F URTHER, “… THE READINGS ARE ALWAYS PROCLAIMED FROM THE AMBO ” (58).

T HE ACT OF PROCLAIMING THE READINGS IS MINISTERIAL IN CHARACTER, AND THUS PERFORMED BY A TRAINED LECTOR, OR IN THE CASE OF THE G OSPEL, BY THE DEACON OR THE PRIEST (59).

“T HE READING OF THE G OSPEL IS THE HIGH POINT OF THE L ITURGY OF THE W ORD,” THEREFORE IT IS SET OFF FROM THE OTHER ELEMENTS (60).

A N IMPORTANT PART OF THE READINGS IS THE RESPONSORIAL P SALM, WHICH PREFERABLY IS SUNG. M ORE THAN JUST FILLER BETWEEN READINGS, THE P SALM IS MEANT TO “ FOSTER MEDITATION ON THE WORD OF G OD ” (61).

F OLLOWING THE SECOND READING, OR WHATEVER COMES IMMEDIATELY BEFORE THE G OSPEL, WE HAVE THE A LLELUIA ( OR ANOTHER CHANT DICTATED BY THE LITURGICAL YEAR ).

T HE GIRM GIVES SPECIAL ATTENTION TO THIS ACT, SAYING THAT IT “… CONSTITUTES A RITE OR ACT IN ITSELF, BY WHICH THE ASSEMBLY OF THE FAITHFUL WELCOMES AND GREETS THE L ORD WHO IS ABOUT TO SPEAK TO THEM IN THE G OSPEL AND PROFESSES THEIR FAITH BY MEANS OF THE CHANT ” (62).

T HE PRIEST THEN OFFERS THE HOMILY, WHICH MAY BE ASSIGNED TO ANOTHER PRIEST, OR PERHAPS TO THE DEACON, BUT CANNOT BE ASSIGNED TO A LAY PERSON (66).

A N “ EXPOSITION ” OF THE READINGS, THE HOMILY SHOULD “… TAKE INTO ACCOUNT BOTH THE MYSTERY BEING CELEBRATED AND THE PARTICULAR NEEDS OF THE LISTENERS ” (65).

A GAIN, OBSERVING A BRIEF PERIOD OF SILENCE FOLLOWING THE HOMILY IS VERY APPROPRIATE AND RECOMMENDED IN THE GIRM.

W E COME NEXT TO THE S YMBOLUM, BETTER KNOWN AS THE C REED OR P ROFESSION OF F AITH, WHICH IS A RESPONSE TO THE WORD OF G OD JUST PROCLAIMED, AS WELL AS A WAY OF REMINDING OURSELVES OF THE GREAT MYSTERIES OF THE C ATHOLIC FAITH, SOON TO BE REALIZED IN THE L ITURGY OF THE E UCHARIST (67).

T HE CONCLUSION OF THE L ITURGY OF THE W ORD COMES WITH THE P RAYER OF THE F AITHFUL.

M ORE THAN A SIMPLE RECITATION OF PRAYERS WRITTEN BY A MINISTER, THESE PRAYERS ALLOW US TO SERVE OUT OUR CALL IN BAPTISM TO BE A ROYAL PRIESTHOOD, OFFERING PRAYERS FOR THE SALVATION OF ALL.

I N ADDITION TO PRAYERS FOR A SPECIFIC OCCASION : “F OR THE NEEDS OF THE C HURCH ; F OR PUBLIC AUTHORITIES AND SALVATION OF THE WHOLE WORLD ; F OR THOSE BURDENED BY ANY KIND OF DIFFICULTY ; [ AND ] F OR THE LOCAL COMMUNITY ” (70).

F OR REFLECTION AND APPLICATION : H OW CAN WE CONNECT THE L ITURGY OF THE W ORD AND WHAT TAKES PLACE DURING IT TO THE LIVED EXPERIENCES OF YOUNG PEOPLE ? W HAT IS MOST IMPORTANT FOR YOUNG PEOPLE TO UNDERSTAND ABOUT THE L ITURGY OF THE W ORD ? H OW CAN WE ASSIST YOUNG PEOPLE IN CONNECTING TO THE L ITURGY OF THE W ORD, WEEK AFTER WEEK ? A RE THERE SPECIFIC STRATEGIES THAT MAY ASSIST US ? I F YOUNG PEOPLE TRULY UNDERSTOOD AND ENGAGED FULLY IN THE L ITURGY OF THE W ORD, WHAT WOULD THAT LOOK LIKE ?

T HE L ITURGY OF THE E UCHARIST

B ECAUSE WE RECALL THE L AST S UPPER, “… THE C HURCH HAS ARRANGED THE ENTIRE CELEBRATION OF THE L ITURGY OF THE E UCHARIST IN PARTS CORRESPONDING TO PRECISELY [ THE ] WORDS AND ACTIONS OF C HRIST …” (72).

F IRST, THE ALTAR IS PREPARED WITH THE CORPORAL, PURIFICATOR, S ACRAMENTARY, AND CHALICE. T HE GIFTS OF BREAD AND WINE, WHICH SYMBOLIZE THE GIFTS OF THE PEOPLE, ARE BROUGHT FORTH, AS IS ANY MONEY COLLECTED, BUT THE LATTER “ ARE TO BE PUT IN A SUITABLE PLACE BUT AWAY FROM THE EUCHARISTIC TABLE ” (73).

A FTER RECEIVING THE GIFTS, THE PRIEST “ WASHES HIS HANDS AT THE SIDE OF THE ALTAR, A RITE THAT IS AN EXPRESSION OF HIS DESIRE FOR INTERIOR PURIFICATION ” (76).

W E CONCLUDE THE PREPARATION OF THE GIFTS WITH THE PRIEST ’ S P RAYER OVER THE O FFERINGS, PREPARING US NEXT FOR THE E UCHARISTIC P RAYER.

A S THE GIRM EMPHATICALLY STATES, “N OW THE CENTER AND SUMMIT OF THE ENTIRE CELEBRATION BEGINS …” (78).

A PRAYER OF BOTH THANKSGIVING AND OF SANCTIFICATION, IT IS OFFERED BY THE PRIEST, BUT DESIGNED SO THAT THE ASSEMBLY JOINS WITH HIM IN OFFERING THIS SACRIFICE (78).

T HE PRAYER CONSISTS OF EIGHT DISTINCT ELEMENTS, OUTLINED BRIEFLY HERE :

F IRST, THERE IS T HANKSGIVING, DURING WHICH THE PRIEST OFFERS THANKS TO G OD ON OUR BEHALF.

T HE A CCLAMATION JOINS THE ASSEMBLY ’ S VOICES IN RECITING OR SINGING THE S ANCTUS (H OLY, HOLY ).

I N THE E PICLESIS, THE CHURCH ASKS THAT THE H OLY S PIRIT TRANSFORM THE GIFTS INTO THE BODY AND BLOOD OF C HRIST, AND THAT THE COMMUNION WE RECEIVE BRING US TO SALVATION.

W E RECALL ESPECIALLY THE WORDS AND ACTIONS OF C HRIST AT THE L AST S UPPER IN THE I NSTITUTION NARRATIVE AND CONSECRATION, WHEN THE MYSTERY WAS INSTITUTED.

T HE A NAMNESIS EXHORTS US TO REMEMBER THE LIFE, DEATH, RESURRECTION, AND ASCENSION OF OUR L ORD.

I N THE O FFERING, THE CHURCH OFFERS THIS PERFECT SACRIFICE, BUT THE CHURCH INTENDS “… THAT THE FAITHFUL NOT ONLY OFFER THIS SPOTLESS V ICTIM BUT ALSO LEARN TO OFFER THEMSELVES ….”

T HE I NTERCESSIONS REMIND US THAT INDEED THE ENTIRE CHURCH CELEBRATES THIS E UCHARIST, BRINGING TO MIND ALL WHO HAVE PARTICIPATED IN C HRIST ’ S SALVATION AND REDEMPTION.

T HE F INAL D OXOLOGY, OFFERED BY THE PRIEST, AND TO WHICH THE PEOPLE OFFER THEIR ASSENT, EXPRESSES AND CONFIRMS G OD ’ S GLORY (79; A - H ).

T HE C OMMUNION R ITE FOLLOWS, BEGINNING WITH THE L ORD ’ S P RAYER.

I N IT, WE ASK NOT ONLY FOR EUCHARISTIC BREAD, BUT ALSO THAT WE MAY BE PURIFIED OF OUR SIN.

WE INDEED ASK TO BE FORGIVEN OUR SINS AS WE HAVE FORGIVEN THE SINS OF OTHERS AGAINST US. I T MAY BE A MINOR POINT, BUT IT IS CENTRAL TO THE MEANING OF THE PRAYER.

T HE GIRM REMINDS US THAT, “… THE PRIEST ALONE ADDS THE EMBOLISM, WHICH THE PEOPLE CONCLUDE WITH A DOXOLOGY ” (81).

T HE PRAYER MAY BE SUNG OR RECITED.

“T HE R ITE OF P EACE FOLLOWS, BY WHICH THE C HURCH ASKS FOR PEACE AND UNITY FOR HERSELF AND FOR THE WHOLE HUMAN FAMILY, AND THE FAITHFUL EXPRESS TO EACH OTHER THEIR ECCLESIAL COMMUNION AND MUTUAL CHARITY BEFORE COMMUNICATING IN THE S ACRAMENT ” (82).

T HE TEXT ADDS THAT THE ACTUAL SIGN OF PEACE MAY BE DICTATED BY THE LOCAL CONFERENCE OF BISHOPS, BUT THAT IT SHOULD BE OFFERED ONLY TO THOSE CLOSE BY, “ AND IN A SOBER MANNER ” (82).

T HE FINAL ACT BEFORE THE FAITHFUL RECEIVE COMMUNION IS THE F RACTION, PERFORMED BY THE PRIEST, WHO MAY BE ASSISTED IN THE TASK BY THE DEACON AND CONCELEBRATING PRIESTS (83).

T HE A GNUS D EI (L AMB OF G OD ) IS SUNG TO ACCOMPANY THE F RACTION, AND THEREFORE MAY BE REPEATED AS MANY TIMES AS NECESSARY, ENDING WITH DONA NOBIS PACEM ( GRANT US PEACE ).

C OMMUNION BEGINS, WITH THE PRIEST OFFERING A SILENT PRAYER, WHILE THE ASSEMBLY DOES THE SAME.

T OGETHER, THE FAITHFUL AND THE PRIEST OFFER AN ACT OF HUMILITY (L ORD, I AM NOT WORTHY …), WHICH CONSISTS OF WORDS TAKEN FROM THE G OSPELS (84).

I DEALLY, ALL THOSE PROPERLY DISPOSED WILL RECEIVE THE L ORD ’ S BODY JUST RECENTLY CONSECRATED ( NOT AT A PRIOR M ASS ), AND ALL WILL RECEIVE BOTH THE BODY AND THE BLOOD OF OUR L ORD (85).

T HE SONGS WE SING DURING COMMUNION SHOULD SERVE TO UNIFY THE ASSEMBLY AND EMPHASIZE THAT THIS IS A COMMUNITY SACRAMENT.

F OLLOWING COMMUNION, THERE SHOULD BE TIME FOR PRIVATE PRAYER (88).

T O CONCLUDE THE RITE, THE PRIEST OFFERS THE P RAYER AFTER C OMMUNION.

F OR REFLECTION AND APPLICATION : H OW CAN WE CONNECT THE L ITURGY OF THE E UCHARIST AND WHAT TAKES PLACE DURING IT TO THE LIVED EXPERIENCES OF YOUNG PEOPLE ? W HAT IS MOST IMPORTANT FOR YOUNG PEOPLE TO UNDERSTAND ABOUT THE L ITURGY OF THE E UCHARIST ? H OW CAN WE ASSIST YOUNG PEOPLE IN CONNECTING TO THE L ITURGY OF THE E UCHARIST ? A RE THERE SPECIFIC STRATEGIES THAT MAY ASSIST US ? I F YOUNG PEOPLE TRULY UNDERSTOOD AND ENGAGED FULLY IN THE L ITURGY OF THE E UCHARIST, WHAT WOULD THAT LOOK LIKE ?

T HE C ONCLUDING R ITES

T HE BRIEFEST SERIES OF RITES IN THE M ASS, THE C ONCLUDING R ITES INCLUDE : BRIEF ANNOUNCEMENTS

( THE GIRM ADDS “ IF THEY ARE NECESSARY ”), THE GREETING AND BLESSING BY THE PRIEST, THE DISMISSAL, OFFERED BY THE DEACON OR PRIEST, AND THE KISSING OF THE ALTAR BY BOTH DEACON AND PRIEST, AFTER WHICH THEY MAKE A PROFOUND BOW TO THE ALTAR, JOINED BY THE OTHER MINISTERS (90; A - D ).

W E HAVE TOUCHED BRIEFLY ON THE MANY RITES WHICH MAKE UP OUR MOST SIGNIFICANT RITE, THE M ASS, NAMELY THE RESPONSIBILITIES TO BE CARRIED OUT BY THE PRIEST, BUT IT IS GOOD TO REMIND OURSELVES OF OUR DUTIES AS THE PEOPLE OF G OD.

T HE GIRM EXHORTS THE FAITHFUL “ TO SHUN ANY APPEARANCE OF INDIVIDUALISM OR DIVISION, KEEPING BEFORE THEIR EYES THAT THEY HAVE ONLY ONE F ATHER IN HEAVEN AND ACCORDINGLY ARE ALL BROTHERS AND SISTERS TO EACH OTHER ” (95).

T HE DOCUMENT GOES ON TO AFFIRM THIS UNITY, NOTING THAT IT IS “ BEAUTIFULLY APPARENT FROM THE GESTURES AND POSTURES OBSERVED IN COMMON BY THE FAITHFUL ” (96).

W E ARE TRULY ONE BODY WHEN GATHERED AROUND THE L ORD ’ S T ABLE. T HE GREAT MYSTERY AND SACRIFICE THAT WE RECALL EACH TIME WE CELEBRATE IS A REMINDER OF THE COMMUNITARIAN NATURE OF THE C ATHOLIC FAITH, AS HANDED DOWN OVER THE CENTURIES THROUGH APOSTOLIC TRADITION.

I T IS GOOD THAT WE GATHER ; IT IS EVEN BETTER WHEN WE GATHER COGNIZANT OF THE MEANING BEHIND OUR RITUAL. T HIS EXPLANATION IS ROOTED A PASSION FOR SHARING THE MEANING BEHIND THE ACTIONS PERFORMED IN LITURGY BECAUSE THE ASSEMBLY IS ONE OF THE FOUR WAYS C HRIST BECOMES PRESENT IN THE M ASS.

M AY THAT PASSION SPREAD AMONG US ALL, SO THAT OUR LITURGICAL WORK MAY BRING ABOUT G OD ’ S KINGDOM.

R EFERENCES : C ATECHISM OF THE C ATHOLIC C HURCH : S ECOND E DITION. USCCB, W ASHINGTON, D.C.: G ENERAL I NSTRUCTION ON THE R OMAL M ISSAL. USCCB, W ASHINGTON, D.C.: 2003.