THE NEW ORDER OF MASS
(Novus Ordo Missae)
“Accept, also, O Lord, this same Sacrifice, which contains in Itself the fruit of Thy Passion and Death, as a Thanksgiving for the innumerable benefits Thou hast conferred upon us, and a Propitiation and Satisfaction for the countless sins we have committed, the good we have omitted to do, and the punishments we have deserved.” (Prayers at Mass, The Imitation of Christ,C.B.P.,N.Y)
The first Mass was offered at the Last Supper when Jesus instituted both the sacraments of Holy Orders and the Eucharist. As High Priest (Heb2:17), Jesus offered Himself as the Sacrificial Lamb (Jn1:29) of the Paschal Supper which (1Cor:11:27; Jn6:53,55) the Mass commemorates. When He incarnated His Body and Blood into the bread and wine, He incarnated Himself into the first Eucharist, through which, along with His Word and the indwelling of the Holy Spirit, His Presence would be manifested to us until "the end of time"(Mt28:20).
The mode Jesus chose for the institution of the Eucharist was the Jewish Passover Meal. During prayers, readings and singing, the cup of wine is passed four times in this Hebrew meal of celebration of the passing-over of the angel of death of the Jewish homes in Egypt (Ex12:1-14). Jesus was in the act of completing this first Eternal Paschal Supper, the first Mass, on the cross at Calvary when He cried out, "I thirst" (Jn19:28), and drank from the vinegar offered to Him. When Jesus drank the vinegar, the fourth Paschal cup, He completed the Passover meal that He had begun with His disciples on Holy Thursday night at the Last Supper. When Jesus said: "It is finished" (Jn19:30), He completed both His redemptive suffering on earth, and, the first Mass.
After Jesus rose from the dead, He appeared to two of His disciples on the road to Emmaus. He celebrated a "breaking of the bread", a Mass, with these disciples. The bread, which had become the Body of Christ had a spiritual effect on the disciples; they recognized Jesus through His True Presence in the consecrated Bread:
"He took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized him." (Lk24:30-31)
In 110 A.D., St. Ignatius of Antioch described the universal Church of Jesus Christ as kaqolike ekklesia (katholike ecclesia), thus giving the Catholic Church her universal name. Throughout the first two centuries, the disciples, at the command of Jesus at the Last Supper (Lk22:19), celebrated "the breaking of the bread". A Biblical instance of this, with St. Paul as the celebrant, was at the incident with the young man Eutychus (Acts20:11).
The earliest liturgical texts for the Mass were used in the 3rd century, and have survived from the 7th century. Musical notation was used in the West in the 9th century. Lessons and Gospels were read from existing Bibles, with Psalms and the Lord's Prayer prayed and sung mostly from memory. From the 8th century, the Roman Rite of the Mass spread throughout the Western Church. The liturgies of St. John Chrysostom and St. Basil the Great predominated in the Eastern Rites of the Eastern Church, the birthplace of Christianity.
The Mass is a gathering of the faithful to participate in a sacrifice, the unbloody sacrifice of the Redemptive Act of Jesus on the cross. Essentially, the Mass is commemorative obedience to Christ as outlined in the following Scriptural verses and quotations from the Catechism of the Catholic Church (CCC):
"And when he had given thanks, he broke it, and said, 'This is my body which is for you. Do this in remembrance of me.' In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.'" (1Cor11:24-25)
1366 The Eucharist is (thus) a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: [Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be appliedto the forgiveness of the sins we daily commit. (CCC:1366)
1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner . . . this sacrifice is truly propitiatory." (CCC:1367)
When a properly-ordained Catholic priest enacts the Consecration part of the Mass, it is then that the True Presence of Christ descends from Heaven to be mystically incarnated into the species of bread and wine as His Body, Blood, Soul and Divinity, through the action of the Holy Spirit of the Most Holy Trinity.
In the West, the Mass exists in two forms: The Latin Rite and The Novus Ordo Missae (The New Order of the Mass). The Novus Ordo, introduced in the 1970s is not a new Mass, it is a new order of prayers, readings and recollections. Providing the five essential parts of the Mass are not removed, the essential infinite spiritual value of the Mass remains constant; regardless of which form is offered. The Novus Ordo is the predominate form of the Mass in the world today.
The Nativity of the Lord
(New Order of Mass)
(Note: Except for the Proper of the Mass, unless indicated, scriptural quotations are taken from the RSV, and are not necessarily the official selections of the Catholic Church. Scriptural quotations are Cf.---confirmare; "to confirm"---to confirm literally or by scriptural content.--editor)
INTRODUCTORY RITES
The purpose of these rites is to help the assembled people to become a worshiping community and to prepare them for listening to God's word and celebrating the Eucharist.
ENTRANCE SONG
Today you will know that the Lord is coming to save us, and in the morning you will see his glory. (Cf. Exodus 16:6-7)
After the people have assembled, the priest and the ministers go to the altar while the entrance song is being sung. When the priest comes to the altar, he makes the customary reverence with the ministers, kisses the altar and (if incense is used) incenses it. Then, with the ministers, he goes to the chair.
On solemn occasions the greeting and the Sign of the Cross are preceded by the incensing of the altar, an act of purification and reverence. The smoke rises to heaven and serves as a sign of our own desire to have our prayers ascend heavenward in God's sight:
O LORD, I call to you; come quickly to help me; listen to my plea when I call. Let my prayer be incense before you; my uplifted hands an evening sacrifice. (Ps142:1-2)
GREETING
After the entrance song, the priest and the faithful remain standing and make the sign of the cross as the priest says:
In
the name of the Father, and of the Son, and of the Holy Spirit.
(Mt28:19)
The people answer:
Amen.
A. Then the priest, facing the people, extends his hands and greets all present with one of the following greetings:
The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2Cor13:13)
The people answer:
And also with you. (Ru2:4)
(Instead of the greeting, The Lord be with you, a bishop says, Peace be with you.) The people answer:
And also with you.
PENITENTIAL RITE
After the introduction to the day's Mass, the priest invites the people to recall their sins and to repent of them m silence. He may use these or similar words:
My brothers and sisters, to prepare ourselves to celebrate the sacred mysteries, let us call to mind our sins.
A pause for silent reflection follows. After the silence:
All say: I confess1 to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault 1(Lev5:5, 16:21, 26:40; Num5:7; Ezra10:1,11; Neh1:6, 9:2; Ps32:5, 38:18; Pv28:13; Ezek12:16; Dan9:4,20; Mt3:6; Mk1:5; Acts19:18; Ja5:16; 1Jn:9; RSV
They strike their breast:
in my thoughts and in my words, in what I have done, and in what I have failed to do; and I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God.
The priest says the absolution (non-sacramental; does not absolve mortal sins for purposes of Holy Communion):
May almighty God have mercy on us, forgive us our sins (Ps130:4; Jn20:23), and bring us to everlasting life. (Cf.Joel2:12-13; Is1:16-17; Tb8:4; Ps 51:5-6; Mt6:1-6, 16-18)
The people answer:
Amen.
The priest invokes: The people reply:
V. Lord, have mercy. (Cf.Ps51:1) R.Lord, have mercy.
V. Christ, have mercy. R.Christ, have mercy.
V.Lord, have mercy. R.Lord, have mercy.
OR:
V.Kyrie, eleison. R. Kyrie, eleison
V.Christe, eleison. R. Christe, eleison.
V.Kyrie, eleison. R. Kyrie, eleison.
GLORIA
This hymn is said or sung on Sundays outside Advent and Lent, on solemnities and feasts, and in solemn local celebrations.
Glory to God in. the highest, and peace to his people on earth. (Cf.Lk2:13-14) Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, (Phil2:9-11) you take away the sin of the world: have mercy on us; you are seated at the right hand of the Father: receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ (Phil2:9-11), with the Holy Spirit, in the glory of God the Father. Amen.
OPENING PRAYER
The priest, with hands joined, sings or says:
Let us pray.
The priest extends his hands and sings or says the opening prayer:
I will tell of the decree of the
Lord: He said to me, "You are my son, today I have begotten you.
WHY DO the nations
conspire, and the peoples plot in vain?
Glory be to the
Father and to the Son and to the Holy Spirit.
(Ps2:7-1)
The people respond:
Amen.
Aftewards priest and people pray silently for a while.
LITURGY OF THE WORD
FIRST READING
The reader goes to the lectern for the first reading. All sit and listen. The reader says:
A reading from the Prophet Isaiah
FOR ZION'S sake I will not keep silent, and for Jerusalem's sake I will not rest, until her vindication goes forth as brightness, and her salvation as a burning torch. The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name which the mouth of the Lord will give. You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God. You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called My delight is in her, and your land Married; for the Lord delights in you, and your land shall be married. For as a young man marries a virgin, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you. (Is62:1-5)
To indicate the end, the reader adds:
This is the Word of the Lord.
All respond:
Thanks be to God.
RESPONSORIAL PSALM (Ps89:4-5,16-17,27,29)
The cantor sings or recites the psalm, and the people respond.
V. I have made a covenant with my chosen one, I have sworn to David my servant: forever will I confirm your posterity and establish your throne for all generations.
R. Forever I will sing the goodness of the Lord.
V. Blessed the people who know the joyful shout; in the light of your countenance, O Lord, they walk. At your name they rejoice all the day, and through your justice they are exalted.
R. Forever I will sing the goodness of the Lord.
V. He shall say of me, "You are my father, my God. the rock, my savior." Forever I will maintain my kindness toward him, and my covenant with him stands firm.
R. Forever I will sing the goodness of the Lord.
SECOND READING
When there is a second reading, it is read at the lectern as before.
A reading from the Acts of the Apostles
So Paul stood up, and motioning with his hand said: "Men of Israel, and you that fear God, listen. The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. And when he had removed him, he raised up David to be their king; of whom he testified and said, 'I have found in David the son of Jesse a man after my heart, who will do all my will. Of this man's posterity God has brought to Israel a Savior, Jesus, as he promised. Before his coming John had preached a baptism of repentance to all the people of Israel. And as John was finishing his course, he said, 'What do you suppose that I am? I am not he. No, but after me one is coming, the sandals of whose feet I am not worthy to untie. (Acts13:16-17,22-25)
To indicate the end, the reader adds:
This is the Word of the Lord.
All respond:
Thanks be to God.
ALLELUIA
The alleluia follows. It is to be omitted if not sung.
R. Alleluia! Alleluia! Alleluia!
V. Tomorrow the wickedness of the earth will be destroyed (Rev6:12): the Savior of the world will reign over us (Rev7:10).
R. Alleluia! Alleluia! Alleluia!
GOSPEL READING
If incense is used, the priest puts some in the censer. Then the deacon who is to proclaim the gospel bows to the priest and in a low voice asks his blessing: Father, give me your blessing. The priest says in a low voice: The Lord be in your heart and on your lips that you may worthily proclaim his gospel. In the name of the Father, and of the Son, and of the Holy Spirit. The deacon answers: Amen. If there is no deacon, the priest bows before the altar and says inaudibly: Almighty God, cleanse my heart and my lips (Is6:6-7) that I may worthily proclaim your gospel. Then the deacon (or the priest) goes to the lectern. He may be accompanied by ministers with incense and candles.
He sings or says:
The Lord be with you. (Ru2:4)
The people answer:
And also with you. (Ru2:4)
The deacon or priest sings or says:
A
reading from the beginning
of the holy Gospel according to Matthew
He makes the sign of the cross on the book, and then on his forehead, lips and breast. The people respond:
Glory be to you, O Lord.
Then, if incense is used, the deacon (or priest) incenses the book, and proclaims the gospel.
THE BOOK of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon: Jechoniah was the father of She-alti-el, and She-alti-el the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.
Now the birth of Jesus Christ took
place in this way. When his mother Mary had been betrothed to Joseph, before
they came together she was found to be with child of the Holy Spirit; and her
husband Joseph, being a just man and unwilling to put her to shame, resolved to
divorce her quietly. But as he considered this, behold, an angel of the Lord
appeared to him in a dream, saying, "Joseph, son of David, do not fear to take
Mary your wife, for that which is conceived in her is of the Holy Spirit; she
will bear a son, and you shall call his name Jesus, for he will save his people
from their sins." All this took place to fulfil what the Lord had spoken by the
prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be
called Emmanu-el" (which means, God with us). When Joseph woke from sleep, he
did as the angel of the Lord commanded him; he took his wife,
but knew her not until she had borne a son; and he called his name Jesus.
(Mt1:1-25 RSV)
At the end of the gospel, the deacon (or priest) adds:
This is the gospel of the Lord.
All respond:
Praise to you, Lord Jesus Christ.
Then he kisses the book, saying inaudibly:
May the words of the gospel wipe away our sins.
HOMILY
A homily shall be given on all Sundays and holy days of obligation; it is recommended for other days.
PROFESSION OF FAITH
After the homily, the profession of faith is said on Sundays and solemnities; it may also be said in solemn local celebrations.
We believe in one God, the Father, the Almighty, maker of heaven and earth, (Gen1:1) of all that is seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God (Ps2:7; Jn1:1), eternally begotten of the Father (Jn1:2), God from God, Light from Light (Jn1:1; 1:4), true God from true God (Jn1:14), begotten, not made, one in Being with the Father (Jn10:30). Through him all things were made (Jn1:3). For us men and for our salvation he came down from heaven (1Jn1:1-2):
All bow during the next line:
by the power of the Holy Spirit he was born of the Virgin Mary, and became man. (Lk1:35)
For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried (Jn19:1-42). On the third day he rose again in fulfillment of the Scriptures (Acts2:24-27); he ascended into heaven and is seated at the right hand of the Father (Mk16:6-19). He will come again in glory to judge the living and the dead, and his kingdom will have no end (Rev1:7-8). We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son (Jn14:26; 16:7). With the Father and the Son he is worshiped and glorifed (Jn14:16-17). He has spoken through the Prophets (Rev2:7). We believe in one holy catholic and apostolic Church (Mt16:17-20). We acknowledge one baptism for the forgiveness of sins (Mt3:11). We look for the resurrection of the dead, and the life of the world to come (Rev7:14-17). Amen.
LITURGY OF THE EUCHARIST
PREPARATION OF THE ALTAR AND THE GIFTS
After the liturgy of the word, the offertory hymn is sung. The ministers prepare the altar. Participation of the faithful should be expressed by bringing up the bread and wine for the celebration or other gifts for the needs of the Church and the poor. The priest, standing at the altar, takes the paten with the bread and, holding it slightly raised above the altar, says inaudibly:
Blessed are you, Lord, God of all creation, through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life. (Ps104:13-15; Mal.1:1)
Then he places the paten with the bread on the corporal. If no offertory song is sung, the priest says the preceding words in an audible voice. Then the people respond:
Blessed be God for ever.
The deacon or the priest pours wine and a little water into the chalice, saying inaudibly:
By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity. (Jn19:34)
Then the priest takes the chalice, and, holding it slightly raised above the altar, says inaudibly:
Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink. (Ps104:13-15; Mal.1:1)
Then he places the chalice on the corporal. If no offertory song is sung, the priest may say the preceding words in an audible voice; then the people may respond:
Blessed be God for ever.
The priest bows and says inaudibly:
Lord God, we ask you to receive us and be pleased with the sacrifice we offer you (Mal.1:11) with humble and contrite hearts.
He may now incense the offerings and the altar. Afterwards the deacon or a minister incenses the priest and people. Next the priest stands at the side of the altar and washes his hands, saying inaudibly:
Lord, wash away my iniquity; cleanse me from my sin (Ps26:1).
Standing at the center of the altar, facing the people, he extends and then joins his hands, saying:
Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father (Ro15:16).
The people respond:
May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good, and the good of all his Church (Ps110:4; 2Tim1:6).
PRAYER OVER THE GIFTS
Humble in spirit and penitent in heart may we be accepted by You, Lord, and may our sacrifice be so offered in Your sight this day that it may be pleasing to You, Lord God. (Ezra6:10)
With hands extended, the priest sings or says the prayer over the gifts, at the end of which the people respond:
Amen.
CHRISTMAS PREFACE I
CHRIST THE LIGHT
This preface is said in Masses of Christmas and its octave; in Masses within the Christmas octave even if they have their own preface, with the exception of Masses with a proper preface of the divine mysteries or Persons; and on weekdays of the Christmas season. When Eucharistic Prayer I is used, the special form of In union with the whole Church is said. Vigil Mass and Mass at midnight: we celebrate that night. ... In other Masses up to the octave of Christmas inclusive: we celebrate that day. . . .
Priest: The Lord be with you.(Ru2:4)
People: And also with you.(Ru2:4)
Priest: Lift up your hearts.(Ps69:32)
People: We lift them up to the Lord.
Priest: Let us give thanks to the Lord our God.(Ps69:32)
People: It is right to give him thanks and praise.(Ps54:6)
Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord. In the wonder of the incarnation your eternal Word has brought to the eyes of faith a new and radiant vision of your glory. In him we see our God made visible and so are caught up in love of the God we cannot see. And so, with all the choirs of angels in heaven we proclaim your glory and join in their unending hymn of praise:
Holy, holy, holy Lord, God of power and might,
heaven and earth are full of your glory. (Rev4:8)
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest. (Mt21:9)
EUCHARISTIC PRAYER I
(ROMAN CANON)
The celebrant alone, with hands extended, says:
We come to you, Father, with praise and thanksgiving, through Jesus Christ your Son.
He joins his hands and, making the sign of the cross once over both bread and chalice, says:
Through him we ask you to accept and bless + these gifts we offer you in sacrifice.
With hands extended, he continues:
We offer them for your holy catholic Church (Mt28:19), watch over it, Lord, and guide it; grant it peace and unity throughout the world. We offer them for N. our Pope, for N. our bishop, and for all who hold and teach the catholic faith that comes to us from the apostles.
COMMEMORATION OF THE LIVING
Remember, Lord, your people, especially those for whom we now pray, N. and N.
He prays for them briefly with hands joined. Then, with hands extended, he continues in union with the whole Church (Communicantes for Christmas and during the octave):
Remember all of us gathered here before you (Lk22:19; Eph1:7,8). You know how firmly we believe in you and dedicate ourselves to you. We offer you this sacrifice of praise for ourselves and those who are dear to us. We pray to you, our living and true God, for our well-being and redemption. In union with the whole Church we honor Mary, the ever-virgin mother of Jesus Christ our Lord and God. We honor Joseph, her husband; the apostles and martyrs Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Jude; we honor Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian and all the saints. May their merits and prayers gain us your constant help and protection. We ask this through Christ our Lord. Amen.
With hands extended, he continues:
Father, accept this offering from your whole family (Lev9:7; Duet12:27; Ro15:16). Grant us your peace in this life, save us from final damnation, and count us among those you have chosen.
He joins his hands. [Through Christ our Lord. Amen.] With hands outstretched over the offerings, he says:
Bless and approve our offering; make it acceptable to you, an offering in spirit and in truth. Let it become for us the body and blood of Jesus Christ, your only Son, our Lord (1Cor10:16;11:27).
He joins his hands. [Through Christ our Lord. Amen.] The words of the Lord in the following formulas should be spoken clearly and distinctly, as their meaning demands.
The day before he suffered
He takes the bread and, raising it a little above the altar, continues:
he took bread in his sacred hands; and looking up to heaven, to you, his almighty Father, he gave you thanks and praise. He broke the bread, gave it to his disciples, and said:
He bows slightly.
Take this, all of you, and eat it:
this is my body which will be given up for you.
(Mt26:26-28;Mk14:22-24;Lk22:19-20;Jn6:55;1Cor:11:23-25)
He shows the consecrated host to the people, places it on the paten, and
genuflects in adoration.
The bell is rung three times. The people adore Jesus in the Host by saying: "My Lord and My God" (7 years indulgence)
Then he continues:
When supper was ended,
He takes the chalice, and, raising it a little above the altar, continues:
he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said:
He bows slightly.
Take this, all of you, and drink from it:
this is the cup of my blood,
the blood of the new and everlasting covenant.
It will be shed for you and for all
so that sins may be forgiven.
Do this in memory of me.
(Mt26:26-28;Mk14:22-24;Lk22:19-20;Jn6:55;1Cor:11:23-25)
He shows the chalice to the people, places it on the corporal, and
genuflects in adoration.
The bell is rung three times. The people adore Jesus in the Consecrated Wine by saying: "My Lord and My God" (7 years indulgence)
Celebrant alone: may be [sung]
Let us proclaim the mystery of faith;
People with celebrant and concelebrants:
Lord, by your cross and resurrection you have set us free. You are the Savior of the world.
Then, with hands extended, the Celebrant says (with Concelebrants):
Father, we celebrate the memory of Christ, your Son. We, your people and your ministers, recall his passion (Mk15:39), his resurrection from the dead (Acts13:33,34; Ro1:4) and , and his ascension into glory (Mk16:19; Acts1:21,9:33); and from the many gifts you have given us we offer to you, God of glory and majesty, this holy and perfect sacrifice (Heb9:14): the bread of life (Jn6:53) and the cup of eternal salvation(Jn6:54).
Look with favor on these offerings and accept them as once you accepted the gifts of your servant Abel (Gen4:4), Sacrifice of Abraham (Gen22:9-10), our father in faith, and the bread and wine offered by your priest Melchisedech (Ps110; Heb2:17).
Bowing, with hands joined, he continues.
Almighty God, we pray that your angel may take this sacrifice to your altar in heaven (Gen33:10;Ex33:13). Then, as we receive from this altar the sacred Body and Blood of your Son (1Cor10:16).
He stands up straight and makes the sign of the cross, saying:
let us be filled with every grace and blessing.
He joins his hands. [Through Christ our Lord. Amen.]
COMMEMORATION OF THE DEAD
With hands extended, he says:
Remember, Lord, those who have died and have gone before us (1Cor15:20; 1Thess4:14) marked with the sign of peace, especially those for whom we now pray, N. and N. (Prayers offered for the holy souls in Purgatory: 2Macabees12:39-46; Mt5:22-26; Mt12:31-32; Mt18:23-35; 1Cor3:13-15; CCC: 1030 to 1032)
The priest prays for them briefly with joined hands. Then, with hands extended, he continues:
May these, and all who sleep in Christ, find in your presence light, happiness, and peace.
He joins his hands. [Through Christ our Lord. Amen.] With hands extended, the Celebrant or one concelebrant continues:
For ourselves, too, we ask some share in the fellowship (Mt26:29) of your apostles and martyrs, with John the Baptist, Stephen, Matthias, Barnabas,
[Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia]
and all the saints.
The priest strikes his breast with the right hand, saying:
Though we are sinners (Ps51:3), we trust in your mercy and love.
With hands extended as before, he continues:
Do not consider what we truly deserve, but grant us your forgiveness (Ps75:2; Jn8:15).
He joins his hands.
Through Christ our Lord.
He continues Celebrant alone Celebrant alone or with concelebrants:
Through him you give us all these gifts. You fill them with life and goodness, you bless them and make them holy (1Cor10:16).
He takes the chalice and the paten with the host and, lifting them up, [sings] or says:
Through him, with him, in him, in the unity of the Holy Spirit,
all glory and honor is yours, almighty Father, for ever and ever.
(Jn1:3,1,4) (COL1:19-20) ( Mk1:9-11) ( Rev4:11)
The people respond:
Amen.
COMMUNION RITE
THE LORD'S PRAYER
The priest sets down the chalice and paten and with hands joined sings or says one of the following:
Jesus taught us to call God our Father (Mt6:9), and so we have the courage to say:
He extends his hands and he continues, and says or [sings] with the people:
Our Father, who art in heaven, hallowed be thy name;
thy kingdom come; thy will be done on earth as it
is in heaven. Give us this day our daily bread;
and forgive us our trespasses as we forgive
those who trespass against us; and lead us not into
temptation, but deliver us from evil.
With hands extended, the priest continues alone:
Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ.
He joins his hands.
DOXOLOGY
The people end the prayer with the acclamation:
For the kingdom, the power and the glory are yours, now and for ever.
SIGN OF PEACE
Then the priest, with hands extended, says aloud:
Lord Jesus Christ, you said to your apostles: I leave you peace, my peace I give you (Jn14:27). Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom,
He joins his hands.
where you live for ever and ever.
The people answer:
Amen.
The priest, extending and joining his hands, adds:
The peace of the Lord be with you always (Ru2:4).
The people answer:
And also with you (Ru2:4).
Then the deacon (or the priest) may add:
Let us offer each other the sign of peace.
All make an appropriate sign of peace, according to local custom. The priest gives the sign of peace to the deacon or minister.
BREAKING OF THE BREAD
Then the following is [sung] or said:
Lamb of God, you take away the sins of the world:
have mercy on us.
Lamb of God, you take away the sins of the world:
have mercy on us.
Lamb of God, you take away the sins of the world:
grant us peace.
(Jn1:29-30; Rev7:14)
This may be repeated until the breaking of the bread is finished, but the last phrase is always [Grant us peace]. Meanwhile, he takes the host and breaks it over the paten. He places a small piece in the chalice, saying inaudibly:
May
this mingling of the body and blood of our Lord Jesus Christ
bring eternal life to us who receive it (1Cor10:16).
PRIVATE PREPARATION OF THE PRIEST
Then the priest joins his hands and says inaudibly:
Lord Jesus Christ, Son of the living God, by the will of the Father and the work of the Holy Spirit your death brought life to the world (Jn14:6). By your holy body and blood free me from all my sins, and from every evil (Rev12:11). Keep me faithful to your teaching, and never let me be parted from you.
Or:
Lord Jesus Christ, with faith in your love and mercy I eat your body and drink your blood. Let it not bring me condemnation, but health in mind and body (Rev12:11).
COMMUNION
The priest genuflects. Taking the host, he raises it slightly over the paten and, facing the people, says aloud:
This is the Lamb of God
who takes away the sins of the world
(Jn1:29). Happy are
those who are called to his supper
(Rev19:9).
He adds, once only, with the people:
Lord, I am not worthy to receive you, but only say the word and I shall be healed (Mt8:8).
Facing the altar, the priest says inaudibly:
May
the Body of Christ bring me to everlasting life.
He reverently consumes the Body of Christ. Then he takes the chalice and says inaudibly:
May the Blood of Christ bring me to everlasting life (Mt8:17; Act20:9-12).
He reverently drinks the blood of Christ. After this he takes the paten or other vessel and goes to the communicants. He takes a host for
each one, raises it a little, and shows it, saying:
The Body of Christ.
The communicant answers:
Amen.
and receives communion.
When a deacon gives communion, he does the same. The sign of communion is more complete when given under both kinds, since the sign of the Eucharistic meal appears more clearly. The intention of Christ that the new and eternal covenant be ratified in his Blood is better expressed, as is the relation of the Eucharistic banquet to the heavenly banquet. If any are receiving in both kinds, the rite described elsewhere is followed. When he presents the chalice, the priest or deacon says:
The Blood of Christ.
The communicant answers:
Amen.
and drinks it.
The deacon and other ministers may receive communion from the chalice.
COMMUNION SONG
While the priest receives the body of Christ, the communion song is begun. The vessels are cleansed by the priest or deacon or acolyte after the communion or after Mass, if possible at the side table. Meanwhile he says inaudibly:
The Word of God became man; we have seen his glory. (John 1:14).
PERIOD OF SILENCE OR SONG OF PRAISE
Then the priest may return to the chair. A period of silence may now be observed, or a psalm or song of praise may be sung.
PRAYER AFTER COMMUNION
Then, standing at the chair or at the altar, the priest sings or says:
Let us pray.
Priest and people pray in silence for a while, unless a period of silence has already been observed. Then the priest extends his hands and sings or says the prayer after communion.
God our Father, we rejoice in the birth of our Savior. May we share his life completely by living as he has taught. We ask this in the name of Jesus the Lord.
At the end of the prayer after communion the people respond:
Amen.
CONCLUDING RITE
If there are any brief announcements, they are made at this time.
GREETING
The rite of dismissal takes place. Facing the people, the priest extends his hands and sings or says:
The Lord be with you (Ru2:4).
The people answer:
And also with you (Ru2:4).
SOLEMN BLESSING
Deacon:
Bow your heads and pray for God's blessing.
Supplications are added by the Celebrant who always concludes the solemn blessing by adding:
May
almighty God bless you,
+
the Father, and the Son,
and
the Holy Spirit
.
The people answer:
Amen.
DISMISSAL
The dismissal sends each member of the congregation to do good works, praising and blessing the Lord. The deacon (or the priest), with hands joined, sings or says:
The Mass is ended, go in peace.
The people answer:
Thanks be to God.
The priest kisses the altar as at the beginning. Then he makes the customary reverence with the ministers and leaves.
~Prayer to St. Michael~
St. Michael, the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray; and do thou O Prince of the Heavenly Host, by the Power of God, thrust into Hell, Satan,and all the evil spirits, who prowl about the world seeking the destruction of souls. Amen (Mandated by Pope Leo XIII)
Jesus said to Nancy Fowler at Conyers:
"I am the Head of My Church. The graces are endless at the Mass. The Mass is an ongoing sacrifice. There is one sacrifice that goes on and on and on. Place yourself at the foot of the Cross. You are there at the Mass. Enter into My sacrifice. In the Mass come to know Me, the Resurrected Christ." (February 4, 1992)
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