Chapter 10

Celebrating the Catholic Mass

IN THIS CHAPTER

check Re-presenting Christ’s sacrifice in the most important form of Catholic worship

check Discovering the various parts of the Mass

check Knowing when to stand, sit, or kneel

check Following the Church calendar

The Mass, or more precisely, the Holy Sacrifice of the Mass, is the most important, central, and sacred act of worship in Catholicism. The Mass is of the utmost significance because Catholics take the Holy Eucharist only by means of the Mass, and the Holy Eucharist is “the source and summit of Christian Life” (Vatican II: Lumen Gentium; 1964). Catholics believe that during the Mass, the priest changes the bread and wine into the body and blood of Christ; the Holy Eucharist describes the liturgical act of worship itself and the end result or fruit of it.

The Mass is the primary worship ceremony celebrated by Catholics all over the world, in exactly the same way, every day of the week. The Mass sums up all the doctrines of the Church, expresses how Catholics should live, and gives them the means to do it. To understand the Mass is to understand Catholicism. In this chapter, we help you do just that.

Additionally, you may have heard about the Roman Missal, Third Edition, which includes changes to the prayers said in Mass; we explain what all that means in this chapter. You can also get more information in our book Catholic Mass For Dummies (Wiley).

What Exactly Is the Mass?

The Mass is the sacred rite — the formal, official worship service of Catholicism. It incorporates the Bible (Sacred Scripture), prayer, sacrifice, hymns, symbols, gestures, sacred food for the soul, and directions on how to live a Catholic life — all in one ceremony.

Because the Mass is such a big deal, it’s no wonder that the Mass is sometimes referred to as the Eucharistic Liturgy. The word Eucharist comes from the Greek eucharistein, meaning “thanksgiving,” and the word liturgy comes from the Greek word leitourgia meaning “public worship.” In addition to Eucharistic Liturgy, several other terms describe this essential and vital part of Catholic worship and belief:

  • Breaking of the Bread
  • Divine Liturgy
  • Gathering or Synaxis
  • Holy Eucharist
  • Holy Mass
  • Holy Sacrifice of the Mass
  • Lord’s Supper

Don’t be misled by the phrase Sacrifice of the Mass; Catholics aren’t trying to add to the one sacrifice of Christ on the cross on the original Good Friday. Rather, the mass is a reenactment (in an unbloody manner) of the one and same sacrifice — a sacrifice so perfect and powerful that it can never be ended or repeated. It’s eternal, because sins are still being forgiven even two millennia after Jesus’s death.

The Church maintains that without all the blood and gore of the physical Crucifixion, the Sacrifice of the Mass re-presents (not represents) the same

  • Offering: Jesus is the Victim at the Mass
  • Person making the offering: Jesus is the Priest at the Mass
  • Effect: The remission of sins

Jesus actually offers himself through the priest, making the offering on behalf of the people to God the Father. As victim, he’s also the one being sacrificed. By virtue of the Sacrament of Holy Orders, the priest acts in Persona Christi (in the Person of Christ) as an alter Christus (another Christ).

In the English language, the word mass describes a large group of people or a scientific characteristic of matter. But the word means something completely different in the context of the Holy Sacrifice of the Mass. The English word “Mass” comes from the Latin phrase spoken at the end of the Sacred Liturgy. The priest or deacon says “ite missa est,” which has been translated in English as “go, the Mass is ended,” but literally means “go [the congregation] is sent.” In other words, it’s not an ending as much as a commencement. The worship of God continues throughout the week by each believer in his or her own way until the community gathers again for Sacred Liturgy. In this section, we bring you up to speed on the importance of Mass.

Honoring the Sabbath publicly

Mass, being the supreme act of worship, is the only way that a Catholic can fulfill the Third Commandment to keep holy the Sabbath Day. (See Chapter 12 for more on the Ten Commandments.) Even though the Jewish Day of the Lord (Sabbath) is Saturday, the main focus of Christianity is that Christ rose from the dead on Easter Sunday. Therefore, for Christians, Sunday is the day that Catholic Christians go to church to participate in the Mass. In many languages, the word Sunday is translated as “Day of the Lord” (Domenica in Italian; Domingo in Spanish and Portugese; Kyriaken in Greek).

remember You can pray anywhere and anytime and read the Bible alone or with others whenever and wherever you want, but you must go to church to attend Mass. Catholics can’t just get together and hold Mass at home or someplace that’s mutually convenient. The Mass can only occur through the exercised authority of an ordained priest, bishop, or pope. Missing Mass on Sunday or on a holy day of obligation is a mortal sin, unless bad weather, illness, or a real emergency prevents it. (For more on mortal sin, see Chapter 9.)

The Church professes that at the Mass, the three levels of the Church (all those in heaven, on earth, and in purgatory) converge and are united with one another in what’s called the communion of the saints. This social dimension is central to Catholicism. It’s definitely not a religion of individualism but one of community. (See Chapter 18 for more information about the communion of saints.)

Participating fully

Catholicism asks for more than the mere physical attendance of the congregation at Mass. The full, conscious, and active physical participation of the faithful is required by singing, praying, speaking, sitting, kneeling, and so on (don’t worry if you don’t know when to do what just yet; we cover all the bases in the upcoming section “The Two Parts of the Mass”). Both the priest and the congregation participate through their own respective gestures and responses. Full, active, and conscious participation is required; Catholics can’t just sit in a pew and read the newspaper or bulletin during Mass.

In addition to participation through verbal responses and physical gestures, interior participation, which counts more than anything else, also occurs. Every person should be communicating with God at Mass. Being disposed to, cooperative with, and willing to accept the supernatural divine graces being bestowed at the Mass should be the goal of all present. The music may be a little flat, the singing slightly off key, and the preaching sometimes boring, but the bottom line is that which can’t be seen or heard — the spiritual benefit to the soul.

Uniting past, present, and future

The Catholic Church professes that the Mass isn’t just a reenactment of the Last Supper, when Jesus took bread and wine and said the words, “This is my body,” and “This is my blood” (Matthew 26:26–29). More than a ceremonial reenactment of an ancient ritual, the Mass combines past, present, and future at the same time:

  • Past: The exact words and elements that Jesus used at the Last Supper on Holy Thursday are used faithfully and precisely.
  • Present: The Mass brings grace, nourishment, and instruction for the people who are present.
  • Future: The Mass foreshadows the sacred banquet in heaven. Jesus often spoke of a heavenly banquet or wedding feast where guests would be well-fed, lasting for eternity, and surviving well after the world ends.

The Mass transports the participants back in time to Christ’s Last Supper with His apostles, Christ’s Passion and death on the cross, and His Resurrection and the empty tomb on the first Easter Sunday. The same risen Christ comes to enter the soul of each person at Holy Communion when the congregation eats and drinks His living (risen, not dead) flesh and blood.

St. Thomas Aquinas (see Chapter 21 ), a 13th-century Dominican theologian, said that the Holy Eucharist, particularly at Mass, reminds the faithful of what Jesus did for humankind in the past, makes Him present in the Real Presence (the consecrated bread and wine), and promises the faithful the future glory of heaven by giving food for eternal life. (See the section “Saying the Eucharistic Prayer,” later in this chapter, for more details.)

The Two Parts of the Mass

By now, you’ve gathered that Mass is central to the Catholic faith, and you know it’s a ritual with a set schedule. But what really happens during this sacred rite at a Catholic parish? The first part of the Mass in the Western (Latin) Church is the Liturgy of the Word, and its main focus is on Bible readings as an integral part of daily and weekly worship. The second part is the Liturgy of the Eucharist, and its main focus is the holiest and most sacred part of the Mass — Holy Eucharist. We cover those two main parts in depth in this section.

Eastern Catholics call their Mass the Divine Liturgy, but it’s essentially the same.

Eastern Catholics also use the two-fold division of Liturgy of the Catechumens and Liturgy of the Faithful, which coincide with the Liturgy of the Word and the Liturgy of the Eucharist. The differences arise from the fact that in the West, the Mass follows the tradition of the Roman liturgy, but in the East, it’s the liturgical tradition of Constantinople.

remember The Roman Missal is the official book the priest uses at Mass. It contains all the prayers that he must say, as well as instructions of what to do and how to do it. The Catholic Church implemented the Roman Missal, Third Edition in English on November 27, 2011, and the prayers and creeds in this section follow the newest English translation. For more on what this Missal is all about, see the section “Checking Out the Roman Missal, Third Edition.” In this chapter, we look more closely at the Western liturgy because it’s the most common, keeping in mind that both are full and equal rites in the Catholic Church.

Beginning the Mass

Before the first main portion of the Mass, the Liturgy of the Word, a few introductory rites serve to begin the Mass and help Catholics prepare for it mentally and spiritually. These introductory parts aren’t a separate part of the Mass, but help prepare Catholics for the two main parts. To signal the beginning, a bell may be rung; the congregation, often led by an organist and choir, stand and sing an entrance hymn; and the priest, deacon, reader, servers, and (if needed, and in some parts of the country) extraordinary ministers of Holy Communion (laypersons who help the priest distribute Holy Communion) march down the aisle from the back of the church to the altar area in front. An opening song sets the proper mood and perspective for sacred worship. If the tabernacle (see Chapter 19) is in the center of the sanctuary, the priest and anyone passing in front of it genuflects as a sign of respect and recognition that Christ is truly present in the Holy Eucharist. Then the priest kisses the altar, and the priest and deacon bow before it because it represents Christ. The belief is that the Holy Eucharist is Christ, and the altar only represents Christ. Then the priest, deacon, and servers go to their respective seats in the sanctuary but stay standing while the sign of the cross officially begins the Mass.

remember Catholics begin and end every prayer and sacrament with the sign of the cross. It’s one of the trademarks of Catholicism.

Greeting (Introductory Rite)

The priest celebrant says “In the name of the Father, and of the Son and of the Holy Spirit” while tracing a cross over his torso: He places his right hand first on his forehead and then moves it down to his breast; then he moves his hand across to his far left and then to his far right. The people make the same gesture and respond, “Amen.”

Next, the priest may say one of the following: “The Lord be with you,” “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all,” or “Grace to you and peace from God our Father and the Lord Jesus Christ.” When a bishop presides at a Mass, his greeting is “Peace be with you.”

For 40 years, the response given by the congregation to the celebrant’s greeting was “and also with you.” But now, the people say “and with your spirit” in response to any of the greetings. Why the change? The Latin text reads et cum spiritu tuo, which literally means “and with your spirit.” This biblical phrase is rooted in Galatians 6:18 and 2 Timothy 4:22.

Acknowledging sin (Penitential Act)

The priest or deacon then initiates the Penitential Act. This isn’t a general confession or general absolution. It doesn’t replace the Sacrament of Penance, and it doesn’t count as going to confession. (See Chapter 9 for details about the Sacrament of Penance.) The Penitential Act is merely a public acknowledgement that everyone is a sinner and has sinned to some degree during the week, be it big or small. Often, the rite starts with everyone saying the Confiteor, which is Latin for I confess:

I confess to almighty God
and to you, my brothers and sisters,
that I have greatly sinned,
in my thoughts and in my words,
in what I have done and in what I have failed to do,
through my fault, through my fault,
through my most grievous fault;
therefore 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.

Regardless of whether the Confiteor is said, the Kyrie is always said (in Greek or English) as part of the Penitential Act. Kyrie is Greek for Lord (as in Kyrie eleison or “Lord have mercy”). The rite expresses public guilt and shame for any sins against God because committing sin is also an offense and a wound to the faith community.

The Church renews an ancient petition: “Lord, have mercy; Christ, have mercy; Lord, have mercy.” This part of the Mass in the Latin Church is one where the Greek text often remains intact (though the English may be used as well):

Kyrie, eleison; Christe, eleison; Kyrie, eleison.

Gloria

On Sundays (except during Advent and Lent), holy days, and at all solemnities and feasts, the Gloria is recited or sung by the celebrant and congregation. It begins with the angelic salutation given to the shepherds at the first Christmas when Jesus was born in Bethlehem, “Glory to God in the highest” (Gloria in excelsis Deo in Latin), as found in Luke 2:14.

Glory to God in the highest,
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, Almighty Father.
Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
you take away the sins of the world,
     have mercy on us;
you take away the sins of the world,
     receive our prayer;
you are seated at the right hand of the Father,
     have mercy on us.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father.
Amen.

Opening Prayer (Collect)

The Opening Prayer (also called the Collect, pronounced COLL-ect instead of coll-ECT) sets the tone for the liturgical act of divine worship. It reminds the assembly that adoration of God is directed to the Father through the Son and in the Holy Spirit. In other words, it is always Trinitarian because the one God is in Three Persons.

remember As we explain in Chapter 15, Catholicism traditionally has four kinds of prayer:

  • Adoration: Praising God
  • Contrition: Asking for God’s forgiveness
  • Petition: Asking God for a favor
  • Thanksgiving: Showing God gratitude

The Church believes that the Mass is the highest and supreme form of prayer, so it has all four elements in it. The Gloria is the adoration part of prayer, whereas the Confiteor and Penitential Rite are the contrition part. Later in the Mass, after the homily (sermon) and the Nicene Creed, comes the Prayer of the Faithful, also known as the General Intercessions, which is a prayer of petition. The thanksgiving part comes after Holy Communion, when gratitude is shown for all the graces given at Mass.

In a sense, the opening prayer provides a theme for the Mass. Every Sunday, holy day, and feast day (honoring a saint) has its own unique prayers and readings depending on the time of year or priority of the feast. (See the section, “Spiritual Seasons of the Year,” later in this chapter.)

tip The priest, deacon, and congregation stand throughout each element of the beginning of the Mass that we’ve described so far.

The Liturgy of the Word

Now that the introductory part is over and the people are ready to really celebrate Mass, the Liturgy of the Word begins. We explain what this part of the Mass entails in this section.

Reading Scripture

Any qualified lector, a layperson trained for the task of reading at Mass, can read the Old and New Testament. Lectors prepare each day or week to read Sacred Scripture at Mass. Everyone sits during the readings, while the lector stands in front near the altar and reads aloud. On Sundays, a selection from the Old Testament is read, as well as a Psalm, which is usually set to music and sung, and then a selection from one of the New Testament Epistles or from the Acts of the Apostles is read.

Then, a musical arrangement of the word Alleluia is usually sung just before the reading of a passage from the New Testament Gospels of Matthew, Mark, Luke, or John. Alleluia is the Latin version of the Greek word allelouia, an expression of praise and joy that, in turn, comes from the Hebrew hallelujah for “praise the Lord.” This is the high point of the Bible readings, and it’s the cue to stand. (Or the cue is when the priest or deacon stands up.) This change from sitting to standing shows the preeminence of the Gospels in their relationship to the other books of the Bible. The entire Bible is inspired, but the Gospels are special because they contain the very words and deeds of Christ. So Catholics stand when the Gospels are read but remain seated while the other parts of the Bible are read at Mass.

Only a deacon, priest, or bishop can read the Gospel at Mass. Sometimes, the Gospel book is also incensed, meaning that incense is burned in a container (called a thurible or censor) over the pages of the Gospel about to be read. Incense is a symbol of prayer rising up to heaven and recognition of the presence of divinity. The Gospels are incensed because Christ is present whenever his words are read from the Bible.

remember The Bible plays an important role in daily Catholic prayer. The words of the Mass aren’t just made-up mumbo jumbo; they’re carefully selected from the Bible. The Gloria, Psalm, Old and New Testament readings, and so on, are all straight out of Scripture, which is also read during each of the seven sacraments.

The Church chooses the sacred texts to be read during a specific Mass; the choice isn’t up to the priest or deacon. Each Sunday, the readings follow a three-year cycle (A, B, and C); the Gospels of Matthew, Mark, and Luke take precedence, with the Gospel of John sprinkled in here and there. After three years, if you go to Mass every Sunday, you’ll have heard and been exposed to all four Gospels as well as most of the New Testament writings and Epistles. But the readings at the weekday Mass (Monday through Saturday morning) work a little differently. The weekday Mass uses a two-year cycle (I and II) because only two readings are done during the week versus the three on the weekend. All even-numbered years (2012, 2014, and so on) are Year II for daily biblical readings.

Because, on any given day, the readings are the same in every Catholic Church all over the world — and also to prevent having Bible pages flipped all over the place — the Catholic Church uses a book called the Lectionary. This book, usually bound with a red cover, contains only readings from Sacred Scripture — nothing else. If it’s not a book in the Bible, it’s not in the Lectionary. The difference between the Lectionary and the Bible is merely the order and sequence of the writings. Lectionary readings are usually excerpts (pericopes or cuttings), not necessarily complete whole chapters.

The option exists to use a Book of the Gospels, which is exactly that: a book just containing the Gospels (Matthew, Mark, Luke, and John). The Lectionary is still used in this case for the Old Testament, Psalm, and New Testament Epistle, but the priest or deacon reads from the Gospel Book rather than the Lectionary. Doing so gives more solemnity to the most special part of the Bible for Christians, the Gospel.

As we discuss in Chapter 2, Catholicism is a religion based on the complete written and unwritten Word of God. Therefore, more emphasis is placed on the Word as it is proclaimed (read aloud) than as read by people in their pews. Yet, to help those who can’t hear too well and for those who want to read along, many Catholic parishes have a people’s version of the altar missal (books containing all the prayers and Scripture readings used at Mass) or abridged seasonal versions in the pews to help the congregation follow the prayers (including those of the priest) and Scripture readings.

tip Whether you attend Mass or not, you can go online to see what the readings are for any day of the month at the United States Conference of Catholic Bishops website (www.usccb.org). You may notice that even though the selected readings for a particular day are from different parts of the Bible, they share a common theme. Several places on the Internet allow you to see and hear the Mass online as well. While not satisfying your Sunday obligation, televised Mass does provide a help to the bedridden, the sick, and those who are physically incapable of travel.

Hearing the homily

After standing for the Gospel, the congregation sits and listens to the homily, which is different than a sermon:

  • Sermon: Any explanation and reflection on the Word of God, on any topic chosen by the minister.
  • Homily: A sermon that’s preached at Mass after the Gospel is read. Only clergy — deacons, priests, or bishops — can preach a homily. According to canon law, the local bishop may allow laity and religious brothers and sisters to preach a sermon under certain conditions, but they’re never allowed to preach the homily itself.

The priest or deacon connects the Scripture readings to the daily lives of the people, the teachings of the Church, or the particular celebration at hand, such as a wedding or funeral.

Reciting the Creed

On Sundays and holy days, the homily is followed by the Creed (Profession of Faith), which is ordinarily the ancient Nicene Creed of A.d. 325. The Apostles’ Creed, an ancient symbol of Baptism, may be used anytime, but especially during Lent and Easter time and occasionally at Masses for children. (You can read the Apostles’ Creed in Chapter 2.) The entire congregation stands to sing or recite the Creed.

Here is the Nicene Creed:

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven, and by the Holy Spirit * was incarnate of the Virgin Mary, and became man
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and apostolic Church.
I confess one baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

At the words by the Holy Spirit * … became man, all make a profound bow to show respect for the Incarnation, from the Latin word caro for flesh. The Incarnation refers to Jesus’s taking on human flesh — being conceived in the womb of His mother. On Solemnities of the Annunciation (March 25) and Christmas (December 25), everyone kneels instead of just bowing.

technicalstuff Some changes have been made to the previous English translation of the Nicene Creed. Most importantly is the use of the word consubstantial to replace one in being. This word more accurately expresses what is meant by the original Greek word homoousios and the Latin consubstantialem. The Ecumenical Council of Nicea defined that Jesus Christ (as God the Son) had the same substance as God the Father and not just a similar one, as the heretic Arius had proposed.

The other change is more modest. Born of the Virgin Mary was replaced with incarnate of the Virgin Mary. Again, this word more precisely conveys what the official Latin text says, namely that Jesus’s mother not only gave birth to Him but also gave Him His human nature. Theologically speaking, this mystery of God becoming Man is called the Incarnation.

The Creed succinctly sums up all that the Magisterium (the teaching authority of the Church; see Chapter 6) has taught for the past 2,000 years.

remember Like the Boy Scout oath or the Hippocratic oaths that medical professionals recite, the Creed is a Christian oath, stating what Catholics believe as revealed to them by God through Sacred Scripture and Sacred Tradition.

Praying the General Intercessions

After the Creed, the General Intercessions (Prayer of the Faithful) takes place. The lector or deacon reads several petitions aloud, and the people respond to each one with “Lord, hear our prayer” or “Hear us, O Lord.” The petitions are for the pope, the Church, the civil authorities, current concerns, and so on. For example, you may hear the lector say, “For Pope Benedict and all religious leaders, that they may preach the Word of God and teach the truths of our faith with fidelity and courage, let us pray to the Lord.”

The Liturgy of the Eucharist

The second half of the Mass focuses on offering: the collection offering, the offering of the bread and wine to be consecrated, the sacrifice itself, the Consecration by the priest, and the Holy Communion of the faithful.

Gathering the offerings

As the Liturgy of the Eucharist begins, everyone sits down for the collection of offerings. Sometimes, a basket is passed from one end of the pew to the next, person by person. Traditionally, however, ushers pass the basket: Starting in front of the church and moving pew by pew to the back, the ushers extend a collection basket with a very long handle in front of each person. Either way is acceptable.

If there is an Offertory Procession (usually just on weekends or holy days of obligation in most parishes) while the collection is being taken, a few parishioners often go to the back of the church where a cruet of plain drinking water, a cruet of grape wine, and a container of unconsecrated hosts (unleavened bread made from wheat flour and water) have been placed. Usually, two to four people bring the bread and wine (called gifts), along with the collection, in an offertory procession up to the altar area. The organist and choir lead the congregation in an offertory hymn.

Preparing the gifts on the altar

The priest, deacon, and servers meet the procession at the foot of the altar and receive the gifts. The deacon (or, if none is present, the priest) prepares the gifts on the altar in an action called, suitably enough, the preparation of the gifts. The deacon or priest pours wine into the chalice (the gold or silver cup that holds the wine that will become Christ’s body and blood) and adds a few drops of water to symbolize the union of the divinity and humanity of Christ.

The priest lifts the hosts of bread above the altar and says, “Blessed are you, Lord, God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the Bread of Life.” The people respond, “Blessed be God forever.” Then the priest lifts the wine-filled chalice above the altar and says, “Blessed are you, Lord God of all creation, for through your goodness we have received the wine we offer you: fruit of the vine and work of human hands, it will become our spiritual drink.” The people again respond, “Blessed be God forever.”

Washing hands

The priest may incense the gifts and then washes his hands with water at the side of the altar. The washing is a ceremonial relic of the Jewish tradition present at the time of Jesus. At that time, the high priest washed his hands before making the sacrifice of killing an unblemished, spotless lamb in the Temple of Jerusalem on the day of Passover. So, too, celebrating Mass today, the priest prepares to offer up the Lamb of God (Jesus Christ) to God the Father, so he ceremonially washes his hands to offer a spotless sacrifice.

tip Some observers associate the priest’s hand washing with the hand-washing act by Pontius Pilate (the Roman Governor of Judea who condemned Christ to death on the cross) before the Crucifixion and death of Jesus on Good Friday. But the Church views that scene as a symbolic gesture in which Pilate claims that he’s washing his hands of the death of an innocent man (Jesus). The hand washing of the priest isn’t a connection with Pilate but a ritual purification, such as a connection with the high priest who made a symbolic sacrifice in the Temple of Jerusalem.

Praying on behalf of the people

Next, the people stand, and the priest says more prayers, addressing God on behalf of the people. Prayers are said over the gifts, and then the people and the choir normally sing the words of the Sanctus (Latin for “holy”): “Holy, holy, holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.” These words are taken from Isaiah 6:3 and Revelation 4:8 as well as from Mark 11:9–10.

Preparing for the Holy Eucharist

After the Sanctus, the congregation kneels for the first time. Now comes the holiest part of the Mass.

SAYING THE EUCHARISTIC PRAYER

The Eucharistic Prayer, which only the priest can say, recalls what happened at the Last Supper. The priest narrates the sequence of events until the part where Jesus takes the bread. Then the priest changes from third person narration to first person and acts in the person of Christ (in persona Christi) as an other Christ (alter-Christus). The priest doesn’t say, “This is Christ’s body” or “This is Jesus’s blood.” He uses the pronoun my because at the moment of consecration, the priest speaks in the person of Jesus.

The priest uses the same words that Jesus used at the Last Supper at the Consecration: “Take this, all of you, and eat of it, for this is my body, which will be given up for you.” He elevates the Host above the altar for everyone to see. The priest genuflects, takes the chalice of wine, and continues in first person, speaking as Christ: “Take this, all of you, and drink from it, for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.” He elevates the chalice, and he genuflects.

tip The ringing of bells at the Consecration signifies the holiest moment of the Mass, an appropriate symbol of reverent rejoicing. In the Middle Ages, before stereo audio-microphones, people way in the back of a Gothic cathedral could barely hear anything that the priest was saying, so they needed a signal that the Consecration was happening. That signal was the ringing of bells. Often, bells are still rung today when the priest elevates the Host, and again when the priest elevates the chalice.

Pope Francis tweaked the Roman Missal slightly on May 1, 2013, when he inserted the name of Saint Joseph into Eucharistic Prayers II, III, and IV. Right after “with the Blessed Virgin Mary, Mother of God” is now followed by “with Blessed Joseph, her spouse.” He did credit Pope Benedict XVI with making the proposal first, but he resigned before it was done.

TRANSUBSTANTIATION

Catholicism professes that during the Consecration, a miracle occurs — the priest consecrates the bread and wine: Just as Jesus did at the Last Supper, the priest takes the bread in the form of a Host and says, “This is my body.” Then he takes the chalice of wine and says, “This is my blood.” Now it’s the body and blood of Christ; it still has the appearances (also called accidents) of bread and wine, but it’s not. It’s the real body and blood of Christ, and this change is called transubstantiation.

The Bible says that God created merely by speaking: “God said, ‘Let there be light’; and there was light” (Genesis 1:3). Likewise, by merely speaking the words of Christ over the bread and wine during Holy Communion, the priest changes them into the body and blood, soul and divinity of Christ through the authority given to him by the Sacrament of Holy Orders. Only an ordained priest has the authority to say Mass and consecrate the bread and wine.

KNEELING BEFORE THE EUCHARIST

Catholics kneel before the consecrated bread and wine — called the Eucharist — because it’s not a piece of bread and wine anymore; it truly is Christ. If the Holy Eucharist were just a symbol — such as bread and wine — then kneeling down and adoring it would be considered idolatry, but the Catholic Church has staunchly asserted for 2,000 years that the Holy Eucharist isn’t a symbol. The Holy Eucharist is His body and blood, whether on the altar or in the tabernacle, a locked metal receptacle usually on an altar or table. (To see what a tabernacle looks like, go to Chapter 19.)

tip Eastern Catholics, such as the Byzantine, don’t kneel because standing is their normal posture for reverence, but in the Latin (Western) Church, kneeling is the most profound sign of reverence. In the United States, Catholics kneel throughout the Eucharistic Prayer, but in Europe and elsewhere, they’re only obligated to kneel during the Consecration.

The Eucharist has other names, too:

  • Holy Eucharist
  • Communion and Holy Communion
  • Sacrament and Blessed Sacrament
  • Sacrifice and Holy Sacrifice
  • True Presence and Real Presence

remember Catholics believe that the Eucharist is always simultaneously an object of adoration and worship, being the Real Presence; it’s the same Holy Sacrifice of God the Son to God the Father for the remission of sins; and it’s sacred food to nourish the soul. In a sense, the Holy Eucharist is the Last Supper, His death on the cross on Good Friday, and His Resurrection on Easter Sunday all rolled into one:

  • Holy Thursday: Jesus gave the sacrament of Holy Eucharist at the Last Supper.
  • Good Friday: He sacrificed His life to save humankind from our sins.
  • Easter Sunday: Christ reunited His body and blood, rose from the dead, and established the promise of eternal life.

THE MYSTERY OF FAITH

Note that just as Christ did at the Last Supper, the priest consecrates the bread and wine separately. He doesn’t combine the two into one action by taking the bread and wine together and saying, “This is My body and My blood.” He separates bread and wine, body and blood. The reason? When a person’s body is separated from his blood, what happens? Death. A person bleeds to death. The separate consecration of the bread and wine re-presents the separation of body from blood that happened on the cross on the first Good Friday.

But Catholics don’t receive dead flesh and blood in Holy Communion because Christ rose from the dead. Catholics receive His living and risen flesh and blood in Holy Communion because after Good Friday came Easter Sunday. After death came Resurrection.

Therefore, immediately after commemorating His death through the separate consecrations, the Mystery of Faith is said or sung. According to the Third Roman Missal, Catholics may say one of three texts for the Mystery of Faith:

  • We proclaim your death, O Lord, and profess your Resurrection until you come again.
  • When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again.
  • Save us, Savior of the world, for by your Cross and Resurrection you have set us free.

So at Mass, body and blood are reunited as they were at the Resurrection.

THE LORD’S PRAYER AND SIGN OF PEACE

The rest of the Eucharistic Prayer follows, and the priest concludes with: “Through Him, and with Him and in Him, O God, Almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever.” The people sing or say, “Amen,” then stand and say the Our Father (Lord’s Prayer), which you can read in Chapter 15.

Then the priest or deacon may say, “Let us offer each other the sign of peace,” and each parishioner gives those standing next to and near to him a simple handshake to show solidarity as one family of faith before the real and most intimate sign of unity — Holy Communion.

tip The Church has never officially recognized the practice of holding hands as a sign of unity during the Our Father. This practice originates from non-Catholic tradition. Catholics think that holding hands to symbolize unity is unnecessary because at Holy Communion the unity is real. The word communion comes from the Latin cum + unio meaning “united with.” The sign of unity is the act of taking Communion because it signifies that the person is in union with all that the Catholic Church teaches, does, and prays.

AGNUS DEI

The Agnus Dei (Lamb of God) is then said or sung: “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,” and then the people kneel. This title of Jesus, Lamb of God, comes from the words of St. John the Baptist (John 1:29).

The priest holds the consecrated Host over the chalice of consecrated wine and says: “Behold the Lamb of God, behold Him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.” Responding to this, the people say: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”

Here is another change from the previous English translation of the Latin. The new text goes back to the biblical reference of the Centurion, who said he was not worthy to have Christ under his roof (Luke 7:6–7). Previously, it was said: “Lord, I am not worthy to receive you, only say the word and I shall be healed.” The other change is the substitution of the word soul for I. The Latin text uses anima mea (my soul) and it does so to convey that this is spiritual food for spiritual healing.

Holy Communion

The priest first consumes the consecrated Host and then drinks the consecrated wine from the chalice. If a deacon is present, the priest gives him a consecrated Host and then the chalice to drink from.

warning Sometimes, Catholics refer to the chalice as only containing the wine. This terminology is wrong, disrespectful, and sacrilegious because it’s no longer wine but the precious blood of Christ.

OFFERING A SIGN OF REVERENCE

While going in line to receive Holy Communion, Catholics in the congregation who are properly disposed (a phrase we explain in the upcoming section “Being properly disposed and in communion”) approach the priest, deacon, or extraordinary minister and are first given a consecrated Host. Sometimes, they may be offered the option of also taking a sip of the Precious Blood (the consecrated wine) from the cup. Before they actually receive either one, however, some sign of reverence for the Real Presence is required, be it a bow of the head, the sign of the cross, a genuflection, or kneeling.

The local bishop and the national conference of bishops for each nation give guidelines on which posture they prefer or suggest. In the United States, for example, standing is the norm, but with a bow of the head; however, it is forbidden to refuse Communion to someone who is kneeling. If the church or chapel has a Communion or altar rail (a short gate-like structure surrounding the sanctuary where people can kneel during Holy Communion), and people kneel at it, no other sign of reverence is required because kneeling is a sign of reverence.

RECEIVING THE HOST

As a Catholic, when you’re first presented the consecrated Host, the priest, deacon, or extraordinary minister says “the Body of Christ” to which you reply “Amen,” signifying, “Yes, I do believe it is Jesus.” Then, you either open your mouth and extend your tongue, or open your hand and allow the Host to be placed on it, depending on the practice of that parish. Then if the Precious Blood is offered, you may choose to go to the person holding it who says, “the Blood of Christ,” and you reply again, “Amen.” Then you take the cup (called a chalice) from the person holding it, drink a few sips of the consecrated wine, and hand the cup back.

Catholics aren’t allowed to self-communicate, which means going up to the altar and picking up the chalice for themselves. An authorized minister (priest, deacon or extraordinary minister) must give them Holy Communion. Then, after receiving Holy Communion, the faithful go back to their respective pew and pray silently for a few minutes before sitting down.

remember The whole and entire Christ is in one consecrated Host, one part of the Host, or one drop of the consecrated wine. The faithful are encouraged but not obligated to consume both elements of Communion. If only consecrated Hosts are given, the people aren’t being ripped off or cheated. Sometimes, Catholics are given the opportunity to receive both the Host and chalice, but those who receive both elements shouldn’t think that they must have both elements in order to fully receive Communion.

BEING PROPERLY DISPOSED AND IN COMMUNION

Catholics can participate in Holy Communion if they’re properly disposed, which is a fancy way of saying they

  • Are unaware of any mortal sins that aren’t yet confessed and absolved. (See Chapter 9 for a discussion of the Sacrament of Penance.)
  • Don’t publicly dissent from Church teaching, such as the Church’s views on abortion.
  • Fasted (didn’t eat or drink anything but water) for one full hour before receiving Holy Communion. The fast is one hour before Communion, not before the beginning of Mass.

The Church asks that the following people not take Communion:

  • Non-Catholics
  • Catholics in an invalid marriage (see Chapter 9)
  • Catholics who’ve broken the one-hour fast (unless they’re on medication, sick, elderly, or in the hospital)
  • Catholics who haven’t made their first confession (see Chapter 9) and First Communion (see Chapter 8)

You must be in communion to receive Communion. Being in communion means being united with all that the Church teaches, prays, and does. Non-Catholics, for example, obviously aren’t in full or complete union; otherwise, they’d be Catholics.

Unlike customs at the airport, no one checks your ID at Communion time to make sure you’re Catholic. Sometimes, at weddings and funerals, the priest makes an announcement before Communion that only Catholics who are in full communion with the Church and who are in the state of grace (no mortal sins on their soul) should come forward. Even if this isn’t said, it’s implied and written in the back or front cover of many Catholic hymnals and missals.

Unless someone displays obvious confusion regarding the procedure of receiving Holy Communion, normally no questions are asked. If somebody appears clueless (“What do I do with the Host?”), the priest, deacon, or minister may ask, “Are you Catholic?” The question is not meant to be intrusive or insulting.

If a Catholic is divorced and remarried outside the Church or is not in the state of grace because he didn’t go to confession to have a mortal sin absolved, he shouldn’t take Holy Communion. Should you receive the Eucharist while you’re in the state of mortal sin, you’re doubling the negative effect of the mortal sin on your soul by committing sacrilege — using something sacred for an unworthy purpose.

Putting the Word of God into practice

Western Catholicism uses Latin and the vernacular as the official languages of worship. At the end of the sacred liturgy, the priest or deacon tells the congregation in Latin: ite missa est. This phrase is literally translated as: “Go, [the congregation] is sent.” What it means is that after being nourished by the Word of God (Scripture) and Holy Communion (Eucharist), the People of God are commissioned to make Jesus present to others by their thoughts, words, and deeds.

When the Mass was translated into English in 1970, however, someone alternately interpreted the text (ite missa est) as “Go, the Mass is ended.” While technically acceptable, this translation gave people the notion that the worship was over when it was time to go home, but it’s really more of a commencement than an ending. Hence, the Roman Missal, Third Edition allows these four alternate options:

  • “Go in peace.”
  • “Go forth, the Mass is ended.”
  • “Go and announce the Gospel of the Lord.”
  • “Go in peace, glorifying the Lord by your life.”

Vatican II and the Celebration of Mass

Commonly known as Vatican II, the Second Vatican Council (1962–65) was opened by Pope John XXIII and closed by Pope Paul VI. The Sixteen Documents of Vatican II were responses of the Catholic Church to reiterate the traditional teachings of the Church and to address contemporary concerns. The Sacred Liturgy, Revelation, Ecumenism, the Church, the World, the Laity, the Priesthood, the Diaconate, Social Communication, and so on were all discussed.

Presenting and explaining a 2,000-year-old religion to a modern world in contemporary terms was the primary goal of the council. Included was the renewal of the sacraments, especially the Holy Mass. No new dogmas or doctrines were proclaimed or defined, but the old ones were restated and reemphasized with modern vocabulary and context. In other words, the content of Faith was not changed, but the context in which it was explained and the manner in which it was communicated was adapted for the modern era. Previous councils sought to define theological doctrine and resolve conflicts, but the Second Vatican Council was primarily a pastoral one in that it sought to promote greater spirituality while still defending the traditional teachings and practices of Catholicism.

In this section, we explain the influence of Vatican II on the modern Mass.

Allowing worship in vernacular languages

Vatican II allowed the introduction of the vernacular (native tongue) into the public worship of the Church, even while preserving the rich Latin language and tradition. Today, Mass is said in the native language of the local place (though with the Roman Missal, Third Edition, the prayers are translated into a more accurate and reverent wording; see the section “Checking Out the Roman Missal, Third Edition” for more).

Before Vatican II, Mass in the Latin Catholic Church was always in Latin. Since the Council of Trent 400 years beforehand (1545–63), the universal norm for the Western Church was Latin. Having the Mass in one language anywhere and everywhere all over the world made it easy for Catholics to travel and feel truly catholic (from the Latin word catholicus and the Greek katholikos meaning universal). But Latin wasn’t universally taught in the schools like it used to be, so many people didn’t know any Latin at all. That’s why the Church allowed for the native language — to promote a full, conscious, and active participation of the faithful in all the prayers, hymns, and responses of the Mass all over the world.

Latin is still the official language of the Catholic Church, so anything coming from the Vatican and applying to the universal Church is written in Latin. For example, papal encyclicals and ecumenical council decrees (see Chapter 6), the Code of Canon Law (Chapter 11), and so on are first written in Latin and then translated. This same process applies to all official documents concerning doctrine, worship, and law.

The Church never intended to drop Latin completely. The Church still asks that Latin be used to preserve the Catholic heritage, much like Hebrew, Greek, Old Slavonic, and Arabic are used by other religions even today.

Pope Benedict XVI renamed the new Mass of Paul VI (formerly known as the Novus Ordo or Vatican II Mass) as the Ordinary Form of the Roman Rite. It can be celebrated entirely in Latin, entirely in the vernacular, or mostly in the vernacular with common parts in Latin. He also designated the old Mass (formerly known as the Traditional Latin Mass [TLM] or Tridentine Mass) as the Extraordinary Form of the Roman Rite. This Mass can be celebrated by any priest, anywhere, but he must use the 1962 Missal of John XXIII.

Other changes resulting from Vatican II

In addition to allowing the priest to say the Mass in the native language of the congregation, Vatican II also made some other changes to the Mass:

  • The first half of the Mass is now called the Liturgy of the Word to emphasize the Scripture readings that take place during this part.
  • Catholics attending Mass in the Latin (Western) Rite have been allowed the occasional option to receive both forms of Holy Communion: the consecrated bread and the consecrated wine. However, it’s not necessary or mandatory that the faithful receive both because the consecrated Host and the consecrated wine are both the body and blood, the soul and divinity of Christ.
  • Mass may be now celebrated facing the people (versus populum) and this is the usual way in most parishes today. Before the Second Vatican Council, the priest and the people both faced the tabernacle, or more accurately, faced “toward the East” (ad orientem) during the second part of the Mass, the Liturgy of the Eucharist. Priest Celebrants currently have the option to use the ancient practice of facing the tabernacle, and it is exclusively done in the Extraordinary Form (sometimes called the Traditional Latin Mass). It is also done in the Eastern Catholic and Eastern Orthodox Churches as well.

Checking Out the Roman Missal, Third Edition

As of November 27, 2011, the first Sunday of Advent, the Roman Missal, Third Edition, is used throughout the Roman Catholic Church in the United States and in most English speaking countries. The new Roman Missal is a revised English translation of some of the prayers used in the Order of Mass (texts and rites used in the celebration of the Eucharist), as well as of prayers for seasons of the Church year, memorials of saints, celebrations of the other sacraments, funerals, and various needs and circumstances.

The new Missal replaces the previously used Sacramentary (or Mass book), which contains the collection of prayers that the priest uses in the celebration of the Mass and the responses of the people. The Roman Missal contains essentially the same prayers as the Sacramentary, but with new English translations and a few additional prayers.

remember The main reason for the changes in the Roman Missal, Third Edition, is to make the English translations more accurately reflect the original Latin prayers, reflecting the depth and richness of the prayers and their biblical origins.

Understanding the Latin roots

In 1970, Pope Paul VI released the Roman Missal of the Second Vatican Council, with a second edition being released in 1975. Each edition of the Roman Missal, including the new Third Edition, is first published entirely in Latin, the preferred language of the Church and biblical scholars for centuries; this Latin version is called the Missale Romanum.

While Latin remained the preferred language, the reforms of Vatican II allowed for translations of the Latin into the vernacular, or common language, of Catholics around the world. In the United States, this resulted in the first English-language edition of the Sacramentary published in 1973. A revised edition of the Sacramentary went into use in 1985 in the U.S. and was a translation of the second edition of the Missale Romanum. Nearly thirty years later, in the Jubilee Year 2000, Pope John Paul II issued the third edition of the Missale Romanum, which first became available in Latin in 2002 (it takes a while after the time the pope issues or promulgates an edition for it to actually take shape). The Roman Missal, Third Edition is the English translation from this Latin edition that the Catholic Church in the United States began using beginning on November 27, 2011, almost ten years after it became available in Latin. Why all that time in the interim? The new revised Missal went through a lengthy process of translation that involved several groups including the International Commission on English in the Liturgy (ICEL) and the United States Conference of Catholic Bishops (USCCB), receiving final approval by the Vatican.

Seeing why change was necessary

At the end of Vatican II, the Latin edition of the Roman Missal was quickly translated into the languages of the local people. This was done using the principle of dynamic equivalence, or translation attempting to convey the spirit or overall meaning of the text rather than a literal translation. After nearly forty years of celebrating the Mass in the vernacular languages and with new understanding of the principles of translation, the Vatican felt that improvements to the text could be made using the principle of formal equivalence, a more accurate and word-for-word translation.

In many cases, the new translations make the biblical origins of the prayers more apparent, deepening the appreciation for the connections between the Eucharist and Scripture. Plus, the updated translation also encourages a more formal and reverential way of praying the liturgy, enhancing the appreciation of the mystery of the Eucharistic celebration. The principle of formal equivalence also helps the prayers of the Roman Missal in English be more consistent with other languages, like Spanish and French.

Knowing what it means for you in the pew

Here’s what’s new in the Roman Missal, Third Edition:

  • Updated and revised instructions for the celebration of the Mass
  • Updated translations of prayers, responses, and acclamations including the Greeting, Gloria, the Nicene Creed, and the Mystery of Faith
  • Prayers for the observances of recently canonized saints
  • Additional prefaces for the Eucharistic Prayers
  • Additional Masses for various needs and special occasions

tip The Mass itself isn’t changing with the Roman Missal, Third Edition — just the English translation of some of the prayers used during the Mass. Many prayers, like the Lord’s Prayer, aren’t changing at all, and the translations of the Scripture readings aren’t changing.

Adjusting the Mass for the Occasion

The Mass has some variety. The main focus of each Mass is the same, but slight differences exist depending on the occasion. This section gives you some background so you know what to expect from a particular Mass.

Weekday and Sunday

The basic difference between Masses lies in whether a given Mass is on a weekday (also known as daily Mass) or a Sunday. Weekday Mass obviously takes place Monday through Friday but also includes Mass on Saturday morning. Sunday Mass can be held Saturday evening and at any time on Sunday.

tip Saturday evening counts as Sunday using the ancient Hebrew practice of considering the new day to begin at sundown rather than sunrise. So as soon as the sun sets on Saturday evening, liturgically speaking, it’s Sunday.

Sunday (or Saturday evening) Mass is obligatory for all Catholics, but weekday Mass is optional. Sunday Mass is the parish Mass, meaning the whole parish is expected to participate. Sunday Masses include a reading from the Old Testament, a reading from the New Testament, a Psalm, and a Gospel reading as well as the Gloria and Creed. At the weekday Mass, however, only one selection is read (either from the Old Testament or the New Testament), along with a Psalm and a Gospel reading.

Often, Sunday Mass includes an organ and a choir but weekday Mass usually doesn’t. Sunday Mass normally takes an hour. Weekday Mass typically takes about a half-hour.

Holy days of obligation

Holy days of obligation are days of the year when Catholics must attend Mass in addition to the normal Sunday Mass. The United States has six holy days of obligation:

  • January 1: The Feast of Mary, the Mother of God
  • 40 days after Easter Sunday: Ascension Thursday
  • August 15: Assumption of Mary into heaven
  • November 1: All Saints’ Day
  • December 8: The Feast of the Immaculate Conception
  • December 25: Christmas, the Nativity of Our Lord

The schedule gets confusing sometimes. If certain holy days fall on a Saturday or Monday, they aren’t considered holy days of obligation because they’re back-to-back with Sunday. The concern is that it would be burdensome to many Catholics to have to go to church two days in a row.

In the United States, however, Christmas Day (December 25) and the Immaculate Conception (December 8) are always days of obligation even when they fall on Saturday or Monday. The reason is that Christmas and Easter are the highest-ranking holy days, and the Immaculate Conception is the patronal feast for the United States. But if All Saints’ Day, the Assumption, or the Feast of Mary, the Mother of God falls on a Saturday or a Monday, the obligation to attend Mass is lifted. If either of those days falls on a Tuesday, Wednesday, Thursday, or Friday, though, attending Mass is obligatory. Believe us, Catholics get confused with this formula — including the priests. And to make it even more perplexing, some parts of the United States have moved holy days, such as the Ascension, from Thursday to the closest Sunday. If in doubt, it’s best to call the local Catholic parish or just go to Mass anyway. Attending Mass is never a waste of time, even if it ends up not being a holy day of obligation. Holy days differ around the world, so if you’re traveling abroad, check in with those local parishes to make sure you’re not missing something important.

Note that some countries, including Vatican City, have more holy days of obligation which are often civil holidays as well. That could mean a national day off and closed government offices. These other days include: January 6 (Epiphany), March 19 (St. Joseph), Corpus Christi (Thursday after Trinity Sunday, which is the Sunday after Pentecost, which is 50 days after Easter), and the Solemnity of St. Peter and St. Paul (June 29).

remember Holy days are like Sundays in that Catholics must attend Mass and, if possible, refrain from unnecessary servile work. Some Catholic countries, such as Italy, Spain, and Ireland, give legal holiday status to some of these holy days so that people can attend Mass and be with family instead of at work.

Simple and solemn celebrations

Catholics believe that Mass can be celebrated in both simple and solemn ways. Simple celebrations, such as weekday Mass, usually have little or no music and singing. They’re fairly low-key occasions that attract smaller numbers of parishioners than solemn celebrations.

Solemn celebrations, such as Sunday and holy day Mass, use singing and music. Solemn celebrations may also include the use of incense at different parts of the Mass, the use of gold vestments, the presence of the bishop, or a procession with the Gospel book. This solemnity is given to a holy day not declared a holy day of obligation. For example, the feast day of the saint in whose name the parish is taken (such as St. Ann or St. Bernadette) isn’t a day when Catholics must attend Mass, even if they’re from that parish; however, the Mass of that feast day can be celebrated with solemnity. In addition, weddings, funerals, ordinations, first Masses of priests, and anniversary Masses honoring the years of marriage (silver and gold) or the years of priesthood are reasons for more solemnity. During these types of celebrations, the Gospel and the Our Father may be chanted to add to the solemnity.

Some feasts of Jesus and Mary — such as the Feast of the Sacred Heart of Jesus (the third Friday after Pentecost) and the Feast of the Annunciation (March 25) — aren’t holy days of obligation but are solemnities, which means that the Gloria and the Creed are said at Mass even if it’s on a weekday.

Spiritual Seasons of the Year

The liturgical year (Church calendar) is as different from the calendar year as the fiscal year is for most people. The Church calendar begins on a different day than the civil year, but it still contains the same 12 months and 365 days. The liturgical year begins on the first Sunday of Advent, which is four Sundays before Christmas. The last Sunday of the year, the Feast of Christ the King, is the Sunday before the first Sunday of Advent.

The Catholic liturgical year revolves around two feasts: Christmas and Easter. They’re high holy days because they commemorate the birth and Resurrection of the Church’s founder, Jesus Christ. The first half of the liturgical year focuses on the theme Christ Our Light and is epitomized by Christmas. The second half focuses on the theme Christ Our Life, epitomized by Easter.

Christ Our Light: The first half of the liturgical year

According to the Catholic Church calendar, Advent, Christmas, Epiphany, and the Baptism of the Lord all form the Christ Our Light theme. Advent, the season before Christmas, and Christmas itself occur in the winter when, in the Northern Hemisphere, the days are short, and light is often longed for. Candles decorate the Advent wreath — a wreath of evergreen with four candles, three purple or violet and one rose or pink. Each week of Advent, a candle is lit until the fourth week when all four are ablaze. The colors correspond to the vestments the priest and deacon wear on the Sundays of Advent. Advent wreaths are used in churches and private homes just to remind people to spiritually prepare for Christmas and to give light during these days of less daylight, and to remind the faithful that Jesus is the Light of the World.

Advent is a time for the faithful to prepare for Christmas spiritually in the midst of all the shopping, decorating, baking, and parties. Advent tones down the festivity for Catholics so the real celebration can take place on the birthday of Jesus, Christmas Day. During Advent:

  • Catholics typically go to confession to prepare for Christmas.
  • Some attend weekday Mass.
  • Most try to pray more and practice patience and tolerance (while the rest of the world often goes crazy having Christmas sales in October and bringing out Santa before Halloween).

Usually, by December 25, people have been saturated with Christmas parties and carols. In Catholic parishes, though, no Christmas hymns or music are sung or played until December 25. Then they’re sung all the way to New Year’s, Epiphany (January 6 — when the Wise Men or Magi came to worship the Christ-child), and ending on the Baptism of the Lord (the Sunday after Epiphany — when John the Baptist baptized Jesus at the River Jordan).

Christ Our Life: The second half of the liturgical year

According to the Church calendar, Lent, Easter, Ascension (40 days after Easter when Jesus ascended into heaven, body and soul), and Pentecost (50 days after Easter when the Holy Spirit came upon the 12 Apostles and the Blessed Virgin Mary in the Upper Room) form the Christ Our Life theme in the liturgical year. Lent, the season before Easter, occurs in the spring when new life appears after the death of winter. Easter takes place the first Sunday after the first full moon after the equinox, which means Easter floats every calendar year (as the Jewish Passover does).

Lent is a more penitential time than Advent, but both seasons prepare the faithful for a big feast. Lent begins with Ash Wednesday and lasts for 40 days. Catholics are asked to do modest mortifications and acts of penance during Lent for the purification of the body and soul. Lent is a time of confession, fasting, abstinence, more prayer, more Bible and spiritual reading, and more spiritual and corporal works of mercy. It culminates at Easter when Christ rose triumphant from the dead.