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Individual Parts of the Mass

A. Introductory Rites
1. Entrance song, greeting. penitential rite, Kyrie, Gloria and opening prayer.
Their purpose is to gather the community together and prepare themselves to listen to God*s word and celebrate eucharist properly.
B. Entrance
1. After the people have assembled the entrance song begins as the priest and other minister come in. This song opens the celebration, intensifies the unity of the gathered people, lead their thoughts to the mystery of the season or feast and accompany the procession of priest and ministers.
2. This song may be sung alternately with the choir and the congregation or by the cantor and the congregation; or by the congregation alone or the choir. If no song is sung then the antiphon from the missal is recited by the faithful, a reader, or the priest after the greeting.
C. Veneration of the Altar and Greeting the Congregation
1. When the priest and ministers enter the sanctuary, they reverence the altar. Priest and deacon kiss the altar and on occasions the priest may incense the altar.
2. After the entrance song, the priest and the whole assembly make the sign of the cross. Then through his greeting the priest declares that the Lord is present. This greeting and the congregation*s response express the mystery of the gathered Church.
D. Penitential Rite
1. After the greeting the priest or other qualified minister may briefly introduce the faithful to the Mass of the day. Then the priest invites them to take part in the penitential rite, which the entire community carries out through a communal confession and which the priest*s absolution brings to end.
E.  Kyrie Eleison
1. Then the Kyrie begins if it has not been included in the penitential rite. Since it is a song by which the faithful praise the Lord and implore his mercy, it is ordinarily prayed by all; i.e., alternately by the congregation and the choir or cantor led by the priest.   
2. As a rule each of the acclamations are said twice, because of language differences it may be said more than twice or a short verse may be interpolated. If it is not sung, it is to be recited.
F. Gloria
1. The Gloria is an ancient hymn in which the Church, assembled in the Holy Spirit, praised and entreats the Father and the Lamb. It is sung by the congregation. or alternately with the choir, or the choir alone. If not sung, it is to be said.
2.

The Gloria is sung or said on Sundays outside of Advent, and Lent, on solemnities and feasts, and in special, more solemn celebrations.
G. Opening Prayer or Collect
1. Next the priest invites the people to pray and together with him they observe a brief silence so that they realize they are in God*s presence and may call their petitions to mind. This prayer expresses the theme of the celebration and the priest*s words address a petition to God the Father through Christ in the Holy Spirit.
2. The people make the prayer their own and give their assent by the acclamation. AMEN
3. Prayer end:
a. Is directed to the Father--We ask this through our Lord Jesus Christ, your son who lives and reigns with you and the Holy Spirit, one Cod, for ever and ever.
b. Directed to the Father, but the Son is mentioned at the end-- Who lives and reigns with you and the Holy Spirit, one God for ever and ever.
c. Directed to the Son--You live and reign with Father and the Holy Spirit, one God, for ever and ever.
H. Liturgy of the Word
1. Readings from Scripture and the chants between them form the main part of the liturgy of the word. The homily, profession of faith, and general intercessions expand and complete this part of the Mass. The readings are explained in the homily because it is God speaking to them opening up to them the mystery of redemption and salvation and nourishing their spirit. Christ is present in his Word.
I. Scripture Readings
1. The readings lay the table of God*s word for the faithful and open up the riches for the Bible for them. Since by tradition the reading of the Scriptures is a ministerial, not a presidential function, it is proper that as a rule a deacon read the gospel. A reader proclaims the other readings. In the absence of a deacon or another priest, not presiding, the presider may read the gospel.
2. The liturgy itself inculcates the great reverence to be shown toward the reading of the gospel, setting it off from the other readings by special marks of honor. A special minister is appointed to proclaim it and prepares himself by a blessing or prayer. The people stand attesting to the fact that Christ is present and speaking to them. Marks of reverence are given to the Book of the Gospels itself.
J. Chants Between the Readings
1. The responsorial psalm is an integral part of the reading. They are directly connected to the readings. The psalm to be sung can be drawn from the Lectionary or from the Graduale Romanum.
2. Depending on the season the Alleluia follows the second reading.
a. The Alleluia is sung in every season outside of Lent either by the congregation or the cantor and it may be repeated.
b. The other chant consists of the verse before the gospel or another psalm or tract found in the Lectionary or Graduale.
3. When there is only one reading before the Gospel:
a. During a season for the Alleluia either the psalm with an Alleluia as a response or the responsorial psalm and the Alleluia.
b. During a season when the Alleluia is not allowed, either the responsorial psalm or the verse before the gospel may be used.
c. If the psalm is not sung it is recited. If the Alleluia is not sung it is to be omitted.
4. Sequences are optional except on Easter Sunday and Pentecost.
K. Homily
1. The homily is an integral part of the liturgy and is strongly recommended. It is necessary for the nurturing of the Christian life. It should develop some point of the readings and take into account the mystery being celebrated and the needs proper to the listeners.
2. There must be a homily on Sundays and holydays of obligation at all the masses celebrated with a congregation. It may not be omitted without serious reason. It is recommended on other days, especially on the weekdays of Advent, Lent and the Easter season, other feasts and occasions when the people come to church in large numbers.
3. The homily should ordinarily be given by the priest celebrant.
L. Profession of Faith
1. The symbol or profession of faith serves as a way for the people to respond and give consent to the Word of God concerning the truths of faith before they begin to celebrate the eucharist.
2. Recitation of the profession of faith by the priest together with the people is obligatory on Sundays and solemnities. It may be said on special or more solemn occasions. If it is sung it should be sung together or alternately.
M. General Intercessions
1. In the general intercessions, the people, exercising their priestly function, intercede for the entire human family. They are to be included in all Masses celebrated with a congregation.
2. As a rule the sequence of intentions is to be:
a. For the needs of the Church.
b. For public authorities and the salvation of the world.
c. For those oppressed by any need;
d. For the local community.
e. In particular celebrations; i.e., confirmations, marriages, funerals, etc... the series may refer to some specifically to the occasion.
f. It belongs to the priest celebrant to direct the general intercessions with a brief introduction inviting the congregation to pray and to say the concluding prayer. It is desirable that a deacon, cantor, or other person announce the intentions. The whole assembly gives expression to its supplication either by a response said together after each intention or by silent prayer.
N. Liturgy of the Eucharist
1. At the last supper Christ instituted the sacrifice and paschal meal that make the sacrifice of the Cross to be continuously present in the Church, when the priest, representing Christ the Lord, carries out what the Lord did and handed over to his disciples to do in his memory.
2. Christ took the bread and the cup and gave thanks; he broke the bread and gave it to his disciples, saying: "Take and eat, this is my body." Giving the cup, he said: "Take and drink, this is the cup of my blood. Do this in memory of me." Accordingly the Church has planned the celebration of the eucharistic liturgy around the parts corresponding to these words and actions of Christ:
3. In the preparation of the gifts, the bread and wine with water are brought to the altar, that is, the same elements that Christ used.
4. In the eucharistic prayer thanks is given to God for the whole work of salvation and the gifts of bread and wine become the body and blood of Christ.
5. Through the breaking of the one bread the unity of the faithful is expressed and through communion they receive the Lord*s body and blood in the same way the apostles received them from Christ*s own hands.
O. Preparation of the Gifts
1. At the beginning of the liturgy of the eucharist the gifts, which will become Christ*s body and blood, are brought to the altar.
2. First the altar, the Lord*s table, which is the center of the whole eucharistic liturgy, is prepared: the corporal, purificator, missal, and chalice are placed on it.
3. The gifts are then brought forward. It is desirable for the faithful to present the bread and wine, which are accepted by the priest or deacon at a convenient place. The gifts are placed on the altar to the accompaniment of the prescribed texts. Even though the faithful no longer, as in the past, bring the bread and wine for the liturgy from their homes, the rite of carrying up the gifts retains the same spiritual value and meaning.
4. This is also the time to receive money or other gifts for the church or the poor brought by the faithful. These are put in a suitable place, not on the altar.
5. The procession bringing the gifts is accompanied by the presentation song, which continues at least until the gifts have been placed on the altar.
6. The gifts on the altar and the altar itself may be incensed. This is a symbol of the Church*s offering and prayer going up to God. Afterward the deacon or other minister may incense the priest and the people.
7. The priest then washes his hands as an expression of his desire to be cleansed within.
8. Once the gifts have been placed on the altar and the accompanying rites completed, the preparation of the gifts comes to an end through the invitation to pray with the priest and the prayer over the gifts, which are a preparation for the eucharistic prayer.
P. Eucharistic Prayer
1. Now the center and summit of the entire celebration begins: the eucharistic prayer, a prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanks; he unites them with himself in the prayer he addresses in their name to the Father though Jesus Christ. The meaning of the prayer is that the entire congregation joins itself to Christ in acknowledging the great things God has done in offering the sacrifice.
2. The chief elements making up the eucharistic prayer are these:
a. Thanksgiving: in the name of the entire people of God, the priest praises the Father and gives thanks to him for the whole work of salvation or for some special aspect of it that corresponds to the day, feast, or season.
b. Acclamation: joining with the angels, the congregation sings or recites the Sanctus. This acclamation is an intrinsic part of the eucharistic prayer and all the people join with the priest in singing or reciting it.
c. Epiclesis: in special invocations the Church calls on God*s power and asks the gifts offered by human hands be consecrated, that is, become Christ*s body and blood, and that the victim be received in communion be the source of salvation for those who will partake.
d. Institution narrative and consecration: in the words and actions of Christ, that sacrifice is celebrated which he himself instituted at the last Supper, when, under the appearance of bread and wine, he offered his body and blood, gave them to his apostles to eat and drink, then commanded that they carry on this mystery.
e. Anamnesis: in fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his passion, resurrection, and ascension.
f. Offering: in this memorial, the Church--and in particular the Church here and now assembled--offers the spotless victim to the Father in the Holy Spirit. The Church*s intention is that the faithful not only offer this victim but also learn to offer themselves and so to surrender themselves, through Christ the Mediator, to an ever more complete union with the Father and with each other so that at last God may be all in all.
g. Intercessions: the intercessions make it clear that the eucharist is celebrated in communion with the entire Church of heaven and earth and that the offering is made for the Church and all its members, living and dead, who are called to share in the salvation and redemption purchased by Christ*s body and blood.
h. Final Doxology: the praise of God is expressed in the doxology, to which the people’s acclamation is an assent and a conclusion.
Q. Communion Rite
1. Since the eucharistic celebration is the paschal meal, it is right that the faithful who are properly disposed receive the Lord*s body and blood as spiritual food as he commanded. This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:
2. Lord’s Prayer: is a petition both for daily food, which for Christians means also the eucharistic bread, and for the forgiveness of sin, so that what is holy may be given to those who are holy. The priest offers the invitation to pray, but all the faithful say the prayer with him; he alone adds the embolism, Deliver us, which the people conclude with the doxology. The embolism, developing the last petition of the Lord*s Prayer, begs on behalf of the entire community of the faithful deliverance form the power of evil. The invitation, the prayer itself, the embolism, and the people*s doxology are sung or are recited aloud.
3. Rite of peace: before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another. The form the sign of peace should take is left to the conference of bishops to determine, in accord with the culture and customs of the people.
4. Breaking of the bread: in apostolic times this gesture of Christ at the last supper gave the entire eucharistic actions its name. This rite is not simply functional, but is a sign that in sharing in the one bread of life which is Christ we who are many are made one body.
5. Commingling: the celebrant drops a part of the host into the chalice.
6. Agnus Dei: during the breaking of the bread and the co-mingling, the Agnus Dei is as a rule sung by the choir or cantor with the congregation responding; otherwise it is recite aloud. This invocation may be repeated as often as necessary to accompany the breaking of the bread. The final reprise concludes with the words, grant us peace.
7. Personal preparation of the priest: the priest prepares himself by the prayer, said softly, that he may receive Christ*s body and blood to good effect. The faithful do the same by silent prayer.
8. The priest then shows the eucharistic bread for communion to the faithful and with them recites the prayer of humility in words from the Gospels.
9. It is most desirable that the faithful receive the Lord*s body from hosts consecrated at the same Mass and that, in the instance when it is permitted, they share in the chalice. Then even through these signs communion will stand out more clearly as a sharing in the sacrifice actually being offered.
10.  During the priest*s and the faithful*s reception of the sacrament the communion song is sung. Its function is to express outwardly the communicants* union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ*s body score fully an act of community. The song begins when the priest takes communion and continues for as long as seems appropriate while the faithful receive Christ*s body. But the communion song should be ended in good time whenever there is to be a hymn after communion.
11. If no song is sung then the communion antiphon is recited either by the people or a reader. Otherwise the priest himself says it after he has received communion and before he gives communion to the faithful.
12. After communion, the priest and people may spend some time in silent prayer. If desired, a hymn psalm, or other song of praise may be sung by the entire congregation.
13. In the prayer after communion, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, the people make the prayer their own.
R. Concluding Rite
1. Consists of:
a. The priest*s greeting and blessing, which on certain days and occasions is expanded and expressed in the prayer over the people or another more solemn formulary.
b. The dismissal of the assembly, which sends each member back to doing good works, while praising and blessing the Lord.

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