The Introductory Rites

The Introductory Rites

The Introductory Rites

The Introductory Rites

1. When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung.

120. When the people are gathered, the Priest and ministers, wearing the sacred vestments, go in procession to the altar in this order:
a) the thurifer carrying a smoking thurible, if incense is being used;
b) ministers who carry lighted candles, and between them an acolyte or other minister with the cross;
c) the acolytes and other ministers;
d) a reader, who may carry a Book of the Gospels (though not a Lectionary), slightly elevated;
e) the Priest who is to celebrate the Mass.

If incense is being used, before the procession begins, the Priest puts some into the thurible and blesses it with the Sign of the Cross without saying anything.

121. During the procession to the altar, the Entrance Chant takes place (cf. nos. 47-48).

172. Carrying the Book of the Gospels slightly elevated, the Deacon precedes the Priest as he approaches the altar or else walks at the Priest’s side.

47. When the people are gathered, and as the Priest enters with the Deacon and ministers, the Entrance Chant begins. Its purpose is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or festivity, and accompany the procession of the Priest and ministers.

48. This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone. In the Dioceses of the United States of America, there are four options for the Entrance Chant: (1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum, as set to music there or in another setting; (2) the antiphon and Psalm of the Graduale Simplex for the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) another liturgical chant that is suited to the sacred action, the day, or the time of year, similarly approved by the Conference of Bishops or the Diocesan Bishop.

If there is no singing at the Entrance, the antiphon given in the Missal is recited either by the faithful, or by some of them, or by a reader; otherwise, it is recited by the Priest himself, who may even adapt it as an introductory explanation (cf. no. 31).

127. After everything has been prepared, the thurifer comes forward and, with one of the Deacons presenting the incense boat, the Bishop puts incense into the thurible and blesses it with the Sign of the Cross. The Bishop then receives his pastoral staff from a minister. A Deacon takes up the Book of the Gospels, which he reverently carries unopened in the entrance procession.

On the Introductory Rites

128. While the entrance chant is sung, the procession from the sacristy to the sanctuary takes place in this order:
–the thurifer, carrying a smoking thurible;
–another acolyte carrying the cross, with the image of Christ crucified facing forward, who is between seven, or at least two, other acolytes carrying candlesticks with lighted candles;
–the clergy, two by two;
–the Deacon carrying the Book of the Gospels;
–other Deacons, if present, two by two;
–the Bishop, walking alone, wearing the miter, carrying the pastoral staff in his left hand and blessing with his right hand;
–a little behind the Bishop, the two Deacons assisting him;
–and lastly, those ministers who assist with the book, the miter, and the pastoral staff.

If the procession passes in front of the Blessed Sacrament chapel, there is neither a stop nor genuflection.

129. It is a praiseworthy for the cross carried in the procession to be set up near the altar to serve as the altar cross; otherwise it is put away. The candlesticks are arranged near the altar or upon the credence table or nearby in the sanctuary. The Book of the Gospels is placed upon the altar.

Notitiae 6 (1970), 404, n. 42.

When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair.

122. When they reach the altar, the Priest and ministers make a profound bow.

When they reach the altar, the Priest and ministers make a profound bow. The cross adorned with a figure of Christ crucified, and carried in procession, may be placed next to the altar to serve as the altar cross, in which case it must be the only cross used; otherwise it is put away in a dignified place. As for the candlesticks, these are placed on the altar or near it. It is a praiseworthy practice for the Book of the Gospels to be placed on the altar.

123. The Priest goes up to the altar and venerates it with a kiss. Then, if appropriate, he incenses the cross and the altar, walking around the latter.

173. When he [the Deacon] reaches the altar, if he is carrying the Book of the Gospels, he omits the sign of reverence and goes up to the altar. It is a praiseworthy practice for him to place the Book of the Gospels on the altar, after which, together with the Priest, he venerates the altar with a kiss.

If, however, he is not carrying the Book of the Gospels, he makes a profound bow to the altar with the Priest in the customary way and with him venerates the altar with a kiss.

Lastly, if incense is being used, he assists the Priest in putting some into the thurible and in incensing the cross and the altar.

49. When they have arrived at the sanctuary, the Priest, the Deacon, and the ministers reverence the altar with a profound bow.

Moreover, as an expression of veneration, the Priest and Deacon then kiss the altar itself; the Priest, if appropriate, also incenses the cross and the altar.

130. As they enter the sanctuary, all make a profound reverence to the altar two by two. The Deacons and concelebrating Presbyters go up to the altar and kiss it. Then they take their places.

131. When the Bishop arrives before the altar, he hands his pastoral staff to a minister and, after taking off his miter, makes a profound reverence to the altar along with the Deacons and other ministers who accompany him. Then he goes up to the altar and kisses it together with the Deacons.

Then, with incense in the thurible, imposed again if necessary by an acolythe, the Bishop incenses the altar and cross, with two Deacons accompanying him.

After the altar has been incensed, the Bishop, accompanied by the ministers, proceeds to the cathedra by the most direct way. Two Deacons stand on either side near the cathedra, so that they may be ready to assist the Bishop, in their absence, however, two concelebrating Presbyters.

When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says:
In the name of the Father, and of the Son, and of the Holy Spirit.

The people reply:
Amen.

124. Once all this has been done, the Priest goes to the chair. When the Entrance Chant is concluded, with everybody standing, the Priest and faithful sign themselves with the Sign of the Cross. The Priest says: In the name of the Father, and of the Son, and of the Holy Spirit. The people reply, Amen.

Then, facing the people and extending his hands, the Priest greets the people, using one of the formulas indicated. The Priest himself or some other minister may also very briefly introduce the faithful to the Mass of the day.

174. Once the altar has been incensed, the Deacon goes to the chair together with the Priest and there stands at the Priest’s side and assists him as necessary.

50. When the Entrance Chant is concluded, the Priest stands at the chair and, together with the whole gathering, signs himself with the Sign of the Cross. Then by means of the Greeting he signifies the presence of the Lord to the assembled community. By this greeting and the people’s response, the mystery of the Church gathered together is made manifest.

2. Then the Priest, extending his hands, greets the people, saying:
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.

Or:
The Lord be with you.

The people reply:
And with your spirit.

In this first greeting a Bishop, instead of The Lord be with you, says:
Peace be with you.

132. Then the Bishop, the concelebrants, and the faithful, standing, sign themselves with the Sign of the Cross, while the Bishop, facing the people says, In the name of the Father.

Afterward, the Bishop, extending his hands, greets the people, saying, Peace be with you, or another greeting from the formulas set forth in the Missal. Then the Bishop himself, or a Deacon or one of the concelebrants, may very briefly introduce the faithful to the Mass of the day. The Bishop then invites them to make the Penitential Act, which he concludes, saying, May almighty God have mercy on us. A minister, if necessary, holds the book in front of the Bishop.

3. The Priest, or a Deacon or another minister, may very briefly introduce the faithful to the Mass of the day.

50.

[...]

After the greeting of the people, the Priest, or the Deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day.

Penitential Act*

* From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place (as in Appendix II, pp. 1453-1456) as a reminder of Baptism.

Notitiae 5 (1969), 403, n. 11.
Notitiae 24 (1988), 476.

4. Then follows the Penitential Act, to which the Priest invites the faithful, saying:
Brethren (brothers and sisters), let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.

A brief pause for silence follows. Then all recite together the formula of general confession:
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,
And, striking their breast, they say:
through my fault, through my fault, through my most grievous fault;
Then they continue:
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.

The absolution by the Priest follows:
May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life.

The people reply:
Amen.

Or:

5. The Priest invites the faithful to make the Penitential Act:
Brethren (brothers and sisters), let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.

A brief pause for silence follows.

The Priest then says:
Have mercy on us, O Lord.

The people reply:
For we have sinned against you.

The Priest:
Show us, O Lord, your mercy.

The people:
And grant us your salvation.

The absolution by the Priest follows:
May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life.

The people reply:
Amen.

Or:

6. The Priest invites the faithful to make the Penitential Act:
Brethren (brothers and sisters), let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.

A brief pause for silence follows.

The Priest, or a Deacon or another minister, then says the following or other invocations with Kyrie, eleison (Lord, have mercy):
You were sent to heal the contrite of heart:
Lord, have mercy.

The people reply:
Lord, have mercy.

The Priest:
You came to call sinners:
Christ, have mercy.

The people:
Christ, have mercy.

The Priest:
You are seated at the right hand of the Father to intercede for us:
Lord, have mercy.

The people:
Lord, have mercy.

The absolution by the Priest follows:
May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life.

The people reply:
Amen.

7. The Kyrie, eleison (Lord, have mercy), invocations follow, unless they have just occurred in a formula of the Penitential Act.

V. Lord, have mercy.
R. Lord, have mercy.
V. Christ, have mercy.
R. Christ, have mercy.
V. Lord, have mercy.
R. Lord, have mercy.

125. The Penitential Act follows. After this, the Kyrie is sung or said, in accordance with the rubrics (cf. no. 52).

51. PAfter this, the Priest calls upon the whole community to take part in the Penitential Act, which, after a brief pause for silence, it does by means of a formula of general confession. The rite concludes with the Priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance.

From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism.

52. After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is usually executed by everyone, that is to say, with the people and the choir or cantor taking part in it.

Each acclamation is usually pronounced twice, though it is not to be excluded that it be repeated several times, by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances. When the Kyrie is sung as a part of the Penitential Act, a “trope” precedes each acclamation.

132. […]

When the third form of the Penitential Act is used, the invocations are proclaimed by the Bishop himself, by a Deacon, or by another suitable minister.

133. On Sunday, instead of the customary Penitential Act, it is praiseworthy to have the blessing and sprinkling of water.

In this case, after the greeting, the Bishop, standing at the cathedra, facing the people, and with a minister holding before him a vessel of water to be blessed, invites the people to pray and, after a brief pause of silence, proclaims the prayer of blessing. Where the tradition of the people suggests that the admixture of salt in the blessing of the water be retained, the Bishop also blesses the salt, and afterwards adds it to the water.

Having received the aspersorium from the Deacon, the Bishop sprinkles himself and the concelebrants, the ministers, the clergy, and the people, passing through the church if opportune, with the Deacons accompanying him. Meanwhile, the song which accompanies the sprinkling is sung.

Having returned to the cathedra after the chant has concluded, the Bishop, standing with his hands extended, says the concluding prayer. Then, when it is prescribed, the hymn Gloria is sung or said.

134. After the Penitential Act, the Kyrie is said, unless there has been the sprinkling of water or the third form of the Penitential Act has been used, or the rubrics establish otherwise.

Notitiae 14 (1978), 534–535, n. 10.

8. Then, when it is prescribed, this hymn is either sung or said:
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.

126. For celebrations where it is prescribed, the Gloria in excelsis (Glory to God in the highest) is either sung or said (cf. no. 53).

53. 53. The Gloria in excelsis (Glory to God in the highest) is a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other. It is intoned by the Priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by everybody together or by two choirs responding one to the other.

It is sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character.

135. The Gloria is said in accordance with the rubrics. It may be intoned either by the Bishop or by one of the concelebrants, or by the cantors. While the hymn is being sung, all stand.

9. When this hymn is concluded, the Priest, with hands joined, says:
Let us pray.

And all pray in silence with the Priest for a while.

Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim:
Amen.

127. The Priest then calls upon the people to pray, saying, with hands joined, Let us pray. All pray silently with the Priest for a brief time. Then the Priest, with hands extended, says the Collect, at the end of which the people acclaim, Amen.

54. Next the Priest calls upon the people to pray and everybody, together with the Priest, observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. Then the Priest pronounces the prayer usually called the “Collect” and through which the character of the celebration finds expression. By an ancient tradition of the Church, the Collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, and is concluded with a Trinitarian ending, or longer ending, in the following manner:

If the prayer is directed to the Father: Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever;
If it is directed to the Father, but the Son is mentioned at the end: Who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever;
If it is directed to the Son: Who live and reign with God the Father in the unity of the Holy Spirit, one God, for ever and ever.
The people, joining in this petition, make the prayer their own by means of the acclamation Amen.

At Mass only a single Collect is ever said.

136. Then, with hands joined, the Bishop invites the people to pray by singing or saying, Let us pray. After a brief pause of silence, he extends his hands and continues with the collect, with the book held before him by a minister. The Bishop joins his hands when he concludes the prayer, saying, Through our Lord Jesus Christ… or other words. At the end, the people acclaim, Amen.

Then the Bishop sits and customarily receives the miter from one of the Deacons. And all sit. The Deacons and other ministers should sit according to the arrangement of the sanctuary, yet such that they do not seem to hold the same rank as the Presbyters.

The Liturgy Of The Word

The Liturgy of the Word

The Liturgy of the Word

The Liturgy of the Word

On the Liturgy of the Word

10. Then the reader goes to the ambo and reads the First Reading, while all sit and listen.

To indicate the end of the reading, the reader acclaims:
The word of the Lord.

All reply:
Thanks be to God.

128.After the Collect, all sit. The Priest may, very briefly, introduce the faithful to the Liturgy of the Word. Then the reader goes to the ambo and, from the Lectionary already placed there before Mass, proclaims the First Reading, to which all listen. At the end, the reader pronounces the acclamation The word of the Lord, and all reply, Thanks be to God.

Then a few moments of silence may be observed, if appropriate, so that all may meditate on what they have heard.

135. If no reader is present, the Priest himself proclaims all the readings and the Psalm, standing at the ambo. If incense is being used, he puts some incense into the thurible at the ambo, blesses it, and, bowing profoundly, says the prayer Munda cor meum (Cleanse my heart).

176. Moreover, if there is no other suitable reader present, the Deacon should proclaim the other readings as well.

57. In the readings, the table of God’s Word is spread before the faithful, and the treasures of the Bible are opened to them. Hence, it is preferable that the arrangement of the biblical readings be maintained, for by them the unity of both Testaments and of salvation history is brought out. Nor is it lawful to replace the readings and Responsorial Psalm, which contain the Word of God, with other, non-biblical texts.

58. In the celebration of the Mass with the people, the readings are always read from the ambo.

59. The function of proclaiming the readings is by tradition not presidential but ministerial. Therefore the readings are to be read by a reader, but the Gospel by the Deacon or, in his absence, by another Priest. If, however, a Deacon or another Priest is not present, the Priest Celebrant himself should read the Gospel, and moreover, if no other suitable reader is present, the Priest Celebrant should also proclaim the other readings as well.

After each reading, whoever reads it pronounces the acclamation, and by means of the reply the assembled people give honor to the Word of God that they have received in faith and with gratitude.

137. After the collect has been finished, the lector proceeds to the ambo and, with everyone sitting, reads aloud the first reading, to which all listen. At the end of the reading, The Word of the Lord is sung or spoken, with all making the acclamation.

Notitiae 14 (1978), 303, n. 5.

11. The psalmist or cantor sings or says the Psalm, with the people making the response.

129. Then the psalmist or the reader proclaims the verses of the Psalm and the people make the response as usual.

61. After the First Reading follows the Responsorial Psalm, which is an integral part of the Liturgy of the Word and which has great liturgical and pastoral importance, since it fosters meditation on the Word of God.

The Responsorial Psalm should correspond to each reading and should usually be taken from the Lectionary.

It is preferable for the Responsorial Psalm to be sung, at least as far as the people’s response is concerned. Hence the psalmist, or cantor of the Psalm, sings the Psalm verses at the ambo or another suitable place, while the whole congregation sits and listens, normally taking part by means of the response, except when the Psalm is sung straight through, that is, without a response. However, in order that the people may be able to sing the Psalm response more easily, texts of some responses and Psalms have been chosen for the different times of the year or for the different categories of Saints. These may be used instead of the text corresponding to the reading whenever the Psalm is sung. If the Psalm cannot be sung, then it should be recited in a way that is particularly suited to fostering meditation on the Word of God.

In the Dioceses of the United States of America, instead of the Psalm assigned in the Lectionary, there may be sung either the Responsorial Gradual from the Graduale Romanum, or the Responsorial Psalm or the Alleluia Psalm from the Graduale Simplex, as described in these books, or an antiphon and Psalm from another collection of Psalms and antiphons, including Psalms arranged in metrical form, providing that they have been approved by the Conference of Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the Responsorial Psalm.

138. Then the lector departs. All briefly meditate in silence upon what they have heard. Then, the psalmist or cantor, or the lector himself, sings or says the psalm in one of the ways envisioned.

12. After this, if there is to be a Second Reading, a reader reads it from the ambo, as above.

To indicate the end of the reading, the reader acclaims:
The word of the Lord.

All reply:
Thanks be to God.

130. If there is to be a Second Reading before the Gospel, the reader proclaims it from the ambo. All listen and at the end reply to the acclamation, as noted above (no. 128). Then, if appropriate, a few moments of silence may be observed.

139. Another lector proclaims the second reading at the ambo, in the manner indicated above, while all sit and listen.

13. There follows the Allelúia or another chant laid down by the rubrics, as the liturgical time requires.

14. Meanwhile, if incense is used, the Priest puts some into the thurible.

After this, the Deacon who is to proclaim the Gospel, bowing profoundly before the Priest, asks for the blessing, saying in a low voice:
Your blessing, Father.

The Priest says in a low voice:
May the Lord be in your heart and on your lips,
that you may proclaim his Gospel worthily and well,
in the name of the Father, and of the Son, ✠ and of the Holy Spirit.

The Deacon signs himself with the Sign of the Cross and replies:
Amen.

131. After this, all rise, and the Alleluia or other chant is sung as the liturgical time requires (cf. nos. 62-64).

175. During the singing of the Alleluia or other chant, if incense is being used, the Deacon ministers to the Priest as he puts incense into the thurible. Then, bowing profoundly before the Priest, he asks for the blessing, saying in a low voice, Your blessing, Father. The Priest blesses him, saying, May the Lord be in your heart. The Deacon signs himself with the Sign of the Cross and replies, Amen. Having bowed to the altar, he then takes up the Book of the Gospels which was placed on it and proceeds to the ambo, carrying the book slightly elevated. He is preceded by a thurifer carrying a smoking thurible and by ministers with lighted candles.

62. After the reading that immediately precedes the Gospel, the Alleluia or another chant laid down by the rubrics is sung, as the liturgical time requires. An acclamation of this kind constitutes a rite or act in itself, by which the gathering of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and profess their faith by means of the chant. It is sung by everybody, standing, and is led by the choir or a cantor, being repeated as the case requires. The verse, on the other hand, is sung either by the choir or by a cantor.
a) The Alleluia is sung in every time of year other than Lent. The verses are taken from the Lectionary or the Graduale.
b) During Lent, instead of the Alleluia, the Verse before the Gospel as given in the Lectionary is sung. It is also possible to sing another Psalm or Tract, as found in the Graduale.

63. When there is only one reading before the Gospel:
a) during a time of year when the Alleluia is prescribed, either an Alleluia Psalm or the Responsorial Psalm followed by the Alleluia with its verse may be used;
b) during a time of year when the Alleluia is not foreseen, either the Psalm and the Verse before the Gospel or the Psalm alone may be used;
c) the Alleluia or the Verse before the Gospel, if not sung, may be omitted.

64. The Sequence which, except on Easter Sunday and on Pentecost Day, is optional, is sung before the Alleluia..

140. The Alleluia or another chant follows, as the liturgical season requires. When the Alleluia begins, all except the Bishop rise.

The thurifer approaches and, while one of the Deacons assists with the boat, the Bishop imposes and blesses the incense, saying nothing.

The Deacon who is to proclaim the Gospel, bowed profoundly before the Bishop, asks for a blessing, saying in a low voice, Your blessing, Father. The Bishop blesses him saying, May the Lord be in your heart. The Deacon signs himself with the Sign of the Cross and responds, Amen.

Then the Bishop, having taken off the miter, rises.

The Deacon goes to the altar, where he is joined by the thurifer with the smoking thurible and by the acolytes with lighted candles. After making a bow to the altar, the Deacon reverently takes up the Book of the Gospels and, without a reverence to the altar, carries the book solemnly to the ambo, preceded by the thurifer and the acolytes with candles.

If, however, a Deacon is not present, the Priest, bowing before the altar, says quietly:
Cleanse my heart and my lips, almighty God,
that I may worthily proclaim your holy Gospel.

132. During the singing of the Alleluia or other chant, if incense is being used, the Priest puts some into the thurible and blesses it. Then, with hands joined, he bows profoundly before the altar and quietly says the prayer Munda cor meum (Cleanse my heart).

15. The Deacon, or the Priest, then proceeds to the ambo, accompanied, if appropriate, by ministers with incense and candles. There he says:
The Lord be with you.

The people reply:
And with your spirit.

The Deacon, or the Priest:
A reading from the holy Gospel according to N.

and, at the same time, he makes the Sign of the Cross on the book and on his forehead, lips, and breast.

The people acclaim:
Glory to you, O Lord.

Then the Deacon, or the Priest, incenses the book, if incense is used, and proclaims the Gospel.

133. If the Book of the Gospels is on the altar, the Priest then takes it and approaches the ambo, carrying the Book of the Gospels slightly elevated. He is preceded by the lay ministers, who may carry the thurible and the candles. Those present turn towards the ambo as a sign of special reverence for the Gospel of Christ.

134. At the ambo, the Priest opens the book and, with hands joined, says, The Lord be with you, to which the people reply, And with your spirit. Then he says, A reading from the holy Gospel, making the Sign of the Cross with his thumb on the book and on his forehead, mouth, and breast, which everyone else does as well. The people acclaim, Glory to you, O Lord. The Priest incenses the book, if incense is being used (cf. nos. 276-277). Then he proclaims the Gospel and at the end pronounces the acclamation The Gospel of the Lord, to which all reply, Praise to you, Lord Jesus Christ. The Priest kisses the book, saying quietly the formula Per evangelica dicta (Through the words of the Gospel).

175. At the ambo the Deacon greets the people, with hands joined, saying, The Lord be with you. After this, at the words A reading from the holy Gospel, he signs with his thumb the book and then himself on his forehead, mouth, and breast. He incenses the book and proclaims the Gospel reading. When this is done, he acclaims, The Gospel of the Lord, and all reply, Praise to you, Lord Jesus Christ. He then venerates the book with a kiss, saying quietly the formula Per evangelica dicta (Through the words of the Gospel), and returns to the Priest’s side.

When the Deacon is assisting the Bishop, he carries the book to him to be kissed, or else kisses it himself, saying quietly the formula Per evangelica dicta (Through the words of the Gospel). In more solemn celebrations, if appropriate, the Bishop may impart a blessing to the people with the Book of the Gospels.

Lastly, the Deacon may carry the Book of the Gospels to the credence table or to another suitable and dignified place.

74. At Mass, at a celebration of the word, and at a prolonged vigil, while the Gospel is being proclaimed, all stand and customarily face toward him who reads it.

The Deacon, solemnly carrying the Book of the Gospels goes to the ambo, preceded by the thurifer with the thurible⁶⁶ and the acolytes with lighted candles.⁶⁷

The Deacon, standing at the ambo facing the people, after he has greeted the people with hands joined, with the thumb of his right hand makes the Sign of the Cross first upon the book at the beginning of the Gospel passage which is about to be read, then, upon himself, on the forehead, mouth and breast, saying, A reading from the holy Gospel. The Bishop signs himself in the same way on the forehead, mouth, and breast, and all others do likewise. Then, at least at a stational Mass, the Deacon incenses the book three times, that is, in the middle, to the left and to the right. Then he reads the Gospel passage all the way to the end.

After the reading has been finished, the Deacon brings the book to the Bishop to be kissed, or the Deacon himself kisses the book unless, as noted above at n. 73, another sign of veneration has been established by the Conference of Bishops.

In the absence of a Deacon, a Presbyter asks for and receives the blessing from the Bishop and also proclaims the Gospel, as described above.

⁶⁶ Cf. The Roman Missal, General Instruction, nn. 93-95, 131. In the Roman custom, when the thurifer walks in procession, « he should hold the thurible in his right hand, with his hands held at the same level, with his thumb put into the large ring at the top and the middle finger of the same hand holding the smaller ring on the chain, he will support and hold open the cover of the thurible. With his left hand, he will hold the base of the boat with the incense and the spoon » (Caeremoniale Episcoporum, ed. 1886, I, XI, 7).

⁶⁷ Cf. The Roman Missal, General instruction, nn. 94, 131. According to Roman custom, the acolytes « will hold the candlesticks with their right hand such that the acolyte who walks on the right puts his left hand at the base of the candlestick and his right at the middle knob of the candlestick and that the acolyte who walks on the left puts his right hand at the base and his left at the middle knob » (Caeremoniale Episcoporum, ed. 1886, I, XI, 8).

141. At the ambo, the Deacon, with hands joined, greets the people. At the words A reading from the holy Gospel, he signs the book and then himself on the forehead, mouth, and breast, and all others do likewise. Then the Bishop receives the pastoral staff. The Deacon incenses the book and proclaims the Gospel, with all standing and, customarily, facing him. After the Gospel has been finished, the Deacon brings the book to the Bishop to be kissed, who says quietly, May the words of the Gospel, or the Deacon himself kisses the book, saying the same words quietly. Finally, the Deacon and the other ministers return to their places. The Book of the Gospels is taken to the credence table or to another suitable place.

16. At the end of the Gospel, the Deacon, or the Priest, acclaims:
The Gospel of the Lord.

All reply:
Praise to you, Lord Jesus Christ.

Then he kisses the book, saying quietly:
Through the words of the Gospel
may our sins be wiped away.

17. Then follows the Homily, which is to be preached by a Priest or Deacon on all Sundays and Holydays of Obligation; on other days, it is recommended.

136. The Priest, standing at the chair or at the ambo itself or, if appropriate, in another worthy place, gives the Homily. When the Homily is over, a period of silence may be observed.

65. The Homily is part of the Liturgy and is highly recommended, for it is necessary for the nurturing of the Christian life. It should be an explanation of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.

66. The Homily should ordinarily be given by the Priest Celebrant himself or be entrusted by him to a concelebrating Priest, or from time to time and, if appropriate, to the Deacon, but never to a lay person. In particular cases and for a just cause, the Homily may even be given by a Bishop or a Priest who is present at the celebration but cannot concelebrate.

On Sundays and Holydays of Obligation there is to be a Homily at every Mass that is celebrated with the people attending, and it may not be omitted without a grave reason. On other days it is recommended, especially on the weekdays of Advent, Lent, and Easter Time, as well as on other festive days and occasions when the people come to church in greater numbers.

It is appropriate for a brief period of silence to be observed after the Homily.

142. Then, with all seated, the Bishop gives the homily, if appropriate wearing the miter and holding the staff and sitting in his cathedra, unless another place is more suitable for him to be easily seen and heard by all. When it is finished, some period of silence, if opportune, may be observed.

AAS 63 (1971), 329
Notitiae 9 (1973), 178.
Notitiae 9 (1973), 192.
Notitiae 10 (1974), 80, n. 3.
Notitiae 11 (1975), 226.
Notitiae 19 (1983), 834.

18. At the end of the Homily, the Symbol or Profession of Faith or Creed, when prescribed, is either sung or said:
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,
At the words that follow, up to and including and became man, all bow.
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.

19. Instead of the Niceno-Constantinopolitan Creed, especially during Lent and Easter Time, the baptismal Symbol of the Roman Church, known as the Apostles’ Creed, may be used.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
At the words that follow, up to and including María Vírgine, all bow.
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.

I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.

137. The Symbol or Creed is sung or recited by the Priest together with the people (cf. no. 68) with everyone standing. At the words Et incarnatus est, etc. (and by the Holy Spirit ... and became man) all make a profound bow; but on the Solemnities of the Annunciation and of the Nativity of the Lord, all genuflect.

67. The purpose of the Creed or Profession of Faith is that the whole gathered people may respond to the Word of God proclaimed in the readings taken from Sacred Scripture and explained in the Homily and that they may also honor and confess the great mysteries of the faith by pronouncing the rule of faith in a formula approved for liturgical use and before the celebration of these mysteries in the Eucharist begins.

68. The Creed is to be sung or said by the Priest together with the people on Sundays and Solemnities. It may be said also at particular celebrations of a more solemn character.

If it is sung, it is intoned by the Priest or, if appropriate, by a cantor or by the choir. It is then sung either by everybody together or by the people alternating with the choir.

If it is not sung, it is to be recited by everybody together or by two choirs responding one to the other.

143. When the homily is finished, unless the rite of some sacrament or consecration or blessing must be celebrated at this time according to the provisions of the Roman Pontifical or the Roman Ritual, the Bishop puts aside the miter and staff, rises, and with all standing, the Symbol or Creed is sung or recited, in accordance with the rubrics.

At the words And by the Holy Spirit all bow, but on the Nativity and the Annunciation of the Lord they kneel.

Notitiae 1 (1965), 252, n. 68.
Notitiae 7 (1971), 112, n. 2
Notitiae 14 (1978), 535–536, n. 11.

20. Then follows the Universal Prayer, that is, the Prayer of the Faithful or Bidding Prayers.

138. After the recitation of the Symbol or Creed, the Priest, standing at the chair with his hands joined, by means of a brief address calls upon the faithful to participate in the Universal Prayer. Then the cantor, the reader, or another person announces the intentions from the ambo or from some other suitable place while facing the people. The latter take their part by replying in supplication. At the very end, the Priest, with hands extended, concludes the petitions with a prayer.

177. After the introduction by the Priest, it is the Deacon himself who announces the intentions of the Universal Prayer, usually from the ambo.

69. In the Universal Prayer or Prayer of the Faithful, the people respond in some sense to the Word of God which they have received in faith and, exercising the office of their baptismal Priesthood, offer prayers to God for the salvation of all. It is desirable that there usually be such a form of prayer in Masses celebrated with the people, so that petitions may be offered for holy Church, for those who govern with authority over us, for those weighed down by various needs, for all humanity, and for the salvation of the whole world.

70. The series of intentions is usually to be:
a) for the needs of the Church;
b) for public authorities and the salvation of the whole world;
c) for those burdened by any kind of difficulty;
d) for the local community.

Nevertheless, in any particular celebration, such as a Confirmation, a Marriage, or at a Funeral, the series of intentions may be concerned more closely with the particular occasion.

71. It is for the Priest Celebrant to regulate this prayer from the chair. He himself begins it with a brief introduction, by which he calls upon the faithful to pray, and likewise he concludes it with an oration. The intentions announced should be sober, be composed with a wise liberty and in few words, and they should be expressive of the prayer of the entire community.

They are announced from the ambo or from another suitable place, by the Deacon or by a cantor, a reader, or one of the lay faithful.

The people, for their part, stand and give expression to their prayer either by an invocation said in common after each intention or by praying in silence.

144. After the recitation of the creed, the Bishop, standing at the cathedra with his hands joined, invites the faithful to the Universal Prayer. Then one of the Deacons or the cantor or the lector or another person announces the intentions from the ambo or from another suitable place, with the people participating for their part. At the very end, with his hands extended, the Bishop concludes the petitions with a prayer.

Notitiae 1 (1965), 140, n. 19.
Notitiae 1 (1965), 250, n. 58.

The Liturgy of the Eucharist

The Liturgy of the Eucharist

The Liturgy of the Eucharist

The Liturgy of the Eucharist

On the Liturgy of the Eucharist

21. When all this has been done, the Offertory Chant begins. Meanwhile, the ministers place the corporal, the purificator, the chalice, the pall, and the Missal on the altar.

22. It is desirable that the faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist and perhaps other gifts to relieve the needs of the Church and of the poor.

139. When the Universal Prayer is over, all sit, and the Offertory Chant begins (cf. no. 74).

An acolyte or other lay minister places the corporal, the purificator, the chalice, the pall, and the Missal on the altar.

140. It is desirable that the participation of the faithful be expressed by an offering, whether of bread and wine for the celebration of the Eucharist or of other gifts to relieve the needs of the Church and of the poor.

The offerings of the faithful are received by the Priest, assisted by the acolyte or other minister. The bread and wine for the Eucharist are carried to the Celebrant, who places them on the altar, while other gifts are put in another suitable place (cf. no. 73).

178. After the Universal Prayer, while the Priest remains at the chair, the Deacon prepares the altar, assisted by the acolyte, but it is the Deacon’s place to take care of the sacred vessels himself. He also assists the Priest in receiving the people’s gifts.

73. At the beginning of the Liturgy of the Eucharist the gifts which will become Christ’s Body and Blood are brought to the altar.

First of all, the altar or Lord’s table, which is the center of the whole Liturgy of the Eucharist, is made ready when on it are placed the corporal, purificator, Missal, and chalice (unless this last is prepared at the credence table).

The offerings are then brought forward. It is a praiseworthy practice for the bread and wine to be presented by the faithful. They are then accepted at an appropriate place by the Priest or the Deacon to be carried to the altar. Even though the faithful no longer bring from their own possessions the bread and wine intended for the liturgy as was once the case, nevertheless the rite of carrying up the offerings still keeps its spiritual efficacy and significance.

Even money or other gifts for the poor or for the Church, brought by the faithful or collected in the church, are acceptable; given their purpose, they are to be put in a suitable place away from the Eucharistic table.

74. The procession bringing the gifts is accompanied by the Offertory Chant (cf. no. 37 b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance Chant (cf. no. 48). Singing may always accompany the rite at the Offertory, even when there is no procession with the gifts.

145. When the Universal Prayer is finished, the Bishop sits with the miter. The concelebrants and the people likewise sit. Then the Offertory Chant begins, and it continues at least until the gifts have been placed upon the altar.

The corporal, purificator, chalice and Missal are arranged on the altar by the Deacons and acolytes.

Then the gifts are brought forward. It is fitting that the faithful manifest their participation by bringing forward the bread and wine for the celebration of the Eucharist and also other gifts which may help the needs of the Church and the poor. The offerings of the faithful are received by the Deacons or by the Bishop at an appropriate place. The bread and the wine are brought by the Deacons to the altar, and the other things to an appropriate place prepared beforehand.

Notitiae 17 (1981), 61.
Notitiae 35 (1999), 456.

23. The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice:
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.

Then he places the paten with the bread on the corporal.

If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:
Blessed be God for ever.

141. The Priest accepts the paten with the bread at the altar, holds it slightly raised above the altar with both hands and says quietly, Benedictus es, Domine (Blessed are you, Lord God). Then he places the paten with the bread on the corporal.

178.

[...]

After this, he [the Deacon] hands the Priest the paten with the bread to be consecrated.

146. The Bishop goes to the altar, removes the miter, receives from a Deacon the paten with bread, and holds it raised a little above the altar with both hands, saying quietly the corresponding formula. Then he places the paten with the bread upon the corporal.

Notitiae 6 (1970), 404, n. 43.

24. The Deacon, or the Priest, pours wine and a little water into the chalice, saying quietly:
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.

142. After this, as the minister presents the cruets, the Priest stands at the side of the altar and pours wine and a little water into the chalice, saying quietly, Per huius aquae (By the mystery of this water). He returns to the middle of the altar and with both hands raises the chalice a little, and says quietly, Benedictus es, Domine (Blessed are you, Lord God). Then he places the chalice on the corporal and, if appropriate, covers it with a pall.

If, however, there is no Offertory Chant and the organ is not played, in the presentation of the bread and wine the Priest may say the formulas of blessing aloud and the people acclaim, Blessed be God for ever.

178.

[...]

[The Deacon] pours wine and a little water into the chalice, saying quietly, By the mystery of this water, etc., and after this presents the chalice to the Priest. He may also carry out the preparation of the chalice at the credence table.

147. Meanwhile, the Deacon pours the wine and a little water into the chalice, saying quietly, By the mystery. Then he hands the chalice to the Bishop, who holds it raised a little above the altar with both hands, saying quietly the set formula, and then he places it upon the corporal, where a Deacon will cover it, if opportune, with a pall.

25. The Priest then takes the chalice and holds it slightly raised above the altar with both hands, saying in a low voice:
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.

Then he places the chalice on the corporal.

If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:
Blessed be God for ever.

Notitiae 6 (1970), 37, n. 25.
Notitiae 6 (1970), 37–38, n. 26.

26. After this, the Priest, bowing profoundly, says quietly:
With humble spirit and contrite heart
may we be accepted by you, O Lord,
and may our sacrifice in your sight this day
be pleasing to you, Lord God.

143. After placing the chalice on the altar, the Priest bows profoundly and says quietly, In spiritu humilitatis (With humble spirit).

148. Then the Bishop, bowing at the center of the altar, says quietly: With humble spirit.

27. If appropriate, he also incenses the offerings, the cross, and the altar. A Deacon or other minister then incenses the Priest and the people.

144. If incense is being used, the Priest then puts some in the thurible, blesses it without saying anything, and incenses the offerings, the cross, and the altar. While standing at the side of the altar, a minister incenses the Priest and then the people.

178. If incense is being used, the Deacon assists the Priest during the incensation of the offerings, the cross, and the altar; and after this the Deacon himself or the acolyte incenses the Priest and the people.

75. The bread and wine are placed on the altar by the Priest to the accompaniment of the prescribed formulas; the Priest may incense the gifts placed on the altar and then incense the cross and the altar itself, so as to signify the Church’s offering and prayer rising like incense in the sight of God. Next, the Priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the Deacon or by another minister.

277. The Priest, having put incense into the thurible, blesses it with the Sign of the Cross, without saying anything.

Before and after an incensation, a profound bow is made to the person or object that is incensed, except for the altar and the offerings for the Sacrifice of the Mass.

Three swings of the thurible are used to incense: the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord exposed for public veneration, the offerings for the Sacrifice of the Mass, the altar cross, the Book of the Gospels, the paschal candle, the Priest, and the people.

Two swings of the thurible are used to incense relics and images of the Saints exposed for public veneration; this should be done, however, only at the beginning of the celebration, following the incensation of the altar.

The altar is incensed with single swings of the thurible in this way:
a) if the altar is freestanding with respect to the wall, the Priest incenses walking around it;
b) if the altar is not freestanding, the Priest incenses it while walking first to the right hand side, then to the left.

The cross, if situated on the altar or near it, is incensed by the Priest before he incenses the altar; otherwise, he incenses it when he passes in front of it.

The Priest incenses the offerings with three swings of the thurible or by making the Sign of the Cross over the offerings with the thurible before going on to incense the cross and the altar.

91. Before and after the incensation, a profound bow is made to the person or object that is incensed, except in the case of the incensation of the altar and the offerings for the sacrifice of the Mass.

92. Three double-swings of the thurible are used to incense: the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord solemnly exposed, the offerings, the altar cross, the Book of the Gospels, the paschal candle, the Bishop or celebrating presbyter, a representative of the civil authority in official attendance at the sacred celebration, the choir and the people, the body of a deceased person.

Two double-swings of the thurible are used to incense relics and images of the Saints exposed for public veneration.

93. The altar is incensed with individual swings of the censer in this manner:
a. if the altar is separate from the wall, the Bishop incenses it by walking around it;
b. if the altar is not separate from the wall, the Bishop incenses it by passing first to the right side, then to the left.

The cross, if it is upon the altar or immediately by it, is incensed before the altar. Otherwise, the Bishop incenses it when he passes in front of it.

The offerings are incensed before the incensation of the altar and cross.

94. The Most Blessed Sacrament is incensed kneeling.

95. The relics and sacred images exposed for public veneration are incensed after the incensation of the altar, but during Mass they are incensed only at the beginning of the celebration.

149. Then the thurifer goes to the Bishop and, with the deacon assisting with the boat, the Bishop imposes and blesses incense. After this, the Bishop himself receives the thurible from the Deacon and incenses the offerings, and also the altar and the cross, as at the beginning of Mass, with the Deacon accompanying him. When this is completed, all stand. The Deacon, standing at the side of the altar, incenses the Bishop, who stands without his miter, and then the concelebrants, and finally the people. Care should be taken that the invitation Pray, brethren and the prayer over the offerings are not said before the incensation has been completed.

Notitiae 14 (1978), 301–302, n. 2.

28. Then the Priest, standing at the side of the altar, washes his hands, saying quietly:
Wash me, O Lord, from my iniquity
and cleanse me from my sin.

145. After the prayer In spiritu humilitatis (With humble spirit) or after the incensation, the Priest washes his hands standing at the side of the altar and, as the minister pours the water, says quietly, Lava me, Domine (Wash me, O Lord).

76. Then the Priest washes his hands at the side of the altar, a rite in which the desire for interior purification finds expression.

150. After the Bishop has been incensed, the ministers go to him, carrying a vessel of water, a basin, and a towel to wash and dry his hands, while he stands without the miter at the side of the altar. The Bishop washes and dries his hands. If opportune, one of the Deacons remove the Bishop’s ring, who says quietly, Lord, wash me of my iniquity. After drying his hands and putting his ring back on, the Bishop returns to the center of the altar.

Notitiae 6 (1970), 38, n. 27.

29. Standing at the middle of the altar, facing the people, extending and then joining his hands, he says:
Pray, brethren (brothers and sisters),
that my sacrifice and yours
may be acceptable to God,
the almighty Father.

The people rise and reply:
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 holy Church.

30. Then the Priest, with hands extended, says the Prayer over the Offerings, at the end of which the people acclaim:
Amen.

146. Returning to the middle of the altar, and standing facing the people, the Priest extends and then joins his hands, and calls upon the people to pray, saying, Orate, fratres (Pray, brethren). The people rise and make the response May the Lord accept the sacrifice, etc. Then the Priest, with hands extended, says the Prayer over the Offerings. At the end the people acclaim, Amen.

77. Once the offerings have been placed on the altar and the accompanying rites completed, by means of the invitation to pray with the Priest and by means of the Prayer over the Offerings, the Preparation of the Gifts is concluded and preparation made for the Eucharistic Prayer.

At Mass, a single Prayer over the Offerings is said, and it ends with the shorter conclusion, that is: Through Christ our Lord. If, however, the Son is mentioned at the end of this prayer, the conclusion is: Who lives and reigns for ever and ever.

The people, joining in this petition, make the prayer their own by means of the acclamation Amen.

151. The Bishop, facing the people, extending and joining his hands, invites the people to pray, saying, Pray, brethren.

152. After the response May the Lord accept, the Bishop, with hands extended, sings or says the prayer over the offerings. At the end, the people acclaim, Amen.

The Eucharistic Prayer

The Eucharistic Prayer

The Eucharistic Prayer

31. Then the Priest begins the Eucharistic Prayer.

Extending his hands, he says:
The Lord be with you.

The people reply:
And with your spirit.

The Priest, raising his hands, continues:
Lift up your hearts.

The people:
We lift them up to the Lord.

The Priest, with hands extended, adds:
Let us give thanks to the Lord our God.

The people:
It is right and just.

The Priest, with hands extended, continues the Preface.

At the end of the Preface he joins his hands and concludes the Preface with the people, singing or saying aloud:
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.

147. Then the Priest begins the Eucharistic Prayer. In accordance with the rubrics (cf. no. 365), he selects a Eucharistic Prayer from those found in the Roman Missal or approved by the Apostolic See. By its very nature, the Eucharistic Prayer requires that only the Priest say it, in virtue of his Ordination. The people, for their part, should associate themselves with the Priest in faith and in silence, as well as by means of their interventions as prescribed in the course of the Eucharistic Prayer: namely, the responses in the Preface dialogue, the Sanctus (Holy, Holy, Holy), the acclamation after the Consecration, the acclamation Amen after the concluding doxology, as well as other acclamations approved by the conference of Bishops with the recognitio of the Holy See.

It is most appropriate that the Priest sing those parts of the Eucharistic Prayer for which musical notation is provided.

148. As he begins the Eucharistic Prayer, the Priest extends his hands and sings or says, The Lord be with you. The people reply, And with your spirit. As he continues, saying, Lift up your hearts, he raises his hands. The people reply, We lift them up to the Lord. Then the Priest, with hands extended, adds, Let us give thanks to the Lord our God, and the people reply, It is right and just. After this, the Priest, with hands extended, continues the Preface. At its conclusion, he joins his hands, and together with all those present, sings or says aloud the Sanctus (Holy, Holy, Holy) (cf. no. 79 b).

179. During the Eucharistic Prayer, the Deacon stands near the Priest, but slightly behind him, so that when necessary he may assist the Priest with the chalice or the Missal.

154. Then the Bishop begins the Eucharistic Prayer with the preface. Extending his hands, he sings or says, The Lord be with you. As he continues with the words Lift up your hearts, he raises his hands, and, with hands extended, he adds, Let us give thanks to the Lord our God. After the people respond, It is right and just, the Bishop continues the preface, and, when this has been finished, with hands joined, together with the concelebrants, the ministers, and the people, sings the Sanctus.

Notitiae 5 (1969), 323, n. 1.
Notitiae 14 (1978), 536–537, n. 12.

32. In all Masses, the Priest celebrant is permitted to sing parts of the Eucharistic Prayer provided with musical notation below, pp. 693ff., especially the principal parts.

In Eucharistic Prayer I, the Roman Canon, the words included in brackets may be omitted.

Eucharistic Prayer I ( The Roman Canon )

84. The Priest, with hands extended, says:
To you, therefore, most merciful Father,
we make humble prayer and petition
through Jesus Christ, your Son, our Lord:
He joins his hands and says:
that you accept
He makes the Sign of the Cross once over the bread and chalice together, saying:
and bless ✠ hthese gifts, these offerings,
these holy and unblemished sacrifices,
With hands extended, he continues:
which we offer you firstly
for your holy catholic Church.
Be pleased to grant her peace,
to guard, unite and govern her
throughout the whole world,
together with your servant N. our Pope
and N. our Bishop, *
and all those who, holding to the truth,
hand on the catholic and apostolic faith.

* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, no. 149.

149. The Priest continues the Eucharistic Prayer in accordance with the rubrics that are set out in each of the Prayers.

If the celebrant is a Bishop, in the Prayers, after the words N., our Pope, he adds, and me, your unworthy servant. If, however, the Bishop is celebrating outside his own diocese, after the words with ... N., our Pope he adds, my brother N., the Bishop of this Church, and me, your unworthy servant, or after the words especially ... N., our Pope, he adds, my brother N., the Bishop of this Church, and me, your unworthy servant.

The Diocesan Bishop, or one who is equivalent to the Diocesan Bishop in law, must be mentioned by means of this formula: together with your servant N., our Pope, and N., our Bishop (or Vicar, Prelate, Prefect, Abbot).

It is permitted to mention Coadjutor Bishop and Auxiliary Bishops in the Eucharistic Prayer, but not other Bishops who happen to be present. When several are to be mentioned, this is done with the collective formula: N., our Bishop and his assistant Bishops.

In each of the Eucharistic Prayers, these formulas are to be adapted according to the requirements of grammar.

85. Commemoration of the Living.

Remember, Lord, your servants N. and N.
The Priest joins his hands and prays briefly for those for whom he intends to pray.
Then, with hands extended, he continues:
and all gathered here,
whose faith and devotion are known to you.
For them, we offer you this sacrifice of praise
or they offer it for themselves
and all who are dear to them:
for the redemption of their souls,
in hope of health and well-being,
and paying their homage to you,
the eternal God, living and true.

86. Within the Action.

In communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ:
† and blessed Joseph, her Spouse,
your blessed Apostles and Martyrs,
Peter and Paul, Andrew,
(James, John,
Thomas, James, Philip,
Bartholomew, Matthew,
Simon and Jude;
Linus, Cletus, Clement, Sixtus,
Cornelius, Cyprian,
Lawrence, Chrysogonus,
John and Paul,
Cosmas and Damian)
and all your Saints;
we ask that through their merits and prayers,
in all things we may be defended
by your protecting help.
(Through Christ our Lord. Amen.)

87. With hands extended, the Priest continues:
Therefore, Lord, we pray:
graciously accept this oblation of our service,
that of your whole family;
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
(Through Christ our Lord. Amen.)

88. Holding his hands extended over the offerings, he says:
Be pleased, O God, we pray,
to bless, acknowledge,
and approve this offering in every respect;
make it spiritual and acceptable,
so that it may become for us
the Body and Blood of your most beloved Son,
our Lord Jesus Christ.
He joins his hands.

179. From the epiclesis until the Priest shows the chalice, the Deacon usually remains kneeling. If several Deacons are present, one of them may place incense in the thurible for the Consecration and incense the host and the chalice at the elevation.

155. If the chalice and ciborium are covered, the Deacon uncovers them before the epiclesis.

The Deacons remain kneeling from the epiclesis to the elevation of the chalice.

89. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.

On the day before he was to suffer,
He takes the bread and, holding it slightly raised above the altar, continues:
he took bread in his holy and venerable hands,
He raises his eyes.
and with eyes raised to heaven
to you, O God, his almighty Father,
giving you thanks, he said the blessing,
broke the bread
and gave it to his disciples, saying:
He bows slightly.
Take this, all of you, and eat of it,
for this is my Body,
which will be given up for you.

He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.

150. A little before the Consecration, if appropriate, a minister rings a small bell as a signal to the faithful. The minister also rings the small bell at each elevation by the Priest, according to local custom.

If incense is being used, when the host and the chalice are shown to the people after the Consecration, a minister incenses them.

90. After this, the Priest continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took this precious chalice
in his holy and venerable hands,
and once more giving you thanks, he said the blessing
and gave the chalice to his disciples, saying:
He bows slightly.
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 shows the chalice to the people, places it on the corporal, and genuflects in adoration.

155. After the consecration, the Deacon, if opportune, covers the chalice and ciborium again.

Notitiae 6 (1970), 39–40, n. 28.

91. Then he says:
The mystery of faith.

And the people continue, acclaiming:
We proclaim your Death, O Lord,
and profess your Resurrection
until you come again.

Or:
When we eat this Bread and drink this Cup,
we proclaim your Death, O Lord,
until you come again.

Or:
Save us, Savior of the world,
for by your Cross and Resurrection
you have set us free.

151. After the Consecrations when the Priest has said, The mystery of faith, the people pronounce the acclamation, using one of the prescribed formulas.

155. When the Bishop has said, The mystery of faith, the people makes the acclamation.

Notitiae 5 (1969), 324–325, n. 3.
Notitiae 24 (1988), 152.

92. Then the Priest, with hands extended, says:
Therefore, O Lord,
as we celebrate the memorial of the blessed Passion,
the Resurrection from the dead,
and the glorious Ascension into heaven
of Christ, your Son, our Lord,
we, your servants and your holy people,
offer to your glorious majesty
from the gifts that you have given us,
this pure victim,
this holy victim,
this spotless victim,
the holy Bread of eternal life
and the Chalice of everlasting salvation.

93. Be pleased to look upon these offerings
with a serene and kindly countenance,
and to accept them,
as once you were pleased to accept
the gifts of your servant Abel the just,
the sacrifice of Abraham, our father in faith,
and the offering of your high priest Melchizedek,
a holy sacrifice, a spotless victim.

94. Bowing, with hands joined, he continues:
In humble prayer we ask you, almighty God:
command that these gifts be borne
by the hands of your holy Angel
to your altar on high
in the sight of your divine majesty,
so that all of us, who through this participation at the altar
receive the most holy Body and Blood of your Son,
He stands upright again and signs himself with the Sign of the Cross,saying:
may be filled with every grace and heavenly blessing.
He joins his hands.
(Through Christ our Lord. Amen.)

95. Commemoration of the Dead

With hands extended, the Priest says:
Remember also, Lord, your servants N. and N.,
who have gone before us with the sign of faith
and rest in the sleep of peace.
He joins his hands and prays briefly for those who have died and for whom he intends to pray.
Then, with hands extended, he continues:
Grant them, O Lord, we pray,
and all who sleep in Christ,
a place of refreshment, light and peace.
He joins his hands.
(Through Christ our Lord. Amen.)

96. He strikes his breast with his right hand, saying:
To us, also, your servants, who, though sinners,
And, with hands extended, he continues:
hope in your abundant mercies,
graciously grant some share
and fellowship with your holy Apostles and Martyrs:
with John the Baptist, Stephen,
Matthias, Barnabas,
(Ignatius, Alexander,
Marcellinus, Peter,
Felicity, Perpetua,
Agatha, Lucy,
Agnes, Cecilia, Anastasia)
and all your Saints;
admit us, we beseech you,
into their company,
not weighing our merits,
but granting us your pardon,
He joins his hands.
through Christ our Lord.

97. And he continues:
Through whom
you continue to make all these good things, O Lord;
you sanctify them, fill them with life,
bless them, and bestow them upon us.

98. He takes the chalice and the paten with the host and, raising both, he says:
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 acclaim:
Amen.

Then follows the Communion Rite, p. 663.

151. At the end of the Eucharistic Prayer, the Priest takes the paten with the host and the chalice and elevates them both while pronouncing alone the doxology Through him. At the end the people acclaim, Amen. After this, the Priest places the paten and the chalice on the corporal.

180. At the concluding doxology of the Eucharistic Prayer, the Deacon stands next to the Priest, and holds the chalice elevated while the Priest elevates the paten with the host, until the people have acclaimed, Amen.

158. At the final doxology of the Eucharistic Prayer, the Deacon, standing at the side of the Bishop, holds the chalice elevated, while the Bishop elevates the paten with the host until the people have acclaimed, Amen. The final doxology of the Eucharistic Prayer is offered by the Bishop alone or by all the concelebrants together with the Bishop.

The Communion Rite

The Communion Rite

The Communion Rite

124. After the chalice and paten have been set down, the Priest, with hands joined, says:
At the Savior’s command
and formed by divine teaching,
we dare to say:

He extends his hands and, together with the people, continues:
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.

Alternate musical settings of the Lord's Prayer may be found in Appendix I, pp. 1443-1444.

152. After the Eucharistic Prayer is concluded, the Priest, with hands joined, says alone the introduction to the Lord’s Prayer, and then with hands extended, he pronounces the prayer together with the people.

159. After the completion of the doxology of the Eucharistic Prayer, the Bishop joins his hands and introduces the Lord’s Prayer, which all sing or speak; the Bishop and the Concelebrants hold their hands outstretched.

125. With hands extended, the Priest alone continues, saying:
Deliver us, Lord, we pray, from every evil,
graciously grant peace in our days,
that, by the help of your mercy,
we may be always free from sin
and safe from all distress,
as we await the blessed hope
and the coming of our Savior, Jesus Christ.

He joins his hands.

The people conclude the prayer, acclaiming:
For the kingdom,
the power and the glory are yours
now and for ever.

160. The Deliver us, Lord, is said by the Bishop alone, with hands extended. The presbyters who concelebrate, together with the people, make the final acclamation, For the kingdom.

126. Then the Priest, with hands extended, says aloud:
Lord Jesus Christ,
who said to your Apostles:
Peace I leave you, my peace I give you,
look not on our sins,
but on the faith of your Church,
and graciously grant her peace and unity
in accordance with your will.
He joins his hands.
Who live and reign for ever and ever.

The people reply:
Amen.

127. The Priest, turned towards the people, extending and then joining his hands, adds:
The peace of the Lord be with you always.

The people reply:
And with your spirit.

128. Then, if appropriate, the Deacon, or the Priest, adds:
Let us offer each other the sign of peace.

And all offer one another a sign, in keeping with local customs, that expresses peace, communion, and charity. The Priest gives the sign of peace to a Deacon or minister.

154. Then the Priest, with hands extended, says aloud the prayer Domine Iesu Christe, qui dixisti (Lord Jesus Christ, who said to your Apostles) and when it is concluded, extending and then joining his hands, he announces the greeting of peace, facing the people and saying, The peace of the Lord be with you always. The people reply, And with your spirit. After this, if appropriate, the Priest adds, Let us offer each other the sign of peace.

The Priest may give the Sign of Peace to the ministers but always remains within the sanctuary, so that the celebration is not disrupted. [In the Dioceses of the United States of America, for a good reason, on special occasions (for example, in the case of a funeral, a wedding, or when civic leaders are present), the Priest may offer the Sign of Peace to a small number of the faithful near the sanctuary.] According to what is decided by the Conference of Bishops, all express to one another peace, communion, and charity. While the Sign of Peace is being given, it is permissible to say, The peace of the Lord be with you always, to which the reply is Amen.

181. After the Priest has said the prayer for the Rite of Peace and the greeting The peace of the Lord be with you always and the people have replied, And with your spirit, the Deacon, if appropriate, says the invitation to the Sign of Peace. With hands joined, he faces the people and says, Let us offer each other the sign of peace. Then he himself receives the Sign of Peace from the Priest and may offer it to those other ministers who are nearest to him.

161. Then the Bishop says the prayer, Lord Jesus Christ, who said, and after this, facing the people, he announces the sign of peace, saying, The peace of the Lord. The people respond, And with your spirit. If opportune, one of the Deacons, gives the invitation to the sign of peace, saying, facing the people, Let us offer each other the sign of peace. The Bishop gives the sign of peace to at least two concelebrants who are nearer to him, then to the first of the Deacons. All give a sign of peace and charity to one another according to the customs of places.

129. Then he takes the host, breaks it over the paten, and places a small piece in the chalice, saying quietly:
May this mingling of the Body and Blood
of our Lord Jesus Christ
bring eternal life to us who receive it.

130. Meanwhile 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.

The invocation may even be repeated several times if the fraction is prolonged. Only the final time, however, is grant us peacesaid.

83. The Priest breaks the Eucharistic Bread, with the assistance, if the case requires, of the Deacon or a concelebrant. The gesture of breaking bread done by Christ at the Last Supper, which in apostolic times gave the entire Eucharistic Action its name, signifies that the many faithful are made one body (1 Cor 10:17) by receiving Communion from the one Bread of Life, which is Christ, who for the salvation of the world died and rose again. The fraction or breaking of bread is begun after the sign of peace and is carried out with proper reverence, and should not be unnecessarily prolonged or accorded exaggerated importance. This rite is reserved to the Priest and the Deacon.

The Priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation, namely, of the Body of Jesus Christ, living and glorious. The supplication Agnus Dei (Lamb of God) is usually sung by the choir or cantor with the congregation replying; or at least recited aloud. This invocation accompanies the fraction of the bread and, for this reason, may be repeated as many times as necessary until the rite has been completed. The final time it concludes with the words grant us peace.

162. The Bishop begins the breaking of the bread, and some of the presbyters who concelebrate continue it. Meanwhile, Agnus Dei is repeated as many times as is necessary to accompany the breaking of the bread. The Bishop places a particle of the host into the chalice, saying quietly, May this mingling.

Notitiae 11 (1975), 205.
Notitiae 14 (1978), 306, n. 8.
Notitiae 14 (1978), 534–535, n. 10.

131. Then the Priest, with hands joined, says quietly:
Lord Jesus Christ, Son of the living God,
who, by the will of the Father
and the work of the Holy Spirit,
through your Death gave life to the world,
free me by this, your most holy Body and Blood,
from all my sins and from every evil;
keep me always faithful to your commandments,
and never let me be parted from you.

Or:
May the receiving of your Body and Blood,
Lord Jesus Christ,
not bring me to judgment and condemnation,
but through your loving mercy
be for me protection in mind and body
and a healing remedy.

156. Then the Priest, with hands joined, says quietly the prayer for Communion, either Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or Perceptio Corporis et Sanguinis tui (May the receiving of your Body and Blood).

Notitiae 14 (1978), 537–538, n. 13.

132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud:
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.

And together with the people he adds once:
Lord, I am not worthy
that you should enter under my roof,
but only say the word
and my soul shall be healed.

133. The Priest, facing the altar, says quietly:
May the Body of Christ
keep me safe for eternal life.

And he reverently consumes the Body of Christ.

Then he takes the chalice and says quietly:
May the Blood of Christ
keep me safe for eternal life.

And he reverently consumes the Blood of Christ.

157. When the prayer is concluded, the Priest genuflects, takes a host consecrated at the same Mass, and, holding it slightly raised above the paten or above the chalice, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God) and together with the people he adds, Lord, I am not worthy.

158. After this, standing facing the altar, the Priest says quietly, Corpus Christi custodiat me in vitam aeternam (May the Body of Christ keep me safe for eternal life), and reverently consumes the Body of Christ. Then he takes the chalice, saying quietly, Sanguis Christi custodiat me in vitam aeternam (May the Blood of Christ keep me safe for eternal life), and reverently partakes of the Blood of Christ.

84. The Priest prepares himself by a prayer, said quietly, so that he may fruitfully receive the Body and Blood of Christ. The faithful do the same, praying silently.

163. After saying the Prayer before Communion quietly, the Bishop genuflects and takes up the paten. One by one, the concelebrants approach the Bishop, genuflect, and reverently take the Body of Christ from him. Holding it with their right hand, which is supported by the left, they return to their places. The concelebrants, however, may remain in their places and there take the Body of Christ.

Then the Bishop takes the host and, holding it elevated a little above the paten, facing the people, says, Behold the Lamb of God, and continues with the concelebrants and the people, saying, Lord I am not worthy.

While the Bishop then consumes the Body of Christ, the Communion Chant is begun.

Notitiae 45 (2008), 609.

134. After this, he takes the paten or ciborium and approaches the communicants. The Priest raises a host slightly and shows it to each of the communicants, saying:
The Body of Christ.

The communicant replies:
Amen.

And receives Holy Communion.

If a Deacon also distributes Holy Communion, he does so in the same manner.

135. If any are present who are to receive Holy Communion under both kinds, the rite described in the proper place is to be followed.

160. The Priest then takes the paten or ciborium and approaches the communicants, who usually come up in procession.

It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves, and, still less, to hand them on from one to another among themselves. [The norm established for the Dioceses of the United States of America is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling (Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Redemptionis Sacramentum, March 25, 2004, no. 91).].

When receiving Holy Communion while standing, the communicant bows his or her head before the Sacrament as a gesture of reverence and receives the Body of the Lord from the minister.

161. If Communion is given only under the species of bread, the Priest raises the host slightly and shows it to each, saying, The Body of Christ. The communicant replies, Amen, and receives the Sacrament either on the tongue or, where this is allowed, in the hand, their choice lying with the communicant. As soon as the communicant receives the host, he or she consumes the whole of it.

If, however, Communion is given under both kinds, the rite prescribed in nos. 284-287 is to be followed.

162. In the distribution of Communion the Priest may be assisted by other Priests who happen to be present. If such Priests are not present and there is a truly large number of communicants, the Priest may call upon extraordinary ministers to assist him, that is, duly instituted acolytes or even other faithful who have been duly deputed for this purpose. In case of necessity, the Priest may depute suitable faithful for this single occasion.

These ministers should not approach the altar before the Priest has received Communion, and they are always to receive from the hands of the Priest Celebrant the vessel containing the species of the Most Holy Eucharist for distribution to the faithful.

182. After the Priest’s Communion, the Deacon receives Communion under both kinds from the Priest himself and then assists the Priest in distributing Communion to the people. If Communion is given under both kinds, the Deacon himself administers the chalice to the communicants; and, when the distribution is over, standing at the altar, he immediately and reverently consumes all of the Blood of Christ that remains, assisted, if the case requires, by other Deacons and Priests.

85. It is most desirable that the faithful, just as the Priest himself is bound to do, receive the Lord’s Body from hosts consecrated at the same Mass and that, in the cases where this is foreseen, they partake of the chalice (cf. no. 283), so that even by means of the signs Communion may stand out more clearly as a participation in the sacrifice actually being celebrated.

118. Likewise these should be prepared:
a) next to the Priest’s chair: the Missal and, if appropriate, a hymnal;
b) at the ambo: the Lectionary;
c) on the credence table: the chalice, corporal, purificator, and, if appropriate, the pall; the paten and, if needed, ciboria; bread for the Communion of the Priest who presides, the Deacon, the ministers, and the people; cruets containing the wine and the water, unless all of these are presented by the faithful in the procession at the Offertory; the vessel of water to be blessed, if the sprinkling of holy water takes place; the Communion-plate for the Communion of the faithful; and whatever is needed for the washing of hands.

It is a praiseworthy practice for the chalice to be covered with a veil, which may be either of the color of the day or white.

Notitiae 10 (1974), 308.
Notitiae 10 (1974), 407.
Notitiae 14 (1978), 535–536, n. 11.

136. While the Priest is receiving the Body of Christ, the Communion Chant begins.

159. While the Priest is receiving the Sacrament, the Communion Chant begins (cf. no. 86).

86. While the Priest is receiving the Sacrament, the Communion Chant is begun, its purpose being to express the spiritual union of the communicants by means of the unity of their voices, to show gladness of heart, and to bring out more clearly the “communitarian” character of the procession to receive the Eucharist. The singing is prolonged for as long as the Sacrament is being administered to the faithful. However, if there is to be a hymn after Communion, the Communion Chant should be ended in a timely manner.

Care should be taken that singers, too, can receive Communion with ease.

87. n the Dioceses of the United States of America, there are four options for singing at Communion: (1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum, as set to music there or in another musical setting; (2) the antiphon with Psalm from the Graduale Simplex of the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) some other suitable liturgical chant (cf. no. 86) approved by the Conference of Bishops or the Diocesan Bishop. This is sung either by the choir alone or by the choir or a cantor with the people.

However, if there is no singing, the antiphon given in the Missal may be recited either by the faithful, or by some of them, or by a reader; otherwise, it is recited by the Priest himself after he has received Communion and before he distributes Communion to the faithful.

137. When the distribution of Communion is over, the Priest or a Deacon or an acolyte purifies the paten over the chalice and also the chalice itself.

While he carries out the purification, the Priest says quietly:
What has passed our lips as food, O Lord,
may we possess in purity of heart,
that what has been given to us in time
may be our healing for eternity.

163. When the distribution of Communion is over, the Priest himself immediately and completely consumes at the altar any consecrated wine that happens to remain; as for any consecrated hosts that are left, he either consumes them at the altar or carries them to the place designated for the reservation of the Eucharist.

Upon returning to the altar, the Priest collects the fragments, should any remain, and he stands at the altar or at the credence table and purifies the paten or ciborium over the chalice, and after this purifies the chalice, saying quietly the formula Quod ore sumpsimus, Domine (What has passed our lips), and dries the chalice with a purificator. If the vessels are purified at the altar, they are carried to the credence table by a minister. Nevertheless, it is also permitted to leave vessels needing to be purified, especially if there are several, on a corporal, suitably covered, either on the altar or on the credence table, and to purify them immediately after Mass, after the Dismissal of the people.

183. When the distribution of Communion is over, the Deacon returns to the altar with the Priest, collects the fragments, should any remain, and then carries the chalice and other sacred vessels to the credence table, where he purifies them and arranges them as usual, while the Priest returns to the chair. Nevertheless, it is also permitted to leave vessels needing to be purified on a corporal, suitably covered, on the credence table, and to purify them immediately after Mass, following the Dismissal of the people.

165. After the distribution of Communion has been completed, one of the Deacons consumes the Blood that remains, carries the chalice to the credence table, and there, immediately or after Mass, purifies and arranges it. Another Deacon or one of the concelebrants brings the consecrated particles, if any remain, to the tabernacle, and at the credence table, purifies the paten or ciborium over the chalice before the chalice is purified.

Notitiae 8 (1972), 227–230.
Notitiae 14 (1978), 593–594, n. 15.
Notitiae 33 (1997), 31, n. 2.

138. Then the Priest may return to the chair. If appropriate, a sacred silence may be observed for a while, or a psalm or other canticle of praise or a hymn may be sung.

164. After this, the Priest may return to the chair. A sacred silence may now be observed for some time, or a Psalm or other canticle of praise or a hymn may be sung (cf. no. 88).

88. When the distribution of Communion is over, if appropriate, the Priest and faithful pray quietly for some time. If desired, a Psalm or other canticle of praise or a hymn may also be sung by the whole congregation.

166. When the Bishop returns to the cathedra after Communion, he takes up his zucchetto and, if necessary, cleanses his hands. With all seated, a sacred silence may be observed for some period of time, or a song of praise or psalm may be sung.

139. Then, standing at the altar or at the chair and facing the people, with hands joined, the Priest says:
Let us pray.

All pray in silence with the Priest for a while, unless silence has just been observed. Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the people acclaim:
Amen.

165. Then, standing at the chair or at the altar, and facing the people with hands joined, the Priest says, Let us pray; then, with hands extended, he recites the Prayer after Communion. A brief period of silence may precede the prayer, unless this has been already observed immediately after Communion. At the end of the prayer the people acclaim, Amen.

89. To bring to completion the prayer of the People of God, and also to conclude the whole Communion Rite, the Priest pronounces the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated.

At Mass a single Prayer after Communion is said, and it ends with the shorter conclusion; that is:
if the prayer is directed to the Father: Through Christ our Lord;
if it is directed to the Father, but the Son is mentioned at the end: Who lives and reigns for ever and ever;
if it is directed to the Son: Who live and reign for ever and ever.

The people make the prayer their own by means of the acclamation Amen.

167. Then, the Bishop, standing at the cathedra, with a minister holding the book, or having returned to the altar with the Deacons, sings or says, Let us pray, and, with hands extended, he continues with the Prayer after Communion, which is may be preceded by a brief period of silence, unless it has already been observed immediately after Communion. At the end of the prayer the people acclaim, Amen.

The Concluding Rites

The Concluding Rites

The Concluding Rites

The Concluding Rites

On the Concluding Rites

140. If they are necessary, any brief announcements to the people follow here.

166. When the Prayer after Communion is concluded, brief announcements should be made to the people, if there are any.

184. Once the Prayer after Communion has been said, the Deacon makes brief announcements to the people, if indeed any need to be made, unless the Priest prefers to do this himself.

90. To the Concluding Rites belong the following:
a) brief announcements, should they be necessary;
b) the Priest’s Greeting and Blessing, which on certain days and occasions is expanded and expressed by the Prayer over the People or another more solemn formula;
c) the Dismissal of the people by the Deacon or the Priest, so that each may go back to doing good works, praising and blessing God;
d) the kissing of the altar by the Priest and the Deacon, followed by a profound bow to the altar by the Priest, the Deacon, and the other ministers.

168. When the Prayer after Communion has been finished, brief announcements to the people are made, if there are any to be had.

141. Then the dismissal takes place. The Priest, facing the people and extending his hands, says:
The Lord be with you.

The people reply:
And with your spirit.

The Priest blesses the people, saying:
May almighty God bless you,
the Father, and the Son, ✠ and the Holy Spirit.

The people reply:
Amen.

142. On certain days or occasions, this formula of blessing is preceded, in accordance with the rubrics, by another more solemn formula of blessing or by a prayer over the people.

143. In a Pontifical Mass, the celebrant receives the miter and, extending his hands, says:
The Lord be with you.

All reply:
And with your spirit.

The celebrant says:
Blessed be the name of the Lord.

All reply:
Now and for ever.

The celebrant says:
Our help is in the name of the Lord.

All reply:
Who made heaven and earth.

Then the celebrant receives the pastoral staff, if he uses it, and says:
May almighty God bless you,
making the Sign of the Cross over the people three times, he adds:
the Father, ✠ and the Son, ✠ and the Holy ✠ Spirit.

All:
Amen.

167. Then the Priest, extending his hands, greets the people, saying, The Lord be with you. They reply, And with your spirit. The Priest, joining his hands again and then immediately placing his left hand on his breast, raises his right hand and adds, May almighty God bless you and, as he makes the Sign of the Cross over the people, he continues, the Father, and the Son, and the Holy Spirit. All reply, Amen.

On certain days and occasions this blessing, in accordance with the rubrics, is expanded and expressed by a Prayer over the People or another more solemn formula.

A Bishop blesses the people with the appropriate formula, making the Sign of the Cross three times over the people.

185. If a Prayer over the People or a formula of Solemn Blessing is used, the Deacon says, Bow down for the blessing.

169. Finally, the Bishop receives the miter and, extending his hands, greets the people saying, The Lord be with you, to which the people respond, And with your spirit. One of the Deacons may say the invitation, Bow your heads, or another expression in similar words. And, the Bishop imparts the solemn blessing, using a suitable formula from those which appear in Missal, the Pontifical, or the Roman Ritual. While he gives the invocations or the prayer, the Bishop holds his hands extended over the people, with all responding, Amen. Then he receives the staff and says, May almighty God bless you, and making the Sign of the Cross three times over the people, adds, the Father, and the Son, and the Holy Spirit.

The Bishop may also give the blessing by using one of the formulas proposed below in nos. 1120-1121.

When, however, according to the norm of law, the Bishop imparts the apostolic blessing, this is given in place of the usual blessing. It is announced by the Deacon and given with its proper formulas.

Notitiae 5 (1969), 403, n. 14.
Notitiae 6 (1970), 404, n. 41.
Notitiae 14 (1978), 306–307, n. 9.

144. Then the Deacon, or the Priest himself, with hands joined and facing the people, says:
Go forth, the Mass is ended.

Or:
Go and announce the Gospel of the Lord.

Or:
Go in peace, glorifying the Lord by your life.

Or:
Go in peace.

The people reply:
Thanks be to God.

168. Immediately after the Blessing, with hands joined, the Priest adds, Ite, missa est (Go forth, the Mass is ended) and all reply, Thanks be to God.

185. After the Priest’s blessing, the Deacon, with hands joined and facing the people, dismisses the people, saying, Ite, missa est (Go forth, the Mass is ended).

170. After the blessing has been given, one of the Deacons dismisses the people, saying, Go forth, the Mass is ended, and all respond, Thanks be to God. Then, as customary, the Bishop kisses the altar, and makes the due reverence to it. The concelebrants, also, and all who are in the sanctuary reverence the altar, as at the beginning of Mass, and return to the sacristy in procession, following the same order in which they entered.

When they arrive at the sacristy, all, together with the Bishop, make a reverence to the cross. Then the concelebrants reverence to the Bishop and put away their vestments carefully in their own places. The ministers, also, all at once, reverence the Bishop, and put away everything they have used the celebration that has just concluded and then take off their vestments. Diligence should be employed by all in keeping silence, keeping in mind a common focus and the holiness of the house of God.

145. Then the Priest venerates the altar as usual with a kiss, as at the beginning. After making a profound bow with the ministers, he withdraws.

169. Then the Priest venerates the altar as usual with a kiss and, after making a profound bow with the lay ministers, he withdraws with them.

186. Then, together with the Priest, the Deacon venerates the altar with a kiss, makes a profound bow, and withdraws in a manner similar to the Entrance Procession.

146. If any liturgical action follows immediately, the rites of dismissal are omitted.

170. If, however, another liturgical action follows the Mass, the Concluding Rites, that is, the Greeting, the Blessing, and the Dismissal, are omitted.