©By Grace Soileau

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Please Note: For the last four weeks these articles have been posted in our Sunday Bulletin.
I thought it might be help us better understand and learn the changes that are being made.

MUSIC AT MASS

THE IMPORTANCE OF SINGING
The Christ faithful who gather together as one to await the Lord's coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (Col 3:16). Great importance should be attached to the use of singing in the celebration of the Mass. Every care should be taken that singing by the ministers and the people is not absent in celebrations that occur of Sundays and on holy days of obligation. (GIRM #39,40)
There should be a cantor or choir director to lead and sustain the people in singing. When there is no choir, it is up to the cantor to lead the various songs, with the people taking part (GIRM #104).

THE INDIVIDUAL PARTS OF THE MASS

The Entrance Song
After the people have gathered, the opening song begins as the priest enters with the deacon and ministers. The purpose of this song is to open the celebration, foster the unity of those who have been gathered, lead their thoughts to the mystery of the season or feast, and accompany the entrance procession (GIRM #47). It is sung by the people and/or the choir (GIRM #48)

The Penitential Rite
If the Kyrie eleison (“Lord, Have Mercy”) is sung, it is sung by all, people and choir/cantor (GIRM #52).

The Gloria
The Gloria is an ancient hymn of praise. It is sung or said on Sundays outside of Lent and Advent and on solemnities and feasts. The text of this hymn is not to be replace by any other. It may be sung by choir and/or people. (GIRM #53)

The Responsorial Psalm
The responsorial Psalm is an integral part of the liturgy of the Word and holds great liturgical importance. It is preferable that the responsorial Psalm be sung, at least as far as the people's response is concerned. The psalmist sings the verses from the ambo (pulpit); the entire congregation sings the response. The responsorial Psalm should as a rule be taken from the Lectionary, but a seasonal psalm may also be used, or another psalm approved by the Conference of Bishops. Songs or hymns may not be used in place of the responsorial psalm. (GRIM #61)

The Acclamation Before the Gospel
The Alleluia (or another chant during Lent) is sung by all, led by achoir or cantor. The verse, thaken from the lectionary, may be sung by the cantor or choir. (GGRIM # 62) The alleluia may be omitted when it is not sung (GRIM #61).

The Creed
If the Creed is sung, the people should participate in the singing (GRIM #68).

The Preparation of the Gifts
The procession bringing the gifts is accompanied by the Offertory song which continues until the gifts have been placed on the altar. The Offertory song may be sung by the people and/or the choir. It may be sung even when there is no procession with the gifts. (GRIM #74)

The Eucharistic Acclamations
The Sanctus (Holy, Holy, Holy), the Memorial acclamation, and the Amen are sung or said by all the people (GRIM #79, 151).

The Lord's Prayer
If the Lord's Prayer is sung, it should be sung by all (GRIM #81, 38).

The Lamb of God
The Lamb of God is usually sung by a cantor or choir with the congregation responding. It accompanies the fraction rite and may be repeated as many times as necessary until the rite is concluded, the last time ending with the words grant us peace. (GRIM #83)

The Communion Song
The Communion song begins while the priest is receiving Communion, immediately after the people say “Lord I am not worthy. …” It is sung by the people and/or the choir. The singing is continued for as long as the Sacrament is begin administered. (GIRM #86, 159)
Care should be taken that the musicians can receive Communion with ease. (GIRM #86)

Optional Song after Communion
If desired, a psalm or other canticle of praise or a hymn may be sung by the entire congregation during the meditation time after the distribution of Communion and before the Prayer after Communion (GIRM #88).

The Recessional Song
The Recessional Song has never been an official part of the rite. It is not mentioned in the GIRM.

Ministers of Music should be familiar not only with the General Instruction of the Roman Missal but also with the American bishops' publications Music in Catholic Worship and Liturgical Music Today. These documents together set the norms for liturgical music in the United States.

The Lector at Mass

Before the Mass:
The Lectionary is placed on the ambo (pulpit) (GIRM).

The Entrance Procession
If there is no deacon, a lector may carry the Book of the Gospels and walk in front of the priest. The Book is slightly elevated – carried at shoulder height, not over the head. (GIRM #194) Upon reaching the altar, the lector carrying the book makes a profound bow with the others, then places the Book of the Gospels upon the altar and takes his place with the other ministers (GIRM #195). The Lectionary is not carried in the entrance procession.

The Liturgy of the Word
The readings are always proclaimed from the ambo (GIRM #58). The lector goes to the ambo and reads the first reading from the lectionary that is already there. At the end of the reading, the lector says, “The word of the Lord.” After the people's response, there is a brief period of silence (GIRM #128).

It is preferable that the responsorial Psalm be sung (GIRM #61). If the psalm is not sung, the lector may read it (GIRM #196) in a way that fosters mediation on the word of God (GIRM #61).

If there is a second reading, it is also followed by a brief period of silence (GIRM #130).

Everyone should stand and sing the acclamation before the Gospel together, led by a choir or a cantor. The cantor or choir may sing the verse. (GIRM #62) The Gospel Acclamation may be omitted if it is not song. (GIRM #62)

Division of Readings
If there are several readings, it is well to distribute them among a number of lectors. An individual reading, however, should not be divided into sections to be read by different lectors except for the reading of the Passion of the Lord. (GIRM #109)

The Prayer of the Faithful
The priest directs the prayer from his chair. The intentions are announced from the ambo or from another suitable place, by the deacon or by a lector, a cantor, or one of the lay faithful (GIRM #71).

Announcements
Commentators should not use the ambo to make announcements. These should be done from another appropriate place. (GIRM 105 b)

The Concluding Rites
The lector leaves in procession with the other ministers. The Book of the Gospels is not carried out of church.

The Extraordinary Minister of Holy Communion at Mass
Extraordinary Ministers of Holy Communion should be familiar with both the General Instruction of the Roman Missal and the American bishops' document Norms for the Distribution and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America (USCCB).

Entrance Procession
Extraordinary Ministers of Communion may or may not enter in the entrance procession with the other ministers, at the discretion of the priest. They are generally seated in the assembly area unless directed otherwise.

Entering the Sanctuary & Approaching the Altar
The extraordinary ministers of communion enter the sanctuary according to the instructions of the priest.
As the priest receives communion, they approach the altar – not before then. (GIRM #162, Norms #38)

Receiving Communion & the Sacred Vessels
After the priest has concluded his own Communion, he gives Communion to the deacon, if there is one. Then, assisted by the deacon if one is present, the priest distributes Communion to the extraordinary ministers. He then hands the sacred vessels to them for distribution of Communion to the people (BIRM #162, Norms #38). It is most desirable that the faithful receive the Lord's Body from hosts consecrated at that Mass (GIRM #85).

Distribution of the Body of Christ
The faithful approach the ministers in procession, standing, bow their heads in reverence, and receive the Body of Christ (GIRM #160).
They may receive the host either in the hand or on the tongue, as is their choice (GIRM #160).
The Lord's Body is offered to the communicant with the words, “The Body of Christ.” (Norms #41)

Distribution of the Blood of Christ
Communion from the chalice is generally the preferred form in the Latin Church (Norms #42).
The chalice is offered to the communicant with the words, “The Blood of Christ” (Norms #43). After each communicant has received the Precious Blood, the minister carefully wipes both sides of the rim with a purificator and turns the chalice slightly (NFC #45). Should any consecrated wine be spilled from the chalice, the affected area should be washed and the water poured into the sacrarium (Norms #29).

Reservation of the Hosts & Purification of Sacred Vessels
After Communion the Body of Christ that remains is reserved in the tabernacle (Norms #51). Whatever remains of the Precious Blood after the distribution of Communion is consumed immediately and completely at the altar (GIRM #279). Extraordinary ministers of Holy Communion may consume what remains of the Precious Blood from their chalice of distribution (Norms #52). The empty chalice(s) and other sacred vessels are taken to the credence table, where they are either purified or covered and then purified immediately after Mass (Grim #183, Norms #53). The extraordinary ministers may assist with the purification of the sacred vessels at the direction of the priest (Congregation for Divine Worship and the Discipline of the Sacraments, Prot. 1383/01/L).

ACTIVE PARTICIPATION & QUIET REFLECTION

The revised General Instruction of the Roman Missal repeats the call of the Second Vatican Council for the conscious, active, and full participation of the faithful both in body and in mind in the celebration of the Mass. (GIRM #18). At the same time, there are designated places in the liturgy where sacred silence is to be observed as part of the celebration. The Mass is a blend of action and reflection. It is a tapestry composed of blocks of spoken group prayer, of congregational and/or choir singing, of common movement and gesture, of attentive listening—all examples of active participation—accentuated by periods of quiet meditation and silent prayer.

The revised General Instruction of the Roman Missal calls for a quiet church before Mass begins. "Before the liturgy begins, it is commendable that silence be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to devoutly celebrate the sacred action" (GIRM #45). At the beginning of Mass, there is also a brief pause for silence in the Act of Penitence and again at the Collect (the Opening Prayer), so that we may be conscious of the fact that we are in God's presence (GIRM #54).

At most weekend liturgies, we break our silence before Mass by singing an Opening Song. Great importance is attached to singing in the celebration of the Mass (GIRM #40). When we sing, we call to mind that "One who sings well prays twice" (GIRM #39). Whenever possible, a choir or cantor leads us in singing the various songs and acclamations (GIRM #104).

We lift our voices together as we sing or say many parts of the Mass, including the "Lord, Have Mercy," the Responsorial Psalm, the Gospel Acclamation, the Creed, the Eucharistic Acclamations (the Holy, Holy, Holy, the Memorial Acclamation, and the Amen), the Lord's Prayer, and the Lamb of God, and the Communion Song. The acclamations and the responses of the faithful to the priest's greetings and prayers constitute that level of active participation that the gathered faithful are to contribute in every form of the Mass, so that the action of the entire community may be clearly expressed and fostered (GIRM #35).

We also actively participate in the Mass through our common posture and gestures: we stand, sit, and kneel together; we all bow our heads when we receive Communion. These gestures and common posture contribute to making our celebration resplendent with beauty and noble simplicity, so that the participation of all is fostered (GIRM #42).

At other times in the liturgy we actively participate by prayerful listening. During the Liturgy of the Word, we listen with reverence to the readings from God's Word, for they make up an element of greatest importance in the Liturgy. We also listen attentively to the homily, which gives us a fuller understanding of the Word (GIRM #29). In the Liturgy of the Word there are several periods of silent reflection: before the Liturgy of the Word itself begins, after the first reading and again after the second reading, and at the conclusion of the homily—so that the Word of God may be grasped by the heart and a response through prayer may be prepared (GIRM #56).

The Eucharistic Prayer begins with the interactive Preface Dialog between the priest and the people. Then we all pray with reverence and in silence as the prayers are said by the priest. We break our silence to lift our voices together at the Holy, Holy, Holy; the Memorial Acclamation; and the great Amen (GIRM #78, #147). After we receive Communion, there is a period of silence before the Prayer after Communion for a time of quiet prayer, or we may sing a hymn or a canticle of praise (GIRM #88, #164).