St. Joseph Catholic Church - Neptune at 28172 Nature Avenue, Hinton, IA 51024-8553 US - GENERAL INSTRUCTION ON THE ROMAN MISSAL

1. GIRM? What’s That? When the Church gathers to celebrate Eucharist, we enter into the great mystery of Christ’s death and resurrection. This is so central to our lives as Catholics that, just as Jesus instructed his disciples on the night before he died, we must make sure the room is ready. We also make ourselves ready. GIRM stands for the General Instruction of the Roman Missal and refers to what can loosely be described as an “instruction book” for Mass. It is, however, much more than a rulebook. It describes in beautiful language what we do when we gather, and then gives guidelines concerning how we do it. The Roman Missal is made up of two parts. The Lectionary for Mass contains all the proper readings from scripture that we use through our church year. The Sacramentary is the book of prayers and directions (rubrics) for celebrating Mass. The first edition of the GIRM was published in 1969. It was revised in 1975, and that second edition was in use for almost 30 years. At Easter, 2002, Pope John Paul II was presented with the third edition of the Roman Missal with a revised General Instruction. The process of translating this volume into English is ongoing, but the approved translation of the General Instruction was made available in April 2003. One of the criticisms of the implementation of changes in the Mass after Vatican II was the lack of instruction concerning both what changes were being made, and why they were being made. The purpose of this series of articles is to help you better understand the Mass that we are continually called to celebrate. The GIRM refines our common practice, attempts to eliminate some abuses, and protects our ritual from confusing and divisive adaptations. It describes a faith that is unchanging and a tradition that is unbroken. This is a wonderful time to expand our understanding of the Sacred Liturgy. In October, we celebrate the 40th anniversary of the Constitution on the Sacred Liturgy, the first document to come from Vatican II. The bishops of the USA recently developed a new document on Holy Communion: Norms for the Celebration and Reception of Holy Communion Under Both Kinds. Pope John Paul II issued the encyclical Ecclesia de Eucharistia on the Eucharist and its relationship to the Church on Holy Thursday, 2003. As we discuss the new General Instruction over the next several months, open your hearts once again to the Sunday celebration that is the very life-blood of the Church. The new GIRM assures us that every parish liturgy is celebrated to the best of everyone’s ability according to what the Church intends for these celebrations. It allows us to rise above the whims of individuals to the needs of the gathered assembly. It connects us to the larger Church in that all liturgies will be familiar to us even when we celebrate away from home. Finally, it helps us understand what we are doing when we gather to celebrate. No matter where we are, the ritual allows us to be at home. 2. The Sacrifice of Christ and the Holiness of the Eucharist In the General Instruction of the Roman Missal [GIRM] we are reminded that “at the Last Supper Christ instituted the Paschal Sacrifice and banquet by which the Sacrifice of the Cross is continuously made present in the Church whenever the priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory.” [#72] At Mass we join the one sacrifice of Christ and we meet the living God. The Constitution on the Sacred Liturgy [CSL] describes the four ways Christ becomes present every time we gather for Mass: • especially, in the Eucharist broken and shared; • in the person of the priest-presider; • in the Word of God; and • in the assembled people of God. [CSL #7] The saving sacrifice of Jesus Christ is eternally present when we gather for the Eucharistic Liturgy, and the one, holy God becomes present in mystery. The Mass is holy. The Church has always understood Christ’s command concerning the preparation of the Upper Room as applying to herself when she gives directions about the places, rites, and texts used to celebrate the Mass. The norms contained in the GIRM are evidence of the great concern of the Church, of her faith, and of her unchanged love for the great mystery of the Eucharist and bear witness to a continuous and unbroken tradition. Everything we do at Mass is imbued with and directed to the holiness of Christ. The holiness of the Eucharist is reflected in the sacred buildings in which it is celebrated. The altar is a table and a sign of Jesus Christ. The ambo provides a dignified place for the proclamation of God’s Word. The chair designates the place from which the priest presides over the gathered assembly and directs its prayer toward God. Liturgical books, especially the Book of the Gospels and the Lectionary, should be truly beautiful and worthy. A white cloth covers the top of the altar out of reverence for the Body and Blood of the Lord. Candles signify the holiness and festivity of the gathering. A cross with the figure of Christ Crucified helps us remember the saving Passion of the Lord. Beautiful sacred vessels and special cloths – corporals and purificators – give honor to the consecrated bread and wine. Even vestments lend dignity to the liturgy and differentiate ministers. Sacred images and sacred silence are part of the holiness of our churches. The tabernacle containing the reserved Eucharist is located in a place truly noble, prominent, readily visible, beautifully decorated, and suitable for prayer. Even the decorations in the sacred space are to be done to achieve noble simplicity, rather than showiness. Our shared sacred action is the center of the whole Christian life. The details are meant to proclaim the wondrous mystery of the presence of Christ. We express our belief in this presence by the interior disposition and outward expression of supreme reverence and adoration. The outward expression of reverence is reflected in a special way by all those called to special ministries at Sunday Mass. 3. Those Who Minister at Mass Who ministers at liturgy? One of the most common misconceptions we hear is that people aren’t “doing” anything at liturgy unless they are a lector or a cantor or an extraordinary minister of Holy Communion. They want to get people involved in school liturgies and wedding liturgies and graduation liturgies by giving everyone something “special” to do. While it is praiseworthy to accept a particular ministry or function in a celebration, the primary ministry of the gathered assembly is to form a holy people, God’s special people, to give thanks to God and offer the spotless Victim together with the priest, and learn to offer themselves. We become the presence of Christ and take that presence to the world. Indeed, the gathered assembly forms one body, whether by hearing the word of God, or by joining in the prayer and the singing, or above all by the common offering of Sacrifice and partaking at the Lord’s table. The GIRM tells us to shun any appearance of individualism or division, in order that we keep our eyes fixed on the Father in heaven and see one another as brothers and sisters. We have a sacred duty as the people of God gathered to do the work of liturgy. Each person is important to this work, and we miss those who are gone. Yes, it matters that you are there. The posture of the faithful expresses and fosters the intention and spiritual attitude of all. We respond to dialogues and acclamations. We listen with attention to the word of God. Singing at Mass joins the assembly with the whole Communion of Saints. Some of the gathered congregation are called to serve in a specific way at the altar. The lector helps the faithful develop in their own hearts a warm and living love for Sacred Scripture. The psalmist sings the psalm or biblical canticle between the readings. A choir sings its own assigned parts, and encourages the active participation of the faithful in singing. The sacristan sees to the smooth implementation of a thousand details. Ushers and greeters meet the assembly as they gather and present the hospitable face of the church community. More than one person can exercise the same ministry, but in general, one person should only engage in one ministry at a given Mass. Among the people of God, the deacon holds first place in assisting the priest-presider at the altar. He proclaims the gospel, preaches from time to time, announces the general intercessions and ministers to the priest by preparing the altar and serving the celebration of the Sacrifice. He also distributes the Eucharist, especially under the form of wine. He gives directions regarding people’s gesture and posture. More than one deacon can divide these roles. The priest-presider offers the Sacrifice of the Mass in the person of Christ. He gathers the prayers of the assembly into one and offers them to God. He offers brief explanations and ordinarily delivers the homily. He sometimes prays quietly in his own name. The bishop directs every legitimate celebration of the Eucharist either in person or through the priests who are his helpers. He is the moderator, promoter, and guardian of the entire liturgical life of the diocese. This diversity of ministers fosters the full, conscious, and active participation of all the faithful gathered at Mass. 4. The Celebration of the Sunday Liturgy In the past 30 years, since the last revision of the General Instruction of the Roman Missal [GIRM], circumstances have dictated some “rubrical” changes in the order of the Mass. The changes in the rubrics (directions) fall into three categories. In most cases, the rubrics simply get more specific about what is allowed and what is not allowed. In some cases, new or changed options are noted. Finally, in a few cases, the rubrics actually point to a different practice, a substantial change. In all cases, these revisions are intended to help us stay closer to the mind of the Church in the manner in which we celebrate in our own parishes. Rather than giving a simple laundry list of what’s different, we’d like to explain the purpose of the revisions as we go along. 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 carry out the sacred action in a devout and fitting manner.” [#45] During the gathering: the purpose of the music here “is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priests and ministers.” [#47] The Book of Gospels may be carried in procession by the deacon or the lector if there is no deacon, but the Lectionary is not carried in. [#120d] The Sign of the Cross and the ritual greeting are the first things the priest-presider says to the assembly. Only after this ritual action does he introduce to the faithful the Mass of the day or make other comments. [#124] The Mass is a formal ritual action, and should not begin informally. On Sundays, and especially during the Easter Season, the rite of sprinkling (to recall Baptism) may from time to time replace the Act of Penitence. [#51] The Kyrie is normally done by all, with choir or cantor having a part in it. [#52] Since it is intended to acclaim the Lord and implore his mercy, it is not simply a choir piece. Postures at Mass: “The gestures and posture of the priest, the deacon, and the ministers, as well as those of the people, ought to contribute to making the entire celebration resplendent with beauty and noble simplicity, so that the full and true meaning of the different parts of the celebration is evident and that the participation of all is fostered. Therefore, attention should be paid to what is determined by this General Instruction and the traditional practice of the Roman Rite and to what serves the common spiritual good of the people of God, rather than private inclination or arbitrary choice.” [#42] Standing: • From the beginning of Mass until after the first collect prayer. • For the Alleluia chant and the Gospel. • From the invitation, “Pray, my brothers and sisters …,” until the end of Mass except where indicated as follows: Kneeling: • From the beginning of the Holy Holy Holy until after the Great Amen at the end of the Eucharistic Prayer. • After the Lamb of God until the Communion procession begins. More will be said about this later. • During the period of sacred silence after Communion. Sitting: • During the readings and responsorial psalm before the gospel. • During the homily • While the gifts are prepared. • As an option to kneeling during the sacred silence after Communion. 5. The Liturgy of the Word The first main part of the Mass is the Liturgy of the Word [General Instruction of the Roman Missal, 28]. This part of the Mass is concerned with the Word – that is, Jesus Christ. When the scriptures are read, God speaks and Christ proclaims the Gospel [29, 55]. “Therefore, all must listen with reverence to the readings from God’s world” [29]. Non-biblical texts may not be substituted [57]. The holy word of God is honored in many ways. The readings are always proclaimed from the ambo [58]. Each reading concludes with an acclamation and reply [59]. Silence follows the readings and the homily [56]. The psalm fosters meditation on God’s word [61]. Special honor is given to the Gospel: “The minister appointed to proclaim it prepares himself by a blessing or a prayer”; the faithful, who stand as they listen to it being read, “through their acclamations acknowledge and confess Christ present and speaking to them”; and “marks of reverence are given to the Book of the Gospels” [60]. In the acclamation before the Gospel, “the assembly of the faithful welcomes and greets the Lord who is about to speak to them” [62]. Candles and incense often accompany a proclamation from the Book of Gospels, because the GIRM explicitly states that Christ is present and speaking to the gathered assembly in the gospel proclamation. The priest or deacon delivers a homily. It “is part of the Liturgy and is strongly recommended, for it is necessary for the nurturing of the Christian life” [65]. If catechumens are present, they may be kindly dismissed after the homily [Rite of Christian Initiation of Adults, 67]. The Profession of Faith follows, in which the people give their assent to the word of God and “call to mind and confess the great mysteries of the faith” before they begin to celebrate the Eucharist [GIRM, 67]. At the words “By the power of the Holy Spirit,” all make a profound bow, except on the Annunciation and Christmas, when all genuflect [137]. In the Prayer of the Faithful the people exercise the office of their baptismal priesthood, offering prayers to God for the salvation of all [69]. The priest begins the Prayer of the Faithful with a brief introduction and concludes them with a prayer. The deacon or another minister announces the intentions [71]. We have four categories of intercessory prayer: • For the Church • For public officials and the salvation of all • For those oppressed by any need • For the local community These intentions should be composed of few words, but words that lead the assembly into prayer. We are bombarded with so many words during our average day that it is often easy to miss God’s speaking to us in the Liturgy of the Word. We are called to listen actively. An entirely new paragraph has been added [56] that emphasizes the importance of silence. We are warned to guard against haste in the proclamations. We are strongly encouraged to use periods of silence after the first and second readings and after the homily. In this way, our careful celebration of the Word allows us to make it our own. Only by internalizing the Word can we meaningfully respond in the Profession of Faith and pray for the world through our General Intercessions. 6. The Liturgy of the Eucharist The second major division of the Mass is the Liturgy of the Eucharist. Through it, the Church celebrates the sacrifice and the paschal meal Jesus instituted at the Last Supper. Four sections correspond to the words and actions of Christ: “For Christ took the bread and the chalice and gave thanks; he broke the bread and gave it to his disciples saying, ‘Take, eat and drink: This is my Body; this is the cup of my Blood. Do this in memory of me’” [72] TAKE: At the Preparation of the Gifts, the corporal, purificator, Sacramentary, and chalice are placed on the altar. Members of the gathered assembly bring forward bread and wine, as well as money or other gifts collected for the poor or for the Church. The priest-presider or the assisting deacon places the bread and wine on the altar. The collection is put in a suitable place, but not on the altar [73, 140]. A song may be sung even if no collection is taken up [74], and the gifts, cross, altar, priest, and people may be incensed [75]. A deacon may assist throughout [178]. The incensation is a symbol of “the Church’s offering and prayer rising like incense in the sight of God.” [75]. The priest prays quietly as he washes his hands at the side of the altar, “an expression of his desire for interior purification” [76, 145]. As he returns to the altar, he invites the assembly to pray with the words, “Pray, brethren …” As with other invitations to pray, i.e., at the opening prayer and the prayer after communion, the assembly should stand before making their response, “May the Lord accept this sacrifice …” [43] The Preparation of the Gifts then concludes with the prayer over the offerings [77]. GIVE THANKS: The Eucharistic Prayer of thanksgiving and sanctification is the center and summit of the entire celebration. “The meaning of the Prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice” [78]. The chief elements of all the Eucharistic prayers are: • The Thanksgiving (Preface) • Acclamation (Sanctus or Holy Holy Holy) • Imploring the Power of the Holy Spirit (Epiclesis) • Institution Narrative and Consecration • Recalling the Passion, Resurrection, and Ascension of Christ (Anamnesis) • Offering of the Spotless Victim and of the Faithful • Intercessory Prayer • Final Doxology and the People’s Amen The priest-presider alone prays the text aloud while the faithful “associate themselves with the priest in faith and in silence, as well as through their parts as prescribed in the course of the Eucharistic Prayer” [147]. In the United States, all kneel from the end of the Sanctus until after the Amen, “except when prevented on occasion by reasons of health, lack of space, the large number of people present, or some other good reason” [43]. In this case all make a profound bow when the priest genuflects after the consecration. The ringing of a bell and the use of incense at the consecration are optional [150]. The Liturgy of the Eucharist then continues with the Communion Rite as all stand for the Lord’s Prayer. NEXT: The Communion Rite (Break & Eat)

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