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ORDER OF THE MASS
A Guided Walk Through the Roman Mass
Before You Begin
This page preserves the wording of the supplied sixteen-page guide. It is presented as a catechetical walkthrough of the Roman Mass, not as a substitute for the current Roman Missal, the General Instruction of the Roman Missal, or the directions of a diocesan bishop or parish.
The supplied guide includes local and time-specific examples, including “Francis our Pope,” “Daniel our bishop,” local postures, the use of Extraordinary Ministers of Holy Communion, and the distribution of the chalice. Those words are retained so the source is not silently rewritten. In an actual celebration, names, options, music, postures, ministries, and Communion practice follow the approved liturgical books and legitimate local norms.
Headers, page numbers, and line-break hyphenation from the scan have been omitted. The source wording itself has otherwise been retained.
The Introductory Rites
“The rites that precede the Liturgy of the Word, namely, the Entrance, the Greeting, the Penitential Act, the Kyrie, the Gloria in excelsis (Glory to God in the highest) and Collect, have the character of a beginning, an introduction, and a preparation.
“Their purpose is to ensure that the faithful, who come together as one, establish communion and dispose themselves properly to listen to the Word of God and to celebrate the Eucharist worthily” (General Instruction of the Roman Missal (GIRM), 46).
Entrance
The entrance is a procession by the ministers of the Mass. During the procession, the assembly sings the Gathering Hymn led by the Cantor. The Gathering Hymn is typically selected to match the major themes of the Mass, especially the Gospel reading.
Altar servers carrying candles and the Cross lead the procession, followed by the deacon (if there is one) who carries the book of the Gospel, and finally the priest. The altar servers move to the sides at the foot of the Sanctuary. At the same time, the deacon reverences the altar and ascends the steps to place the book on the altar, then moves behind the altar. The priest likewise reverences the altar and circles around behind the altar. The priest and the deacon both then kiss the altar.
Greeting
“When the Entrance Chant [hymn] 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.
“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” (GIRM, 50).
Priest, making the sign of the cross:
Priest:In the name of the Father, and of the Son, and of the Holy Spirit.
Priest:The Lord be with you.
All:And with your spirit.
At this point, the priest may introduce the Mass of the day with a few remarks. He will then transition into the Penitential Act.
Penitential Act
During the Penitential Act, each member of the assembly calls to mind those things for which they wish to ask forgiveness. The traditional form is the Confiteor:
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 what I have failed to do,
through my fault,
through my fault,
through my most grievous fault.
Therefore, I ask Blessed Mary, Ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.
The priest then concludes the Penitential Act by granting a general absolution of venial sins:
Priest:May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.
Note that this does not have the same character or efficacy as the Sacrament of Penance.
The deacon will then say or chant the Kyrie (from the Greek, Kyrie eleison, or Lord have mercy). The assembly repeats after the deacon:
Leader:Lord, have mercy.
R/.Lord, have mercy.
Leader:Christ, have mercy.
R/.Christ, have mercy.
Leader:Lord, have mercy.
R/.Lord, have mercy.
Alternatively, the Confiteor might be omitted, and the Kyrie extended such as:
Leader:Lord Jesus, you summon your holy people to embrace you as Lord and king: Lord, have mercy.
R/.Lord, have mercy.
Leader:Christ Jesus, you reach out to us with a shepherd’s care: Christ, have mercy.
R/.Christ, have mercy.
Leader:Lord Jesus, you will come in glory to bring salvation to your faithful people: Lord, have mercy.
R/.Lord, have mercy.
With the Confiteor omitted, this form is the most typical form you will find in the United States except during penitential seasons like Lent and Advent. The priest’s absolution immediately follows.
Gloria
Following our request for forgiveness, we sing the high song of praise and thanksgiving for God’s glory.
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.
The purpose of this hymn is to recognize who God is in relationship to us and to thank Him for the blessings we have received. Significantly, this thanksgiving takes place immediately after we ask for forgiveness in the Penitential Act. It is a great sign of our faith and trust in God’s mercy. We recognize our sinfulness and our need to ask forgiveness. Immediately following, we identify from whom we are asking forgiveness by praising and glorifying God.
Collect
The priest begins, “Let us pray.” These words call all the faithful to place themselves in the presence of God and call to mind any intentions that one might have for this Mass. The Collect is tied closely to the theme of the day’s Mass. For example, here is the Collect for the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi), in which we give thanks and praise for the Sacrament of the Eucharist:
O God, who in this wonderful Sacrament have left us a memorial of your Passion, grant us, we pray, so to revere the sacred mysteries of your Body and Blood that we may always experience in ourselves the fruits of your redemption. Who live and reign with God the Father in the unity of the Holy Spirit, God for ever and ever. Amen.
After the Collect, all are seated, and the Liturgy of the Word begins.
Liturgy of the Word
“The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. As for the Homily, the Profession of Faith, and the Universal Prayer, they develop and conclude it. For in the readings, as explained by the Homily, God speaks to his people, opening up to them the mystery of redemption and salvation, and offering spiritual nourishment; and Christ himself is present through his word in the midst of the faithful. By silence and by singing, the people make this divine word their own, and affirm their adherence to it by means of the Profession of Faith; finally, having been nourished by the divine word, the people pour out their petitions by means of the Universal Prayer for the needs of the whole Church and for the salvation of the whole world” (GIRM, 55).
Biblical Readings
At each Mass, multiple passages from Sacred Scripture are read. There will be three readings on Sundays and feast days, while during weekday mass, there are typically only two readings.
The readings are set in a three-year cycle for Sundays and a two-year cycle for daily Mass. Over three years, we will read from each of the four gospels and at least a little from almost every other book of the bible.
First Reading
The first reading is usually a passage from the Old Testament. It is often chosen to highlight the link between the First Covenant with Israel and the New Covenant of the Gospel. During the Easter season, the first reading will be from the Acts of the Apostles as we remember the early days of the Church under the New Covenant.
To conclude the reading, the Lector (Reader) will say:
Lector:The Word of the Lord.
R/.Thanks be to God.
Responsorial Psalm
After the first reading, we sing one of the Psalms. The Psalm is chosen to match the theme of the day’s Mass and especially to reinforce the message of the Readings. Often, the Psalm is the interpretive key to understanding both the Old Testament reading and the Gospel.
Second Reading
The second reading is only included on Sundays and feast days. It is almost always from the New Testament, and so often, it is from one of St. Paul’s letters.
To conclude the reading, the Lector (Reader) will say:
Lector:The Word of the Lord.
R/.Thanks be to God.
Gospel Acclamation and Alleluia
After the second reading (or responsorial Psalm during daily Mass), the assembly will sing an Alleluia. Alleluia comes from Hebrew and means “Praise the Lord”. So as we prepare to hear Christ in the Gospel, we sing His praises.
Along with the Alleluia is the Gospel Acclamation, a short verse from the Gospels as an introduction to the Gospel reading for the day.
The assembly will stand for the Alleluia and remain standing through the Gospel.
Gospel Reading
The Gospel reading will contain the central message of the Mass for the day and set the Mass’s theme.
The deacon, if there is one, will proclaim the Gospel. Otherwise, the priest will. Unlike the first and second readings, the Gospel must be proclaimed by an ordained minister of the Church, and it is the deacon’s responsibility under normal circumstances.
The deacon will begin by saying:
Deacon:The Lord be with you.
R/.And with your spirit.
Deacon:A reading from the Gospel according to N.
R/.Glory to you, O Lord.
The deacon then proclaims the Gospel and concludes:
Deacon:The Gospel of the Lord.
R/.Praise to you, Lord Jesus Christ.
Note that the response after the Gospel is different than the previous readings. We recognize the unique character of the Gospels. They pass on the words and deeds of our Lord Jesus Christ, and so have primary importance in the life of the Church.
Homily
The assembly sits down after the Gospel, and the priest or deacon gives a homily. A homily is different than a sermon. While a sermon can be on any topic, a homily “should be an explanation of some aspect of the readings from Sacred Scripture…and should take into account both the mystery being celebrated and the particular needs of the listeners” (GIRM, 65). In other words, the homily should be related to the theme of the Mass and should reflect on the readings of the day.
In addition, a homily is uniquely situated in a liturgical context. Several priests and bishops offer what is essentially a homily in the form of a podcast or video online, but because they have been removed from a liturgical context, they will be called sermons.
Profession of Faith
After the homily, the assembly stands for the profession of faith, the part of the Mass where we will recite the Creed.
“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” (GIRM, 67).
The Apostle’s Creed
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
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.
The Nicene Creed
I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.
The Nicene Creed is typically professed during the Mass, but this may change from diocese to diocese. For example, while most dioceses in the U.S. use the Nicene Creed, the diocese of Rome uses the Apostle’s Creed in their liturgies. During Advent and Lent, penitential seasons where the liturgy is often simplified, the Apostle’s Creed might also be used.
The Universal Prayer
“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.
“The series of intentions is usually to be:
- for the needs of the Church;
- for public authorities and the salvation of the whole world;
- for those burdened by any kind of difficulty;
- for the local community” (GIRM, 69-70).
After the Universal Prayer, the assembly sits, and the Liturgy of the Eucharist begins.
Liturgy of the Eucharist
“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.
“For Christ took the bread and the chalice, gave thanks, broke the bread and gave it to his disciples, saying: Take, eat and drink: this is my Body; this is the chalice of my Blood. Do this in memory of me. Hence, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ, namely:
- At the Preparation of the Gifts, bread and wine with water are brought to the altar, the same elements, that is to say, which Christ took into his hands.
- In the Eucharistic Prayer, thanks is given to God for the whole work of salvation, and the offerings become the Body and Blood of Christ.
- Through the fraction [breaking of the bread] and through Communion, the faithful, though many, receive from the one bread the Lord’s Body and from the one chalice the Lord’s Blood in the same way that the Apostles received them from the hands of Christ himself” (GIRM, 72).
Preparation of the Gifts
During this part of the Mass, the assembly is seated and generally singing a hymn. The ushers pass around collection baskets to allow the faithful to offer material gifts in the form of money to support the parish and its mission.
Meanwhile, the deacon (if there is one) or the priest prepares the altar by placing the sacred vessels on it and arranging the missal. The gifts from the assembly and the bread and wine to be sacrificed are brought together at the back of the Church, and members of the assembly bring them forward. The priest accepts the gifts and offers a blessing. He then brings them to the altar and prays the Offertory.
Prayer Over the Offerings (Offertory)
Taking the bread the priest says (quietly):
Priest: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.
In daily Mass, these words may be said aloud, and the assembly will respond:
All:Blessed be God forever.
The priest or deacon adds a small amount of water to the wine and says:
Priest: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.
Then, taking the cup, the priest says (quietly):
Priest: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.
In daily Mass, these words may be said aloud, and the assembly responds:
All:Blessed be God forever.
The priest then concludes by bowing and saying quietly:
Priest: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.
The priest then washes his hands, praying:
Priest:Wash me, O Lord, from my iniquity and cleanse me from my sin.
The assembly then stands as the priest continues by saying:
Priest:Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the almighty Father.
All: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.
The priest then begins the Eucharistic Prayer.
Eucharistic Prayer
“Now the center and high point of the entire celebration begins, namely, the Eucharistic Prayer itself, that is, the prayer of thanksgiving and sanctification. The Priest calls upon the people to lift up their hearts towards the Lord in prayer and thanksgiving; he associates the people with himself in the Prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit. Furthermore, the meaning of this Prayer is that the whole congregation of the faithful joins with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer requires that everybody listens to it with reverence and in silence” (GIRM, 78).
Preface
The Preface begins the Eucharistic Prayer. It is an introduction to the prayer and is often tied to the theme for the day. It is a prayer of thanksgiving.
“The thanksgiving (expressed especially in the Preface), in which the Priest, in the name of the whole of the holy people, glorifies God the Father and gives thanks to him for the whole work of salvation or for some particular aspect of it, according to the varying day, festivity, or time of year” (GIRM, 79a).
The Preface for the Solemnity of Corpus Christi reads:
Grant your Church, O Lord, we pray, the gifts of unity and peace, whose signs are to be seen in mystery in the offerings we here present. Through Christ our Lord. Amen.
The following part of the Preface may be chanted or spoken. The Preface for Corpus Christi continues:
Priest:The Lord be with you.
R/.And with your spirit.
Priest:Lift up your hearts.
R/.We lift them up to the Lord.
Priest:Let us give thanks to the Lord our God.
R/.It is right and just.
It is truly right and just, our duty and our salvation, always and everywhere to give you thanks, Lord holy Father, almighty and eternal God, through Christ our Lord.
For at the Last Supper with his Apostles, establishing for the ages to come the saving memorial of the Cross, he offered himself to you as the unblemished Lamb, the acceptable gift of perfect praise. Nourishing your faithful by this sacred mystery, you make them holy, so that the human race, bounded by one world, may be enlightened by one faith and united by one bond of charity.
And so, we approach the table of this wondrous Sacrament, so that, bathed in the sweetness of your grace, we may pass over to the heavenly realities here foreshadowed. Therefore all creatures of heaven and earth sing a new song in adoration, and we, with all the host of Angels, cry out, and without end we acclaim:
Acclamation
The assembly then sings the acclamation.
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.
“The acclamation, by which the whole congregation, joining with the heavenly powers, sings the Sanctus (Holy, Holy, Holy). This acclamation, which constitutes part of the Eucharistic Prayer itself, is pronounced by all the people with the Priest” (GIRM, 79b).
After the acclamation, the assembly will kneel.
Epiclesis
The priest continues with the part of the prayer known as the epiclesis.
“The epiclesis, in which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ’s Body and Blood, and that the unblemished sacrificial Victim to be consumed in Communion may be for the salvation of those who will partake of it” (GIRM, 79c).
The priest says:
Priest:You are indeed Holy, O Lord, the fount of all holiness. Make holy, therefore, these gifts, we pray, by sending down your Spirit upon them like the dew-fall, so that they may become for us the Body and Blood of our Lord Jesus Christ.
Institution Narrative
The priest continues with the institution narrative and Consecration.
“The institution narrative and Consecration, by which, by means of the words and actions of Christ, that Sacrifice is effected which Christ himself instituted during the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to the Apostles to eat and drink, and leaving with the latter the command to perpetuate this same mystery” (GIRM, 79d).
He begins with the bread, which he holds, saying:
At the time he was betrayed, and entered willingly into his Passion, he took bread and, giving thanks, broke it, and gave it to his disciples saying, “Take this, all of you, and eat of it, for this is my Body which will be given up for you.”
The priest raises the consecrated host for the assembly to see. He then places it on a paten or in the ciborium, and kneels in adoration.
He continues with the wine, lifting the chalice and saying:
In a similar way, when supper was ended, he took the chalice and, once more giving thanks, he gave it to his disciples saying, “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.”
Once more, the priest raises the chalice for the assembly to see. He then places it on the altar and kneels in adoration.
Anamnesis
This part of the prayer is called the anamnesis, and it is the part where we remember Christ’s Passion and death on the Cross. Remembrance in this liturgical setting is not simply a recalling of events. It is the point where we place ourselves in the presence of Christ’s sacrifice, and join our sacrifice with His. Christ’s sacrifice is made present to us, and by the grace of the Holy Spirit, we are able to participate. Not only in His death, but in His glorious Resurrection, and we look forward to His coming again at the end of time (GIRM, 79e).
Standing, the priest says:
Priest:The mystery of faith.
And singing, we respond with one of these responses:
1.We proclaim your Death, O Lord, and profess your Resurrection until you come again.
2.When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again.
3.Save us, Savior of the world, for by your Cross and Resurrection you have set us free.
Oblation
“The oblation, by which, in this very memorial, the Church, in particular that gathered here and now, offers the unblemished sacrificial Victim in the Holy Spirit to the Father. The Church’s intention, indeed, is that the faithful not only offer this unblemished sacrificial Victim but also learn to offer their very selves, and so day by day to be brought, through the mediation of Christ, into unity with God and with each other, so that God may at last be all in all” (GIRM, 79f, emphasis added).
Therefore, as we celebrate the memorial of his Death and Resurrection, we offer you, Lord, the Bread of life and the Chalice of salvation, giving thanks that you have held us worthy to be in your presence and minister to you. Humbly we pray that partaking of the Body and Blood of Christ we may be gathered into one by the Holy Spirit.
Intercession
Intercessions immediately follow the oblation.
“The intercessions, by which expression is given to the fact that the Eucharist is celebrated in communion with the whole Church, of both heaven and of earth, and that the oblation is made for her and for all her members, living and dead, who are called to participate in the redemption and salvation purchased by the Body and Blood of Christ” (GIRM, 79g).
Remember, Lord, your Church spread throughout the world, and bring her to the fullness of charity, together with Francis our Pope, and Daniel our bishop, and all the clergy.
Remember also our brothers and sisters who have fallen asleep in the hope of the resurrection, and all who have died in your mercy: welcome them into the light of your face.
Have mercy on us all, we pray, that with the Blessed Virgin Mary, Mother of God, the blessed Apostles, and all the Saints who have pleased you through the ages, we may merit to be coheirs to eternal life, and may praise and glorify you through your Son, Jesus Christ.
Together with the deacon, the priest raises the consecrated host and cup as he sings:
Priest: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, forever and ever.
R/.Amen.
The Amen that concludes this great high prayer is usually sung on Sundays and often at daily Mass.
Communion Rite
“Since the celebration of the Eucharist is the Paschal Banquet, it is desirable that in accordance with the Lord’s command his Body and Blood should be received as spiritual food by those of the faithful who are properly disposed. This is the sense of the fraction [breaking of bread] and the other preparatory rites by which the faithful are led more immediately to Communion” (GIRM, 80).
The Lord’s Prayer
After the Eucharistic Prayer, the assembly stands for the Lord’s Prayer (Our Father).
“In the Lord’s Prayer a petition is made for daily bread, which for Christians means principally the Eucharistic Bread, and entreating also purification from sin, so that what is holy may in truth be given to the holy. The Priest pronounces the invitation to the prayer, and all the faithful say the prayer with him; then the Priest alone adds the embolism, which the people conclude by means of the doxology. The embolism, developing the last petition of the Lord’s Prayer itself, asks for deliverance from the power of evil for the whole community of the faithful” (GIRM, 81).
Priest:At the Savior’s command and formed by divine teaching, we dare to say:
All:Our Father, who art in Heaven hallowed by 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.
Priest: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.
All:For the Kingdom, the power, and the glory are yours, now and forever.
Sign of Peace
“There follows the Rite of Peace, by which the Church entreats peace and unity for herself and for the whole human family, and the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament” (GIRM, 82).
Priest: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.
All:Amen.
Priest:The peace of the Lord be with you always.
All:And with your spirit.
Deacon:Let us offer each other the sign of peace.
The assembly then offers one another a sign of peace; usually, a handshake with the words, “peace be with you.”
Breaking of the Bread
“The Priest breaks the Eucharistic Bread…. 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 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” (GIRM, 83).
After the assembly makes the sign of peace, we sing the following:
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.
As the assembly sings, the priest takes the host, and breaks it, and drops a small piece into the chalice, saying quietly:
Priest:May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it.
He then continues, quietly:
Priest: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.
The priest then kneels in adoration. As the assembly completes our song, we kneel once again.
Communion
“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. Then the priest shows the faithful the Eucharistic Bread, holding it over the paten or the chalice, and invites them to the banquet of Christ. Along with the faithful, he then makes an act of humility, using the prescribed words from the Gospels” (GIRM, 84).
The priest lifts the broken host above the chalice and, raising them both, says:
Priest: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.
R/.Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.
The priest then takes communion himself. Before he eats the Body, he says quietly:
Priest:May the Body of Christ keep me safe for eternal life.
And before drinking from the chalice, he says quietly:
Priest:May the Blood of Christ keep me safe for eternal life.
“While the Priest is receiving the Sacrament, the Communion Chant [hymn] 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” (GIRM, 86).
The priest then turns to the deacon and any Extraordinary Ministers of Holy Communion (EMHCs) and offers each, in turn, the Body of Christ saying:
Minister:The Body of Christ.
R/.Amen.
After giving the Body, the priest offers the Blood saying:
Minister:The Blood of Christ.
R/.Amen.
Once all of the EMHCs have received the Body and Blood, they move out into the Church to distribute communion to the assembly. Each person receives in like manner.
After communion has finished, the priest and deacon purify the vessels, praying:
Priest: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.
Any remaining consecrated hosts are placed in a special ciborium and taken by the deacon or priest to be placed in the tabernacle. Once the tabernacle has been closed, the priest kneels in reverence once again, then sits in his chair. The assembly, kneeling throughout the Communion Rite, except as they processed to receive the Eucharist, now takes their seats.
After communion, the priest may observe a period of reverent silence. Then the priest will rise and call the assembly to pray. This final prayer recalls the theme of the day’s Mass. For the Solemnity of Corpus Christi, the prayer is:
Grant, O Lord, we pray, that we may delight for all eternity in that share in your divine life, which is foreshadowed in the present age by our reception of your precious Body and Blood. Who live and reign for ever and ever. Amen.
Concluding Rites
While not an official part of the Mass, the priest or deacon will almost certainly make any announcements at this point in the Mass.
Finally, the ministers dismiss the assembly as follows:
Priest:The Lord be with you.
All:And with your spirit.
Priest, making the sign of the cross:
Priest:May almighty God bless you, the Father, and the Son, and the Holy Spirit.
All:Amen.
Deacon, choosing one of the following:
Option 1:Go in peace, glorifying the Lord by your life.
Or:Go forth, the Mass is ended.
Or:Go and announce the Gospel of the Lord.
Or:Go in peace.
All:Thanks be to God.
The assembly then sings a recessional hymn as the ministers and altar servers leave the Church as they came in.
Source and Publication Note
Primary supplied source: Order of the Mass, sixteen-page scanned guide provided to CatholicG33k. No author, publisher, date, or permission statement was visible in the supplied scan.
The scan quotes extensively from the General Instruction of the Roman Missal and the English translation of the Roman Missal. The English translation of the Roman Missal is copyrighted by the International Commission on English in the Liturgy Corporation (ICEL). CatholicG33k should confirm the necessary publication permissions before placing the complete text on the public production site.
The current official liturgical books, legitimate adaptations, and diocesan directions govern the celebration of Mass. This catechetical page does not authorize anyone to alter, substitute, or improvise liturgical texts.