Liturgy WorkBook

A. Introductory Rites

1. Entrance song, greeting. Penitential rite, Kyrie, Gloria and opening prayer. Their purpose is to gather the community together and prepare themselves to listen to God*s word and celebrate Eucharist properly.

B. Entrance After the people have assembled the entrance song begins as the priest and other minister come in. This song opens the celebration, intensifies the unity of the gathered people, lead their thoughts to the mystery of the season or feast and accompany the procession of priest and ministers.  This song may be sung alternately with the choir and the congregation or by the cantor and the congregation; or by the congregation alone or the choir.





C. Veneration of the Altar and Greeting the Congregation When the priest and ministers enter the sanctuary, they reverence the altar. Priest and deacon kiss the altar and on occasions the priest may incense the altar. After the entrance song, the priest and the whole assembly make the sign of the cross. Then through his greeting the priest declares that the Lord is present. This greeting and the congregation’s response express the mystery of the gathered Church.

D. Penitential Rite After the greeting the priest introduces the faithful to the Mass of the day. Then the priest invites them to take part in the penitential rite, which the entire community carries out through a communal confession and which the priest’s absolution brings to end.

E. Kyrie Eleison Then the Kyrie begins if it has not been included in the penitential rite. Since it is a song by which the

 faithful praise the Lord and implore his mercy, it is ordinarily prayed by all; i.e., alternately by the congregation and the choir or cantor led by the priest.  As a rule each of the acclamations are said twice, because of language differences it may be said more than twice or a short verse may be interpolated. If it is not sung, it is to be recited.

F. Gloria The Gloria is an ancient hymn in which the Church, assembled in the Holy Spirit, praised and entreats the Father and the Lamb. It is sung by the congregation. or alternately with the choir, or the choir alone. If not sung, it is to be said.

The Gloria is sung or said on Sundays outside of Advent, and Lent, on solemnities and feasts, and in special, more solemn celebrations.

G. Opening Prayer or Collect Next the priest invites the people to pray and together with him they observe a brief silence so that they realize they are in God’s presence and may call their petitions to mind. This prayer expresses the theme of the celebration and the priest’s words address a petition to God the Father through Christ in the Holy Spirit.  The people make the prayer their own and give their assent by the acclamation. AMEN Prayer end: a. Is directed to the Father--We ask this through our Lord Jesus Christ, your son who lives and reigns with you and the Holy Spirit, one Cod, for ever and ever. b. Directed to the Father, but the Son is mentioned at the end-- Who lives and reigns with you and the Holy Spirit, one God for ever and ever. c. Directed to the Son--You live and reign with Father and the Holy Spirit, one God, for ever and ever.




H. Liturgy of the Word Readings from Scripture and the chants between them form the main part of the liturgy of the word. The homily, profession of faith, and general intercessions expand and complete this part of the Mass. The readings are explained in the homily because it is God speaking to them opening up to them the mystery of redemption and salvation and nourishing their spirit. Christ is present in his Word.

I. Scripture Readings The readings lay the table of God*s word for the faithful and open up the riches for the Bible for them. Since by tradition the reading of the Scriptures is a ministerial, not a presidential function, it is proper that as a rule a deacon read the gospel. A reader proclaims the other readings. In the absence of a deacon or another priest, not presiding, the presider may read the gospel.  The liturgy itself inculcates the great reverence to be shown toward the reading of the gospel, setting it off from the other readings by special marks of honor. The people stand attesting to the fact that Christ is present and speaking to them. Marks of reverence are given to the Book of the Gospels itself.

J. Chants Between the Readings The responsorial psalm is an integral part of the reading. They are directly connected to the readings. The psalm to be sung can be drawn from the Lectionary or from the Graduale Romanum.  Depending on the season the Alleluia follows the second reading. a. The Alleluia is sung in every season outside of Lent either by the congregation or the cantor and it may be repeated. b. The other chant consists of the verse before the gospel or another psalm or tract found in the Lectionary or Graduale.  When there is only one reading before the Gospel: a.  During a season for the Alleluia either the psalm with an Alleluia as a response or the responsorial psalm and the Alleluia. b. During a season when the Alleluia is not allowed, either the responsorial psalm or the verse before the gospel may be used. c. If the psalm is not sung it is recited. If the Alleluia is not sung it is to be omitted.  Sequences are optional except on Easter Sunday and Pentecost.

K. Homily The homily is an integral part of the liturgy and is strongly recommended. It is necessary for the nurturing of the Christian life. It should develop some point of the readings and take into account the mystery being celebrated and the needs proper to the listeners.  There must be a homily on Sundays and holydays of obligation at all the masses celebrated with a congregation. It may not be omitted without serious reason. It is recommended on other days, especially on the weekdays of Advent, Lent and the Easter season, other feasts and occasions when the people come to church in large numbers.  The homily should ordinarily be given by the priest celebrant.

L. Profession of Faith The symbol or profession of faith serves as a way for the people to respond and give consent to the Word of God concerning the truths of faith before they begin to celebrate the Eucharist.  Recitation of the profession of faith by the priest together with the people is obligatory on Sundays and solemnities. It may be said on special or more solemn occasions. If it is sung it should be sung together or alternately.

M. General Intercessions In the general intercessions, the people, exercising their priestly function, intercede for the entire human family. They are to be included in all Masses celebrated with a congregation. As a rule the sequence of intentions is to be: a. For the needs of the Church. b. For public authorities and the salvation of the world. c. For those oppressed by any need; d.  For the local community. e. In particular celebrations; i.e., confirmations, marriages, funerals, etc... the series may refer to some specifically to the occasion. f. It belongs to the priest celebrant to direct the general intercessions with a brief introduction inviting the congregation to pray and to say the concluding prayer. It is desirable that a deacon, cantor, or other person announce the intentions. The whole assembly gives expression to its supplication either by a response said together after each intention or by silent prayer.



N. Liturgy of the Eucharist  At the last supper Christ instituted the sacrifice and paschal meal that make the sacrifice of the Cross to be continuously present in the Church, when the priest, representing Christ the Lord, carries out what the Lord did and handed over to his disciples to do in his memory. Christ took the bread and the cup and gave thanks; he broke the bread and gave it to his disciples, saying: "Take and eat, this is my body." Giving the cup, he said: "Take and drink, this is the cup of my blood. Do this in memory of me." Accordingly the Church has planned the celebration of the Eucharistic liturgy around the parts corresponding to these words and actions of Christ: 3. In the preparation of the gifts, the bread and wine with water are brought to the altar, that is, the same elements that Christ used.  In the Eucharistic prayer thanks is given to God for the whole work of salvation and the gifts of bread and wine become the body and blood of Christ.  Through the breaking of the one bread the unity of the faithful is expressed and through communion they receive the Lord*s body and blood in the same way the apostles received them from Christ*s own hands.

O. Preparation of the Gifts 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 the altar, the Lord*s table, which is the center of the whole Eucharistic liturgy, is prepared: the corporal, purificator, missal, and chalice are placed on it.  The gifts are then brought forward. It is desirable for the faithful to present the bread and wine, which are accepted by the priest or deacon at a convenient place. The gifts are placed on the altar to the accompaniment of the prescribed texts. Even though the faithful no longer, as in the past, bring the bread and wine for the liturgy from their homes, the rite of carrying up the gifts retains the same spiritual value and meaning. 4. This is also the time to receive money or other gifts for the church or the poor brought by the faithful. These are put in a suitable place, not on the altar. 5. The procession bringing the gifts is accompanied by the presentation song, which continues at least until the gifts have been placed on the altar. 6. The gifts on the altar and the altar itself may be incensed. This is a symbol of the Church*s offering and prayer going up to God. Afterward the deacon or other minister may incense the priest and the people. 7. The priest then washes his hands as an expression of his desire to be cleansed within. 8. Once the gifts have been placed on the altar and the accompanying rites completed, the preparation of the gifts comes to an end through the invitation to pray with the priest and the prayer over the gifts, which are a preparation for the Eucharistic prayer.

P. Eucharistic Prayer Now the center and summit of the entire celebration begins: the Eucharistic prayer, a prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanks; he unites them with himself in the prayer he addresses in their name to the Father though Jesus Christ. The meaning of the prayer is that the entire congregation joins itself to Christ in acknowledging the great things God has done in offering the sacrifice.  The chief elements making up the Eucharistic prayer are these: a. Thanksgiving: in the name of the entire people of God, the priest praises the Father and gives thanks to him for the whole work of salvation or for some special aspect of it that corresponds to the day, feast, or season. b. Acclamation: joining with the angels, the congregation sings or recites the Sanctus. This acclamation is an intrinsic part of the Eucharistic prayer and all the people join with the priest in singing or reciting it. c. Epiclesis: in special invocations the Church calls on God*s power and asks the gifts offered by human hands be consecrated, that is, become Christ*s body and blood, and that the victim be received in communion be the source of salvation for those who will partake. d. Institution narrative and consecration: in the words and actions of Christ, that sacrifice is celebrated which he himself instituted at the last Supper, when, under the appearance of bread and wine, he offered his body and blood, gave them to his apostles to eat and drink, then commanded that they carry on this mystery. e. Anamnesis: in fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his passion, resurrection, and ascension. f. Offering: in this memorial, the Church--and in particular the Church here and now assembled--offers the spotless victim to the Father in the Holy Spirit. The Church*s intention is that the faithful not only offer this victim but also learn to offer themselves and so to surrender themselves, through Christ the Mediator, to an ever more complete union with the Father and with each other so that at last God may be all in all. g. Intercessions: the intercessions make it clear that the Eucharist is celebrated in communion with the entire Church of heaven and earth and that the offering is made for the Church and all its members, living and dead, who are called to share in the salvation and redemption purchased by Christ*s body and blood. h. Final Doxology: the praise of God is expressed in the doxology, to which the people’s acclamation is an assent and a conclusion


Q. Communion Rite Since the Eucharistic celebration is the paschal meal, it is right that the faithful who are properly disposed receive the Lord*s body and blood as spiritual food as he commanded. This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:  Lord’s Prayer: is a petition both for daily food, which for Christians means also the Eucharistic bread, and for the forgiveness of sin, so that what is holy may be given to those who are holy. The priest offers the invitation to pray, but all the faithful say the prayer with him; he alone adds the embolism, Deliver us, which the people conclude with the doxology. The embolism, developing the last petition of the Lord*s Prayer, begs on behalf of the entire community of the faithful deliverance form the power of evil. The invitation, the prayer itself, the embolism, and the people*s doxology are sung or are recited aloud.  Rite of peace: before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another. The form the sign of peace should take is left to the conference of bishops to determine, in accord with the culture and customs of the people.  Breaking of the bread: in apostolic times this gesture of Christ at the last supper gave the entire Eucharistic actions its name. This rite is not simply functional, but is a sign that in sharing in the one bread of life which is Christ we who are many are made one body.  Commingling: the celebrant drops a part of the host into the chalice.  Agnus Dei: during the breaking of the bread and the co-mingling, the Agnus Dei is as a rule sung by the choir or cantor with the congregation responding; otherwise it is recite aloud. This invocation may be repeated as often as necessary to accompany the breaking of the bread. The final reprise concludes with the words, grant us peace.  Personal preparation of the priest: the priest prepares himself by the prayer, said softly, that he may receive Christ*s body and blood to good effect. The faithful do the same by silent prayer.  The priest then shows the Eucharistic bread for communion to the faithful and with them recites the prayer of humility in words from the Gospels.  It is most desirable that the faithful receive the Lord*s body from hosts consecrated at the same Mass and that, in the instance when it is permitted, they share in the chalice. Then even through these signs communion will stand out more clearly as a sharing in the sacrifice actually being offered. During the priest’s and the faithful*s reception of the sacrament the communion song is sung. Its function is to express outwardly the communicants’ union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ’s body score fully an act of community. The song begins when the priest takes communion and continues for as long as seems appropriate while the faithful receive Christ’s body. But the communion song should be ended in good time whenever there is to be a hymn after communion.    After communion, the priest and people may spend some time in silent prayer. If desired, a hymn psalm, or other song of praise may be sung by the entire congregation.  


In the prayer after communion, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, the people make the prayer their own.

R. Concluding Rite 1. Consists of: a. The priest’s greeting and blessing, which on certain days and occasions is expanded and expressed in the prayer over the people or another more solemn formulary. b. The dismissal of the assembly, which sends each member back to doing good works, while praising and blessing the Lord. 





Please check in 10-15 minutes before Mass to let the Presider know you are there. It will be helpful to see if any help is needed at set up time (lightning candles, checking credence table for chalice, bowl and linens) or if there are any other assignments to be performed at that Mass. It will also insure that no one else is asked to perform your ministry at that liturgy.




It would be extremely helpful if the Lay Ministers (at least two) who have participated in the Mass could help in finishing the duties at the end of Mass.

   Extinguish candles; bring the money collection to sacristy

   Bring cruets, sacred vessels, pitcher and plate, tabernacle key to the sacristy.

Rinse cruets and replenish.

Return tabernacle key to the middle cabinet.

With liquid soap, wash glass vessels and rinse thoroughly and dry. (Liquid soap is in cabinet under the sink).  Place the used pacificators in the drawers next to the sink.  A clean cloth for each vessel may be found in the top pull out drawer.

Empty plate of water and dry.  As needed, fill the pitcher with about a cup or cup and a half of water.

   Secure the smaller door in the sacristy. Someone will have been assigned to will lock the front doors of the Church, put out the lights and secure the sacristy doors l      leading to the altar.

   Switch off the church sound system.


Thanks for your continued involvement.  Again, more than one person should be involved in these after Mass activities.  Many hands make lighter work!

The Role of Eucharistic Minister

 The Eucharistic Minister has a distinct role in the liturgical celebration. Even though the minister may serve in other liturgical ministries, he or she should serve in only one ministry at a particular Mass.

The ministers should dress neatly, in a way consonant with the dignity of their role. Good taste and common sense are the best guides in this area. Appropriate dress is a sign of the reverence the minister has for the Eucharist and for the importance of the ministry.

Eucharistic Ministers should arrive for their assigned Mass at least 15 minutes prior the Mass; Respect for the Eucharist and the Ministry demands that Ministers arrive on time and fulfill their obligations when assigned.

Helping with Set-up

Add one Large Host to one of the Paten and measure out enough wine to cover your Mass and the Celebrant’s Chalice; then use the funnel to pour the wine into the Decanter.  Take plate and decanter to the Gifts Table in rear of Church. Cups, Corporal and one purificator per cup placed on credence table, Bowl and towel on credence table. Priest’s chalice on credence table. Small Pitcher (or Cruet) of water, to be used for adding water to wine and washing hands.

 Eucharistic Ritual

One Minister may be asked to process down the aisle during the opening procession. During the Sign of Peace, the Eucharistic Ministers greet others as they come forward immediately to the altar. The Ministers stand to the left of the Altar 

Once the celebrant has received, then the Eucharistic Ministers step forward to the ledge to receive the Body and Blood of Christ from the celebrant. Whatever the Celebrant hands you, whether it be Bread or Cup, accept not exchange with another minister. 

As the communicant steps forward and bows as a sign of reverence, the minister takes a Host, raises it slightly, and showing it, says, “The Body of Christ”. The individual replies, “Amen, extends left hand or tongue, and the Host is given accordingly. The choice of how one receives the Eucharist, whether in left hand or tongue, belongs to the communicant.  “When receiving Holy Communion, 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. When Holy Communion is received under both kinds, the sign of reverence is also made before receiving the Precious Blood.”

As the communicant steps forward and bows as a sign of reverence, the minister holds the cup slightly raised and says “The Blood of Christ”. The communicant answers “Amen”, takes the cup and drinks from it.  If the communicant does not answer “Amen”, the minister should say the “Amen”.  The minister delivers the cup to the communicant’s hands and does not attempt to tip it.  After the individual has returned the cup, the minister wipes it with the purificator and turns it slightly before presenting it to the next communicant. At the end of communion, (or if the cup should run out), the minister returns to the Altar.  Any remaining Precious Blood is consumed there and the cup covered loosely with a Purificator  

The Role of Lector


Prepare, prepare, prepare. You must prepare sufficiently so that you can proclaim the readings comfortably and fluently.  Some readings are easier and won’t require as much preparation. Other readings will require substantially more preparation. Until you go through your readings, you can’t tell how much time you will need for preparation. The earlier you start the better.  

      There are times you may be called upon at the last minute to proclaim the readings at the service at which you are not scheduled. Become familiar with each Sunday’s readings as if you are assigned to proclaim that Sunday.       Check the pronunciation of unfamiliar words.

      Pray. Being a lector is a ministry. It is a ministry within the body of Christ, a calling of service to that body. The effective lector not only pays attention to the mechanics of proclaiming the word, but also to his or her relationship with God and God’s people. This means that each one of us must work on maintaining an active spiritual and prayer life on both the personal and communal levels.

Dress appropriately.

Your dress and ap pearance should be such that it does not call attention to yourself to the detriment of that portion of the word you are proclaiming.


Before the Service on Sunday:

       Arrive 10 to 15 minutes ahead of your scheduled service.      Make sure the lectionary book is located on the lectern and opened to the appropriate Sunday.  The Lector may be asked to carry the Book of the Gospels down the Aisle during the procession and the book will need to be retrieved before Mass.

At the time of reading:

       Leave your seat and proceed to the lectern to proclaim the reading. Read from the lectionary book, not from the insert flyer.      Proclaim the readings as they are contained in the lectionary. You may not like how something is worded in a reading or find it doesn’t fit your particular verbal style, but do not make editorial changes or comments.   The purpose of reading is to engage the congregation with the scripture. Be sure you are projecting so that all can hear. Use intonation and animation in your reading.   Readings are prefaced with the words “A reading from [name of the book].” End with the words “The word of the Lord;” the people will respond “Thanks be to God.” (The appropriate preface and closing are printed in the lectionary book).

Sign-up for our Weekly Bulletin by e-mail!


events schedule