The Living Mass: Changes to the Roman Missal and How We Worship

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By this I mean the ways in which the texts of the Mass reveal theological contexts that are important for the life of faith. In other words, the lex orandi reveals the lex credendi, which in turn reveals the lex viviendi. It would be impossible here in this brief article to go through all of the Latin texts of the Missal. Thus, what I would like to attempt is a brief look at just a few examples of the contexts of texts to show how praying with the new translation will be better for helping Catholics grow in their faith.

Let us begin with a text from the third Eucharistic Prayer that some are already familiar with: A section from the post-sanctus of this Eucharistic Prayer in the current Missal reads: At first glance, the new translation does not seem to be much different from the original. But there are indeed small details in the new translation that better contextualize the faith of those who are praying the Eucharist together. First, one sees a better scriptural context. The second part of this text comes directly from Scripture — Psalm The appropriation of this Psalm for use in the third Eucharistic Prayer should therefore call to mind the greatness and goodness of God — how He has operated throughout salvation history and how He works once again in each celebration of the Eucharist.

This leads us to a second context: The life of faith with God in the Old and New Testaments involved not only people but the entire world in which people live. This is seen in all books of the Bible, from the beauty of the creation story in Genesis Gn 1: The Eucharist is a celebration that takes place in the world and with the world in which people live.

They pray in a structure made of stone, metal, glass and wood — matter from the earth and, indeed, from the universe. They use elements of bread and wine that exist purely from the benefits of the sun: If, however, a deacon or another priest is not present, the priest celebrant himself should read the Gospel. Further, if another suitable lector is also not present, then the priest celebrant should also proclaim the other readings. After each reading, whoever reads gives the acclamation, to which the gathered people reply, honoring the word of God that they have received in faith and with grateful hearts.

The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor: After the first reading comes the responsorial Psalm, which is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God.

The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place. The entire congregation remains seated and listens but, as a rule, takes part by singing the response, except when the Psalm is sung straight through without a response. In order, however, that the people may be able to sing the Psalm response more readily, texts of some responses and Psalms have been chosen for the various seasons of the year or for the various categories of Saints.

These may be used in place of the text corresponding to the reading whenever the Psalm is sung. If the Psalm cannot be sung, then it should be recited in such a way that it is particularly suited to fostering meditation on the word of God. In the dioceses of the United States of America, the following may also be sung in place of the Psalm assigned in the Lectionary for Mass: Songs or hymns may not be used in place of the responsorial Psalm. After the reading that immediately precedes the Gospel, the Alleluia or another chant indicated by the rubrics is sung, as required by the liturgical season.

An acclamation of this kind constitutes a rite or act in itself, by which the assembly of the faithful welcomes and greets the Lord who is about to speak to it in the Gospel and professes its faith by means of the chant. It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate. The verse, however, is sung either by the choir or by the cantor. The Alleluia is sung in every season other than Lent. The verses are taken from the Lectionary or the Gradual.

During Lent, in place of the Alleluia , the verse before the Gospel is sung, as indicated in the Lectionary. It is also permissible to sing another psalm or tract, as found in the Gradual. When there is only one reading before the Gospel,. During a season when the Alleluia is to be said, either the Alleluia Psalm or the responsorial Psalm followed by the Alleluia with its verse may be used; During the season when the Alleluia is not to be said, either the psalm and the verse before the Gospel or the psalm alone may be used; The Alleluia or verse before the Gospel may be omitted if they are not sung.

The homily is part of the Liturgy and is strongly recommended, [63] for it is necessary for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from 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.

The homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. There is to be a homily on Sundays and holy days of obligation at all Masses that are celebrated with the participation of a congregation; it may not be omitted without a serious reason. It is recommended on other days, especially on the weekdays of Advent, Lent, and the Easter Season, as well as on other festive days and occasions when the people come to church in greater numbers. The purpose of the Symbolum or Profession of Faith, or Creed, 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 call to mind and confess the great mysteries of the faith by reciting the rule of faith in a formula approved for liturgical use, before these mysteries are celebrated in the Eucharist.

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 begun by the priest or, if this is appropriate, by a cantor or by the choir. It is sung, however, either by all together or by the people alternating with the choir. If not sung, it is to be recited by all together or by two parts of the assembly responding one to the other.

In the Prayer of the Faithful, the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is fitting that such a prayer be included, as a rule, in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world.

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 a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion.

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It is for the priest celebrant to direct this prayer from the chair. He himself begins it with a brief introduction, by which he invites the faithful to pray, and likewise he concludes it with a prayer. The intentions announced should be sober, be composed freely but prudently, and be succinct, and they should express the prayer of the entire community.

The intentions are announced from the ambo or from another suitable place, by the deacon or by a cantor, a lector, or one of the lay faithful. The people, however, stand and give expression to their prayer either by an invocation said together after each intention or by praying in silence. The 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.

Do this in memory of me. At the Preparation of the Gifts, the bread and the wine with water are brought to the altar, the same elements that 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. The Preparation of the Gifts. The offerings are then brought forward. It is praiseworthy 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 and carried to the altar. Even though the faithful no longer bring from their own possessions the bread and wine intended for the liturgy as in the past, nevertheless the rite of carrying up the offerings still retains its force and its spiritual significance. It is well also that money or other gifts for the poor or for the Church, brought by the faithful or collected in the church, should be received.

These are to be put in a suitable place but away from the Eucharistic table. The procession bringing the gifts is accompanied by the Offertory chant cf. The norms on the manner of singing are the same as for the Entrance chant cf. Singing may always accompany the rite at the offertory, even when there is no procession with the gifts.

The bread and wine are placed on the altar by the priest to the accompaniment of the prescribed formulas.

Next, the priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the deacon or another minister. The priest then washes his hands at the side of the altar, a rite that is an expression of his desire for interior purification. Once the offerings have been placed on the altar and the accompanying rites completed, the invitation to pray with the priest and the prayer over the offerings conclude the preparation of the gifts and prepare for the Eucharistic Prayer.

In the Mass, only one Prayer over the Offerings is said, and it ends with the shorter conclusion: If, however, the Son is mentioned at the end of this prayer, the conclusion is, Qui vivit et regnat in saecula saeculorum Who lives and reigns forever and ever.

Now the center and summit of the entire celebration begins: The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation 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 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.

The Eucharistic Prayer demands that all listen to it with reverence and in silence. The chief elements making up the Eucharistic Prayer may be distinguished in this way:. Thanksgiving expressed especially in the Preface: In which the priest, in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation or for some special aspect of it that corresponds to the day, festivity, or season. In which the whole congregation, joining with the heavenly powers, sings the Sanctus.

This acclamation, which is part of the Eucharistic Prayer itself, is sung or said by all the people with the priest. Institution narrative and consecration: In which, by means of words and actions of Christ, the Sacrifice is carried out which Christ himself instituted at the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to his Apostles to eat and drink, and left them the command to perpetuate this same mystery.

In which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, keeps the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven. This is the sense of the fraction and the other preparatory rites by which the faithful are led directly to Communion. The priest says the invitation to the prayer, and all the faithful say it with him; the priest alone adds the embolism, which the people conclude with a doxology. The invitation, the Prayer itself, the embolism, and the doxology by which the people conclude these things are sung or said aloud.

The Rite of Peace follows, by which the Church asks for 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. As for the sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples.

It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner. The priest breaks the Eucharistic Bread, assisted, if the case calls for it, by the deacon or a concelebrant. The fraction or breaking of bread is begun after the sign of peace and is carried out with proper reverence, though it should not be unnecessarily prolonged, nor should it be accorded undue 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 living and glorious Body of Jesus Christ. The supplication Agnus Dei , is, as a rule, sung by the choir or cantor with the congregation responding; or it is, at least, recited aloud. This invocation accompanies the fraction and, for this reason, may be repeated as many times as necessary until the rite has reached its conclusion, the last time ending with the words dona nobis pacem grant us peace.

Chapter V: The Arrangement and Ornamentation of Churches for the Celebration of the Eucharist

The faithful do the same, praying silently. The priest next shows the faithful the Eucharistic Bread, holding it above the paten or above 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 taken from the Gospels. While the priest is receiving the Sacrament, the Communion chant is begun. The singing is continued for as long as the Sacrament is being administered to the faithful. In the dioceses of the United States of America there are four options for the Communion chant: This is sung either by the choir alone or by the choir or cantor with the people.

If there is no singing, however, the Communion antiphon found in the Missal may be recited either by the faithful, or by some of them, or by a lector. Otherwise the priest himself says it after he has received Communion and before he distributes Communion to the faithful. When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately.

If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation. To bring to completion the prayer of the People of God, and also to conclude the entire Communion Rite, the priest says the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated. In the Mass only one prayer after Communion is said, which ends with a shorter conclusion; that is,. Qui vivit et regnat in saecula saeculorum Who lives and reigns forever and ever ; If it is directed to the Son: Qui vivis et regnas in saecula saeculorum You live and reign forever and ever.

The people make the prayer their own by the acclamation, Amen. The Eucharistic celebration is an action of Christ and the Church, namely, the holy people united and ordered under the Bishop. It therefore pertains to the whole Body of the Church, manifests it, and has its effect upon it. It also affects the individual members of the Church in different ways, according to their different orders, offices, and actual participation. Every legitimate celebration of the Eucharist is directed by the Bishop, either in person or through priests who are his helpers. Whenever the Bishop is present at a Mass where the people are gathered, it is most fitting that he himself celebrate the Eucharist and associate priests with himself as concelebrants in the sacred action.

Even if the Bishop does not celebrate the Eucharist but has assigned someone else to do this, it is appropriate that he should preside over the Liturgy of the Word, wearing the pectoral cross, stole, and cope over an alb, and that he give the blessing at the end of Mass.

A priest also, who possesses within the Church the power of Holy Orders to offer sacrifice in the person of Christ, [81] stands for this reason at the head of the faithful people gathered together here and now, presides over their prayer, proclaims the message of salvation to them, associates the people with himself in the offering of sacrifice through Christ in the Holy Spirit to God the Father, gives his brothers and sisters the Bread of eternal life, and partakes of it with them.

When he celebrates the Eucharist, therefore, he must serve God and the people with dignity and humility, and by his bearing and by the way he says the divine words he must convey to the faithful the living presence of Christ. After the priest, the deacon, in virtue of the sacred ordination he has received, holds first place among those who minister in the Eucharistic Celebration. For the sacred Order of the diaconate has been held in high honor in the Church even from the time of the Apostles. In the celebration of Mass the faithful form a holy people, a people whom God has made his own, a royal priesthood, so that they may give thanks to God and offer the spotless Victim not only through the hands of the priest but also together with him, and so that they may learn to offer themselves.

Thus, they are to shun any appearance of individualism or division, keeping before their eyes that they have only one Father in heaven and accordingly are all brothers and sisters to each other. This unity is beautifully apparent from the gestures and postures observed in common by the faithful. The faithful, moreover, should not refuse to serve the People of God gladly whenever they are asked to perform some particular ministry or function in the celebration. The acolyte is instituted to serve at the altar and to assist the priest and deacon.

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In particular, it is his responsibility to prepare the altar and the sacred vessels and, if it is necessary, as an extraordinary minister, to distribute the Eucharist to the faithful. In the ministry of the altar, the acolyte has his own functions cf. The lector is instituted to proclaim the readings from Sacred Scripture, with the exception of the Gospel. He may also announce the intentions for the Prayer of the Faithful and, in the absence of a psalmist, proclaim the Psalm between the readings.

In the Eucharistic Celebration, the lector has his own proper office cf. In the absence of an instituted acolyte, lay ministers may be deputed to serve at the altar and assist the priest and the deacon; they may carry the cross, the candles, the thurible, the bread, the wine, and the water, and they may also be deputed to distribute Holy Communion as extraordinary ministers. In the absence of an instituted lector, other laypersons may be commissioned to proclaim the readings from Sacred Scripture. They should be truly suited to perform this function and should receive careful preparation, so that the faithful by listening to the readings from the sacred texts may develop in their hearts a warm and living love for Sacred Scripture.

To fulfill this function correctly, it is necessary that the psalmist have the ability for singing and a facility in correct pronunciation and diction.

Among the faithful, the schola cantorum or choir exercises its own liturgical function, ensuring that the parts proper to it, in keeping with the different types of chants, are properly carried out and fostering the active participation of the faithful through the singing. When in fact there is no choir, it is up to the cantor to lead the different chants, with the people taking part. The sacristan, who carefully arranges the liturgical books, the vestments, and other things necessary in the celebration of Mass.

The commentator, who provides the faithful, when appropriate, with brief explanations and commentaries with the purpose of introducing them to the celebration and preparing them to understand it better.

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In performing this function the commentator stands in an appropriate place facing the faithful, but not at the ambo. Those who take up the collection in the church. Those who, in some places, meet the faithful at the church entrance, lead them to appropriate places, and direct processions. It is appropriate, at least in cathedrals and in larger churches, to have some competent minister, that is to say a master of ceremonies, to oversee the proper planning of sacred actions and their being carried out by the sacred ministers and the lay faithful with decorum, order, and devotion.

The liturgical duties that are not proper to the priest or the deacon and are listed in nos.

One and the same priest celebrant must always exercise the presidential office in all of its parts, except for those parts which are proper to a Mass at which the Bishop is present cf. If there are several persons present who are able to exercise the same ministry, nothing forbids their distributing among themselves and performing different parts of the same ministry or duty. For example, one deacon may be assigned to take the sung parts, another to serve at the altar; if there are several readings, it is well to distribute them among a number of lectors.

The same applies for the other ministries. But it is not at all appropriate that several persons divide a single element of the celebration among themselves, e. If only one minister is present at a Mass with a congregation, that minister may exercise several different duties. Among all who are involved with regard to the rites, pastoral aspects, and music there should be harmony and diligence in the effective preparation of each liturgical celebration in accord with the Missal and other liturgical books.

This should take place under the direction of the rector of the church and after the consultation with the faithful about things that directly pertain to them. The priest who presides at the celebration, however, always retains the right of arranging those things that are his own responsibility.

In the local Church, first place should certainly be given, because of its significance, to the Mass at which the Bishop presides, surrounded by his presbyterate, deacons, and lay ministers, [91] and in which the holy people of God participate fully and actively, for it is there that the preeminent expression of the Church is found. At a Mass celebrated by the Bishop or at which he presides without celebrating the Eucharist, the norms found in the Caeremoniale Episcoporum should be observed. Great importance should also be attached to a Mass celebrated with any community, but especially with the parish community, inasmuch as it represents the universal Church gathered at a given time and place.

This is particularly true in the communal Sunday celebration. Among those Masses celebrated by some communities, moreover, the conventual Mass, which is a part of the daily Office, or the community Mass, has a particular place. Although such Masses do not have a special form of celebration, it is nevertheless most proper that they be celebrated with singing, especially with the full participation of all members of the community, whether of religious or of canons.

In these Masses, therefore, individuals should exercise the office proper to the Order or ministry they have received. It is appropriate, therefore, that all the priests who are not bound to celebrate individually for the pastoral benefit of the faithful concelebrate at the conventual or community Mass in so far as it is possible.

In addition, all priests belonging to the community who are obliged, as a matter of duty, to celebrate individually for the pastoral benefit of the faithful may also on the same day concelebrate at the conventual or community Mass. Otherwise, they wear their proper choir dress or a surplice over a cassock. It is moreover appropriate, whenever possible, and especially on Sundays and holy days of obligation, that the celebration of this Mass take place with singing and with a suitable number of ministers. If a deacon is present at any celebration of Mass, he should exercise his office.

Furthermore, it is desirable that, as a rule, an acolyte, a lector, and a cantor should be there to assist the priest celebrant. In fact, the rite to be described below foresees a greater number of ministers. The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: If the diocesan Bishop celebrates, then seven candles should be used.

Also on or close to the altar, there is to be a cross with a figure of Christ crucified. The candles and the cross adorned with a figure of Christ crucified may also be carried in the Entrance Procession. On the altar itself may be placed the Book of the Gospels , distinct from the book of other readings, unless it is carried in the Entrance Procession. On the credence table: It is a praiseworthy practice to cover the chalice with a veil, which may be either the color of the day or white.

In the sacristy, the sacred vestments cf. When there is an Entrance Procession, the following are also to be prepared: Once the people have gathered, the priest and ministers, clad in the sacred vestments, go in procession to the altar in this order: The thurifer carrying a thurible with burning incense, if incense is used; The ministers who carry lighted candles, and between them an acolyte or other minister with the cross; The acolytes and the other ministers; A lector, who may carry the Book of the Gospels though not the Lectionary , which should be slightly elevated; The priest who is to celebrate the Mass.

If incense is used, before the procession begins, the priest puts some in the thurible and blesses it with the Sign of the Cross without saying anything. During the procession to the altar, the Entrance chant takes place cf. The cross adorned with a figure of Christ crucified and perhaps carried in procession may be placed next to the altar to serve as the altar cross, in which case it ought to be the only cross used; otherwise it is put away in a dignified place.

In addition, the candlesticks are placed on the altar or near it. It is a praiseworthy practice that the Book of the Gospels be placed upon the altar. The priest goes up to the altar and venerates it with a kiss. Then, as the occasion suggests, he incenses the cross and the altar, walking around the latter.

Chapter V: The Arrangement and Ornamentation of Churches for the Celebration of the Eucharist

After doing these things, the priest goes to the chair. Once the Entrance chant is concluded, the priest and faithful, all standing, make the Sign of the Cross. The people answer, 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.

The Act of Penitence follows. Afterwards, the Kyrie is sung or said, in keeping with the rubrics cf. For celebrations where it is prescribed, the Gloria is either sung or said cf. The priest then invites the people to pray, saying, with hands joined, Oremus 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 make the acclamation, Amen. After the collect, all sit.

The priest may, very briefly, introduce the faithful to the Liturgy of the Word. Then the lector goes to the ambo and, from the Lectionary already placed there before Mass, proclaims the first reading, to which all listen. Then, as appropriate, a few moments of silence may be observed so that all may meditate on what they have heard. Then the psalmist or even a lector proclaims the verses of the Psalm and the people sing or say the response as usual. If there is to be a second reading before the Gospel, the lector proclaims it from the ambo.

All listen and at the end respond to the acclamation, as noted above no. Then, as appropriate, a few moments of silence may be observed. Afterwards, all rise, and the Alleluia or other chant is sung as required by the liturgical season cf. During the singing of the Alleluia or other chant, if incense is used, the priest puts some into the thurible and blesses it. Then, with hands joined, he bows profoundly before the altar and quietly says , Munda cor meum Almighty God, cleanse my heart.

If the Book of the Gospels is on the altar, the priest then takes it and goes to the ambo, carrying the Book of the Gospels slightly elevated and 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 to the Gospel of Christ. At the ambo, the priest opens the book and, with hands joined, says, Dominus vobiscum The Lord be with you , and the people respond, Et cum spiritu tuo And also with you. Then he says, Lectio sancti Evangelii 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 say the acclamation, Gloria tibi, Domine Glory to you, Lord. The priest incenses the book, if incense is used cf. The priest kisses the book, saying quietly, Per evangelica dicta May the words of the Gospel. If no lector is present, the priest himself proclaims all the readings and the Psalm, standing at the ambo. If incense is used, remaining at the ambo he puts some into the thurible, blesses it, and, bowing profoundly, says, Munda cor meum Almighty God, cleanse my heart.

The priest, standing at the chair or at the ambo itself or, when appropriate, in another suitable place, gives the homily. When the homily is completed, a period of silence may be observed. The Creed is sung or recited by the priest together with the people cf. At the words et incarnatus est by the power of the Holy Spirit. After the recitation of the Creed, the priest, standing at the chair with hands joined, by means of a brief introduction invites the faithful to participate in the Prayer of the Faithful. Then the cantor, the lector, or another person announces the intentions from the ambo or from some other suitable place while facing the people, who take their part by responding in supplication.

After the intentions, the priest, with hands extended, concludes the petitions with a prayer. When the Prayer of the Faithful is completed, all sit, and the Offertory chant begins cf. An acolyte or other lay minister arranges the corporal, the purificator, the chalice, the pall, and the Missal upon the altar. 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 upon the altar, while other gifts are put in another appropriate place cf. When, in the Dioceses of the United States of America, other cloths are used in addition to the altar cloth, then those cloths may be of other colors possessing Christian honorific or festive significance according to longstanding local usage, provided that the uppermost cloth covering the mensa i.

During Advent the floral decoration of the altar should be marked by a moderation suited to the character of this time of year, without expressing in anticipation the full joy of the Nativity of the Lord. During Lent it is forbidden for the altar to be decorated with flowers. Floral decoration should always show moderation and be arranged around the altar rather than on the altar table.

For only what is required for the celebration of the Mass may be placed on the altar table: The candlesticks required for the different liturgical services for reasons of reverence or the festive character of the celebration cf. Likewise, either on the altar or near it, there is to be a cross, with the figure of Christ crucified upon it, a cross clearly visible to the assembled people. It is desirable that such a cross should remain near the altar even outside of liturgical celebrations, so as to call to mind for the faithful the saving Passion of the Lord.

The dignity of the Word of God requires that in the church there be a suitable place from which it may be proclaimed and toward which the attention of the faithful naturally turns during the Liturgy of the Word. It is appropriate that generally this place be a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and readers may be clearly seen and heard by the faithful.

From the ambo only the readings, the Responsorial Psalm, and the Easter Proclamation Exsultet are to be proclaimed; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer. The dignity of the ambo requires that only a minister of the word should stand at it. It is appropriate that before being put into liturgical use a new ambo be blessed according to the rite described in the Roman Ritual. The chair of the Priest Celebrant must signify his function of presiding over the gathering and of directing the prayer.

Thus the more suitable place for the chair is facing the people at the head of the sanctuary, unless the design of the building or other features prevent this: In any case, any appearance of a throne is to be avoided. Likewise, seats should be arranged in the sanctuary for concelebrating Priests as well as for Priests who are present at the celebration in choir dress but without concelebrating.

The seat for the Deacon should be placed near that of the celebrant. For the other ministers seats should be arranged so that they are clearly distinguishable from seats for the clergy and so that the ministers are easily able to carry out the function entrusted to them. Places for the faithful should be arranged with appropriate care so that they are able to participate in the sacred celebrations, duly following them with their eyes and their attention.

It is desirable that benches or seating usually should be provided for their use. However, the custom of reserving seats for private persons is to be reprobated. Care should be taken to ensure that the faithful be able not only to see the Priest, the Deacon, and the readers but also, with the aid of modern technical means, to hear them without difficulty. The schola cantorum choir should be so positioned with respect to the arrangement of each church that its nature may be clearly evident, namely as part of the assembled community of the faithful undertaking a specific function.

The positioning should also help the choir to exercise this function more easily and allow each choir member full sacramental participation in the Mass in a convenient manner. The organ and other lawfully approved musical instruments should be placed in a suitable place so that they can sustain the singing of both the choir and the people and be heard with ease by everybody if they are played alone. It is appropriate that before being put into liturgical use, the organ be blessed according to the rite described in the Roman Ritual.

In Advent the use of the organ and other musical instruments should be marked by a moderation suited to the character of this time of year, without expressing in anticipation the full joy of the Nativity of the Lord. In Lent the playing of the organ and musical instruments is allowed only in order to support the singing. In accordance with the structure of each church and legitimate local customs, the Most Blessed Sacrament should be reserved in a tabernacle in a part of the church that is truly noble, prominent, conspicuous, worthily decorated, and suitable for prayer.

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• Miracle at Colts Run Cross (Mills & Boon Intrigue) (Four Brothers of Colts Run Cross, Book 5)
• Verführung (German Edition)