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The General Instruction of the Roman Missal (GIRM) lists this third element as:

the Dismissal of the people by the Deacon or the [Presider], so that each may go back to doing good works, praising and blessing God; (n.90)

Before we look at the texts used for the Dismissal, however, it is interesting to note the rest of this phrase.

We are not dismissed to nothing, nor should the dismissal be seen as an ending. We are dismissed to go back to doing good works. Not to start doing good works; to go back to doing good works.

Such a seemingly inconsequential phrase has on the contrary very significant meaning for those who have gathered to praise and bless God while celebrating Mass.

The implication is that we have been called from doing good works, to be strengthened by Word and Sacrament, to be sent back to doing good works. The doing of good works does not flow from our attending at Mass or other liturgical forms, but rather from something much more fundamental: from our Baptism.

It is almost as if the gathering of the assembly is a temporary hiatus, an opportunity to gather to ensure that we are encouraged and strengthened to do what we should be doing in the first place. And I would suggest that is entirely accurate.

It further suggests that attending the Church’s liturgy is not the sum total of our Christian lives.

And again, I would suggest that while the Second Vatican Council referred to liturgical participation as “the source and summit” of the Christian life, the Council also suggested that liturgical participation did not exhaust the entire activity of the Church (see the Constitution on the Sacred Liturgy, nn.9, 10).

This is the context of the Dismissal of the people who have gathered to praise and worship God. It is to bring all that we have been doing to that action, so that we can be prepared to go back to undertaking that action.

Turning our attention to the texts to be used, the Order of Mass (OM) provides the words by which the Deacon (or Presider if there is no Deacon) dismisses the people back to their baptismal undertaking. There are four options to be found at OM n.144, and no provision for the use of “these or similar words” is made.

This lack of permission for variations is not something new in the current translation of the Roman Missal; it was there in the previous editions, but was sometimes honoured more in the breach.

The four variations in the current OM, listed in the order found in the OM, are:

Go forth, the Mass is ended.

Go and announce the Gospel of the Lord

Go in peace, glorifying the Lord by your life.

Go in peace.

Each of these texts send people from the liturgical gathering, each in its own way. The use of ‘Go’ in each must really be seen as a command (the original Latin makes this clear) for everyone who has gathered to get back to what they were doing before that gathered. And that is the very point of the dismissal.

Whichever text is used by the Deacon or Presider, the response of the gathered assembly is a very simple “Thanks be to God”, a reminder I believe of why we were gathered in the first place, i.e., to praise God and to be strengthened for the mission that is ours in Baptism.

And that is the third of the four elements that make up the Concluding Rites. The last one can wait for Part 8.

To be continued…

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The Solemn Blessing involves adding a number of elements to this part of the liturgy. The first is similar to the Prayer over the People: the instruction to “Bow down for the blessing”.

Again, this is a simple instruction, given by the Deacon (or the Presider if there is no Deacon), and, similarly to its use in a Prayer over the People, highlights for members of the Assembly that something ‘different’ is taking place.

Again, after the instruction is given, the Presider extends his hands over all of the Assembly as a sign of calling down God’s blessing on them.

What is different in a Solemn Blessing from a Prayer over the People, however, is what comes next.

Instead of the quite compact text used in a Prayer over the People, the Solem Blessing uses a three-part text, with each part inviting the Assembly’s response of “Amen”.

There can be a practical difficulty here in eliciting the Assembly’s response, since there is no verbal cue (such as “Through Christ our Lord”) to prompt the response, at least initially. Presider’s need to be attentive to this, and speak in such a way during each of the three parts of the Solemn Blessing in such a way that the Assembly has some clue as to when to say “Amen”. This, however, is more art than science.

Each part of the three-fold Solemn Blessing speaks of the occasion for which it has been crafted, and often speaks beautifully and poetically about what God has already done and will continue to do for humankind’s benefit.

After the three-fold invocation, the Presider concludes the blessing using the same words used in a Prayer over the People:

And may the blessing of almighty God, the Father, and the Son, and the Holy Spirit, come down on you and remain with you forever.

These words, of course, are accompanied by the Presider making the sign of the cross over the Assembly, and the Assembly responding in the usual way (see Part 4).

The texts for a wide range of Solemn Blessings can be found in The Roman Missal on pages 709-721, and cover a very broad range of possibilities in terms of occasions and seasons. In a manner similar to Prayers over the People, some Solemn Blessings are associated with particular feasts in the liturgical calendar and are thus found on the relevant page of the Missal associated with that feast. The recent celebration of the Easter Vigil provides a good example of this, as would the celebration of Christmas or Pentecost.

Again, in a similar manner to Prayers over the People, sometimes the use of a Solemn Blessing is compulsory and sometimes optional. The nature of the occasion is the determining factor, and the Missal will usually provide guidance on the status.

And that is the second form of the expanded Greeting and Blessing that is sometimes encountered at the end of Mass.

As an aside, the Missal indicates that the use of either a Solemn Blessing or a Prayer over the People is not limited to Mass. The rubric found in the Missal on page 709 and 722 indicates that they can be used

…at the discretion of the [Presider], at the end of the celebration of Mass, or of a Liturgy of the Word, or of the Office, or of the Sacraments.

The option of including these beautiful prayers of blessing at the end of other liturgical celebrations brings with it the possibility of adding solemnity to an occasion via the simple inclusion of one of them. Imagine the possibilities for all sorts of liturgical occasions that could open up if such options were used more often.

And having looked at all three of the forms of the Greeting & Blessing, we can now move on to the next of the four elements of the Concluding Rites, the Dismissal of the People. But that can wait until Part 7.

To be continued…

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As we noted in Part 4, however, there are times when the General Instruction of the Roman Missal (GIRM) indicates that the simpler form is “expanded by the Prayer over the People or another more solemn formula” (n.90).

The first of these possible expansions – the Prayer over the People – involves inserting two additional elements: an instruction, and an invocation.

The instruction is a simple one. The Deacon (or the Presider if there is no Deacon) simply asks the Assembly to “Bow down for the blessing”. This text is included in the Roman Missal at the beginning of the section that details these expanded forms of the blessing.

After the instruction is given, the Presider extends his hands over all of the Assembly and uses one of the many texts available for use when this option is utilised. These options can be found on pages 722-726 of The Roman Missal.

In addition to those options, however, there are also some liturgical feasts and seasons that have particular texts for the Prayer over the People associated with them for either compulsory or optional use.

The Season of Lent is a prime example of this, where a Prayer over the People is available for each day of Lent, Sundays and weekdays. Such a prayer is mandated on the Sundays of Lent, while they are optional on weekdays.

Regardless of the source in The Roman Missal, each of the prayers concludes with “Through Christ our Lord”, to which the Assembly responds with the customary “Amen”.

The Presider then concludes this slightly expanded form of the Greeting and Blessing with a slightly expanded form of the blessing itself:

And may the blessing of almighty God, the Father, and the Son, and the Holy Spirit, come down on you and remain with you forever.

While saying this, the Presider makes the sign of the cross over the Assembly in the usual way, with the Assembly also responding in the usual way (see Part 4 for more on this).

And that is the first form of the expanded Greeting and Blessing that is sometimes encountered. It is a beautiful and joyous means of enhancing this part of the Concluding Rites, and is really only trumped by the Solemn Blessing.

But that exploration can wait until Part 6.

To be continued…

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The second element mentioned as belonging here is described thus:

“the [Presider]’s Greeting and Blessing, which on certain days and occasions is expanded by the Prayer over the People or another more solemn formula;” (GIRM, n.90).

There are several elements within this paragraph that should be unpacked and commented upon.

The ‘Greeting’ is the standard greeting used by the Presider on several occasions during the liturgy, including at the very beginning. The dialogue is well known:

P: The Lord be with you.

A: And with your spirit.

The only real change in this greeting in English took place almost 15 years ago, when the current translation of the Roman Missal came into force. That translation changed the response given to the Presider’s greeting from “And also with you” to “And with your spirit”.

Although many people struggle with that change when it was first introduced, most people no longer struggle with the response.

The second element is the ‘Blessing’, which in its simplest form goes:

P: May almighty God bless you the Father, and the Son, and the Holy Spirit.

A: Amen.

During the invocation of the Trinity, the Presider “makes the Sign of the Cross over the people” (GIRM, n.167).

It should be noted that this action is different to that which takes place at the beginning of Mass when the Presider, “together with the whole gathering, signs himself with the Sign of Cross” (GIRM, n.50). At the beginning of Mass everyone signs themselves with the Cross as both a profound surrender to Christ and a reminder that we, all of us, have been claimed by Christ.

At the end of Mass, however, the Presider is invoking God’s blessing on us and makes the Sign of the Cross over the entire assembly (GIRM, n.167) as they prepare to leave the liturgical gathering and venture out into the world to be about God’s work in the world. The blessing, God’s blessing, is about strengthening us for what we are about to embark on as soon as we depart the church building.

Going further along this same track, the fact the Presider is invoking God’s blessing means that we respond differently.

Rather than signing ourselves with the Sign of the Cross as we do at the beginning of Mass, at the end we do nothing. We await the ministerial action of the Presider, who makes the Sign of the Cross over us, rather than doing it ourselves.

We are not blessing ourselves; God is blessing us.

While some scholars have suggested we make the Sign of the Cross ourselves to ‘receive’ God’s blessing, I think this is a little bit of a stretch, and may have more to do with piety than liturgy. The liturgical action, however, is very clear – at the end of Mass, God’s blessing is invoked on us in word and action by the Presider.

And that is where we’ll leave our exploration of the ‘Blessing’ at the end of Mass. Next week, when Part 5 of the series comes along, we will look at those times when the ‘Blessing’ is expanded with other things.

To be continued…

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The first element mentioned as belonging here is “brief announcements, should they be necessary” (GIRM, n.90).

There are two aspects of this inclusion that are worthy of note and commentary.

Firstly, any such announcements are meant to be brief. This is not the place for long-winded items; the descriptor ‘brief’ should be understood in its usual meaning, referring to something this is short and succinct.

It might be a means of highlighting something from the parish bulletin that is particularly worthy of some attention, or it might be the place to mention something that didn’t make the bulletin but is time sensitive.

Judgement should be exercised by those who are responsible, predominantly the Parish Priest and the Presider (if they are, in fact, different) as to how and what is briefly mentioned here. If something cannot be reasonably mentioned in a brief manner, then this is not the place for it.

The second aspect is the phrase “should they be necessary”, which implies that care should be taken to avoid including anything here that might detract from the overarching nature of this part of the Mass.

This is not the place for reading out every notice that is contained in the parish bulletin (why have a bulletin if it’s read out?), although a brief mention of the general thrust of a bulletin notice might be appropriate. I have sometimes heard this practice referred to as the ‘liturgy of the bulletin’, with the entire Assembly being invited to sit down while the Presider – or someone else – reads aloud every item found in the bulletin.

As a general rule of thumb, I would argue that if something is recorded in the parish bulletin, then it is generally not necessary for it to be mentioned during the Concluding Rites.

Any announcements should not require those who have gathered to take a seat. They are standing because the whole point of the Concluding Rites is to prepare them to be sent out into the world on mission. Anything that gets in the way of that – and that includes unnecessary announcements – must surely be avoided as much as is possible in order to keep the Concluding Rites focussed.

A well-constructed parish bulletin available to everyone, alongside other means more in keeping with modern technology, would surely mitigate against the need for announcements to be made at this point of the Mass. If as a result there are the occasional “brief announcements”, then they will be heard more closely if only because they are rare.

And that is the first of the elements that properly belong to the Concluding Rites. We will continue our exploration next week when Part 4 of the series comes along.

To be continued…

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Although it sometimes happens, this is not the place for a long address to be inserted. Such things, often associated with fundraising appeals from various bodies, more properly belong to the Liturgy of the Word – if, indeed, they ought to be inserted into the Mass at all.

Along similar lines, this is not the place to play a video (if the equipment is available in the church building). Again, depending on the subject matter, this might be better placed during the Liturgy of the Word.

It has also been known for the ‘parish prayer’ or a prayer for rain or such like to be inserted into the Mass at the beginning of the Concluding Rites. Such prayers, often included with the best of intentions, should never be included in the Mass, either during the Concluding Rites or anywhere else in the Mass.

Such prayers, which are more devotional than liturgical, could be prayed before or after Mass, but not during the Mass. Something like a ‘parish prayer’ might be better distributed in such a way to encourage its use as part of the devotional life of parishioners rather than attempting to add it to the formal liturgical prayer of the parish.

Something like a prayer for rain might be better acknowledged as one of the petitions of the Universal Prayer, which is the place where the parish community prays for the needs of the local community and the world.

In essence, and as we saw during Part 1 of this series, paragraph 90 of the GIRM is very clear about what is part of the Concluding Rites. Anything else should generally be avoided, or placed in a more suitable place within the overall structure of the Mass.

As we have already discussed briefly, the very nature of Concluding Rites is meant to be simple and focussed on the impetus of the community to go out into the world to be about the work of the Gospel. Anything that gets in the way of that simply does not belong as part of the Concluding Rites.

Having looked at some of the miscellaneous things that are sometimes inserted into the Concluding Rites, we can now turn our attention to what properly belongs to this part of the Mass… but that can wait until next week when Part 3 of the series comes along.

To be continued…

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And that’s not because this last part of Mass is somehow unimportant. On the contrary, this part of the Mass propels the gathered Assembly, who have been nourished by Word and Sacrament, out into the world to be about the work of the Gospel!

Indeed, the very name of what is concluded, the ‘Mass’, has its origin in the Latin phrase “Ite missa est” that dismisses the Assembly at the end of the liturgical celebration in the original Latin language edition of the ritual books.

Everything that has taken place from the moment the Assembly gathered, finds its conclusion in it being sent out, dismissed back into the world.

The Concluding Rites, then, is not some mere unfinished ending; it reminds us of what comes next.

It is generally surprising to many people that unlike the other parts of the Mass, which the General Instruction of the Roman Missal covers across numerous paragraphs and in some detail, the Concluding Rites are dealt with in just one, n.90:

To the Concluding Rites belong the following:

a) brief announcements, should they be necessary;

b) the [Presider]’s Greeting and Blessing, which on certain days and occasions is expanded and expressed by the Prayer over the People or another more solemn formula;

c) the Dismissal of the People by the Deacon or the [Presider], so that each may go back to doing good works, praising and blessing God;

d) the kissing of the altar by the [Presider] and the Deacon, followed by a profound bow to the Altar by the [Presider], the Deacon, and the other ministers.

That’s all there is.

And that short paragraph has much to offer in our understanding of both the Mass as a whole and the Concluding Rites as a distinct unit. And we will continue our exploration next week in Part 2.

To be continued…

The flame of the Paschal Candle flickers in the slight breeze, casting its glow against the walls of the church. The sweet scent of Sacred Chrism wafts through the assembled people, while the Baptismal Font settles once again into stillness. The newly initiated member of the Body of Christ that is the Church, arrayed in the brilliant whiteness of their baptismal robe, takes their place of pre-eminence among the assembly as they prepare to exercise the baptismal priesthood for the first time during the Prayer of the Faithful.

It is a scene, an experience, that many people would be familiar with having attended the celebration of the Easter Vigil. Such moments are wonderfully powerful, not just for the newly initiated but for the entire community of faith. Such moments witness the culmination of a journey of discovery and discernment and the beginning of a new life in God within a community of faith.

While Christian initiation is usually and normatively associated with the annual celebration of Easter, and the Easter Vigil in particular, the scene described above, however, does not take place during the celebration of the Easter Vigil in March or April, but during a Saturday evening Mass sometime in September.

The reason for celebrating someone’s initiation in September could be for something as practical as an illness ‘disrupting’ their preparation for initiation. Perhaps a family will be moving interstate over the Christmas holidays. Or tt could be that the person initiated on that September evening was not yet ready for the Easter Vigil this year, but their readiness was discerned in the intervening time. In such circumstances do we really need to wait until the arrival of the next Easter Vigil, some five or six months away?

Whatever the reason, however, the celebration of Christian initiation on that September evening is entirely in keeping with what the Church teaches. The Rite of Christian Initiation of Adults (RCIA) identifies the connection with Easter as the ‘general rule’ (RCIA 17) while acknowledging that for pastoral needs of a more serious nature, … it is lawful to arrange the schedule for the entire rite of initiation differently. These details are then articulated in RCIA 26-30.

Before we look at the details of that brief section of the RCIA and what it means for the celebration of Christian initiation, a couple of observations about Christian initiation in general are worth noting.

Firstly, the RCIA’s normative pattern, where the Easter Vigil is the culmination of the journey of Christian initiation, is applicable only to those who are not yet baptised. By its very nature, the RCIA has been created for the unbaptised.

The rite of Christian initiation presented here is designed for adults who, after hearing the mystery of Christ proclaimed, consciously and freely seek the living God and enter the way of faith and conversion as the Holy Spirit opens their hearts. By God’s help they will be strengthened spiritually during their preparation and at the proper time will receive the sacraments fruitfully. (RCIA 1)

What is missing from this paragraph? There is no mention of people who, having already been baptised in another Christian tradition, seek to enter into full communion with the Catholic Church! Such people, whose baptism we must acknowledge and honour, do not participate in the RCIA, since the RCIA is for those who are not yet baptised. The reception of those who are already baptised takes place whenever they are ready and is not linked to the Easter Vigil! The section of our current Australian edition of the RCIA on the reception of baptised Christians into full communion is a local additon to the book. So too is the plan in the appendix which integrates them into the celebration of the Easter Vigil. It is true that many parishes have these two groups journeying together, but the practice is worth a critical re-examination. Those already baptised have a different starting point and the pattern of the movement to communion should be seen to be different. Vive la difference!

Secondly, the journey of Christian initiation is never the same for every person who responds to God’s call. For some it may unfold across years; for others, it may be more immediate. For some it could be triggered by momentous life-changing events; for others, it may be a slow, gradual realisation of it simply being ‘right’. This variety requires of the Church a preparedness to walk with the seeker (see RCIA 9) and let the journey for each person unfold at the right time and proper pace for them.

It should be obvious then that a ‘one size fits all’ model based on ‘beginning’ in September and ‘finishing’ at Easter is not the most appropriate means by which the Church fulfills its responsibilities to seekers. This is especially the case if the model used is based solely on mid-week classroom gatherings where seekers are taught things. What if, instead, communities of faith were ready to welcome seekers when they emerge, and invite them into the life of the faith community to begin a journey by living as Christians live, similar to the way apprentices become masters of their trade by living and working in their trade?

Such an ‘apprenticeship’ model opens the door to embracing the RCIA’s vision of a ‘year-round’ catechumenate. This in turn shifts the focus of catechesis and preparation away from the classroom and back to the liturgical year (see RCIA 75.1). The model encourages the flexibility found in RCIA 26-30. It is immensely helpful in permitting Christian initiation to take place when seekers are ready, rather than when we might think it ‘should’ take place. It opens up possibilities beyond initiating only at the Easter Vigil. And the RCIA’s year-round approach is a better response to the Great Commission found in Matthew 28:19-20.

Outside the Usual Times

In light of these considerations, what does Christian initiation “Outside the Usual Times” look like? While there are certainly adjustments required, the overarching principle applicable to celebrating Christian initiation at another time of the year is ensuring the structure of the entire rite, with its properly spaced intervals, remains the same (RCIA 26).

This reference to ‘entire rite’ means ensuring that there is a liturgical acknowledgement of a person’s entry into the Order of Catechumens, that there is a rite of election celebrated about six weeks before the celebration of baptism-confirmation-communion, that the scrutinies and presentations that usually take place during Lent (the traditional ‘period of purification and enlightenment’0 are still celebrated, and that the sacraments of initiation are celebrated on a Sunday.

There are those who might argue that, since Christian initiation is not being celebrated at Easter, there is no need to keep to all the steps outlined in the RCIA. Yet the RCIA itself makes it clear that this is not the case. Indeed, the RCIA highlights the necessity of the various steps because the journey to Christian initiation, and thus the journey of the initiation process, is as important as the destination, regardless of when the celebration of the sacraments takes place.

The beauty and power of the ritual elements and occasions that constitute the ‘entire rite’ need to be experienced not only by the catechumen but also the entire community. There is something powerful about the greeting of the soon-to-be catechumen at the door of a church building where, in answer to the question put to them, What do you ask of God’s Church?, we hear the answer, Faith. Equally, the subsequent signing of the person with the cross, which mirrors a similar action during the baptism of children, not only needs to be felt by the one being signed but also witnessed by those in whose name it is done.

The writing of a name in the Book of the Elect, the three scrutinies that follow for the Elect, along with their accompanying exorcisms, and the presentation of the Creed and the Lord’s Prayer – not on paper but by being spoken by the Church and heard by the Elect – all highlight in ritual the reality of the seeker becoming more closely connected to the Church to which they will be forever joined following their initiation. The texts of the scrutinies are tightly linked to the gospel reading of the Lenten Sunday and so will need careful adaptation. The exorcism texts given as ritual resources for the period of the catechumenate might be of assistance (RCIA 94).

Each of these ritual moments is vitally important to the journey that will reach its culmination at the baptismal font and it waters. They are important whether they take place during the Season of Lent, as is the ‘general rule’, or at another point in the liturgical year. When celebrated well these moments provide meaning for both the Elect and the community of faith of which the Elect will become integral members.

Shifting the ‘entire rite’ to another point in the liturgical year is no easy task and needs careful scheduling. It is important to ensure that the celebration of the rite of election and thus the scrutinies do not fall on a solemnity of the liturgical year (see RCIA 29, 30 respectively). The other consideration that requires attention is the timespan of the journey, with the normative approach taking twelve months – a ‘liturgical year’. Care should also be taken to ensure that a similar span of time is kept when initiating outside the usual times. With those requirements observed any suitable date is possible for the celebration of Christian initiation.

While Christian initiation will always be intimately associated with the celebration of Easter and the Easter Vigil, the Church is also attentive to the needs of those who, having heard God’s call on their lives, seek to become part of the Body of Christ through baptism. Their journey of faith, inspired by the promptings of the Holy Spirit, cannot become so tied to a single event on the calendar that God’s work in them is frustrated by the Church’s hesitancy to initiate them when they are ready simply because the calendar does not ‘work’.

Thankfully, the Rite of Christian Initiation of Adults itself provides the means by which the journey of faith of a seeker unfolds not according to the calendar but rather according to God’s plan. The rite itself says, nothing can be determined a priori (RCIA 76).

While we can become immune to seeing the outcome of such events in other countries, usually places we only vaguely know, seeing and hearing the results of a deliberate, cowardly and targeted attack against fellow Australians taking place in Australia is relatively unknown.

And yet, this has happened.

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At a time of year when many people are looking forward with joy and hope to the end of a civil year, the arrival of summer and all that is attached to that, and, for believers, great religious festivals, the people of Bondi, of greater Sydney, of New South Wales, and of Australia, must now face the fact of violence, and violence inspired by hatred, visiting our shores.

That the violence is most likely motivated by ethnic and religious ideologies only adds to the profound tragedy that has confronted us.

The level of uncivil discourse, of polarisation and of division, has been on the increase for a number of years, with the threat of violence never too far away from the surface.

And now that threat has surfaced, claiming the lives of innocent members of our community who were simply going about their lives, lives that no other Australian should have been perturbed by.

Tragic events such as took place at Bondi last Sunday render the very fabric of civil society, even though there had already been damage done to civil discourse by those who have sought to do so for whatever reason.

How are we to make sense of what has forced its way into our consciousness? Can we make sense of what has happened?

In the days immediately following this tragedy, this crime, the answer to those questions remains largely unknown. And we must also face the possibility that such questions may never be fully answered. Speculation about what, how, when and who will not allow our reality to be wound back; what has happened has happened, and we will be forever changed by it.

The Catholic Season of Advent, like the Jewish Festival of Lights (Hanukkah), is a time when holding on to hope in the face of everything else is encouraged and celebrated.

The light, which for Christians, is Jesus the Christ, can never be tamed by the darkness, whether that darkness is sin, or hatred, or violence, or anything else that threatens the world we inhabit.

Perhaps the greatest response for all believers in the face of the hatred and violence we witnessed last Sunday is hold fast to the hope that the true light, however we understand that, will never be extinguished.

Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace.

May their memories be a blessing.

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Although not one of the primary divisions of our celebration of Mass – that honour jointly belongs to the Liturgy of the Word and the Liturgy of the Eucharist – the Introductory Rites play a vital role in our liturgies, as outlined in the General Instruction of the Roman Missal itself:

“…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.” (n.46)

The Introductory Rites are thus not some mere ornamental precursor to the ‘main event’; they are necessary to ensure the primary parts of what we celebrate can be celebrated worthily and well.

For this reason alone, great care should be taken to ensure that the Introductory Rites are able to be celebrated well and that their inherent structure is not ignored or interfered with out of some misguided ‘pastoral sense’.

There are some obvious exceptions to this, of course, but these are outlined in other ritual books and should be the only time the standard pattern of the Introductory Rites is amended.

This care of and for the Introductory Rites should also extend to the manner in which they are enacted. Their importance requires that they be celebrated well and with the level of solemnity required by the occasion, rather than becoming pedestrian in nature.

Celebrating the Introductory Rites with the kind of solemnity their nature calls for ensures that they are able to achieve their purpose and permit those liturgical acts which follow them to be all that they are meant to be.

It is hoped that this brief journey across the various elements of the Introductory Rites has been of some help to readers and might assist develop a greater appreciation of what is being celebrated when the Church gathers and begins our liturgy.

Fine!

Editor’s note: While this particular series has now come to an end, there will be more to follow. After a short break for the Christmas-New Year period, the series will return to cover the other shorter part of the liturgical structure of the Mass, i.e., the Concluding Rites.

Stay tuned for the next series starting in a few weeks’ time.

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The General Instruction of the Roman Missal says about the Collect:

“Next the [Presider] calls upon the people to pray and everybody, together with the [Presider], observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. Then the [Presider] pronounces the prayer usually called the ‘Collect’ and through which the character of the celebration finds expression. By an ancient tradition of the Church, the ‘Collect’ prayer is usually addressed to God the Father, through Christ, in the Holy Spirit…” (n.54)

This short paragraph describes both the purpose of the Collect – to give expression to the character of the celebration – and the structure of this particular element of the Introductory Rites.

So, let’s have a look at the structure of the Collect.

The basic structure of the element is:

· Invitation

· Silence

· The Prayer

· The Conclusion

· The Assent

The first part of the Collect is the Invitation, the very simple “Let us pray” voiced by the Presider, which both indicates the opening of this element as well as reminding the Assembly of what happens next, i.e., each member of the Assembly prays, bringing those situations and concerns they have been experiencing to mind and placing them before God.

And that is why the second part – the silence – is important. As we have already seen in this series, the opportunity to pray in this instance requires a period of silence. It does not need to be overly long, but it does need to be obvious, a true chance for members of the Assembly to do that which they have been invited to do.

After this silence, the Presider prays on behalf of and in the name of the entire Assembly the Collect prayer that is required for the particular occasion that is being celebrated.

These Collects are found in the Roman Missal or other ritual books and are crafted by the Church to reflect the particular nature of why the Assembly has gathered on the particular occasion in question.

The Collect prayer also has a recognisable format of its own which, while not the focus of this column per se, can be briefly summarised thus:

· The addressing of the Divine

· The mention of some characteristic of God

· A petition for God to do something

· A conclusion

This conclusion, which is part of the overall structure of the Collect element, is always Trinitarian in nature and takes particular forms depending on what has gone before it. These forms, three in total, are outlined in the General Instruction in n.54.

The last part of the Collect element is the assent, by which the Assembly add their voice to the prayer that has been voiced by the Presider on their behalf. This “Amen” should be resolute without being shouted, clear without being overly loud, deliberate rather than pedestrian.

And at the end of the Collect, after the Amen has been spoken, the entire Assembly is seated as they prepare for the Liturgy of the Word which we have already covered in a previous series. And the first thing that should happen after everyone is seated, as mentioned in the previous series, is the keeping of a short silence to mark the transition from the Introductory Rites to the Liturgy of the Word.

Before concluding our reflection on the Collect, there’s one small item of interest that many people might find a strange inclusion in the General Instruction. The very last sentence in n.54 says, “At Mass only a single Collect is ever said.”

This injunction might seem strange, but it reflects a change from the pre-conciliar liturgy when there could be multiple Collects prayed during Mass in order to honour multiple events in the calendar if they coincided with each other. The conciliar reform of the Liturgical Calendar now renders this requirement unnecessary.

Which brings us to the end of our examination of the Introductory Rites. Next week we will conclude this series with a short summary and reflection on the Introductory Rites that we have explored over the last few months before bringing this series to an end.

To be continued…

At the end of Part 9, we had finished our brief tour of the Penitential Act and its various options and were ready to move on to the next element of the Introductory Rites.

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Most people will immediately assume that the next element is the Gloria, that hymn of praise that was once found on the lips of the choir of angels at the birth of the Saviour.

Instead, the next element that needs to be talked about, even briefly, is the Kyrie Eleison, which is sometimes included in the Penitential Act but is in reality a separate element.

The General Instruction of the Roman Missal says:

“After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is usually executed by everyone, that is to say, with the people and the choir or cantor taking part of it.” (n.52)

The way this paragraph is worded makes it clear that the inclusion of the Kyrie Eleison is seen as an independent element to be included unless it has already been said or sung.

Much of what has already been said about the Kyrie Eleison when included in the Penitential Act (see part 8) also applies when it features as a separate element with one exception.

When included as a separate element, the Kyrie Eleison does not feature the introductory ‘trope’ or statement of praise. The invocation, (which can be “Kyrie, eleison. Christ, eleison. Kyrie, eleison.” or “Lord, have mercy. Christ, have mercy. Lord, have mercy.”) is included without any preceding statement, and repeated by the Assembly as a whole.

Generally speaking, this invocation is said twice, once by way of invitation, the second by way of response. This is the form taken when included in the Penitential Act. The General Instruction of the Roman Missal, however, also permits each of the invocations to be repeated several times “by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances” (GIRM, n.52). This flexibility thus allows for the Kyrie Eleison to reflect a number of additional circumstances and to be celebrated accordingly.

This shortened, seemingly inconsequential, series of invocations allow the Assembly to “acclaim the Lord and implore his mercy” (GIRM, n.52), which we remember is the proper function of this element of the Introductory Rites when it is not included in the Penitential Act.

At the conclusion of the Kyrie Eleison, and only after its conclusion, the Assembly finally moves on to the Gloria.

The General Instruction of the Roman Missal refers to the Gloria as:

“…a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other.” (n.53)

The General Instruction goes on to indicate several ways in which the Gloria can be sung, the first of which is it sung by everyone together, following the introduction by the Presider or a cantor, though this introduction is often only undertaken at the more solemn celebrations across the year.

The nature of the Gloria as a hymn is emphasised a number of times in this particular article of the General Instruction, thus highlighting the clear preference for this element to be sung whenever it is possible for it to be sung. Indeed, this becomes even clearer when the General Instruction says, “If not sung, it is to be recited either by everybody together or by two choirs responding one to the other” (n.53).

The Gloria is not included in every celebration of the Eucharist. It is to be “sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character” (n.53). This list of inclusions highlights the Gloria as being of particular import on the more significant occasions of the Church’s liturgical life (yes, every Sunday is a more significant occasion!), which is yet another reason why it this hymn should be sung whenever it is possible for it to be sung!

And having (hopefully) raised our voices in praise when singing the Gloria, the Assembly is now ready to proceed to the last element of the Introductory Rites. And that’s what we will do, too, in Part 11.

To be continued…

In Part 8, we looked at the two other major options that are available for celebrating the Penitential Act. As we continue, we will have a look at the possibility that can be used ‘from time to time’: the Blessing and Sprinkling of Water.

As previously mentioned, the General Instruction of the Roman Missal (GIRM) says:

“From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism.” (n.51)

This short description of the place of Blessing and Sprinkling of Water contains a number of points that are worthy of comment.

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Firstly, the phrase ‘From time to time’ indicates that this option should not be so common as to exclude the other more usual forms of the Penitential Act that we have previously commented on. As with these other expressions, it should not be so uncommon as to be seen as innovative when it does happen.

How often should it take place? Like many options within the liturgy there is no fixed expression; it should simply happen ‘from time to time’. Judging that will be dependent on any number of factors and may well vary from place to place.

One of the most obvious times for its inclusion is ‘in Easter Time’, as the GIRM itself indicates. This time of the liturgical year is intimately connected with baptism and Christian initiation more generally so it makes sense that the Blessing and Sprinkling of Water would be more common during this part of the Church’s annual round of celebrations. Indeed, the GIRM indicates this when explaining the ritual value of this option as being a “reminder of Baptism”.

This connection with Easter does not exclude the celebration of this option at other points in the liturgical year. It simply highlights the natural connection between Easter Time and the Rite of Blessing and Sprinkling of Water.

The other natural connection is between water, fundamental to this ritual action, and Baptism. In same way that people dip their fingers into holy water available at the doors of churches and them make the Sign of the Cross, bring sprinkled with holy water should naturally remind those being sprinkled of their baptism and all that flows from it.

The Order of Mass does not contain the various texts associated with this ritual action; they are found in Appendix II of The Roman Missal, which contains a number of possible blessings texts, both for outside and during Easter Time, texts which follow an introduction, longer than the standard one of the Penitential Act and a period of silence.

Like many other liturgical texts, these prayers of blessing are wonderful and beautiful, and certainly worthy of being meditated upon outside the actual liturgical celebration itself.

The sprinkling itself follows the blessing and should be accompanied by singing or chant or, if singing is not possible, by instrumental music as the Presider moves through the Assembly. It is customary to make the Sign of the Cross as the sprinkled water is received.

Once the Assembly has been sprinkled and the Presider has returned to the chair, the ritual action is brought to a close by an absolution, though the words are different to those used in the other forms of the Penitential Act, highlighting the slightly different focus of the Rite of Blessing and Sprinkling of Water:

“May almighty God cleanse us of our sins, and through the celebration of this Eucharist make us worthy to share at the table of his Kingdom.”

Having celebrated this ritual action, the Assembly prepares to move on to the next element of the Introductory Rites.

And that’s what we will do, too, in Part 10.

To be continued…

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The second option mentioned in The Roman Missal is one that is not used very often, which is a great pity given both its simplicity and beauty.

This second option follows the same pattern of an introduction from the Presider followed by a period of silence. After the silence, the following dialogue takes place (P = Presider; A = All):

P: Have mercy on us, O Lord.

A: For we have sinned against you.

P: Show us, O Lord, your mercy.

A: And grant us your salvation.

This dialogue is followed by the same absolution as when the Confiteor is used.

Again, the words used invoke a requirement to both confront our sins and call upon God’s mercy, though in a different manner to that which we use when the Confiteor. This option, beautiful and simple, should really see more usage as a regular alternative to the Confiteor and amid all the other options available as part of the Penitential Act.

Which brings us to the third and perhaps the most used option for the Penitential Act, which has the broad style of a litany.

This litany style involves the use of statements of praise followed by an invocation. And although the there are only three such pairings of statement and invocation, this remains a litany in style, with everything that goes a long with it.

There is one such set of statements and invocations found in the Order of Mass, but The Roman Missal features an appendix (no VI) which contains a number of other ‘sample’ invocations. It is interesting to note that the Missal’s appendix calls the other versions contained therein samples, as this gives a worshipping community scope to create other versions that might better respond to a particular occasion or set of circumstances that prevail for that worshipping community.

Yet caution must be exercised here.

The statements of praise, also known as a ‘trope’, which are the important part of this option focus on God and what God has done, is doing, or will do for those who are called God’s people. They are not focussed on us and what we do; they are meant to be praises directed towards God. And sometimes when communities write their own tropes, they might forget this and focus on the community rather than on God and what God does out of love for the community.

By way of a simple example: we should not say “O God, we have sinned against you” but rather say “O God, you forgive us our sins”. All the tropes must be God-centric rather than community-centric.

Worshipping communities should take advantage of this possibility when circumstances call for it and craft tropes that are both appropriate and relevant to the occasion but always be careful to ensure that what they craft is about praising God and God’s goodness.

The other part of this option for the Penitential Act is the use of the invocation, which is found in a call and response fashion. The invocation is, more often than not, “Lord, have mercy”, then “Christ, have mercy”, and then “Lord, have mercy” again. This is first spoken by the Presider and then repeated by the entire Assembly.

The invocation (and the tropes) could also be spoken by others, including the Deacon, a cantor, or another minister. It is not exclusively the role of the Presider, though this is the usual practice in most parishes in Australia.

There is the possibility of this third option being sung if that is an option, with both the trope and first invocation being intoned by the appropriate minister and then the Assembly singing the response. On the more solemn occasions across the liturgical year, this is perhaps something to be considered.

And the last thing to be said about this third option for the Penitential Act is that there is an alternative invocation that can be used. Instead of “Lord, have mercy” it is possible to use “Kyrie, eleison” and “Christ, have mercy” can be replaced by “Christe, eleison”.

This version, which is in Greek rather than Latin as some might imagine, reflects these words which are found in the Gospels, whose original language was indeed Greek. Again, this is an option, and one that should perhaps be used often enough for people to be familiar without it being an exclusive option.

The various ways in which the third option for the Penitential Act can be used is probably why it is the option that is used most frequently in parishes across Australia. The other two options, however, are also worth being used frequently enough that they are also familiar.

So all that remains now in our exploration of the Penitential Act is to look at the option of Blessing and Sprinkling of Water, which can wait until Part 9.

To be continued…

The General Instruction to the Roman Missal explains the Penitential Act thus:

“After this, the [Presider] calls upon the whole community to take part in the Penitential Act, which, after a brief pause for silence, it does by means of a formula of general confession. The rite concludes with the [Presider’s] absolution, which, however, lacks the efficacy of the Sacrament of Penance.

From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism.” (n.51)

There are, then, several aspects to the Penitential Act that are worthy of comment.

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The first aspect, as the GIRM, indicates is that there is an invitation offered to the whole community by the Presider. This introduction is relatively standard: “Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries”. The second aspect is the pause for silence.

The combination of these two aspects has a two-fold thrust. Only in the silence are we forced to come to terms first with the reality of sin, something we are often loathe to admit, and secondly with the ever-abiding mercy of God, something we are only too glad to embrace.

And yet, if we’re attentive to what we are doing when we celebrate the liturgy it can be hard to ignore this significance of this small part of the Introductory Rites.

I would hasten to say, however, that the use of the silence is fundamental here: if it is ignored or too short, then it is impossible for the Assembly to wrestle with the interplay with between the recognition of our sinfulness and the celebration of God’s abundant mercy; if it is too long, then people might begin to worry that the Presider has lost their place.

Once the silence is concluded, however, what comes next brings a number of options, the first of which is what is traditionally known as the Confiteor, the name coming from the opening word in Latin (“I confess…”). This prayer formula is part of the long history of the Church’s liturgical patrimony and should be used often enough that it can be easily prayed by the Assembly, without other options being use as well.

The use of the Confiteor and its words highlight the call to remember the sinfulness that is a normal part of the human condition. We are called to remember the sins of our thoughts and our words, and those things we have done and those things we have failed to do. This combination of words canvasses the breadth of human failure, all of which we acknowledge as being entirely and solely our responsibility “through our fault”.

When the Confiteor is used, the entire Assembly is called to include a bodily gesture that also comes from the long liturgical tradition of the Church: the striking of the breast.

This action accompanies the words that are found in the middle of the Confiteor – “through my fault, through my fault, through my most grievous fault” – and many people feel the need to strike their breast three times, once for each mention of ‘fault’. Yet this is a remnant from the unreformed pre-conciliar version of the Mass; the instruction in the current Missal is found in the singular. We strike our breast once, and only once.

At the end of the words of the Confiteor, as at the end of all the other options, the Presider prays the absolution: “May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life”.

There are two comments needed here. Firstly, as the General Instruction indicates (see n.51), this absolution is unlike that which is found at the end of the Sacrament of Penance, when the Priest pronounces the forgiveness of sins more distinctly (“I absolve you from your sins…”). The forgiveness of sins is not intended during the Introductory Rites as it is during confession; the former is more akin to intercessory prayer, a request, while the latter is a clear declaration of forgiveness.

The second comment to make is that the words used during the Introductory Rites is in the plural. In using these words, the Presider is including himself in the intercession for God’s mercy, in recognition that he, too, is a sinner and in need of God’s grace. The use of plural form here (“us”) further confirms the distinction between this absolution and that found in the Sacrament of Penance.

As already mentioned, there are other options that can be used as part of the Penitential Act. Having briefly examined the Confiteor, we will next have a look at the other two primary options before undertaking a brief excursus to look at the Rite of Blessing and Sprinkling of Water that is also possible to use “from time to time”.

But all of that will have to wait until the arrival of Part 8.

To be continued…

The answer to that question is rather simple:

“When the Entrance Chant is concluded, the [Presider] 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.” (GIRM, n.50)

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This description of what initially appears to be a very simple action might surprise many people yet like so many simple ritual actions the significance is always worth considering.

The ‘simple’ action of signing oneself with the Sign of the Cross represents a profound surrender. The first time most people are signed with the Cross is at their baptism, during the opening questions with their parents, when the priest or deacon says:

“…the Church of God welcomes you with great joy. In its name I claim you for Christ our Saviour by the sign of his cross.” (Rite of Baptism of Children, n.79)

The Sign of the Cross made on our bodies is a reminder that we have been claimed by Christ, that we have been saved by Christ’s Death and Resurrection, and that we are, accordingly, always the disciples of Jesus Christ.

And at the beginning of just about every liturgical celebration (there are a few rare exceptions) we physically remind ourselves of this reality when, along with everyone else who has gathered, we sign ourselves with the Sign of the Cross.

A simple action, yes; but one that carries a lot of meaning and significance. In light of that, perhaps we should be careful about how we sign ourselves, being bigger and bolder rather than smaller and more discreet. It’s worth pondering.

After the Sign of the Cross comes the Greeting. This is not saying ‘hello’, ‘good morning’ or the like, but a liturgical greeting, one that “signifies the presence of the Lord…the mystery of the Church gathered is made manifest” (GIRM, n.50). The words that the Presider offers are accompanied by a ritual action, with the Presider opening and closing his hands.

There are three possible options that a Presider can choose from, although there is something likeable about the simple “The Lord be with you.” As an aside, when a Bishop presides, he only has one option available to him: “Peace be with you.” These words echo the words that Jesus spoke when appearing to his disciples immediately after the Resurrection. Such a greeting offered by a bishop reflects the particular role that they play in the life of the Church and its liturgy.

Regardless of the words of the Presider, the words used in response are the same: “And with your spirit.” This response is one of those sets of words in the liturgy that should never be said by the Presider but only by the remainder of the Assembly in response to the Presider’s words of greeting.

Although this interplay between Assembly and Presider does not begin the celebration of Mass, it is still a significant ritual element in the opening elements of Mass and almost any other liturgical occasion.

And after this exchange of liturgical greetings, “the [Presider], or the Deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day” (GIRM, n.50).

This can be as simple as announcing which Sunday it happens to be, e.g., 30th Sunday in Ordinary Time, or 1st Sunday of Advent, etc., or it may be slightly more extensive if there happens to be a baptism during the Mass or the children of the parish are celebrating First Communion, etc.

The operative word in this short excerpt from the GIRM is the word ‘brief’. These introductory remarks are not meant to be long or drawn out. They are spoken by way of setting the scene if you will and highlighting the particularities of the celebration being embarked upon.

It is also interesting to note that such words do not have to come from the Presider. In some cases, it may be more appropriate that the Presider does not offer them, even though this tends to be the usual practice. Properly crafted, these words can be a wonderful of transitioning into the next act of the Introductory Rites, i.e., the Penitential Act.

But further discussion of that can wait until Part 7.

To be continued…

And in order to move forward we must first take a small step back, back to the last purpose of the Entrance Chant we have already examined, i.e., to “accompany the procession of the [Presider] and ministers” (GIRM, n.47).

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As we have already discussed, the procession is not the only or the primary purpose of the Entrance Chant, but it is during this song that the relevant liturgical ministers move through the gathered Assembly towards the sanctuary of the church building, from which they will exercise their particular role for and within the Assembly.

The General Instruction of the Roman Missal says that

“When they have arrived at the sanctuary, the [Presider], the Deacon, and the ministers reverence the altar with a profound bow. Moreover, as an expression of veneration, the [Presider] and Deacon then kiss the altar itself; the [Presider], if appropriate, also incenses the cross and the altar”. (n.49)

This seems like a reasonable direction, clear and straightforward. The procession – regardless of how many people it might include – simply makes a profound bow to the altar, the ordained members of the procession venerate the altar with a kiss, and then, when it’s used, incenses the altar and the cross.

Which requires a couple of observations. Firstly, all the ministers, ordained or not, make a profound bow to the altar. A profound bow is one that is made from the waist and moves as close to ninety degrees as is possible for each minister. It is not a simple nod of the head, but a deeper way of reverence.

Obviously, if any members in the procession are carrying something, such as the cross, or candles, or the Book of the Gospels, the ability to make a profound bow is restricted and is replaced by a nod of head – but this is an exception to the usual practice for practical reasons.

Secondly, the ordained ministers venerate the altar with a kiss, as they will do at the end of Mass. The only other item that is venerated with a kiss is the Book of the Gospels, an action which highlights the connection between the ‘two tables’, i.e., the altar and the ambo.

Thirdly, you will notice that there is no mention of the tabernacle or of a genuflection towards the tabernacle. And this deliberate since during the celebration of Mass, the altar becomes the focus of the attention of the entire Assembly. Paragraph 274 of the GIRM has this to say in part:

“If, however, the tabernacle with the Most Blessed Sacrament is situated in the sanctuary, the Priest, the Deacon, and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself.” (emphasis added.)

Fr Paul Turner, the great commentator on liturgical rubrics, opines that the phrase “not during the celebration of Mass itself” effectively rules out the need to genuflect at the start of Mass since Mass has started once “the people are gathered” (GIRM, n.47).

Such an interpretation is not universally agreed with and some participants in the entrance procession still prefer to genuflect towards the tabernacle. This is a legitimate choice, but such a genuflection does not replace the profound bow towards the altar that is required by paragraph 49; if you do genuflect, you are still obliged to make a profound bow.

It is only after the requirements of paragraph 49 are completed, the Presider moves to stand at the chair from which he will continue to direct the liturgical action of the entire Assembly.

The chair used by the ordained presider is symbolic of the particular role of presiding and directing the prayer of the Assembly. The chair used for this purpose must be clearly seen as the place where such activity is focussed and so the chair must be obviously different from other seating without being lavishly so. The presider’s chair is not a throne but is a chair that highlights the particular role of the ordained presider.

And what happens once the presider reaches the chair can wait until Part 6.

To be continued…

The General Instruction of the Roman Missal (GIRM) says

“This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone.” (n.48)

This short opening sentence to this article contains a list and, like anytime we see a list in the GIRM, this needs to be read as a list in order of preference.

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And that raises an interesting point worthy of some comment, particularly since the preferred option for the Entrance Chant is something that is sung alternately between either the choir or a cantor, and the rest of the Assembly.

Such a reality would be completely at odds with most people’s experience of the Entrance Chant, which is customarily sung “entirely by the people”, at least in most parishes in Australia.

And yet, singing alternately between two voices (choir/cantor v people) still achieves the purpose of the Entrance Chant as we discussed in Part 3, though it does so in a different manner than if the singing is undertaken by the entire Assembly singing as one voice.

The reason for this preference might be explained by where the Entrance Chant is drawn from, which we will come to shortly.

As mentioned, the middle option – of the entire Assembly singing – seems to the most prevalent option in most parish settings, while the last option – the singing by a choir alone – would be rare in Australia, particularly since, in my estimation, it does not quite manage to achieve the stated purpose of the Entrance Chant, inasmuch as the Assembly is ‘reduced’ to spectators.

So, if the first part of n.48 of the GIRM tells us how the Entrance Chant, the next part tells us what it might consist of. And again, there’s a list:

“It is possible to use the antiphon with its Psalm from the Graduale Romanum or the Graduale Simplex, or another chant that is suited to the sacred action, the day, or the time of year, and whose text has been approved by the Conference of Bishops.” (n.48)

The two Graduales are liturgical books that set out some of musical arrangements hinted at in The Roman Missal, including the antiphons used at the entrance and at communion. Most members of the Church will never come across either of these books as they are generally used only in a very few locations and not especially in the general parish setting.

The other option – “another chant that is suited to the sacred action, the day, or the time of year” – is more often that which is encountered in the parish setting. We know such chants as hymns or sacred songs, and there is a rich plethora of options available, some good, some less so.

It is interesting to note that the text of these hymns or sacred songs should be “approved by the Conference of Bishops”. Why? Well, because what we sing should mirror the faith of the Church in order to fulfill the purpose of the Entrance Chant. This is not a chance to sing just anything we like; it should be something that gives expression to what we believe.

And the Australian Bishops’ Conference does have a list of ‘approved’ music, although that is never complete since composers of music for the liturgy keep composing new pieces!

But what if singing is not possible for some reason? What happens then? The GIRM answers this by saying:

“…the antiphon given in the Missal is recited either by the faithful, or by some of them, or by a reader; otherwise, it is recited by the [Presider] himself…” (n.48)

And while not ideal, since the GIRM clearly prefers singing, the Entrance Chant is still included even when singing is not possible. This is often the case, especially, at weekday Masses which have a lower degree of solemnity attached to them. Yet even then the Entrance Chant features in the celebration of Mass.

Having completed our brief study of the Entrance Chant, we can now move on to what comes next. But that will begin with Part 5.

To be continued…