In the following pages there are a series of articles on the EUCHARIST and Liturgy
(courtesy-Internet). At the end, there is an EUCHARIST/LITURGY QUIZ.
You can make use these articles/quiz to help your groups (like Sunday
school/youth/SCC etc) to grow in the knowledge and the love for the Eucharist and
Liturgy.
The quiz can be conducted written or oral. To make it more interesting, it can be
conducted group wise like SCCs, neighborhood youth groups, Sunday class wise,
parish association wise, inter parish/deanery etc
Website site reference/printed articles may be given in advance so that members may
read and come prepared well. To avoid by hearting the answers (available on this
website), certain questions may be replaced (may be told in advance).
To make it easy for the Organisers, a sample question set (with answers) and answer
sheet is made available in the following pages.
Fr Felix Rebello
1] Real Presence in the Eucharist
by Jeffrey D. VonLehmen (Courtesy: Internet)
How is Jesus present in the Eucharist? Most of us, at one time or
another, find ourselves either asking that question or trying to explain
the mystery for someone else. Catholics believe that the Body and Blood
of Jesus is present in consecrated bread and wine. We do not say the
Eucharist is like the body and blood of Jesus, but that it is the body and
blood of Jesus. In the Gospels Jesus says, "This is my body" and "This is
my blood." That is strong language. It is language which Christians have
sought to understand for many centuries.
Perhaps we struggle to understand in the good sense of struggle. After
all, in the Eucharist we proclaim the Mystery of our Faith. It is a
mystery! But unlike murder mysteries, such as the Sherlock Holmes
tales, where the author deliberately obscures some of the facts to lead
the reader astray, the mystery of the Kingdom of God and the Eucharist
is meant to be obvious. It is meant to reveal and not to obscure,
although it cannot be reduced to human logic. As a parish priest who has
struggled to deepen my own understanding of this mystery, I contend
that what is most obvious sometimes is most overlooked.
In this Catholic Update, I invite you to look at the obvious—our ordinary
human experiences—to help make sense of Eucharist and real presence.
Why does it make sense for Catholics to believe in what has traditionally
been called transubstantiation (the changing of the whole substance of
the bread and wine into the body and blood of Christ)? Why is it
important to say that the Eucharist is a concrete encounter of the
community with Jesus and not just a spiritual thing between an
individual and God? In our own human experience we can discover why
real presence and the body-and-blood presence of Christ are important
to us and to God. (to be contd next issue)
2] Flesh-and-blood relationships
We often think of spiritual as invisible. But who wants an invisible relationship
with a loved one?
Consider this example. A father leaves work early on a weekday, drives five
hours to another city to be present at his son's college basketball game and
then drives home the same night. The father arrives home about 5 a.m.,
catches an hour of sleep, then goes to work.
He does this often. Perhaps it would be enough to tell his son over the phone
that he is thinking about him and cheering and praying for him. But think how
much more it means to the child that his father is not just there in spirit—he is
there in flesh. He is providing a real presence for his son. What a big
difference!
A flesh-and-blood relationship can make a difference. Consider the true story
of a baby who lost both parents in a fire. The child became so traumatized that
he clung to himself, arms crossed over his chest, as stiff as a board. When
rescuers took the child to the hospital he was placed in a crib just outside the
nurses' station. Whenever the nurses and nurse's aides walked by, they would
speak softly to the baby and gently caress him.
Over a period of time, the baby began to respond. First a finger loosened, then
a hand, then an arm, then a leg, until the baby was completely relaxed and
finally recovered from the shock. The body-and-blood relationship with the
nurses gradually brought about the child's wellness. Again, what a difference
the real presence of these nurses made to the child. There's no substitute for a
real flesh-and-blood relationship.
When we love someone we want a concrete relationship. If a mother will stay
at the bedside of her comatose daughter day and night until her daughter
comes out of the coma, is not God going to be with the world, day and night,
until it comes out of its comatose state? The loving Spirit of God always seeks
a concrete body-and-blood relationship with us. Isn't that what we celebrate in
the Incarnation at Christmas, in the death and resurrection of Jesus on Good
Friday and Easter?
The Spirit dwells in us so we might experience God, who wants a real
relationship with us. Like the little baby in the nurses' station, we need a bodyand-blood relationship with God in Christ. Yet where do we learn about bodyand-blood relationships? We can only begin to understand the body and blood
of Jesus when we understand true love in relationships involving friends,
family and marriage.
3] The Holy MASS
Do we know the procedure and its significance of this celebration? We can celebrate the mass
better, if we are aware of the various parts of the mass. It consists of five parts. They are 1.The
introduction Rites, 2. The Liturgy of the Word; 3. The Liturgy of the Eucharist; 4. The
Communion Rite and finally the 5. Concluding Rite.
1. The introductory Rites. It consist of a) the entrance procession which is used to intensify
the unity of the congregation, to create proper mood and mind setting for the celebration and
to establish the assembly. b) Veneration of the Altar by profound bow and reverence. The
priest approaches the altar and kisses it. The significance of the Introductory Rites is to
establish the communion of the faithful among themselves. c) Penitential Rite is to
acknowledge of our sins publicly and to see purification. The prayer of the priest thereafter is
also a petition of pardon. d) The Gloria is intended to create the festive spirit and to glorify
God. e) The Opening prayer brings to close the introductory Rites. This opening prayer by the
priest consists of three parts 1) Invitation to pray; 2)moment of silence and 3) Trinitarian
conclusion,
2. Liturgy of the WORD: The word Liturgy means form of public worship in Church of God.
The proclamation of the WORD was part of Old Testament worship and it contained more
than one reading. During Sunday celebration and on solemn occasions we have two reading;
one from the Old Testament and one from the New Testament. These readings are done from
the Lectionary constituted after Vatican II. The Gospel means “Good News” and it shows us
the presence of Christ and must be heard very attentively. The Profession of Faith follows the
Homily. It is the recitation of the either the Nicene Creed or the Apostle’s creed. It is recited on
Sundays and other solemnities.
3. The Liturgy of the EUCHRIST: This is the most important and significant part of the
celebration. It has two parts; the preparation of the gifts and the Eucharistic prayer. The love
offerings become the sacrifice of the faithful to be placed below the altar to unite with the
perfect sacrifice of Jesus Christ offered to God our father. Before the priest raise the chalice he
pours little water into the wine. Wine is the symbol of divinity and water is a symbol of
humanity. The mingling of the two symbolizes the Incarnation of God in Christ and man’s
participation in the divinity of the Redeemer.
4. The Eucharistic prayer is the most significant prayer and receives the pride of place,
both by reason of its function and contents. It is the climax of the mass. The priest lifts our
prayer and our hearts and gives thanks. The meaning of Eucharist is ‘Thanks giving’. The
sacrificial nature of the mass is expressed in the Eucharistic prayer.
5.The Communion Rite: This rite finds its testimony in the last supper when the apostles
were fed with the body and blood of Christ.
6. Concluding rite: It signifies the end of the celebration with the blessings and the charge to
go forth and announce the gospel of the Lord in peace and to glorify the Lord in our daily lives.
If we dwell on the whole celebration of the mass, we would consider the solemnity and
spirituality of the celebration. It is not a ritual but a vibrant participation of the faithful in
union with Jesus, which has immense benefit of deliverance from evil bondage of both body
and spirit. The faithful must acknowledge the sanctity of the celebration, by showing
reverence and by attending at least a few minutes before starting of the celebration and fully
participating in it. A casual approach to fulfill the obligation will show disrespect to the Lord
and such participation will not obtain any grace or make the participant experience the love of
the LORD.
NOTE: in the above article, parts of the Mass are explained in brief. In the following articles,
each part of the Mass is explained in detail.
4] HOLY EUCHARIST – INTRODUCTORY RITE
From the General Instruction of the Roman Missal
The Mass is made up of two parts: the Liturgy of the Word and the Liturgy of the
Eucharist. There are also certain rites that open and conclude the celebration.
THE INTRODUCTORY RITES
The rites preceding the Liturgy of the Word, namely the Entrance, Greeting, Act of
Penitence, Kyrie, Gloria, and Collect, have the character of a beginning,
introduction, and preparation. Their purpose is to ensure that the faithful who
come together as one establish communion and dispose themselves to listen
properly to God's word and to celebrate the Eucharist worthily.
The Entrance
After the people have gathered, the Entrance chant begins as the priest enters with
the deacon and ministers. The purpose of this chant is to open the celebration,
foster the unity of those who have been gathered, introduce their thoughts to the
mystery of the liturgical season or festivity, and accompany the procession of the
priest and ministers.
The Greeting
When they reach the sanctuary, the priest, the deacon, and the ministers reverence
the altar with a profound bow. As an expression of veneration, moreover, the priest
and deacon then kiss the altar itself; as the occasion suggests, the priest also
incenses the cross and the altar. When the Entrance chant is concluded, the priest
stands at the chair and, together with the whole gathering, makes the Sign of the
Cross. Then he signifies the presence of the Lord to the community gathered there
by means of the Greeting. By this Greeting and the people's response, the mystery
of the Church gathered together is made manifest.
The Act of Penitence
Then the priest invites those present to take part in the Act of Penitence, which,
after a brief pause for silence, the entire community carries out through a formula
of general confession. The rite concludes with the priest's absolution, which,
however, lacks the efficacy of the Sacrament of Penance.
The Kyrie Eleison
After the Act of Penitence, the Kyrie is always begun, unless it has already been
included as part of the Act of Penitence.
The Gloria
The Gloria is a very ancient and venerable hymn in which the Church, gathered
together in the Holy Spirit, glorifies and entreats God the Father and the Lamb.
The Collect
Next the priest invites the people to pray. All, together with the priest, observe a
brief silence so that they may be conscious of the fact that they are in God's
presence and may formulate their petitions mentally. Then the priest says the
prayer which is customarily known as the Collect and through which the character
of the celebration is expressed.
5] HOLY EUCHARIST – LITURGY OF THE WORD
THE LITURGY OF THE WORD
The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture
together with the chants occurring between them. The Homily, Profession of Faith, and
Prayer of the Faithful, however, develop and conclude this part of the Mass.
The Biblical Readings
In the readings, the table of God's word is prepared for the faithful, and the riches of the
Bible are opened to them. 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: whether the minister appointed to
proclaim it prepares himself by a blessing or prayer; or the faithful, standing as they listen
to it being read, through their acclamations acknowledge and confess Christ present and
speaking to them; or the very marks of reverence are given to the Book of the Gospels.
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. 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 them in the Gospel
and professes their faith by means of the chant.
The Homily
The homily is part of the Liturgy and is strongly recommended, 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. (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 Profession of Faith
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 Prayer of the Faithful
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.
6] HOLY EUCHARIST – LITURGY OF THE EUCHARIST
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. For
Christ took the bread and the chalice and gave thanks; he broke the bread and
gave it to his disciples, saying, "Take, eat, and drink: this is my Body; this is
the cup of my Blood. Do this in memory of me." Accordingly, the Church has
arranged the entire celebration of the Liturgy of the Eucharist in parts
corresponding to precisely these words and actions of Christ:
1. 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.
2. 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.
3. Through the Fraction and through Communion, the faithful, though they are
many, receive from the one bread the Lord's Body and from the one chalice
the Lord's Blood in the same way the Apostles received them from Christ's
own hands.
The Preparation of the Gifts
At the beginning of the Liturgy of the Eucharist the gifts, which will become
Christ's Body and Blood, are brought to the altar. First, the altar, the Lord's
table, which is the center of the whole Liturgy of the Eucharist, is prepared by
placing on it the corporal, purificator, Missal, and chalice (unless the chalice is
prepared at the credence table). 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.
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.
7] HOLY EUCHARIST – EUCHARISTIC PRAYER
The Eucharistic Prayer
Now the center and summit of the entire celebration begins: namely, the
Eucharistic Prayer, that is, the prayer of thanksgiving and sanctification. 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:
a. 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.
b. Acclamation: 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.
c. Epiclesis: In which, by means of particular invocations, the Church implores
the power of the Holy Spirit that the gifts offered by human hands be
consecrated, that is, become Christ's Body and Blood, and that the spotless
Victim to be received in Communion be for the salvation of those who will
partake of it.
d. 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.
e. Anamnesis: 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.
f. Offering: By which, in this very memorial, the Church—and in particular the
Church here and now gathered—offers in the Holy Spirit the spotless Victim to
the Father. The Church's intention, however, is that the faithful not only offer
this spotless Victim but also learn to offer themselves, and so day by day to be
consummated, through Christ the Mediator, into unity with God and with each
other, so that at last God may be all in all.
g. Intercessions: By which expression is given to the fact that the Eucharist is
celebrated in communion with the entire Church, of heaven as well as of earth,
and that the offering is made for her and for all her members, living and dead,
who have been called to participate in the redemption and the salvation
purchased by Christ's Body and Blood.
h. Final doxology: By which the glorification of God is expressed and is
confirmed and concluded by the people's acclamation, Amen.
8] HOLY EUCHARIST – COMMUNION RITE
The Communion Rite
Since the Eucharistic Celebration is the Paschal Banquet, it is desirable that in keeping
with the Lord's command, his Body and Blood should be received by the faithful who are
properly disposed as spiritual food. This is the sense of the fraction and the other
preparatory rites by which the faithful are led directly to Communion.
The Lord's Prayer
In the Lord's Prayer a petition is made for daily food, which for Christians means
preeminently the eucharistic bread, and also for purification from sin, so that what is holy
may, in fact, be given to those who are holy.
The Rite of Peace
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.
The Fraction
The priest breaks the Eucharistic Bread, assisted, if the case calls for it, by the deacon or a
concelebrant. Christ's gesture of breaking bread at the Last Supper, which gave the entire
Eucharistic Action its name in apostolic times, signifies that the many faithful are made
one body (1 Cor 10:17) by receiving Communion from the one Bread of Life which is Christ,
who died and rose for the salvation of the world.
Communion
The priest prepares himself by a prayer, said quietly, that he may fruitfully receive Christ's
Body and Blood. 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.
It is most desirable that the faithful, just as the priest himself is bound to do, receive the
Lord's Body from hosts consecrated at the same Mass and that, in the instances when it is
permitted, they partake of the chalice, so that even by means of the signs Communion will
stand out more clearly as a participation in the sacrifice actually being celebrated.
While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is
to express the communicants' union in spirit by means of the unity of their voices, to show
joy of heart, and to highlight more clearly the "communitarian" nature of the procession to
receive Communion.
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.
9] HOLY EUCHARIST – CONCLUDING RITE
After Communion, it is convenient to leave a time of silence so that both the
priest and the faithful can take advantage of those moments of intimacy with
the Lord. The Holy Father, in his apostolic exhortation Sacramentum
Caritatis speaks about this: "Furthermore, the precious time of thanksgiving
after Communion should not be neglected: besides the singing of an
appropriate hymn, it can also be most helpful to remain recollected in
silence." (SC, 50)
To complete the prayer of the people of God and to conclude the whole
Communion Rite, the priest says the post-Communion prayer, in which we ask
that the Mystery we have celebrated produce abundant fruit in the faithful and
in the Church. (Cf. GIRM, 72)
After the post-Communion prayer, the priest greets the faithful and blesses
them, tracing the sign of the Cross and invoking the Trinity: "May almighty
God bless you. The Father, and the Son and the Holy Spirit." It is necessary to
point out that the priest here does not ask for the blessing of God to descend
upon us. He - if he celebrates the Catholic liturgy - transmits, effectively and
with the certainty of the liturgy, the blessing that Christ grants to His people.
He does so as Our Lord who, speaking to His disciples in the moment of His
ascension, "raised his hands, and blessed them. As he blessed them he parted
from them and was taken up to heaven." (Lk 24:50-51) So now, through the
priest who represents Him, the Lord blesses the Christian people, who have
come together in the Eucharist to celebrate people, who have come together in
the Eucharist to celebrate the memorial of "the death your Son endured for
our salvation, his glorious resurrection and ascension into heaven, and ready
to greet him when he comes again." (EP III).
Finally, the priest dismisses the faithful. The word Mass comes from the Latin
word mitere which means "sending." The Eucharistic celebration ends with
the sending of the Christians into the world. And this is not a simple
exhortation, "Go in peace," almost insignificant. It is important and efficacious.
In effect, as Christ sent out His disciples before ascending into Heaven, "Go
into the whole world and proclaim the Gospel to every creature" (Mk 16:15),
now the same Christ, concluding the Eucharist, through the priest who acts in
His name and makes Him visible, sends out all the faithful, so that they go
back to their ordinary lives, and always announce the Good News with their
words and moreover, with their works.
Through these words, the connection that should exist between the liturgy and
the Christian life can be seen. Each person who truly receives the Body of the
Lord, should necessarily be a witness of His love in the world. They should be
a candle placed on top of the candlestick to shine for all of those in the house.
The participation in the Eucharist shouldn't be reduced to an intimate
experience of union with God, but should push the faithful to be witnesses of
Christ in the world. The authentic experience of the Eucharist produces
apostles.
Next issue - The Eucharist and the Blessed Virgin Mary
10] THE HOLY EUCHARIST AND THE BLESSED VIRGIN MARY
The source and highest expression of our Christian life in the worship of the Holy
Eucharist naturally leads us to recognize with deepest devotion and love the Blessed
Virgin Mary, who is the first and best of us to live in Christ and to attain, with Him,
our final destiny. In a wonderful way, Pope Benedict XVI relates our faith in the Holy
Eucharist to our devotion to the Blessed Virgin Mary:
"Although we are still journeying toward the complete fulfillment of our hope, this
does not mean that we cannot already gratefully acknowledge that God’s gifts to us
have found their perfect fulfillment in the Virgin Mary, Mother of God and our Mother.
The life of Mary is the pattern of our own life, receiving our Lord into our very being
through the outpouring of the Holy Spirit and following Him faithfully on the way of
the Cross, which leads us, body and soul, to eternal glory. As Pope Benedict XVI
observes, the Assumption of the Blessed Virgin Mary uncovers for us our final destiny
which we anticipate at each Holy Mass.
Our meditation upon the life of Christ in the life of the Virgin Mary leads us always to
the Holy Eucharist, for our Blessed Mother is ever directing us to her Divine Son with
the instruction: "Do whatever He tells you" (John 2:5). When we participate in the
Eucharistic Sacrifice, our Blessed Mother is one with us, exemplifying faith in Christ
and drawing us into ever deeper love of Christ.
Our Blessed Mother both teaches us the way of conversion to Christ, of abandoning
ourselves to God’s will, and she, as a loving mother, intercedes constantly for us that
we may have the grace to enter ever more deeply, in our thoughts and words and
actions, into the mystery of Christ’s suffering, dying and rising from the dead. Both by
her example and through her intercession, she leads us to our Lord in the Holy
Eucharist. Pope Benedict XVI describes Mary’s way of life, which is also our way:
In the mysteries of the life of Mary, all essentially mysteries of the life of Christ, we
see how God calls us, through the sacraments and, most especially, the Holy
Eucharist to share with Him in the work of salvation, in the work of preparing daily His
Final Coming in glory.
The relationship of the Blessed Virgin Mary to the Holy Eucharist is seen, in a striking
way, by placing side by side the Annunciation and the deposition from the cross. At
the Annunciation, our Blessed Mother accepted her vocation and mission as Mother of
God. Through her obedient response to the announcement of the Archangel Gabriel,
Mary received the Redeemer into her womb for the salvation of mankind. God the Son
"was conceived by the Holy Spirit and born of the Virgin Mary" (Apostles’ Creed). At
the Annunciation, Mary emptied herself of her own will in order to make God’s will her
own.
Mary, Mother of Christ, continued to empty herself of her own will in doing God’s will
by becoming her Divine Son’s most faithful disciple. She was one with Him throughout
His public ministry. Her faithful and altogether excellent discipleship reached its
height as she stood at the foot of the cross upon which her Divine Son poured out His
life for our eternal salvation and as she received His dead Body into her arms after he
had been taken down from the cross (deposition).
The Blessed Virgin shared, in a most privileged way, in the saving work of Christ. She
shows us how we are called to share, with and in Christ, in the salvation of the world.
As our Lord was dying on the cross, He gave His Mother to His apostle John, who
represents us all in the Church. Mary, the Mother of Christ, is the Mother of the
Church who lovingly leads her children to salvation in Christ, above all, through the
Sacrament of the Holy Eucharist.
Liturgy section
Following section contains – Liturgical seasons, Liturgical vestments, Liturgical
books and Liturgical objects
1] What is the Catholic Liturgical Year?
Also called the Church year or the Christian calendar, the Catholic
liturgical calendar is the cycle of seasons in the Roman Rite of the
Catholic Church. The Church year begins each year with Advent, the
season of awaiting Christ’s coming, and ends with the final Saturday
of Ordinary time. Within the standard calendar year, the Church year
starts in early December (or sometimes the end of November) and
goes through the following November.
The Church year consists of six liturgical seasons: Advent, Christmas, Ordinary
Time after Epiphany, Lent, Easter, and Ordinary Time after Pentecost. Seasons
begin or end based on a movable feast and so some seasons vary in length
from year to year, and vary as to the calendar dates. The following is a brief
overview of the Catholic liturgical seasons: their durations, their purpose and
focus, and the liturgical year colors.
Advent: First Sunday of Advent through December 24th
Advent begins the Sunday closest to the feast of St. Andrew, which is
November 30th. Therefore Advent always falls sometime between November
28th and December 3rd, and lasts until the Nativity of the Lord. The season
always has somewhere between 21 and 28 days.
The Advent season is the time of waiting and preparing for the coming of
Jesus. This refers both to the anniversary celebration of the Incarnation, as
well as the second and final coming for which we are waiting and preparing.
The liturgical colors of Advent are Purple and Rose, with Rose being used only
on the third Sunday of Advent.
Christmas: December 25th through The Feast of the Baptism of the Lord
The Christmas season begins with the celebration of the birth of Jesus,
Christmas day, or as a vigil on Christmas Eve. The Feast of Christmas lasts 12
days, until Epiphany. However, the time from Epiphany until the Baptism of
the Lord is also included in the Christmas season. Traditionally, Epiphany had
been fixed to January 6th, and the Baptism celebrated on the octave of
Epiphany, which was January 13th. In most countries, the Epiphany is now
celebrated on the Sunday closest to January 6th, and the Baptism celebrated
the following Sunday. The Christmas season is a time of rejoicing in the
Incarnation.
The liturgical color of Christmas is white.
Ordinary Time after the Baptism: Monday after the Feast of the Baptism
through Shrove Tuesday
After the celebration of the Feast of the Baptism of the Lord, Ordinary Time
begins. Ordinary does not mean plain. The name comes from “ordinalis”
meaning "showing order, denoting an order of succession.” It is used in this
sense to refer to the order of the counted weeks. That is to say, it is a season
of counted weeks.
Ordinary Time after the Baptism focuses on the early life and childhood of
Christ, and then on His public ministry.
The liturgical color of Ordinary Time is green; however, as in all seasons, other
appropriate colors are worn on particular feast days. (For example, white is
typically worn for Marian feast days, except in some Spanish countries where
blue is an approved liturgical color.)
Lent: Ash Wednesday through Holy Saturday
The season of Lent begins with Ash Wednesday and lasts until the final
Saturday before Easter, Holy Saturday. Lent is a penitential season. It recalls
the 40 days Jesus spent in the desert, and the 40 years the Israelites
wandered in the desert. Lent focuses on the events leading up to Christ’s
passion, and finally on the Passion itself.
Lent is 40 days long. This does not include Sundays, as Sunday is always a
day for rejoicing in the Resurrection. Altogether, it covers 46 calendar days,
the 40 days plus the six Sundays.
The liturgical colors of Lent are violet or purple, traditionally more of a redviolet color than the deep purple of Advent. Rose may also be used, where it is
the custom, on Laetare Sunday (Fourth Sunday during Lent). On Passion
Sunday (Palm Sunday) and on Good Friday (which has no Mass but a service
remembering Christ’s passion) the color is red. White or violet is worn on Holy
Thursday and Holy Saturday (once again, there is no Mass but there are other
services on Holy Saturday).
Easter: Easter Vigil though Pentecost
The Easter season begins with the Easter Vigil, which is celebrated after night
falls on the evening before Easter Sunday. The season of Easter is a joyous,
celebratory season. It begins with celebrating Christ’s resurrection and ends by
celebrating the descent of the Holy Spirit upon the Apostles and other
followers of Jesus. Christ’s ascension into Heaven is celebrated just prior to
Pentecost. The Easter season last 50 days, from Easter Sunday through
Pentecost.
The liturgical colors of Easter are white, for most days, and red for Pentecost.
Ordinary Time after Pentecost: The day after Pentecost through the final
day before Advent
(See the above section on Ordinary Time for the history of the term)
The second period of Ordinary Time is the longest liturgical season. Ordinary
Time resumes after Pentecost and runs until the final Saturday before Advent.
This period of Ordinary Time focuses on Christ’s reign as King of kings, and on
the age of the Church. This is the age we live in now, which is the time
between the age of the Apostles and the age of Christ’s second and final
coming for which we are ever preparing. The final Sunday in Ordinary Time is
the Feast of Christ the King; the Saturday after this feast is the final day of
Ordinary time.
Again, the liturgical color of Ordinary Time is green; however, as in all
seasons, other appropriate colors are worn on particular feast days.
2] "ROMAN CATHOLIC VESTMENTS"
1. "What do you call that thing that the priest is wearing?" This is a commonly
asked question that Catholics ask because they do not know what to call the
clothing that is being worn by the clergy. The purpose of this course is to
educate the faithful in the area of vestments.
2. The word "vestment" comes from the Latin. It simply means clothing. Now,
it is generally used to represent the garments that are worn by the ministers
of religion in the performance of their sacred duties.
3. Vestments are a sacramental. That means they are set apart and blessed by
the Church to excite good thoughts and to increase devotion in those who see
and those who use them. They are the uniform of the priest when he is "on
duty," while he is exercising the functions of his ministry and using the sacred
powers which he received at his ordination. The clothing that is worn by the
priest while he is not "on duty," it is not called vestments.
4. The Mass vestments were originally ordinary garments of the ancient
Roman world. While the the fashions of dressing have changed with the
passing centuries, the priest continued to wear at the altar the ancient Roman
costume of his predecessors.
5. Thus, the priest, vested for mass, is a wonderful witness to the historical
continuity of the Catholic Church with the primitive Church of Rome, founded
by the Prince of the Apostles.
Following are the names of common liturgical vestments used during
catholic liturgical services. (list is not exhaustive)
1. THE ALB
The alb is a long, white linen liturgical vestment with tapered sleeves. It is a
garment (or robe) that is worn by the priest during the Holy Mass. It
symbolizes the innocence and purity that should adorn the soul of the priest
who ascends the altar. While it is white in the Western Church, it can be of any
color in the Eastern Church.
2. THE CASSOCK
The cassock, also known as a soutane, comes in a number of styles or cuts,
though no particular symbolism attaches to these. It usually has 33 buttons
(symbolic of the years of the life of Jesus) down the front. There are two types
of cassock: the ordinary cassock and the choir cassock. A band cincture or
fascia is also worn with both types of cassocks. The ordinary cassock is the
black cassock worn by most clerics. Choir dress cassocks for bishops,
protonotaries apostolic, and honorary prelates are purple.
3. THE EPISCOPAL RING
The Pope's ring, known as the Fisherman's Ring, is used as the personal and
unique seal of that reigning Pontiff. It is destroyed when he dies. Cardinals
make use of the cardinalatial ring bestowed upon them at consistory, and
bishops use the episcopal ring bestowed upon them at their consecration. It
should be noted that the Pope is the Bishop of Rome. Pontifical doctors make
use of a doctoral ring at academic functions when they would use the doctoral
biretta. Priests, both diocesan and order, may use the ring of profession during
liturgical events. The ring is a gift of the Pope to each new bishop
4. THE CHASUBLE
The chasuble is the vestment that is put on over all the others during Liturgical
services. Originally this was a very full garment, shaped like a bell and
reaching almost to the feet all the way round. During a bad artistic period, the
18th and 19th century especially, the Chasuble suffered much from a process
of shortening a stiffening. Today there is a return to the historical and
beautiful, ample, nicely draping Chasubles. The Chasuble symbolizes the virtue
of charity, and the yoke of unselfish service for the Lord, which the priest
assumes at ordination
5. THE CINCTURE
The cincture is the cord used as a belt to gird the Alb. It symbolizes the virtues
of chastity and continence (meaning "the exercise of self constraint in sexual
matters") required of the priest. It comes in many colors
6. THE CROSIER
The word "crosier" comes from the Latin word "crocia" which means "crook or
bend." It is a Pastoral Staff, the symbol of authority and jurisdiction. This
ecclesiastical ornament is conferred on bishops at their consecration and on
mitred abbots at their investiture. It is used by these prelates in performing
certain solemn functions
7. THE DALMATIC
The dalmatic is an outer, sleeved tunic that came to Rome from Dalmatia,
whence its name. It is worn in place of the chasuble, by the deacon and subdeacon during Solemn Mass. It symbolizes the joy and happiness that are the
fruit of dedication to God
8. THE MITRE
The mitre is the common headdress of bishops, worn at liturgical functions. It
is either precious, golden (orphreyed), or simple (simplex). The precious mitre
is worn by celebrants, the simple by concelebrants, and the golden by the
celebrant at an ordination. All the cardinals wear a damasked mitre (simplex)
in presence of the Pope. It is very tall, and is made of layered white damask
silk.
9. THE PALLIUM
The pallium is only worn by archbishops, patriarchs, and the Pope, as symbol
of the authority of metropolitan. It is a thin band of white wool worn around
the neck with extensions front and back. It has black crosses on it, and is
pinned to the chasuble in three places around the neck.
10. THE PASTORAL STAFF (OF THE POPE)
The staff, used by the Popes in place of a crozier since Pope Paul VI (died
1978), were silver color with a crucifix and corpus at the top. Throughout
history, the Popes have not used the Pastoral Staff. Only since Pope Paul VI
have they used it.
11. THE PECTORAL STAFF
The pectoral cross is a small cross, usually about 6 inches in height, worn
around the neck of a bishop and suspended by either the cord (in liturgical
vestments or choir) or the chain (in abito piano). The cord is scarlet and gold
for a cardinal; green and gold for a bishop.
12. THE STOLE
Roman magistrates wore a long scarf when engaged in their official duties, just
as our judges wear a court gown. Whenever a priest celebrates Mass or
administers the Sacraments, he wears the stole as a sign that he is occupied
with an official priestly duty. When placing the stole about his neck, in vesting
for Mass, the priest begs God to give him on the last day the 'garment of
immortality' that was forfeited by our sinful first parents.
Following are the names of common books used during catholic
liturgical services. (List is not exhaustive)
Sacramentary
Contains the opening prayer, prayer over the gifts, prayer after communion,
and solemn blessings, Eucharistic prayers and prefaces for all of the Masses,
including special occasions.
Book of the Gospels
This book contains the gospel reading for each Sunday of the three-year cycle,
plus all solemnities, feats, and ritual Masses that are celebrated throughout
the liturgical year. Carried in procession by the deacon if it is used.
Lectionary Contains the scripture readings for Mass. It is carried in the
procession by the lector and placed on the ambo.
Hymnal/Missalette
Contains all the parts of the mass for a specific season in the liturgical year
including instructions on when to stand, sit, or kneel.
Following are the names of common objects used during catholic
liturgical services. (list is not exhaustive)
Chalice (CHAL-is) The large cup used at Mass used to hold the wine which becomes
the Blood of Christ.
Paten(PAT-en)
A saucer-like disk which holds the bread which becomes the Body of Christ.
Ciborium
(si-BORE-ee-um)
A vessel used to hold the Hosts which will be used for communion. They are also used
to reserve the Blessed Sacrament in the tabernacle.
Decanter or Flagon (FLAG-un)
The bottle or pitcher like vessel used to hold the wine which will be consecrated at
mass for the communion of the people. It is brought forth with the gifts.
Corporal A white linen cloth on which are placed the vessels containing the bread
and wine during Mass which will become the Body and Blood of Christ.
Purificator
A white cloth use to cleanse the chalice. It resembles a napkin.
Pall (PAHL)
The stiff, square, white cover that is placed over the paten when it is on the chalice.
Tabernacle
The shrine or receptacle either round or rectangular that serves as a place for the
exclusive reservation of the Blessed Sacrament. It should be of solid material,
opaque, secure and inviolable, fitting the architecture of the church in a preeminent
place.
Censor & Boat
The Censor, also known as the Thurible, is used at solemn occasion to incense the
bread and wine after the offertory, the priest, and congregation. The Boat holds the
incense until it is place in the censor by the celebrant.
Monstrance
A sacred vessel designed to expose the consecrated Host to the congregation either
for adoration in church of carrying in procession, particularly on the Solemnity of the
Body and Blood of Christ.
Sanctuary Lamp
An oil lamp or wax candle that burns near the tabernacle. It is always lit whenever
the Blessed Sacrament is reserved in churches or chapels as a sign of honor shown to
the Lord.
Quiz on EUCHARIST AND LITURGY
The following questions are chosen from the articles from the website – www.stfrancisxavierpanvel.in –
ARTICLES ON EUCHARIST/LITUGY SECTION. For your reference after each question, the serial number of
the article is given in the brackets so that you can count your scores even before your results are out.
ALL THE BEST!)
1. In the Gospel Jesus says, “This is my body” and “this is my blood”. This is a ____ language (1)
a] poetic b] convincing c] strong
2. After all in the Eucharist, we proclaim the ____ of our faith (1) a] mystery b] certainty c] truth
3. Eucharist is a concrete encounter of _____ with Jesus (1)
a] a sinner b] the community c] a Christian
4. A _____relationship can make a difference (2) a] flesh and blood b] invisible c] loving
5. The incarnation at Christmas and death and resurrection of Jesus on Good Friday is a ____ relationship (2)
a] spiritual b] flesh and blood c] covenant
6. Two main parts of the Mass are divided into ______ parts (3)
a] 4
b] 3 c] 5
7.The purpose of entrance procession is _____ (3)
a] to begin Mass b] to Invite people c] To create proper mood and mind set
8. Gloria is intended to create a ____ spirit (3) a] festive b] contrite
c] community
9. The second part of the liturgy is _____ (3)
a] penitential rite b] liturgy of the Word c] Liturgy of the Eucharist
10. The word liturgy means ____ (3)
a] Mass b] sacraments c] public worship
11. The profession of faith can be done by reciting ____ (types) of Creeds (3) a] 2
b] 3 c] 4
12. Wine is the symbol of divinity and water is the symbol of humanity. Mingling of 2 symbolises ___ (3)
a] sacrifice
b] offering
c] incarnation
13. The climax of the Mass is ____ (April) a] communion rite
b] Eucharistic prayer
c] Offertory rite
14. Mass is a _____ (3)
a] ritual
b] historical event
c] vibrant participation
15. In the introductory rite, Greeting is followed by ______ (4) a] Act of Penitence b] Kyrie c] Gloria
16. By means of Greeting, the priest signifies ____ (4)
a] the presence of the Lord b] welcomes the people c] begins the Mass
17. Gloria is a ____ hymn in which church glorifies God (4) a] joyful b] ancient c] devotional
18. In the ‘Collect’, the priest ____ (4)
a] forgives sins
b] invites people to pray
c] collects offerings
19. Prayers of the faithful concludes the ____ (5)
a] Liturgy of the Word part b] Offertory rite
c] Entrance rite
20. ____ is the highpoint of the Liturgy of the Word (5) a] Homily
b] readings
c] Gospel
21. Through their ____ people acknowledge Christ’s present speaking to them (5)
A] acclamations
b] listening c] attention
22. The ____ fosters meditation on the Word of God (5)
a] first reading b] second reading
c] Responsorial Psalm
23. There is to be a homily in all the Masses on Sundays and ____ (5)
a] feast days
b] holydays of obligations c] seasons of Lent and Advent
24. The purpose of ___ is that people may call to mind and confess the great mysteries of Faith (5)
a] Prayers of the Faithful b] Homily c] Creed
25. At the Last Supper, Christ instituted the Pascal Sacrifice by which the Sacrifice of ___ is continually made
present (6) a] Jesus
b] the Cross
c] Lamb
26. In the Eucharistic Prayer ___ is given to God for the work of salvation (6) a] praise b] worship c]
thanks
27. The Altar, _______ is the centre of the whole liturgy of the Eucharist (6)
a] Lord ’s Table b] table of sacrifice c] holy table
Eucharist/liturgy quiz-contd pto
Eucharist/liturgy quiz-contd – page 2
28. It is praiseworthy for the bread and wine to be presented by the ___ (6) a] Acolyte b] faithful c]
deacons
29. The centre and summit of the entire celebration is ___ (7)
a] Communion rite
b] Offertory rite c] Eucharistic prayer
30. _____ is expressed specially in the preface (7) a] Thanksgiving b] praise c] adoration
31. ____ is a particular invocation by which church implores the power of the Holy Spirit (7)
a] institution narrative b] Anamnesis c] Epiclesis
32. The chief elements making of the Eucharistic Prayer has ___ nos (7) a] 5
b] 8
c] 7
33. The last element making of the Eucharistic Prayer is ____ (7)
a] Anamnesis b] doxology c] intercessions
34. The purpose of Communion chant (hymn) is to highlight more clearly ____ nature of procession to receive
Communion (8) a] Communitarian b] personal c] devotional
35. To conclude the entire Communion Rite, the priest says the Prayer after Communion, in which he prays for the
_____ of the mystery just celebrated. (8) a] reflection b] fruits
c] depth
36. Originally the word Mass means (in Latin ‘mitere’) ______ (9) a] gathering
b] parsing c] sending
37. The authentic experience of the Eucharist produces ________. (9.)
a] devotees
b] apostles
c] workers
LITURGICAL QUIZ (liturgical books, objects, vestments and seasons)
38. The book the priest prays from during the mass at the altar. a] Mass book
b] Ordo c] Secramentary
39. Special robes worn by priests, deacons, and altar servers.
a] Mass dress b] Vestments c] Costumes
40. Container for burning incense. a] Thurible b] Boat c] incense vessle
41. The room where priests vest before Mass.
a] procession room b] Sacristy c] vesting room
42. Small pitchers of water and wine for the mass. A] Chalice b] Cruets c] Paten
43. White robe worn over street clothes, priests, deacons.
a] Cassock b] Chasuble c] Alb
44. The place where the Word of God is proclaimed. a] presidential chair b] proclaimer c] Ambo
45. Cord used as a belt for the alb.
a] Cincture b] Holy rope c] sacred belt
46. Small dish usually used with the chalice. a] communion plate b] Paten c] host holder
47. Besides all Sundays, 2 major feast are days of obligation in India. Which one of the following is not a day
of obligation?
a] Mother Mary birthday d] Assumption of Mary c] Christmas
48. Season of Advent is preparation for which event? a] Easter
b] Christmas
c] Passover
49. What is the original meaning of ‘Advent’?
a] beginning b] coming c] preparing
50. During the ordinary season which colour alb (vestment) is worn by the priest? a] red b] purple c]
green
Your results will be declared_________
(you may print the details of the results here)
SEE SAMPLE ANSWER SHEET NEXT PAGE. ANSWERS OF THE QUIZ AT THE END
EUCHARIST QUIZ CONTEST 2014
Name: __________________________________________________SC N0 ___ MARKS ________
Answers
Simply mark √ or X on the correct answer. After once ticking, if you want to change the answer, cancel the
answer ticked, and write the correct alphabet in the blank column (last column). You can take home the
question paper and count your marks even before the results are declared!
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SPACE FOR YOUR FEEDBACK ON BQ
ANSWERS
1] C 2] A 3] B 4] A 5] B 6] C 7] C 8] A 9] B 10] C 11] A 12]C 13] B 14] C 15] A 16] A 17] B 18] B 19]
A 20] C 21] A 22] C 23] B 24] C 25] B 26] C 27] A 28] B 29] C 30] A 31] C 32] B 33] B 34] A 35] B
36] C 37] B 38] c 39] b 40] a 41] b 42] b 43] c 44] c 45] a 46] b 47] a 48] b 49] b 50] c