Sometimes what we are most familiar with we know least about. Liturgy from the Greek leitourgia meaning a voluntary public work refers to the public prayers of the Church and includes the rite we call Mass as well as all the sacraments and the Liturgy of the Hours. Through the use of words, signs and symbols we express our belief in God’s invisible truth and God is present in our midst.

Over the next year we will examine our public worship, most especially the prayer we know as the Mass. Each week there will be a Liturgical Catechesis section in the bulletin explaining a part of the Mass.  The priests will also say something about that part of the Mass when we come together on Sunday.  Other Sundays, we’ll invite parishioners to share or witness to their experience of Jesus in the Eucharist.  Our hope is that during this Year of the Eucharist, we shall all have a deeper understanding of our prayer as community and the desire for full, conscious, and active participation in the Mass.

 The Vestments:  

Almost everything that we do requires some preparation. We make lists for the grocery store. Students do homework before returning to school. Gifts are purchased before weddings and showers. We tend to diet and exercise before our family and high school reunions. Some of our preparation is habitual and some deliberately thought out.

Preparing for our weekly celebration at Mass is no different. Some of us have childhood patterns to build upon. Mom and Dad insisted that we dress in our “Sunday clothes” and attention was given to the timing of a meal so that the appropriate period of fasting was observed. Some think that such details are superficial and that God doesn’t care what we are dressed in or whether we have maintained an hour of fasting before communion. However, it is we who need to observe practices such as these so that we mentally and, in our actions, delineate a change of routine that sharpens our awareness of God. We define our relationship with visible practices that are consciously chosen.

However, preparing for Sunday Mass is more than laying out our clothes the night before or delaying breakfast until after we return. We can do much more to ready ourselves for a deeper connection to Christ in the liturgy. One of the best ways is to make a practice of reading the Scriptures for the following Sunday early in the week. Spend time with them in prayer and reflection perhaps even discussion at the family meals. While there are many materials available to guide such a study, simply reading and becoming familiar with the text can prepare one to truly listen to the proclamation of the Word and to hear the message of the homily.

Start small. Resolve to read the Gospel at least one time during the week. The readings are listed in the bulletin.

Entering Church

It’s the first thing we do when we enter a Catholic Church. Almost instinctually, our right hand reaches for the Holy Water font. When we dip our fingers into the Holy Water at the door and make the Sign of the Cross we remember our Baptism and bless ourselves.  Baptism is our entry into the Church, God’s Holy People.  Likewise, it is fitting that we commemorate this when we enter the physical church building by using Holy Water. Taking the time to recall what baptismal water is about releases the power of the sign. We are cleansed. We are healed. We are refreshed. And we are joined with all those sealed together by Baptism.  

The narthex is the entrance section of a church. This room represents the transition between the outside world and the church.  This is a place of hospitable gathering both before and after Mass.  Notice how many things in the narthex help connect our faith to going out into the world such as bulletins, civil flags, devotional areas, a Vocation Awareness area, etc.  A unique feature of our narthex is the relic of St. Andrew Kim, the first Korean Catholic priest and companion of St. Paul Chong Hasang.  It is believed that this is the last relic of St. Andrew Kim to leave Korea.  Usually, relics are placed within the altar, but our community asked for special permission from the bishop to have it placed in a devotional area so that the faithful could approach closely and pray.  

The term "nave" comes from the Latin word for ship, suggesting the church was the arc of salvation.  As we enter the nave, the main body of the church, we notice that the Blessed Sacrament is present in the tabernacle indicated by the red candle called a Sanctuary Lamp.  Entering the pew, we genuflect to the Blessed Sacrament reserved in the tabernacle (or bow if we’re unable to genuflect) as a sign of reverence to the Real Presence of Jesus.  It is customary to kneel and pray as we assume our place in the pew.  We take time to quiet ourselves, become more aware of God’s loving presence, pray some favorite prayers or pray spontaneously from the heart, and consider any prayer intentions that we may have for the Mass.   As we sit down, we may wish to use the missalette to look over the Mass readings and prayers to help ourselves prepare.   

Genuflection and Bowing

“…at the name of Jesus every knee should bend, of those in heaven and on the earth and under the earth…” (Phil 2:10). Because God has greatly exalted Jesus Christ, we as Catholic Christians use our bodies in prayerful postures to demonstrate our awareness. We bow, genuflect (the right knee touches the ground) and, rarely, prostrate as a sign of homage. One of the earliest demonstrations of this is mentioned in Matt 2:11 with the visitation of the Magi. The evolution of liturgical actions signifying adoration extends backwards to our Jewish roots. Bowing is actually a form of prostration, a posture of reverence and subjugation to the One before us. The profound bow (from the waist) changes our position from equal or dominant to servant. During liturgy we bow toward the altar because this is the place of Eucharistic action. The rubrics (instructions for Mass) indicate a bow for all during the Creed at the words professing our belief in the Incarnation. We also bow before receiving Holy Communion as an expression of reverence to the Real Presence of Jesus in the Eucharist.  

Genuflection was originally used as a gesture to give honor to royalty or a high dignitary.  In the early Church this became an action to demonstrate momentary adoration. We use it most when we turn toward the tabernacle as we enter the church or our pews. Once Mass begins, we discontinue genuflecting to the Tabernacle because the primary action of Christ is at the altar and this becomes our focus. The priest has a rubrical genuflection following the elevation of the host and the chalice.  He genuflects a third time before the acclamation “Behold, the Lamb of God…”   We also frequently genuflect when celebrating Exhibition of the Blessed Sacrament and Eucharistic Adoration.

You may notice a simple bow of the head from ministers when we hear the name of Jesus, Mary the Mother of God, or the saint of the day. This devotional slight bow is a conscious gesture of respect and veneration.

In the course of our liturgical celebration certain vessels are used as the action unfolds, some with more minor roles, others the focus of the Eucharistic action. The chalice (from the Latin calix meaning cup) is specifically mentioned in the scriptural accounts of the Last Supper.

Paten (from the Greek patane meaning plate) was the container used for the Eucharistic bread in the early Church and could have many shapes but was large enough to hold the loaves brought by those coming to Eucharist. There was probably a smaller one for the priest. Another container used for bread is the ciborium (ciboria, pl.).  Ciboria are used to hold the hosts for distribution at appropriate places within the church. They are also used to repose those hosts not used at the liturgy in the tabernacle.

Other vessels include the cruets. When only the priest received the precious Blood, a smaller vessel contained the wine for the liturgy and such may still be used in the context of small daily Masses. A second cruet contains water for the mingling of water and wine. The water for the washing of hands is usually in another pitcher for this purpose. 

During the Gathering Song, the priest and other ministers process to the front of the sanctuary and give a profound bow as a gesture of reverence toward the altar. The priest and deacon approach the altar and venerate the altar by kissing it; when the occasion warrants, the priest may also incense the cross and altar.   A kiss is one of our culture’s most intimate expressions. It is symbolic of the love and unity between two people. This gesture of veneration is made to recognize the place where Jesus, Gift of God’s love, will join the assembled people through the action of the priest.

Together with the priest we make the Sign of the Cross.  The Sign of the Cross is itself a powerful prayer as well as a sign of our faith in the Trinity and the mystery of the Cross. Making this sign together expresses our unity in these moments of gathering. 

Then through his greeting, the priest declares to the assembled community that the Lord is present.   The people’s response “…and with your spirit” uses the Biblical language of St. Paul (see Galatians 6:18; Philippians 4:23; 2 Timothy 4:22). Some may remember the previous translation “…and also with you” in which one might get the false impression that our response was merely intended to express an exchange of personal greetings or reciprocal good will: "May the Lord be with you, too, Father."  By saying “and with your spirit” a stronger theological distinction is made. When a man is ordained a priest, the Holy Spirit comes upon him in a unique way, enabling him to perform the sacred rites of the Mass and consecrate the Eucharist. By responding, "And with your spirit," we acknowledge the Spirit's activity through the priest during the sacred Liturgy. We are referring to the "spirit" of the priest, the very core of his being, where he has been ordained to offer the sacrifice of the Mass. Indeed, we are acknowledging that since God works through the priest who is offering the Mass, ultimately it is Jesus Christ who is the head of the community gathered for the Liturgy, and it is his Spirit who is the primary actor in the Liturgy, regardless of who the particular priest celebrating Mass may be.

In Matthew 5:23-24 we are reminded that if we come to the altar and then remember that a brother holds something against us, we should first be reconciled and then come to offer our gift. At the beginning of Mass we pause to acknowledge that we are sinful and to ask forgiveness of God and each other during the penitential rite. There are three forms that the penitential act can take, and each begins with the invitation to recall your sins: “Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.”  It is ideal that we take a brief moment of silence to recollect what’s on our conscience.   

The first option is the familiar prayer known as the Confiteor (Latin for “I confess”). Through this prayer we make an honest and humble acknowledgment of our sins of commission and omission.  The threefold ownership that we have committed these sins “though my fault, through my fault, through my most grievous fault” while striking one’s breast both verbally and physically helps us take heartfelt responsibility and express contrition or sorrow for our sins (See the story of the Pharisee and the tax collector in Luke 18:13).  The prayer continues with both a humble and confident request for prayer from the Blessed Virgin Mary, the angels and saints, and from all the community.  

The second form is probably the least familiar to this assembly. The priest or deacon begins, “Have mercy on us, O Lord.” The people respond, “For we have sinned against you.” Then there is another exchange in which the priest or deacon says to God, “Show us, O Lord, your mercy.” And the people add, “And grant us your salvation.”  

The third option is common and features a three-part invocation incorporating the response pattern “Lord, have mercy. Christ, have mercy. Lord, have mercy.” The Roman Missal gives eight options and allows the priest or deacon to compose other prayers in this pattern. The prayers are statements addressed to Christ and reinforce our awareness of God’s gift of salvation. 

Finally, the celebrant invokes God's mercy and asks that he forgive the sins of the gathered assembly. This prayer, however, is distinct from the formula of absolution in the sacrament of reconciliation (penance), which is required for the remission of grave (mortal) sins. When the first and second forms are used, the penitential act is followed by the Kyrie.  “Kyrie eleison” is a Greek phrase that means “Lord, have mercy”. The third option does not repeat the Kyrie since it is already imbedded into form itself, “Lord, have mercy. Christ, have mercy. Lord, have mercy.” 

At St. Joseph Catholic Church, we uphold the sacred tradition of offering Mass intentions for the spiritual beneft of our community and loved ones. Whether to remember a deceased loved one, pray for someone facing illness, or celebrate a special occasion, requesting a Mass intention is a meaningful way to unite your intentions with the Eucharistic sacrifce. The calendar of Mass Intentions for the 2025 calendar year will open on Monday, December 2nd. 

To learn more about Mass Intentions and our policies, click here. 

If one were to ask members of the assembly why they come to church, perhaps some of the answers would include being with the community or listening to Father or getting communion. 

The primary purpose of the coming together of the assembly is to give praise and worship to our God. Praise is probably one of the hardest prayer forms for us to sustain as we want to drop into petition or thanksgiving for our personal needs.  

The beautiful liturgical prayer that is simply called the Gloria is a hymn of praise to the heavenly Father whose gift is the Son. It is a very ancient hymn that was both composed and used by the early Church. 

The first stanza of the Gloria repeats the song of the angels at Bethlehem and then sings the praise of the Father and the Son; the second stanza is an enthusiastic hymn to Christ the Lamb of God. The Gloria is prayed at every Sunday liturgy except during Advent and Lent when we adopt a more penitential tone. It is also prayed on solemnities and feasts that fall during the week. It should be said or, most appropriately, sung with wholehearted enthusiasm by every person of faith who has some comprehension of what we owe our God who is Creator, loving Father, willing Savior, Holiest and Most High.

The Introductory Rites of the Mass are concluded with the Opening Prayer. It is also known as the “Collect” because it "collects" the prayers of the congregation into one prayer for the church. The priest invites the assembly with the words “Let us pray…” The invitation is followed by a brief period of silence. The silence is important because, having already become aware that we are in the presence of God, we now call to mind the intentions we bring with us to Mass. 

The structure of a Collect is unique and typically has five parts: 

1) invocation or address of God; 

2) acknowledgment or description of God;

3) petition or request; 

4) aspiration or desired result; and 

5) conclusion or doxology.

Sometimes a connection can be made to the readings for the day although this may not always be explicit. Learning to concentrate on the words of the Opening Prayer can become an opportunity to unlock surprising inspiration and focus as we continue into the Liturgy of the Word that follows. The response, “Amen” is our acknowledgment of the prayer of the presider. Through the “Amen” we make the Church’s prayer our own.

Following the Introductory Rites that open Mass is the Liturgy of the Word. This is the next major section of the Mass during which we listen to the readings.  As the General Instruction of the Roman Missal (GIRM) states, "When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his word, proclaims the Gospel" (GIRM 29). In faith, we can listen to the proclamation of God’s Word in such a way as to be listening to God and open to grace.  

The First Reading is usually from the Old Testament or Hebrew Scriptures. These readings from the Law, Prophets, and Wisdom books connect us to God’s covenant with his Chosen People. The first reading is chosen to relate to the Gospel message of the day. During the Easter Season the selections for the first reading are taken from the Acts of the Apostles. 

The Responsorial Psalm is sung or read after the First Reading. The text for the Responsorial Psalm comes from the Book of Psalms, which is part of the Old Testament. Led by a cantor, the congregation sings a response to each verse of the psalm, which is usually a phrase or topic from the reading. It’s powerful to reflect that the Psalms were also prayed by Jesus and the early Church.

The Second Reading is taken from the New Testament, the writings of the post-Resurrection Church. It is sometimes referred to as the Epistle (which means letter or message). These are actual letters of the early Church leaders to Christian communities.  Most frequently, the epistle is taken from one of the Letters of St. Paul – Romans, Corinthians, Thessalonians, etc.  There are also letters from Peter, John, and Jude.  Unlike the first reading, this one is usually not thematically connected with the Gospel but follows a sequential order from week to week.

Both readings conclude with the phrase “The Word of the Lord” indicating that it is God who has just spoken to us. The assembly replies “Thanks be to God” in gratitude for the Living Word. The Liturgy of the Word is also comprised of the Gospel Acclamation, the Gospel, the Homily, the Creed, and the General Intercessions.  These will be discussed in the coming weeks.

During the liturgy there are structured times of silence: during the Penitential Rite, after the invitation “Let us pray,” after the first and second reading and homily, during the Eucharistic prayer, and after Communion.  We are a very action-oriented society and at times we may feel uncomfortable with these times of silence and stillness.  Yet these moments of silence are there to provide opportunities for us to reflect and absorb more deeply the mystery we celebrate and to participate more fully with our hearts.  In 2000, Pope Benedict XVI, then Cardinal Ratzinger, offered an insight into the silence of the liturgy. “We respond, by singing and praying to the God who addresses us, but the greater mystery, surpassing all words, summons us to silence. It must, of course, be a silence with content, not just the absence of speech and action. We should expect the liturgy to give us a positive stillness that will restore us.”  The more we cultivate a spirit of silence at the designated times at Mass, the more we begin to experience the reality of God’s presence and hear His voice.