The celebration of Mass is one of the most sacred actions that we, as Roman Catholics, can undertake. Consequently, how and why we do the things we do at Mass is worthy of our reflection.
In Lent of 1998, the parish of St. Louis undertook its own examination of the quality of its worship during Mass. The talks that follow were offered at each of the weekend Masses during the five weeks of Lent. We reprint them here so that we can continue our desire to be aware of our words and actions at liturgy throughout the year.
All that is sacred comes from God, but our sense of the sacred is created by us through our words and actions.
- Introduction
- Preparing for the Sacred
- Sacred Space and Opening Rites
- God's Word, Our Gifts
- The Liturgy of the Eucharist
Introduction
On Ash Wednesday the Church began the special season called Lent by inviting us to gather and be signed on the forehead with ashes. These ashes serve as a reminder that this season is a time for each of us to reflect on our personal relationship with God - to turn away from sin and be more faithful to the Gospel. Put another way, Lent provides us with an opportunity for spiritual growth by calling us as individuals to seriously consider how we live out the precious gift of faith that we verbally proclaim every time we gather to celebrate the Eucharist.Lent also provides an opportunity for us as a community to reflect on how we as a parish-family celebrate and live out this same faith. Over the next weeks of Lent a series of Lenten Homilies will be delivered that hopefully will enable us as a community to reflect on how we might together improve our communal faith-life by considering how we worship and ways that we might together improve the quality of our worship.
Paragraph 2096 of the Catechism of the Catholic Church says: "Worship is the first act of the virtue of religion. To worship God is to acknowledge God as the Creator and Savior, the Lord and Master of everything that exists. 'You shall worship the Lord your God and him only shall you serve,' says Jesus, citing the Book of Deuteronomy."
It is important, when we talk about worship, to keep in mind the following:
- Worship is public prayer. In other words, when we come to Mass we should expect to join with others in communal prayer. Mass is not a time for personal, private devotions. Devotions are important and they have a rightful place before or after Mass. During Mass we join together as God's one family. As such, there is always a sense of giving of ourselves for the good of the whole community - we may have to give up some personal preferences or desires so that all may worship together.
- Worship is meant for participation. We do not come to Mass as passive bystanders but as active participants in the prayers, hymns, and actions of the Eucharist. During the readings and homily we should actively listen to the Word of God. Worship is primarily giving back to God: we acknowledge our dependence upon and love for God by our praise and thanksgiving, and by offering our time and our treasure. We should come to worship not just to get something out of it but primarily to put something into it!! To the extent that I am actively involved, to that extent will my worship be meaningful to God and to me.
- Worship is sacred. While all that is sacred comes from God, our sense of the sacred is something created by us through our words and actions. It is our responsibility to create this sense of the sacred. God is present in our midst but we have to create a conscious awareness that we are in God's presence!
So How Do We Create a Sense of the Sacred?
We create a sense of the sacred in three ways:- SACRED SPACE: The church building is identified as sacred space. When we enter we need to be conscious that we enter into the holy; a prayerful, respectful attitude should prevail as we enter the church. Within the church building there are places that are particularly identified as sacred: for example, the Sanctuary and Tabernacle areas. Because what we celebrate is sacred, we acknowledge that sacredness by bowing to the Altar and genuflecting to the Tabernacle. We do these things not out of habit but with a conscious awareness.
- SACRED OBJECTS: We identify and set aside certain objects to remind us of the sacred. Objects like the:
- Altar, where the Sacrifice of Calvary is made present;
- Tabernacle, which contains Our Lord present in the Eucharist;
- Lectionary, which is God's Word - the Bible - arranged for public reading;
- Crucifix, which reminds us of Christ's sacrificial love for us; and
- Baptismal font, which holds the waters of Baptism by which we become members of God's holy people.
- SACRED CONDUCT: We further create a sense of the sacred by our conduct. Because we are conscious of entering into the presence of the sacred we carry ourselves differently in church than we do outside of church. A prayerful and respectful attitude should prevail as we enter the church. The volume and tone of our conversation as well as our conduct should reflect our awareness of the sacred nature of the space we are now occupying. Our conduct should also reflect a concern for others - their very presence, their need to pray, their own sense of the sacred. Children should be taught that this space is sacred - that it is different from a place of recreation, that their behavior in church should be respectful of God's house, that running through the church and loud playing are inappropriate.
Whose responsibility is it to create this sense of the sacred?
It is the responsibility of each of us to foster this sense of the sacred. If our worship is to be for us a dynamic source of spiritual strength and nourishment, we must "prepare the way for the Lord" by rooting out those things that hamper good worship.- As individuals, we should make a conscious effort to be aware of the sacred nature of our church and conduct ourselves in a prayerful way before and after Mass. This is also a matter of being courteous to those who are trying to spend time in prayerful preparation or thanksgiving.
- As families, we should call each other to a greater awareness. We should teach our children how they should behave: Parents are "the first teachers of their children in the ways of faith" (taken from the Rite of Baptism).
- As a parish, all of us together create a sense of the sacred: the ministers of the Liturgy as well as the congregation; ordained as well as lay ministers; lectors, ushers, servers, musicians, Eucharistic ministers - all of us together need to make an effort to create a sense of the sacred.
During this Lenten season we are called to draw closer to the Lord. If we all make a conscious effort to be aware of the sacred nature of our worship, to actively participate in the celebration of the Mass, and to make a sincere effort to foster a sense of the sacred, Lent will have served its purpose to draw us as a community closer to the Lord!
Preparing for the Sacred
Creating a sense of the sacred at Mass does not arise of its own accord: it requires a conscious effort to foster that sense for ourselves, for our families, and for the people we encounter. Like anything else, creating an atmosphere where people can experience a holy presence requires preparation. Indeed, we begin our efforts to create a sense of the sacred long before we actually set foot in the church building itself.The Week Before Mass
We will be more receptive to the Lord in both Word and Eucharist if we come to Mass prepared for what lies ahead. Perhaps the most challenging part of Mass is focusing on God's Word in scripture. Much of the biblical language we hear at Mass is foreign to us; and complex ideas are made even more complicated when we do not understand the context from which the sacred authors write. Our inability to focus on the readings causes our minds to wander, thus distracting us from the sacredness of God's Word. It is a challenge for all of us, both clergy and laity alike.One way to address this challenge, however, is to come to Mass prepared to hear what is about to be read to us. Each week's bulletin contains a listing of the upcoming week's readings at Mass. We encourage all parishioners to take advantage of these listings by reading and praying the scriptures ahead of time. Individuals, for example, might spend a few moments in prayer in the morning or evening reflecting on one of the upcoming readings. Families might read from one of the selections as a grace before meals. (A Catholic edition of the Good News Bible, which translates the scriptures into simple, everyday language, is an excellent resource for introducing all members of the family to the Bible.) Faith sharing groups and parish committees would also do well to begin their sessions with a reading from the upcoming week's scriptures.
Our preparation in this way will not only assist in developing a deeper appreciation of the Liturgy of the Word at Mass, but will also help us grow in an awareness of God's love and wisdom throughout the week.
The Day of Mass
Creating a sense of the sacred at liturgy also requires that we attend to matters at home before we actually attend Mass at church. If our place of worship is to convey to God and to one another our conscious awareness of the sacred, then we must each be personally disposed and ready to convey that sense.Constant movement within the congregation distracts and disturbs both the congregation and the ministerial party, which in turn detracts from the sense of the sacred in church. It is important, therefore, for us to take care of such basic matters as visiting the bathroom before we leave the house. Our restroom facilities at church are not designed to accommodate large crowds, because it was always understood that individuals (both children and adults) would attend to these matters ahead of time. Even young children are able to withstand an hour and a half or two without a visit to the bathroom. They need to be taught about the importance of remaining in church throughout the celebration of Mass, and parents need to reinforce this by not permitting their departure. Our school and religious education children, from kindergarten through eighth grade, clearly understand this expectation and seem to have no difficulty complying with it during liturgies held for them.
Children with low attention spans might come to church prepared with a few reading materials or other items that focus on religious topics. It is understandable that young children cannot always follow what is happening at Mass, but time in church is still an opportunity to teach them about God. Let them learn that only certain items are appropriate for Mass. In that regard, we must be very clear that, other than a baby bottle, food (i.e., cheerios, candy, chewing gum, snacks) is never appropriate at Mass. Aside from the distraction that it creates for those who are trying to concentrate and to pray, eating food at Mass violates the fundamental principle of our worship -- that we have gathered to transform bread and wine into the sacred Body and Blood of Jesus Christ and that he alone is the food of which we partake. We can also show our regard for individuals who are fasting before communion by not eating in their presence. The need to pacify children at Mass does not override these basic principles, and we encourage parents to teach children that special behavior is expected of them in church.
We also convey our sense of the sacred by our own personal appearance. Our attire definitely conveys to others how we view the event we are attending. When we appear at Mass dressed for the soccer field, we implicitly express to others which event is foremost in our mind. Many may respond by asking the question, "Does God really care what we wear?" But, it seems, the more important question is, "Do we care?"
Our final preparation for Mass at home is making sure we leave on time! Psychologists say that our punctuality for an event is really a reflection of our desire to be there. Bear in mind that, while it may only take you five minutes to drive to the parish, you still must park (need we say more?) and walk to the church building. Coming late to Mass disrupts the sense of the sacred because of the movement and commotion that occur when doors are opened and people try to find seats. If you do come late, please be considerate of others' desire to pray. If, for example, you arrive while the scriptures are being read, please do not move into the pews until after the gospel is read.
The Moments Before Mass
Creating a sense of the sacred means that we have to convey to others that our Church building is different from any other building we may have been in that week. And so, when we gather in sacred space, we have to do so in a manner different from the way we gather in all other space.In so doing, we want to avoid two extremes: the one extreme of gathering in total silence, speaking to no one and appearing quite cold to one another; and the other extreme of gathering in a complete uproar, chattering without restraint and respecting no one else's need for prayer. We ask that, when we gather in our church before Mass, parishioners feel free to exchange courteous pleasantries, but avoid extended conversations in the main body of the church. Those conversations are more appropriate in the vestibule or other spaces outside the main church, and we invite parishioners to carry them on there.
We also ask parents to teach children about "church voices," whereby we learn to speak to each other in reverent whispers. All adults, in fact, could support parents in their efforts to teach their children by using church voices themselves.
Gathering reverently for Mass not only conveys a sense of the sacred to God and to each other, it also expresses a reverent regard for others. Try to be aware that, each weekend, many parishioners come to church burdened by difficulties - the loss of a loved one, the sickness of a friend, the challenges of family life. Others come seeking to thank God for a blessing bestowed - the birth of a child, the joy of a newfound love, the hope of another job. All need a quiet, prayerful place to prepare for the lifting of their souls to God at Mass. By arriving early enough, and reverently enough, we can not only assist them in their need for time with God, but can actually join them in our own prayerful preparation before Mass.
Conclusion
In short, creating a sense of the sacred requires a great deal of preparation. Such preparation is not only an act of regard for God and for each other, it is an act of worship in itself. It can teach us that the sacred resides in all of us who desire to express our love for God and neighbor.
Sacred Space and Opening Rites
Have you ever seen a family make a sign of the cross at a restaurant before eating their meal? Or how about an athlete make the sign of the cross before a big game? If you do see that, what do you think? Obviously the person is praying. These people are conscious of the sacred -even in the day-to-day routine of life. So much more should parishioners make a conscious effort to recognize the sacred when entering the church - God's home!Some of the Important Sacred Objects to Highlight and How to Show Reverence
What are the sacred objects in God's church? Everything in the church, and everyone in the church for that matter, are "sacred" to God. Sacred comes from the Latin sancire which means "to cut," "to separate," "to reserve" ... for God. Holiness (a word that comes from the Latin word sanctus), therefore, means that someone or something is separated and reserved for God. However, there are some rather important items of which parishioners should all be conscious.- The Tabernacle: In St. Louis Church, the Tabernacle is on the organ side, designated by a quiet space to pray, and highlighted by a burning candle called the sanctuary lamp. This lamp remains lit to indicate the Eucharistic presence of Christ. When Jesus said, "I am with you always," he meant it! Catholics show reverence to the Tabernacle (containing the consecrated hosts, known as the Blessed Sacrament) by genuflecting (kneeling on one knee), not in a hurried, half-hearted way, but in a way that tells the world "we believe in the Real Presence." Scriptures tell us, "at the name of Jesus, every knee shall bend" (Phil 2: 10). For those who cannot physically genuflect, a bow is appropriate.
- The Altar and Sanctuary: The altar is located in the front and center of the church. Only sacred objects are placed on the altar. Most importantly, the altar becomes the place where bread and wine are sacramentally changed into the Body and Blood of Christ. The area around the altar is called the sanctuary. The sanctuary is the place for the presider's and altar servers' chairs, the ambo/pulpit (where the Liturgy of the Word takes place), an area for the sacred objects (the credence table), and space for the baptismal font, Easter candle and processional cross. Reverence is shown by bowing to the altar, and also by keeping the sanctuary free and clear from unnecessary traffic and conversation. Parents are encouraged to point out the sacred objects in the sanctuary to children, but to teach them respect for the sanctuary by not entering it and by not playing around it. Some show reverence by praying before the altar or the processional cross.
- Holy Water Font(s): These sacred containers of holy water are located near the doors of every entrance to the church. The water reminds us of our baptism. Holy water is also used in the rituals for blessing. Catholics may show reverence by encouraging all parishioners and visitors (even non-Catholic Christians) to bless themselves by dipping their finger into the water and making the sign of the cross (right hand moves to the forehead, the heart, the left shoulder, then finally the right shoulder). It is not appropriate to make the holy water font a "water toy" for splashing and games.
- The Cry Room: This room is still part of the church. We hope our parishioners can bring children here to train them in the faith and to quiet them down if they are restless and crying. It is not a place for children's toys and food. Even though the glass wall physically separates the congregation, the fact that people can see each other and the prayers can still be heard should help the people in the cry room unite their spirit and attitude of reverence during Mass.
Sit, Kneel, and Stand: But Why?
Physical posture speaks volumes! It indicates if someone is paying attention, bored, excited, ready and willing! For this reason, the Church prays with words and with our bodies.- Standing: Standing expresses many things, such as anxious and joyful expectation (as in the Opening and Closing Song, the Our Father, and during the proclamation of the Gospel); and thanksgiving, praise and petition/asking (as in the Gloria, Creed, and Prayer of the Faithful).
- Sitting: Sitting expresses attentive listening in order to learn the divine mysteries (as in hearing the readings and during the communion meditation song).
- Kneeling: Kneeling is an ancient posture to express one's profound adoration and humble respect for the sacred (as in the Eucharistic Prayer and private prayer).
A Word About Singing: Making the Church's Words Our Own
Mass begins when the opening song is sung. It offers the congregation the chance to make the transition, to recognize the reality of the sacred - for we are about to participate in something that comes from heaven! Parishioners must use their voices and sing these songs if they are to truly be a part of it all. For example, a marriage is not valid unless the witness can hear those words - hear the voice say, "I do!" Voices express the interior desire and emotions. The same is true when it comes to music and singing. Singing is a prayer! It is a form of worship that can bring a person to a different level of prayer and holiness. Is it possible to imagine a world without music or song? If not, then why create a Church as such by not singing?Singing requires full participation by using the hymn books or song sheets. Even if someone knows the words to the song, using the books shows to others that the person cares. Parents can teach children to sing these songs by holding the hymnal and helping them to follow along. Children are capable of learning these songs as they demonstrate by memorizing songs on the radio. Singing not only helps a child pay attention, it can help teach a child how to pray.
How one sings doesn't matter. It matters whether one sings. Singing shows that an effort is being made to make the Church's words and the Church's songs a part of the Christian's life - a part of the believer's vocabulary.
Conclusion
If we can remain conscious of the sacred objects in church and in our worship, we can create a sense of the sacred through the way we show reverence to them. Our conscious effort will help us see the beauty of God's home ... until one day we enter the heavenly kingdom. We can prepare to enter such a holy and sacred place now by consciously recognizing the holy and sacred place we call St. Louis Church.
God's Word, Our Gifts
The Second Vatican Council teaches us that Christ is present at Mass in four distinct ways: (1) in the people gathered in his name; (2) in the priest acting on his behalf; (3) in the proclamation of the Word of God; and (4) in the bread and wine that becomes his Body and Blood. (Sacrosanctum Concilium, paragraph 7.) From the moment we gather for Mass to the moment we disperse as a community, then, we are truly surrounded by the sacred presence of Christ. Consequently, our challenge in creating a sense of the sacred is to recognize Christ's constant presence among us and to communicate that recognition to one another.The Liturgy of the Word
While Catholics are most aware of Christ's presence in the eucharistic elements of bread and wine, many of us are less aware of his presence in the Word of God. We at times tediously endure the Liturgy of the Word at Mass, anxiously awaiting the moment we can experience Christ's real presence in the eucharist when, all along, Christ has already been among us. When St. John wrote, "In the beginning was the Word, and the Word was with God, and the Word was God" (Jn 1:1), he was teaching us that Jesus Christ is the Word of God, the one who was present with the Father from the beginning and who is himself God. Hence, the Liturgy of the Word is not merely a precursor to Christ's presence at communion: it is the very manifestation of Christ's presence in the Word.The Readings and the Homily
We create a sense of Christ's presence when we listen attentively and reverently to God's Word. Our listening is not passive, but active in engaging ourselves in the dialogue between God and us as expressed through the reading of scripture and the preaching of the Good News.When written solely in a book, the scripture can be mere words; but when proclaimed, expounded upon, and engaged in our hearts and minds, the Word of God can become alive and active in our lives:
For just as from the heavens the rain and snow come downBecause we have a sense of God's Word going forth from God's mouth to our ears and, eventually, into our hearts, the Church challenges us to listen to the Word of God at Mass. At times, when hearing can be difficult, we may be assisted by referring to the readings in the missalette. The missalettes can be of especial help to us if we arrive early and have an opportunity to review the readings before Mass begins.
And do not return there till they have watered the earth, making it fertile and fruitful, ...
So shall my word be that goes forth from my mouth;
It shall not return to me void, but shall do my will, achieving the end for which I sent it.
Is 55:10-11
Listening attentively creates a sense of the sacredness of God's Word, as does refraining from such distractions as thumbing through the missalette, reading the bulletin, or contemplating the many chores we may have to accomplish after Mass. Our ability to listen attentively can be greatly enhanced by our having reviewed the readings and prayed with them before even coming to church. It is also strengthened by our arrival at church on time and our remaining in the pews throughout the entire liturgy. If parishioners find themselves arriving late, however, we specifically request them to delay taking a place in the pews until immediately before or immediately after the reading of the Gospel or until the preacher concludes the homily. Seating oneself during the readings, psalm, or homily disturbs the congregation and ministers and detracts from the sense of the Word's sacredness.
The Liturgy of the Word also invites our verbal and prayerful participation through the responsorial psalm, the "other" reading at Mass that many of us overlook. When we pray the psalms, we unite ourselves with the sacred authors who wrote them, as well as with the countless Jews and Christians - and even Christ himself - who have recited these prayers over the centuries.
Additionally, at the first announcement of the Gospel reading, we are encouraged to "sign" ourselves by tracing the sign of the cross with our thumbs over our foreheads, our lips, and our hearts, while silently praying, "May the Lord be in my thoughts, and in my words, and in my heart." This prayer asks that we be open to the message we are about to hear.
Finally, the Liturgy of the Word invites us to engage both the sacred texts and the homily by reflecting upon them not simply at Mass, but afterwards, discussing them with family and friends - particularly with our children. In this way, the presence of Christ in God's Word remains active and influential in our lives.
The Profession of Faith and the Prayer of the Faithful
We conclude the Liturgy of the Word by professing our faith and by petitioning our God. Hence, only after giving God a chance to speak to us do we speak to God. These two prayers are best understood as part of the larger conversation with God in the Liturgy of the Word: (1) God speaks to us in the readings and homily, asking us to be faithful to the Good News; (2) we affirm our faith and confidence in God and in God's Word by professing our faith; and (3) we then speak to God through our petitions, asking God to answer our needs according to his will.The Presentation of the Gifts
Having asked God to grant our requests, we immediately turn around and offer back to God what God has given to us: our lives, our resources, and the bread and wine that will become the Body and Blood of his Son.The significance of the presentation of the gifts at Mass can often be lost. If, however, we understand our gifts of money, bread, and wine as the "first fruits" of our harvest, then we can understand this part of the Mass as participating in a ritual that God's people have offered for millennia:
You shall take some first fruits of the various products of the soil which you harvest from the land which the Lord, your God, gives you, and putting them in a basket, you shall go to the place which the Lord, your God, chooses for the dwelling place of his name. The priest shall then receive the basket from you and shall set it in front of the altar of the Lord, your God. And having set them before the Lord, your God, you shall bow down in his presence.
Deut. 26:2, 4, 10
The collection at Mass is not merely a practical concern: it is an act of worship. It is our returning to God a portion of the many blessings God has bestowed upon us. We do not offer them because we "get something" out of Mass or even because we like our parish; we offer them because we have already received so much from God.
As such, we foster a sense of the sacred during the presentation of the gifts when we come to Mass prepared to offer our gift to the Lord. We ask that parishioners prayerfully consider their gift to God well before coming to church. We encourage all members of the family - even children and teenagers, who often have their own resources - to consider a gift to the Lord according to their means. If we come to church prepared to offer these gifts ahead of time and avoid last minute fumbling of checkbooks or searching of pockets, then we can transform this seemingly innocuous part of Mass into the act of worship that it truly is.
Conclusion
The sacred is all around us at Mass - from the gathering of the people, to the hearing of God's Word, to the offering of our gifts in sacrifice. Our task is to appreciate this presence and to convey that appreciation to one another. Then, what often seems common and ordinary to us can indeed become truly sacred.
The Liturgy of the Eucharist
In the Eucharist, Christ gives us the gift of himself - the greatest gift from God that we could ever receive. Our appreciation of this gift, and our response to it, can help us to enter into the sacredness of the Mass. In keeping with the spirit of this Lenten series, we should keep in mind the following when celebrating that part of Mass called the Liturgy of the Eucharist.The Eucharistic Prayer
The Greek word eucharist means thanksgiving - thus in the name of all of us, the priest prays this ancient prayer which expresses our gratitude to God for all the blessings that God has bestowed upon us. We come to Mass to return thanks to God - to give back from all that God has given to us.The Last Supper narrative is the most sacred moment in the Liturgy. In obedience to its Lord, the Church does what he commands - takes bread and wine, gives thanks, and breaks bread. The Lord commands us to do this in memory of him.
The words in memory are perhaps the least understood in the entire narrative. Yet they are, in fact, the key to its meaning. The liturgy often speaks of remembering, commemorating, calling to mind, doing "in memory." In the scriptures, as in the liturgy, words which speak of our remembering what God has done, or of God remembering us, mean far more than merely thinking of a past event. When God remembers his people, it means that he acts on their behalf, here and now. Similarly, when his people remember what God has done, his activity continues in their lives at the present moment. Thus the eucharistic memorial is not a mere commemoration but a real renewal or re-presentation of what God has done for us through Christ.
The recital of the Last Supper narrative makes Christ truly present under the appearance of bread and wine. Our sense of this most sacred moment is conveyed when all attention is focused on the action at the altar.
Receiving Communion
Beginning with the Lord's Prayer, the Communion Rite is marked by a strong emphasis on peace, unity, and forgiveness. We come to the Lord's table confident in God's love and mercy. Christ, who ate with sinners, calls us to the table to be one with him and to share the life of his Spirit. We say, "Lord, I am not worthy," not to refuse his gift, but to acknowledge that God's love for us, revealed in his Son, knows no bounds.As a way of spiritually preparing to receive Holy Communion and as a sign of respect for the great gift of our Lord's Body and Blood we are expected to fast from food for at least one hour before receiving communion. We should refrain from alcoholic beverages for at least three hours beforehand. In the spirit of this fasting, we avoid all partaking of food, including chewing gum, during Mass and certainly as one is about to receive communion.
As we approach to receive Holy Communion, the minister of the Eucharist says, "The Body of Christ," and the recipient audibly responds, "Amen." This "amen" means: "So be it!" It is the recipient's personal and vocal response confirming Christ's presence in the sacred host about to be received. Saying "thank you" to the minister, though well-intentioned, misses the point: the gift of the Eucharist comes from God, not from the minister.
Each communicant has the option of receiving Holy Communion either in the hand or on the tongue. The Second Vatican Council restored the older custom of receiving communion in the hand. This custom dates back to at least the fourth century, for St. Cyril of Jerusalem wrote at that time: "Make thy left hand a throne for the right, as for that which is to receive a King. And having hollowed thy palm, receive the Body of Christ, saying over it, Amen." If you are right-handed, then, the proper way of receiving communion is to have your left hand resting over the right hand. After the minister places the sacred host in your left hand, take the host with your right hand and place it on your tongue. The positioning of the hands are reversed if you are left-handed. One should not reach for the Eucharist to take it from the minister, since we are receiving communion as a gift. Additionally, we should consume the host immediately upon receiving it, not walking away with it in our hands.
If you choose to receive Holy Communion on the tongue - a practice begun in the Middle Ages - be sure to extend your tongue from your mouth after saying "Amen." Simply opening your mouth and failing to extend your tongue makes it difficult for the minister to place the host securely on your tongue, thus increasing the risk that the host may drop.
When communion is distributed "under both forms," one has the option of partaking of the cup. The minister offers the communicant the cup and says, "The Blood of Christ," and the recipient again declares, "Amen!" When receiving in this manner, take the cup completely out of the minister's hands in order to partake a sip of the Precious Blood. Then return the cup to the minister.
Concluding Rites
After receiving our Lord in Holy Communion, a communal meditation period is generally observed. This reflective time may be a period of silence or may be accompanied by a hymn or soft music. Together we use this time to reflect on the marvelous gift of the Eucharist and God's abiding love for us - undeserving as we are!Mass concludes with a prayer of thanksgiving, a blessing, and a final hymn of praise to God. These concluding rites are an integral part of the Eucharist. Just as in polite society, we express gratitude for any gift we receive, the congregation together expresses thanks to God for the gift of the Eucharist; the community receives God's blessing; and then it joyfully praises God in song.
Consequently, we request all parishioners to remain in the church until after the ministerial party has left the sanctuary and the final hymn is concluded. To leave Mass beforehand separates us from the important communal act of thanks and praise. Leaving early also sets a poor example for others, especially our young people, and seems to indicate that something more important is on our minds than taking time to complete our Mass together.
Jesus lamented to his disciples: "Can you not pray with me for an hour?" The Mass is our time to worship; it is our time to give back to God our praise and thanksgiving. What must God think when we cannot give full priority to the whole Mass?
Conclusion
Lent is a time for spiritual growth and renewal - for each one of us as individuals, and for all of us as a community. This Lenten Series has offered all of us, clergy and laity alike, an opportunity to examine the most important thing we do together: the worship of God. In reflecting upon the quality of our worship, we have attempted to set many practical goals for ourselves - goals that at times may challenge us, but goals that are certainly attainable in our effort to draw closer to God and to one another.As we move beyond Lent, into the great celebration of Christ's death and resurrection, both at Easter and at every Sunday Mass throughout the year, may we continue to strive for spiritual growth and renewal in our worship of God. May we honor God by honoring the sacred spaces and sacred objects around us, and by honoring the sacred lives and longings of the very people we encounter each week at Mass. For while all that is sacred comes from God, our sense of the sacred can only come from us.