GIRM CATHOLIC PDF

In truly difficult times, when the Catholic faith in the sacrificial nature of the . character of the Sacred Liturgy And since no Catholic would now deny a sacred. Second Edition of the General Instruction on the Roman Missal (GIRM) approved by Pope Paul VI and declared by the Congregation for Divine Worship to be. The General Instruction of the Roman Missal (GIRM)—in the Latin original, Institutio Generalis Missalis Romani (IGMR)—is the detailed document governing the celebration of Mass of the ordinary form of the Roman Rite of the Catholic Church since

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For in the celebration of Mass, in which the Sacrifice of the Cross is perpetuated, [38] Christ is really present in the very assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and uninterruptedly under the Eucharistic species. The Mass consists in some sense cathollic two parts, namely the Liturgy of the Word and the Liturgy of the Eucharist, these being so closely interconnected cathollic they form but one single act of worship.

When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his word, proclaims cqtholic Gospel. Therefore, the readings from the Word of God are to be listened to reverently by everyone, for they are an element of the greatest importance in the Liturgy.

Although in the readings from Sacred Scripture the Word of God is addressed to all people of whatever era and is understandable to them, a fuller understanding and a greater efficaciousness of the word is nevertheless fostered by a living commentary datholic the word, that is, by the Homily, as part of the liturgical action.

Among those things firm to the Priest, the prime place is occupied by the Eucharistic Prayer, which is the high point of the whole celebration.

Next are the orations, that is to say, the Collect, the Prayer over the Offerings, and the Prayer after Communion. These prayers are addressed to God by the Priest who presides over the assembly in the person of Christ, in the name of the entire holy cathoilc and of all present.

Likewise it is also for the Priest, in the exercise of his office of presiding over the gathered assembly, to offer certain explanations that are foreseen in the rite itself.

Where this is laid down by the rubrics, the celebrant is permitted to adapt them somewhat so that they correspond to the capacity for understanding of those participating. However, the Priest should always take care to keep to the sense of the explanatory text given in the Missal and to express it in just a few words. It is also for the presiding Priest to regulate the Word of God and to impart the final blessing. He is permitted, furthermore, in a very few words, to give the faithful virm introduction to the Mass of the day after the initial Greeting and before the Penitential Actto the Liturgy of the Word before the readingsand to the Eucharistic Prayer before the Prefacethough never during the Eucharistic Prayer itself; he may also make concluding comments regarding the entire sacred action before the Dismissal.

For the Priest, as the one who presides, expresses prayers in the name of the Church and of the assembled community; gimr at times he prays only in his own name, asking that he may exercise his ministry with greater attention and devotion. Prayers of this kind, which occur before the reading of the Gospel, at the Preparation of the Gifts, and also before and after the Communion of the Priest, are said quietly. In texts that are to be pronounced in a loud and clear voice, whether by the Priest or the Deacon, or by a reader, or by everyone, the voice should correspond to the genre of the text itself, that is, depending upon whether it is a reading, a prayer, an explanatory comment, an acclamation, or a sung text; it should also be suited catholc the form of celebration and to the solemnity of the gathering.

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Consideration should also be given to the characteristics of different languages and of the culture of different peoples. Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of peoples and abilities of each liturgical assembly.

Although it is not always necessary e. However, in the choosing of the parts actually to be sung, preference is to be given to those that are of greater importance and especially to those which are to be sung by the Priest or the Deacon or a reader, with the people replying, or by the Priest and people together.

The main place should be given, all things being equal, to Gregorian chant, as being proper to the Roman Liturgy. Other kinds of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.

The gestures and bodily posture of both the Priest, the Deacon, and the ministers, and also of the people, must be conducive to making the entire celebration resplendent with beauty and noble simplicity, to making clear the true and full meaning of its different parts, and to fostering the participation of all.

A common bodily posture, to be observed by all those taking part, is a sign gidm the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the catgolic and spiritual attitude of the participants and also fosters them.

The faithful should stand from the beginning of the Entrance Chant, or while the Priest approaches the altar, cahholic the end of the Collect; for the Alleluia Chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Universal Prayer; and from the invitation, Orate, fratres Pray, brethrenbefore the Prayer over the Offerings until the end of Mass, except at the places indicated here below.

The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, they may sit or kneel during the period of sacred silence after Communion. In the Dioceses of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus Holy, Holy, Holy until after the Amen of the Eucharistic Prayer, except when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause.

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However, those who do not kneel ought catbolic make a profound catholid when the Priest genuflects after the Consecration.

For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow the instructions which the Deacon, a lay minister, or the Priest gives, according to what is laid down in the Missal.

Among gestures are included also actions and processions, by which the Priest, with the Deacon and ministers, goes to the altar; the Deacon carries the Evangeliary or Book of the Gospels to the ambo before the proclamation of the Gospel; the faithful bring up the gifts and come forward to receive Communion. It is appropriate that actions and processions of this sort be carried out with decorum while the chants proper to them are sung, in accordance with the norms laid down for each.

Sacred silence also, as part of the celebration, is to be observed at the designated times. For in the Penitential Act and again after the invitation to pray, individuals recollect themselves; whereas after a reading or after the Homily, all meditate briefly on what they have heard; then after Communion, they praise God in their hearts and pray to him.

Even before the celebration itself, it is a praiseworthy practice for silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred celebration in a devout and fitting manner. The rites that precede the Liturgy of the Word, namely, the Entrance, the Greeting, the Penitential Act, the Kyrie, the Gloria in excelsis Glory to God in the highest and Collect, have the character of a beginning, an introduction, and a preparation.

Their purpose is to ensure that the faithful, who come together as one, establish communion and dispose themselves properly to listen to the Word of God and to celebrate the Eucharist worthily. In certain celebrations that are combined with Mass according to the norms of the liturgical books, the Introductory Rites are omitted or take place in a particular way.

When the people are gathered, and as the Priest enters with the Deacon and ministers, the Entrance Chant begins. Its purpose is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or festivity, and accompany the procession of the Priest and ministers.

This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone. If there is no singing at the Entrance, the antiphon given in the Missal is recited either by the faithful, or by some of them, or by a reader; otherwise, it is recited by the Priest himself, who may even adapt it as an introductory explanation cf.

When they have arrived at the sanctuary, the Priest, the Deacon, and the ministers reverence the altar with a profound bow. Moreover, as an expression of veneration, the Priest and Deacon then kiss the altar itself; the Priest, if appropriate, 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, signs himself with the Sign of the Cross. Then by means of the Greeting he signifies the presence of the Lord to the assembled community. After the greeting of the people, the Priest, or the Deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day.

After this, the Priest calls upon the whole community to take part in the Penitential Act, which, after a brief pause for silence, it does by means of a formula of general confession. From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism.

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

Each acclamation is usually pronounced twice, though it is not to be excluded that it be repeated several times, by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances.

The Gloria in excelsis Glory to God in the highest is a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other. It is intoned by the Priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone.

If not sung, it is to be recited either by everybody together or by two choirs responding one to the other.

It is sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character. By an ancient tradition of the Church, the Collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, cathooic and is concluded with a Trinitarian ending, or longer ending, in the following manner:.

Who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

The people, joining in this petition, make the prayer their own by means of the acclamation Amen. 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.

For in the readings, as explained by the Homily, God speaks to his people, [57] opening up to them the mystery of redemption and salvation, and offering spiritual nourishment; and Christ himself is present through his word in the midst of the faithful.

The Liturgy of the Word is to be celebrated in such a way as to favor meditation, and so any kind of haste such as hinders recollection is clearly to be avoided. In the course of it, brief periods of silence are also catholoc, accommodated to the assembled congregation; by means of these, under the action of the Holy Spirit, the Word of God may be grasped by the heart and a response through prayer may be prepared.

It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the First and Second Reading, and lastly at the conclusion of the Homily. Nor is it lawful to catnolic the readings and Responsorial Psalm, which contain the Word of God, with other, non-biblical texts.

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In the celebration of the Mass with the people, the readings are always read from the ambo.

General Instruction of the Roman Missal

The function of proclaiming the readings is by tradition not presidential but ministerial. Therefore the readings are to be read by a reader, but the Gospel by the Deacon or, in his absence, by another Priest.

Ctholic, however, a Deacon or another Priest is not present, the Priest Celebrant himself should read the Gospel, and moreover, if no other suitable reader is present, the Priest Celebrant should also proclaim the other readings as well.

After each reading, whoever reads it pronounces the acclamation, and by means of the reply the assembled people give honor to the Word of God that they have received in faith and with gratitude. The reading of the Gospel constitutes the xatholic point of the Liturgy of the Word.

The Liturgy itself teaches the great reverence that is to be shown to this reading by setting it off from the other readings with special marks of honor, by the fact of which minister is appointed to proclaim it and by the blessing or prayer with which he prepares himself; and also by the fact that through their acclamations the faithful acknowledge and confess that Christ is present and is speaking to them and stand as they listen to the reading; and by the mere fact of the marks of reverence that are given to the Book of the Gospels.

After the First Reading follows the Responsorial Psalm, which is an integral part of actholic Liturgy of the Word and which has great liturgical and pastoral importance, since it catholif meditation on the Word of God.

The Responsorial Psalm should correspond to each reading and should usually be taken from the Lectionary. Gjrm the psalmist, or cantor of the Psalm, sings the Psalm verses at the ambo or another suitable place, while the whole congregation sits and listens, normally taking part by means of the response, except when the Psalm is sung straight through, that is, without a response.

Cathollc, in order that the people may be able to sing the Psalm response more easily, texts of some responses and Psalms have been chosen for the different times of the year or for the different categories of Saints.

These may be used instead of the text corresponding to the reading whenever catholiic Psalm is sung. If the Psalm cannot be sung, then carholic should be recited in a way that is particularly suited to fostering meditation on the Word of God.

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In the Dioceses of the United States of America, instead of the Psalm assigned in the Lectionary, there may be sung either the Responsorial Gradual from the Graduale Romanum, or the Responsorial Psalm or the Alleluia Psalm from the Graduale Simplex, as described in these books, or an antiphon and Psalm from another collection of Psalms and antiphons, including Psalms arranged in metrical form, providing that they have been approved by the Conference of Bishops or the Diocesan Bishop.

Songs or hymns may not be used in place of the Responsorial Psalm. After the reading that immediately precedes the Gospel, the Alleluia or another chant laid down by the rubrics is sung, as the liturgical time requires. An acclamation of this kind constitutes a rite or act in itself, by which the gathering of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and profess their faith by means of the chant. It is sung by everybody, standing, and is led by the choir or a cantor, being repeated as the case requires.

The verse, on the other hand, is sung either by the choir or by a cantor. The verses are taken from the Lectionary or the Graduale. It is also possible to sing another Psalm or Tract, as found in the Graduale. The Homily is part of the Liturgy and is highly recommended, [62] for it is necessary for the nurturing of the Christian life.

It should be an explanation of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.

The Homily should ordinarily be given by the Priest Celebrant himself or be entrusted by him to a concelebrating Priest, or from time to time and, if appropriate, to the Deacon, but never to a lay person.

On Sundays and Holydays of Obligation there is to be a Homily at every Mass that is celebrated with the people attending, and it may not be omitted without a grave reason. On other days it is recommended, especially on the weekdays of Advent, Lent, and Easter Time, as well as on other festive days and occasions when the people come to church in greater numbers. It is appropriate for a brief period of silence to be observed after the Homily. The purpose of the Creed or Profession of Faith 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 honor and confess the great mysteries of the faith by pronouncing the rule of faith in a formula approved for liturgical use and before the celebration of these mysteries in the Eucharist begins.

The Creed is to be sung or said by the Priest together with the people on Sundays and Solemnities. It may be said also at particular celebrations of a more solemn character. If it is sung, it is intoned by the Priest or, if appropriate, by a cantor or by the choir.

It is then sung either by everybody together or by the people alternating with the choir. If it is not sung, it is to be recited by gjrm together or by two choirs responding one to the other.

In the Universal Prayer or Prayer of the Faithful, the people respond in some sense to the Word of God which they have received in faith and, exercising the office of their baptismal Priesthood, offer prayers to God for the salvation of all.