Roman Catholic Worship

The Roman Catholic Sunday liturgy, the Mass, or more properly, the Eucharist, is composed of two primary parts: the Liturgy of the Word, which is concerned primarily with the reading of Scripture, and the Liturgy of the Eucharist, which is centered on the prayer of thanksgiving and Communion. In addition to these two primary parts, there are several introductory rites, a dismissal rite, and transitional rites between the two primary sections. In outline, the Mass includes:

Introductory Rites Entrance Song Greeting Penitential Rite Gloria Opening Prayer Liturgy of the Word First Reading Responsorial Psalm Second Reading Alleluia or Gospel Acclamation Gospel Homily Profession of Faith General Intercessions Liturgy of the Eucharist Preparation of the Altar and the Gifts Prayer over the Gifts Preface Holy, Holy, Holy Eucharistic Prayer with Acclamation Communion Rite Lord's Prayer Doxology Sign of Peace Breaking of the Bread Communion Prayer after Communion Concluding Rite Greeting Blessing Dismissal The Basic Pattern Introductory Rites. The General Instruction of the Roman Missal (GIRM) states that the individual rites that make up this first part of the liturgy enable "the faithful coming together to take on the form of a community and prepare themselves to listen to God's word and celebrate the eucharist" (GIRM, 24). Entrance Song. After the people have assembled, the priest and the ministers go to the altar while the Entrance Song is being sung. When the priest comes to the altar, he makes the customary reverence with the ministers, kisses the altar, and (if incense is used) censes it. Then, with the ministers, he goes to the chair. The Entrance song gathers the community, focuses their attention on the season or feast, and accompanies the procession of liturgical ministers (GIRM, 25). Since the 1975 edition of the GIRM, however, the lived experience of the song has led to its more common title, the gathering song, which reflects its unifying purpose. The procession, while still common, is no longer the deciding factor in choosing the music, and may even be omitted during certain times of the year (such as Lent). The procession, especially on feast days, usually begins with incense (either in a thurible or danced in with bowls); followed by a processional cross or the paschal candle in Easter; the reader with the lectionary or deacon with the Gospel book; acolytes; and the presiding minister ("presider" from presbyter, the official title of what is usually known as priest). The procession ends with the presider moving to the chair after reverencing the altar (most properly a bow), and kissing the altar. Greeting. The Trinitarian greeting with the gesture of tracing the cross on oneself is a reminder of baptism: the words are those of the baptismal formula, the tracing of the cross a remembrance of being claimed in baptism with the "brand" or sign of Christ. The greeting continues with one of three dialogical options in which the presider extends the peace of Christ given at baptism to all those present, and they return the greeting. After the Entrance song, the priest and the faithful remain standing and make the sign of the cross, as the priest says: "In the name of the Father, and of the Son, and of the Holy Spirit." The people answer: Amen. Then the priest, facing the people, extends his hands and greets all present with one of the following greetings: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. The people answer: And also with you. The priest, deacon, or other suitable minister may very briefly introduce the Mass of the day. A. The rite of blessing and sprinkling holy water may be celebrated in all churches and chapels at all Sunday Masses celebrated on Sunday or on Saturday evening. or B. The penitential rite follows. or C. If the Mass is preceded by some part of the liturgy of the hours, the penitential rite is omitted, and the Kyrie may be omitted. (See General Instruction on the Liturgy of the Hours, nos. 94–96). Penitential Rite. Following this ritual greeting the liturgy continues with two options, the most common being the misnamed penitential rite. After an introduction that should ideally echo the readings and prayers of the day, one of three options can be chosen, the third being most faithful to the spirit of the acclamation of praise, "Lord, have mercy," (or the original Greek, Kyrie eleison). The series of three prayers, addressed to Christ alone, praise him for different facets of salvation and can be chosen to reflect seasons of the year. This litany, designed to be sung, is an inheritance of the original procession to the church in the centuries of urban stational liturgies, and its presence on an every-Sunday basis is now being debated. The option to the penitential rite is the Blessing and Sprinkling of Holy Water, commonly used during the Easter season as a reminder of baptism. After the introduction to the day's Mass, the priest invites the people to recall their sins and to repent of them in silence. He may use these or similar words: Coming together as God's family, with confidence let us ask the Father's forgiveness, for he is full of gentleness and compassion. A pause for silent reflection follows. After the silence, one of the following three forms is chosen: Gloria. The hymn of praise which follows is most frequently sung alternating between cantor and congregation (the form in which many new compositions are written). Like the penitential rite, its use on an every-Sunday basis is strongly disputed, and it is increasingly omitted in many parishes wishing to streamline the introductory rites. Its perceived duplication of the gathering song, its origins in morning prayer and not the eucharistic liturgy, and its identification with the themes of the Christmas season suggest that it should be used only at particular times of the year. This hymn is said or sung on Sundays outside Advent and Lent, on solemnities and feasts, and in solemn local celebrations.

Glory to God in the highest,

and peace to his people on earth. Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sin of the world: have mercy on us; you are seated on the right hand of the Father: receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen. Opening Prayer. The original beginning of the liturgy still carries the title of Opening Prayer in its English translation. The text of this prayer is proper to each Sunday (the example here is for the Tenth Sunday in Ordinary Time), with each Sunday having two choices. The form of the prayer is the collect (pronounced with the accent on the first syllable): the presider invites everyone to pray, all pray in silence, and then the presider collects the prayers of the congregation in the concluding section. This prayer is one of the presidential prayers—in other words, one of those prayers in which the presider prays in the name of all gathered together, signified by the ancient posture of prayer, the orans (standing, with arms raised). Afterwards, the priest, with hands joined, sings or says: Let us pray. Priest and people pray silently for a while. Then the priest extends his hands and sings or says the opening prayer, at the end of which the people respond: Amen. Priest: Let us pray [for the guidance of the Holy Spirit] Pause for silent prayer.

God of wisdom and love,

source of all good, send your Spirit to teach us your truth and guide our actions in your way of peace. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Liturgy of the Word. The proclamation of the Word of God, in which "God is speaking to his people, opening up to them the mystery of redemption and salvation" (GIRM, 33) centers on the three Scripture readings, two chants, and the homily. The first reading is assigned for each Sunday from the three-year lectionary, in which the Old Testament reading was chosen for its relationship to the Gospel reading. During the season of Easter, the first reading is taken from the Acts of the Apostles. The second reading, taken from the New Testament, follows its own semicontinuous cycle. Both of these readings have liturgical beginnings ("A reading from … ") and endings. (The examples are from the Tenth Sunday in Ordinary Time, Cycle A.) First Reading. The reader goes to the lectern for the first reading. All sit and listen. To indicate the end, the reader adds: This is the Word of the Lord. All respond: Thanks be to God. Responsorial Psalm. The psalm, which comes between the first two readings, is sung by the cantor and the assembly, the cantor singing the verses and the assembly alternating with the short refrain (hence its title, responsorial). Like the readings, there is a proper psalm assigned for each Sunday, which can be replaced by a common psalm of the season. The cantor sings or recites the Psalm, and the people respond. Second Reading. When there is a second reading, it is read at the lectern as before. To indicate the end, the reader adds: This is the Word of the Lord. All respond: Thanks be to God. Alleluia or Gospel Acclamation. This acclamation, usually an Alleluia except during Lent, is sung to acclaim and announce the Gospel. The congregation stands, the Gospel book (increasingly a separate ritual book from the lectionary) is carried in procession from the stand or altar to the ambo or middle of the church, from where it will be proclaimed. Frequently it is accompanied by candles and incense, signs of honor for the presence of Christ in the Gospel. On feast days (such as Easter and Christmas), it is preferable that the Gospel be sung, either by a single voice or by several, for which settings are now readily available. The Alleluia or other chant follows. It is to be omitted if not sung. Gospel. Meanwhile, if incense is used, the priests puts some in the censer. Then the deacon who is to proclaim the Gospel bows to the priest and in a low voice asks his blessing: Father, give me your blessing. The priest says in a low voice: The Lord be in your heart and on your lips that you may worthily proclaim his gospel. In the name of the Father, and of the Son, and of the Holy Spirit. The deacon answers: Amen. Then the deacon (or the priest) goes to the lectern. He may be accompanied by ministers with incense and candles. He sings or says: The Lord be with you. The people answer: And also with you. The deacon (or priest) sings or says: A reading from the holy Gospel according to N. He makes the sign of the cross on the book, and then on his forehead, lips and breast. The people respond: Glory to you, Lord. Then, if incense is used, the deacon (or priest) incenses the book, and proclaims the Gospel. At the end of the Gospel, the deacon (or priest) adds: This is the Gospel of the Lord. All respond: Praise to you, Lord Jesus Christ. Then he kisses the book, saying inaudibly: May the words of the Gospel wipe away our sins. Homily. A homily shall be given on all Sundays and holy days of obligation; it is recommended for other days. The proclamation of the homily (or sermon) follows the Gospel and links the reading of Scripture with the action of the Eucharist to follow. The homily's purpose is not to teach about the Scripture, rather it is preached from the Scriptures "to interpret people's lives in such a way that they will be able to celebrate Eucharist" (Fulfilled in Your Hearing, 52). Profession of Faith. Since the Middle Ages the baptismal creed has been added to the eucharistic liturgy, usually in the form of the Nicene Creed. While it is still officially part of every Sunday's liturgy, its interruption of the prayer of the people in response to the homily and its redundancy in a liturgy that is essentially a profession of faith in itself are considered by many to be valid reasons for its omission. After the homily, the profession of faith is said on Sundays and solemnities; it may also be said in solemn local celebrations.

We believe in one God,

the Father, the Almighty maker of heaven and earth, of all that is seen and unseen. We believe in one Lord, Jesus Christ the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, one in Being with the Father. Through him all things were made. For us men and for our salvation he came down from heaven: All bow during these two lines: by the power of the Holy Spirit he was born of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried. On the third day he rose again in fulfillment of the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father and the Son. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.

General Intercessions. Then follow the general intercessions (prayer of the faithful). The priest presides at the prayer. With a brief introduction, he invites the people to pray; after the intentions he says the concluding prayer. It is desirable that the intentions be announced by the deacon, cantor, or other person.

The restored prayer of the faithful is a series of prayers for the world, the church, the community, and individuals. Because it exercises the ministry of baptized Christians, praying with the efficacy of the Spirit, it was the first "ministry" done by the newly baptized; this is also the reason for the dismissal of the catechumens (those preparing for baptism) before this prayer. In the restored catechumenate, that dismissal again takes place here in preparation for the Liturgy of the Eucharist, which is only for fully initiated Christians. The intercessions can be spoken or sung, although they are usually spoken because the prayers themselves are voiced by lectors. Liturgy of the Eucharist. The Eucharist, literally "thanksgiving," centers on the eucharistic prayer, recalling the wonderful works of God and especially the gift of Jesus himself, the breaking of the "one bread of unity," and Communion, in which the faithful "receive the Lord's body and blood in the same way the apostles received them from Christ's own hands" (GIRM, 48). Preparation of the Altar and the Gifts. In the transitional rites between the Liturgy of the Word and the Liturgy of the Eucharist, the gifts of bread and wine are brought in procession to the altar by parishioners. During the accompanying music, the collection may also be taken up and brought in procession, but the money is never placed on the altar. Once the bread and wine are brought to the altar, they are prepared either by the parishioners themselves or, more likely, the acolytes assisting in the liturgy. The presider then says a blessing over the bread and wine, a form derived from Jewish table blessings, and washes his hands, originally a necessity after incensing the altar, gifts, and people. If incensing is included at this point in the liturgy, it would always include an incensation of all present as a sign of honor for all the baptized. A brief dialogue symbolizing the role of the congregation in the offering and a variable prayer (proper to each Sunday) precede the eucharistic prayer. After the Liturgy of the Word, the offertory song is begun. Meanwhile the ministers place the corporal, the purificator, the chalice, and the missal on the altar. Sufficient hosts (and wine) for the Communion of the faithful are to be prepared. It is most important that the faithful should receive the body of the Lord in hosts consecrated at the same Mass and should share the cup when it is permitted. Communion is thus a clearer sign of sharing in the sacrifice which is actually taking place. It is desirable that the participation of the faithful be expressed by members of the congregation bringing up the bread and wine for the celebration of the Eucharist or other gifts for the needs of the Church and the poor. The priest, standing at the altar, takes the paten with the bread and, holding it slightly raised above the altar, says inaudibly: Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life. Then he places the paten with the bread on the corporal. If no offertory song is sung, the priest may say the preceding words in an audible voice; then the people may respond. Blessed be God for ever. The deacon (or the priest) pours wine and a little water into the chalice. Then the priest takes the chalice, and, holding it slightly raised above the altar, says inaudibly: Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink. Then he places the chalice on the corporal. If no offertory song is sung, the priest may say the preceding words in an audible voice; then the people may respond: Blessed be God for ever. Standing at the center of the altar, facing the people, he extends and then joins his hands saying: Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father. The people respond: May the Lord accept the sacrifice at your hands for the praise and glory of his name, or our good, and the good of all his Church. Prayer over the Gifts Pray, brethren … Lord, look with love on our service. Accept the gifts we bring and help us grow in Christian love. Grant this through Christ our Lord. With hands extended, the priest sings or says the prayer over the gifts, at the end of which the people respond: Amen. [Sundays in Ordinary Time VI The Pledge of an Eternal Easter] Preface. This preface is said on Sundays in ordinary time. The prayer begins with the ancient dialogue of Jewish origins, exchanging peace and focusing on heavenly things. The preface that follows is variable according to feast and season. During ordinary time (our sample liturgy uses the prayers of the Tenth Sunday in Ordinary Time) there are eight Sunday prefaces from which to choose, left to the discretion of the person preparing the liturgy. The preface leads into the first of three eucharistic acclamations, the Holy, Holy, Holy (often referred to by its Latin title, the Sanctus). This is sung by all present; the text remains constant, the music can be chosen from many different settings, but in order to reflect the unity of the whole prayer it is desirable that all three acclamations be from the same musical setting. Priest: The Lord be with you. People: And also with you. Priest: Lift up your hearts. People: We lift them up to the Lord. Priest: Let us give thanks to the Lord or God. People: It is right to give him thanks and praise. Priest: Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks. In you we live and move and have our being. Each day you show us a Father's love; your Holy Spirit, dwelling within us, gives us on earth the hope of unending joy. Your gift of the Spirit, who raised Jesus from the dead, is the foretaste and promise of the paschal feast of heaven. With thankful praise, in company with the angels, we glorify the wonders of your power: Holy, Holy, Holy A. Holy, holy, holy Lord, God of power and might, heaven and earth are fully of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. B. Lord Jesus, you came to gather the nations into the peace of God's kingdom: Lord, have mercy. The people answer. Lord, have mercy. Priest: You come in word and sacrament to strengthen us in holiness: Christ have mercy. People: Christ, have mercy. Priest: Lord, have mercy. The priest says the absolution: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. The people answer: Amen. Eucharistic Prayer with Acclamation [Eucharistic Prayer III] Eucharistic Prayer. The invariable part of the great prayer of thanksgiving follows, the example chosen is Prayer III, one of nine official eucharistic prayers in the current sacramentary. The entire eucharistic prayer can be sung (the original intention behind the sung acclamations of the assembly) or just the parts noted in the text. The priest, with hands extended, says: Father, you are holy indeed, and all creation rightly gives your praise. All life, all holiness comes from you through your Son, Jesus Christ our Lord, by the working of the Holy Spirit. From age to age you gather a people to yourself, so that from east to west a perfect offering may be made to the glory of your name. He joins his hands and, holding them outstretched over the offerings, says: And so, Father, we bring you these gifts. We ask you to make them holy by the power of your Spirit, He joins his hands and, making the sign of the cross once over both bread and chalice, says: that they may become the body and blood of your Son, our Lord Jesus Christ, at whose command we celebrate this Eucharist. The epiclesis, the ancient prayer invoking the Holy Spirit's blessing on the bread and wine, follows, accompanied by a gesture symbolic of the Holy Spirit and the sign of the cross of the gifts. This portion of the eucharistic prayer has been maintained in the Eastern Christian tradition but was neglected in the West. The revised Roman sacramentary restores it in this prayer. He joins his hands. The words of the Lord in the following formulas should be spoken clearly and distinctly, as their meaning demands. On the night he was betrayed He takes the bread and, raising it a little above the altar, continues: he took bread and gave you thanks and praise, He broke the bread, gave it to his disciples, and said: He bows slightly. Take this, all of you, and eat it: this is my body which will be given up for you. He shows the consecrated host to the people, places it on the paten, and genuflects in adoration. Then he continues: When supper was ended, he took the cup. He takes the chalice and, raising it a little above the altar, continues: Again he gave you thanks and praise, gave the cup to his disciples, and said: He bows slightly. Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me. He shows the chalice to the people, places it on the corporal, and genuflects in adoration. This section contains the words of institution, the words of Christ at the Last Supper as reported by the apostle Paul. They have always been regarded as essential to eucharistic consecration. Again, the gestures indicate in the text are an essential part of the prayer. Then he sings or says: Let us proclaim the mystery of faith: A. People with celebrant and concelebrants: Christ has died, Christ is risen, Christ will come again. B. Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory. C. When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory. D. Lord, by your cross and resurrection you have set us free. You are the Savior of the world. The second sung acclamation of the people follows, using one of the four texts printed. With hands extended, the priest says: Father, calling to mind the death your Son endured for our salvation, his glorious resurrection and ascension into heaven, and ready to greet him when he comes again, we offer you in thanksgiving this holy and living sacrifice. The anamnesis. This means "memorial" or "remembrance," but in the strong sense of remembering in such a way as to make present the historical reality. It suggests the joining of the offering of this liturgy to the offering of Christ given in his death. But it also includes the reality of the Resurrection and Ascension and looks forward to Christ's return. Look with favor on your Church's offering, and see the Victim whose death has reconciled us to yourself. Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body one spirit in Christ. May he make us an everlasting gift to you and enable us to share in the inheritance of your saints, with Mary, the virgin Mother of God; with the apostles, the martyrs (saying N. [the saint of the day or the patron saint]) and all your saints, on whose constant intercession we rely for help. Lord, may this sacrifice, which has made our peace with you, advance the peace and salvation of all the world. Strengthen in faith and love your pilgrim Church on earth; your servant, Pope N., our bishop N., and all bishops, with the clergy and the entire people your Son has gained for you. Father, hear the prayers of the family you have gathered here before you. In mercy and love unite all your children wherever they may be. We hope to enjoy for ever the vision of the glory, through Christ our Lord, from whom all good things come. The intercessions bring the whole concerns of the church and its people and saints (in all times and places) into the action of the liturgy. He takes the chalice and the paten with the host and, lifting them up, sings or says: Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever. Amen. The people respond. Amen. The eucharistic prayer concludes with the Doxology and the final acclamation of the people, the Great Amen. Communion Rite/Lord's Prayer. The Lord's Prayer is then sung or said by all present; at eucharistic liturgies the embolism is added prior to the doxological ending. The priest sets down the chalice and paten and with hands joined sings or says the following: Let us pray with confidence to the Father in the words our Savior gave us.

Our Father, who art in heaven, hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

With hands extended, the priest continues alone:

Deliver us, Lord, from every evil, and grant us peace in our day.

In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ. He joins his hands. Doxology. The people end the prayer with the acclamation: For the kingdom, the power and the glory are yours, now and for ever. Sign of Peace. Originally this gesture preceded the eucharistic liturgy (concluding the general intercessions) and its location in the liturgy is currently a topic of discussion. The ritual includes the prayer of the presider (addressed to Jesus), the dialogue, and the exchange of peace between all present, which usually takes the form of a hug or handshake in American churches. Then the priest, with hands extended, says aloud: Lord, you said to your apostles: I leave you peace, my peace I give you. Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom, He joins his hands. where you live for ever and ever. The people answer: Amen. The priest, extending and joining his hands, adds: The peace of the Lord be with you always. The people answer: And also with you. Then the deacon (or the priest) may add: Let us offer each other the sign of peace. All make an appropriate sign of peace, according to local custom. The priest gives the sign of peace to the deacon or minister. Breaking of the Bread. The breaking of the bread and pouring of wine is accompanied by the Lamb of God, a ritual music composition that continues as long as the action of breaking and pouring takes place. The breaking of bread (one of four fundamental actions of eucharistic liturgy: taking, blessing, breaking, giving) is both practical, in preparation for the distribution of Communion, and symbolic of the one loaf of unity now broken like the body of Christ. Then the following is sung or said: Lamb of God, you take away the sins of the world: have mercy on us. Lamb of God, you take away the sins of the world: have mercy on us. Lamb of God, you take away the sins of the world: grant us peace. This may be repeated until the breaking of the bread is finished, but the last phrase is always "grant us peace." Communion. The invitation to Communion (in the form of a dialogue between presider and congregation), the distribution of Communion, and the post-Communion prayer make up this rite. Communion is ordinarily (and preferably) received under both species, bread and wine. Most American parishes have parishioners who fulfill the ministry of eucharistic minister, both distributing the Eucharist to the congregation and bringing Communion to the sick or shut-ins of the parish. After processing to the front of the church and receiving a piece of bread and drinking from the common cup, the congregation returns to their seats, either remaining standing as a sign of solidarity with all, or kneeling in private prayer. During the distribution of Communion there is usually singing, either by the congregation, cantor, choir, or a combination of these. The priest genuflects. Taking the host, he raises it slightly over the paten and, facing the people, says aloud: This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper. He adds, once only, with the people: Lord, I am not worthy to receive you, but only say the word and I shall be healed. Facing the altar, the priest says inaudibly: May the body of Christ bring me to everlasting life. He reverently consumes the body of Christ. Then he takes the chalice and says inaudibly: May the blood of Christ bring me to everlasting life. He reverently drinks the blood of Christ. After this he takes the paten or other vessel and goes to the communicants. He takes a host for each one, raises it a little, and shows it, saying: The body of Christ. The communicant answers: Amen. and receives Communion. When a deacon gives Communion, he does the same. The sign of comunion is more complete when given under both kinds, since the sign of the eucharistic meal appears more clearly. The intention of Christ that the new and eternal covenant be ratified in his blood is better expressed, as is the relation of the eucharistic banquet to the heavenly banquet. If any are receiving in both kinds, the rite described elswhere is followed. When he presents the chalice, the priest or deacon says: The blood of Christ. The communicant answers; Amen. and drinks it. The deacon and other ministers may receive communion from the chalice. A period of silence may be observed after Communion, or a psalm or song of praise may be sung. Prayer after Communion Let us pray. Pause for silent prayer, if this has not preceded. Lord, may your healing love turn us from sin and keep us on the way that leads to you. We ask this in the name of Jesus the Lord. Following a brief silence, the post-Communion prayer, another presidential prayer proper to Sunday, is prayed. Concluding Rite. The Sunday liturgy ends far more briefly than it began in the introductory rites. If there are any announcements regarding the life of the parish, they are done at this time, and then the liturgy concludes with the blessing. The blessing begins with a dialogue symbolic of the presence of the Spirit in each one present, and then follows one of three forms, the simplest being given here. The dismissal, technically a diaconal task dating from the centuries when the deacon announced the location of the next week's liturgy, follows. The recessional is optional; the presider kisses the altar, and with the other ministers reverences the altar. All recess out if there is a recessional song. The music may take the form of a sung piece or an instrumental selection. If there are any brief announcements, they are made at this time. Greeting The rite of dismissal takes place. Facing the people, the priest extends his hands and sings or says: The Lord be with you. The people answer: And also with you. Blessing Simple form The priest blesses the people with these words: May almighty God bless you, the Father, and the Son, and the Holy Spirit. The people answer: Amen. Dismissal. The dismissal sends each member of the congregation to do good works, praising and blessing the Lord. The deacon (or the priest), with hands joined, sings or says: Go in peace to love and serve the Lord. The people answer: Thanks be to God. The priest kisses the altar as at the beginning. Then he makes the customary reverence with the ministers and leaves. If any liturgical service follows immediately, the rite of dismissal is omitted.