Under construction. Come back in March 2008.What the General Instruction of the Roman Missal (GIRM) Says
The Different Elements of Mass
37. Finally, concerning the other formulas:
a. Some constitute an independent rite or act, such as the Gloria, the responsorial Psalm, the Alleluia and verse before the Gospel, the Sanctus, the Memorial Acclamation, and the song after communion;
b. Others accompany another rite, such as the chants at the Entrance, at the Offertory, at the
fraction (Agnus Dei), and at Communion.
Movements and Posture
43. The faithful should stand from the beginning of the Entrance chant, or while the priest approaches the altar, until 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 Prayer of the Faithful; from the invitation, Orate, fratres (Pray, brethren); before the Prayer over the Offerings until the end of Mass, except at the places indicated below.
They should, however, sit while the readings before the Gospel and the responsorial Psalm are proclaimed and for the Homily and while the Preparation of the Gifts at the Offertory is taking place; and, as circumstances allow, they may sit while the period of sacred silence after Communion is observed.
But they should kneel at the consecration, except when prevented on occasion by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration.
Nevertheless, it is up to the Conference of Bishops to adapt the gestures and postures described in the Order of Mass to the culture and reasonable traditions of the people. The Conference, however, must make sure that such adaptations correspond to the meaning and character of each part of the celebration. Where it is the practice for the people to remain kneeling after the Sanctus until the end of the Eucharistic Prayer and before Communion when the priest says: Ecce Agnus Dei (This is the Lamb of God), this practice is laudably retained.
With a view to a uniformity in gestures and postures during one and the same celebration, the faithful should follow the directions which the deacon, lay minister, or priest gives according to whatever is indicated in the Missal.
In Australia apart from what is said above, the people are to sit from the Preparation of the Gifts until the completion of the priest’s invitation Orate fratres, and then stand from the beginning of the people’s response: “May the Lord accept…” to the end of the Sanctus. They then kneel from the completion of the Sanctus until after the Great Amen, and then stand from the beginning of the invitation to the Lord’s Prayer until the completion of the Agnus Dei, when they are to kneel again until the distribution of Holy Communion. During the sacred silence after the distribution of Holy Communion, they may either sit or kneel.
The Individual Parts of the Mass
79. The chief elements making up the Eucharistic Prayer may be distinguished in this way:
a. Thanksgiving (expressed especially in the Preface): in which the priest, in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation or for some special aspect of it that corresponds to the day, festivity, or season.
b. Acclamation: in which the whole congregation, joining with the heavenly powers, sings the Sanctus. This acclamation, which is part of the Eucharistic Prayer itself, is sung or said by all the people with the priest.
c. Epiclesis: in which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ’s Body and Blood, and that the spotless Victim to be received in Communion be for the salvation of those who will partake of it.
d. Institution narrative and consecration: in which, by means of words and actions of Christ, the Sacrifice is carried out which Christ himself instituted at the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to his Apostles to eat and drink, and left them the command to perpetuate this same mystery.
e. Anamnesis: in which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, keeps the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven.
f. Offering: by which, in this very memorial, the Church - and in particular the Church here and now gathered - offers in the Holy Spirit the spotless Victim to the Father. The Church’s intention, however, is that the faithful not only offer this spotless Victim but also learn to offer themselves,71 and so day by day to be consummated, through Christ the Mediator, into unity with God and with each other, so that at last God may be all in all.72
g. Intercessions: by which expression is given to the fact that the Eucharist is celebrated in communion with the entire Church, of heaven as well as of earth, and that the offering is made for her and for all her members, living and dead, who have been called to participate in the redemption and the salvation purchased by Christ’s Body and Blood.
h. Final doxology: by which the glorification of God is expressed and which is confirmed and concluded by the people’s acclamation: Amen.
Mass Without A Deacon
147. Then the priest begins the Eucharistic Prayer. In accordance with the rubrics (cf. no. 365), he selects a Eucharistic Prayer from those found in the Roman Missal or approved by the Apostolic See. The Eucharistic Prayer demands, by its very nature, that only the priest say it in virtue of his ordination. The people, for their part, should associate themselves with the priest in faith and in silence, as well as through their parts as prescribed in the course of the Eucharistic Prayer: namely, the responses in the Preface dialogue, the Sanctus, the Acclamation after the Consecration, the acclamatory Amen after the final doxology, as well as other acclamations approved by the Conference of Bishops with the recognitio of the Holy See. It is very appropriate that the priest sing those parts of the Eucharistic Prayer for which musical notation is provided.
151. After the Consecration when the priest has said: Mysterium fidei (Let us proclaim the mystery of faith), the people sing or say an acclamation using one of the prescribed formulas. At the end of the Eucharistic Prayer, the priest takes the paten with the host and the chalice and elevates them both while alone singing or saying the doxology: Per ipsum (Through him). At the end the people make the acclamation: Amen. Then the priest places the paten and the chalice on the corporal.
Mass with a Deacon
180. At the final doxology of the Eucharistic Prayer, the deacon stands next to the priest, holding the chalice elevated while the priest elevates the paten with the host, until the people have responded with the acclamation: Amen.