Liturgical Formation of The Faithful

LITURGICAL FORMATION OF THE FAITHFUL
IN NEBBI CATHOLIC DIOCESE
PREPARATION OF THE LITURGY
Qn. Who are the ministers (agents) who are important in any liturgical celebration of
the Mass?
 The liturgical assembly since the mass is celebrated for and with the people. Care should be taken that
priests do not begin the Mass without a good number of the faithful already present.
 The priests and bishops are the main celebrants and concelebrants in the celebration.
 The deacons have the role of service at the liturgy of the word and at the altar.
 The extraordinary ministers of the Eucharist and religious assist
 The lectors and acolytes or the altar servers
 The choirmaster and other cantors
 The master of ceremonies and commentators
 The liturgical dancers
 Those for the prayer of the faithful
Qn. Is preparation before Mass necessary and what should be done by each of the
ministers and the people to prepare themselves for the celebration of the Mass?
Preparation of the people through the sacrament of Penance and Reconciliation, carrying gifts to be given
at offertory, dressing smartly, and coming early, keeping silence in the Church before the liturgical
celebration begins.
Preparation of the priest by preparing all the other agents and articles required for Mass, collaborating
with the choir in choosing the songs for Mass, monitoring the readers and those for the prayer of the
faithful as they practice. He also prepares himself through the sacrament of penance and the recitation of
psalms and vesting prayers. He should ensure that there is silence in the sacristy and the Church before
Mass begins to create a conducive atmosphere for worship.
The deacons should practice the reading of the gospel before and prepare the missal and all that is required
for the celebration.
Prepared by Fr. Francis Xavier Mungukende

Presented by Fr. James Maxwell Jacan
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The lectors and acolytes should prepare the readings one week earlier and a person who guides them in
reading and serving should be well versed with serving at the altar. Care should be taken that they have
proper dressing code and decent hygiene, proper postures for standing and sitting and for the hands during
the liturgy. No unnecessary movements of the servers around the altar should be encouraged.
The vestments to be used by the bishop, priests, and other ministers should be prepared well in the sacristy
by the sacristan.
Therefore it is recommended that adequate preparation should be carried out by all the ministers who
are to participate in the liturgy guided by the priest himself.
Qn. Can priests concelebrate mass without the chasuble?
It is encouraged that all concelebrating priests put on the chasuble. However, in case of a big number and
lack of vestments, they can be permitted by the bishop to use white vestments even when a different color
is being used. The permission to use only the stole is on rare occasions when it is impossible to access the
chasubles (Redemptionis Sacramentum, 124). Priests should avoid the abuse of celebrating Mass or other
sacraments without vestments or using only the stole (RM, 126).
Therefore it is recommended that priests use the alb, the stole and the chasuble in all liturgical
celebrations.
Qn. Can a priest concelebrate when he does not know the local language being used
for the celebration?
No. It is essential that the priest should pronounce the words of consecration and other parts required of a
concelebrant. If one is unable to do so he should not concelebrate (GIRM nos. 218, 222, RS no. 113).
Therefore texts should always be provided for concelebrating priests.
It is recommended that priests who completely do not understand the language don’t concelebrate.
Qn. Can priests who have arrived after the Mass has begun be admitted in a
concelebration?
No. Priest who have arrived late should not join the concelebrants but participate without vesting among
the faithful.

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It is recommended that priests who come late don’t concelebrate or even vest for the liturgy.
Qn. Are cassocks and habits of the religious liturgical vestments?
No. They should not be used for liturgical celebrations without the use of the alb first. Putting on the stole
over the cassock or a habit is to be discouraged.
It is recommended that a uniform liturgical vestment is provided for all lay people who participate in
the liturgy.
Qn. Is liturgical hygiene necessary today?
Liturgical hygiene is necessary in the liturgy today. This begins with the need for each church structure to
have a sacrarium, where particles of fallen hosts and other sacred items can be washed. The personal
hygiene of the priests and other ministers is important as well. This include bathing, having a well-
trimmed hair and beard, short nails, brushing the teeth and all other personal hygiene. Putting on clean
clothes and socks and regular washing of the liturgical vestments and vessels should be encouraged among
priests. Avoid the use of plastic bottles.
It is recommended that each Church has a sacrarium or a place reserved for disposing of sacred things.
It is also recommended that the priests replace regularly the Blessed Sacrament for adoration; regular
washing of vessels and altar linens, vestments and keeping the place of worship clean. Plastic bottles
are discouraged from being used as altar vessels for water, wine or oils.
Qn. What are the major liturgical gestures and postures used in the liturgy today
and what do they signify? When are they used?
 Standing (GIRM. no. 43)

 It is a sign of respect and honor.
 It is also a sign of readiness to be commissioned to do what has been heard especially in the Gospels.
 We stand at the beginning of the entrance chant or entrance procession up to the collect; we stand to
welcome the Gospel during the Alleluia chant; we stand to profess our faith and offer the prayers of
the faithful; we stand to respond to the invitation before the prayer over the gifts up to the Eucharistic
prayer; we stand at the Our Father up to the end of the Agnus Dei; we stand during the post-
communion prayer and the exit procession.

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 Sitting (GIRM no. 43)
 It is a posture of listening and meditation
 We sit during the first reading, the psalm and the second reading on Sundays, feasts and solemnities;
we sit during the homily; we sit during offertory; we sit during and after communion (moment of
sacred silence) and announcements.
 Singing
 Singing together in the Church expresses the sacramental presence of God to his people and the
communion of voices as one flowing from our souls.
 We sing the entrance song; the Kyrie; the Gloria (on feasts and solemnities and Sundays except those
of Lent and Advent); the Gospel Acclamation, the Creed (When sung); the offertory song; the Sanctus;
the Our Father (when sung); the Agnus Dei; the communion song and exit song.
 Silence
 Silence in the liturgy allows the community to reflect on what it has heard and experienced, and to
open its heart to the mystery celebrated.
 Silence should be observed before the Mass begins near the Church, in and around it, in the sacristy,
silence should also be observed before the Confiteor (penitential act), before the collect after the
invitation let us pray; in between the readings if there is no psalm, after the homily or in place of the
homily if it is omitted; during the consecration when the consecrated bread and wine is shown to the
people; after communion and before the post communion prayer and after the Mass.
 The sign of the cross
 It is our identity card or badge.
 It signifies our faith in the Trinity. It is a profession of faith in God the Father, God the Son and God
the Holy Spirit.
 It signifies that we have all been redeemed through the death of Christ on the cross.
 It also reminds us of the indelible mark we received during baptism when the priest/our biological
parents and godparents traced the sign of the cross on our foreheads.
 Therefore it is a sign that we have been saved and this salvation should be experienced and evident in
our minds (forehead), our hearts (Chest or breast) and our actions (Shoulders/hands).
 We make the sign of the cross as we enter the church by touching the water and signing ourselves
(individually or when Holy water is sprinkled on us or when the bishop blesses the faithful in
processions), at the beginning of the mass with the main celebrant, in preparation before reading the

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Gospel (the deacon and priest), before the proclamation of the Gospel (by the faithful and the one
proclaiming it), at the epiclesis (by the main celebrant), and at the final blessing.
 Sign of the cross traced on our forehead, lips and chest/breast during the Gospel
 This signifies our prayer that the Word of God should be always in our minds (Thoughts – Meditate on
the Word), on our lips (Proclaim the Word) and in our hearts (Action – Live by the Word).
 It is done during the Gospel slightly before it is read or in some dioceses during the Angelus at the
words: “And the Word was made flesh; And dwelt among us”
 In the liturgy of hours this reverence through the sign of the cross is done during the recitation or
chanting of the Benedictus, the Magnificat and the Nunc dimmitis (At last al powerful Master).
 Procession (Ceremonies of the Roman Rite, 46).
 It is a sign of the pilgrim Church, the body of those who believe in Christ, on their way to the
Heavenly Jerusalem.
 It is done during the entrance, gospel, offertory, communion and exit.
 Praying in unison
 The assembly pray and sing together. This means that we truly are – One Body united in Christ
through the Sacrament of Baptism.
 This is done during the Kyrie, the Gloria, Mystery of Faith, and the Our Father.
 Kneeling
 It is a sign of adoration,
 It is a sign of paying homage
 Sometimes it is a sign of penance.
 We should kneel after the Sanctus up to the Great Amen, then after the Agnus Dei up to the time for
communion procession or when the priest self-communicates. The faithful may kneel after receiving
Holy Communion.
 Genuflecting (Ceremonials of Bishops, 69).
 It is a sign of adoration or profound reverence to the Blessed Sacrament. We genuflect by bringing our
right knees down to the floor.
 We genuflect when we pass before the tabernacle at the entrance rite and before the tabernacle when
collecting reserved Eucharist or taking it back and during the Mass, after the consecration of each
specie and at the end of the Agnus Dei. The priests genuflect before receiving the Eucharist or when
crossing the altar and the Eucharist is still not taken to the place of reservation.

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 We genuflect before the cross on Good Friday during the veneration of the cross (CB, 69).
 Bowing (CB, 68, GIRM 173, 274, 275)
 It is a sign of reverence, respect and gratitude.
 We bow to the altar at the entrance procession; to the cross when incensing it, to persons and objects
before and after incensing them; when crossing before the altar or the main celebrant; before taking the
readings especially the Gospel; after washing hands; at the consecration by the concelebrants, after the
Agnus Dei.
 Kissing of liturgical objects
 It is a sign of reverence and love
 Kissing the altar is a sign of reverence and love shown by the minister to Christ who is the Altar. It is
also a communion between the Pilgrim Church (priest/deacons/concelebrants) and the Triumphant
Church (relics of the saints/martyrs.
 The kissing of the altar is a sign of veneration of the altar that is Christ Himself. It is through this kiss
that the unity between the people and God and Christ takes place. It is through this kiss that the unity
between the pilgrim and the triumphant church also takes place. Therefore it must never be omitted
neither by the main celebrant nor the concelebrating priests.
 Kissing the Book of the Gospels is a sign of reverence to Christ in the word of God proclaimed.
 Kissing the cross on Good Friday at the veneration of the cross.
 The main celebrant, the concelebrants and the deacons kiss the altar at the beginning of the Mass and
only the main celebrant and the deacons do so at the conclusion of the Mass. The deacon or the priest
who proclaims the Gospel kisses the Book of the Gospel after concluding the reading of the Gospel.
 Incensing
 It is a sign of honor given to Christ who is present in the minister, the word of God/Gospel, the
consecrated species, the Paschal Candle, the people of God assembled, the concelebrants, the gifts, the
altar. It is the same Christ present in all of these.
 The smoke of the incense is a sign of our prayer rising to God.
 The sweet smell of the incense signifies the sweet aroma of Christ.
 All the above are incensed persons and objects are incensed. A part from that the crib and statues of
Our Lady (the Blessed Virgin Mary) and the saints on their feast days are also incensed.
 Prostration
 It is a sign of total surrender or abandonment to God

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 It is also a sign of total consecration to God.
 It is done on Good Friday, on ordinations and sometimes during the final professions of the religious
or even during Eucharistic adoration.
 Laying on of hands
 It is a sign of invocation of the Holy Spirit
 It is a sign of welcome into the college of priests during ordination of priests.
 It is done during epiclesis in the sacrament of the Eucharist before consecration, during Confirmation,
Ordination, Anointing of the sick, and sacramentals like blessing water, etc.
 Beating the breast
 It is a sign of contrition and penance.
 It is done during the penitential act especially when the Confiteor is used.
PARTS OF THE MASS
INTRODUCTORY RITES
Qn. Should anything be placed on the altar before the Mass begins?
The altar should remain bare before the liturgy of the Eucharist begins at the offertory. Neither candles
nor flowers should be placed on top of the altar. Only the Book of the Gospels is permitted to be put on
the altar as the Mass begins.
It is recommended that nothing should be placed on the altar from the entrance rite up to the
offertory rite.
Qn. Where should flowers and candles be placed during the Mass?
Flowers should always be put at the foot of the altar and not on top of the altar while candles should have
their independent stands and not the altar. This is to show the respect and honor given to Christ who is the
true altar and to avoid distracting/obstructing the people from seeing what is taking place on the altar.
It is recommended that candle stands and flower stands be made so that flowers and candles may be
placed on them.

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Qn. In the absence of a decent table, what other materials can be used to replace the
altar?
No mention is made of any other materials that should be used to replace the altar. However, in case of
extra-ordinary situations where there is no altar, or table then an altar of stones can be made or any other
practical but decent material can be placed as an altar.
It is recommended that a suitable table should be found first before any celebration of the mass in the
communities or at homes.
Qn. What is the use of the credence table? Can’t the gifts for offertory be put already
on the altar before Mass begins?
Credence table is used to put the gifts for the offertory (bread and wine) the altar vessels and linens to be
used and the missal and its stand at the beginning of the celebration. The gifts are not supposed to be place
on the altar before the liturgy of the Eucharist begins.
It is recommended that a credence table should be present in any liturgical celebration of the Mass
where bread and wine will be offered.
Qn. Can a table used as an altar be used for other functions like serving food as well?
If it is within the Church and it is a dedicated altar then it should not be used for other non-liturgical
functions. However, during funerals and other celebrations the same table may be used for even serving
meals but after removing the altar linens.
It is recommended that more than one table be present at funerals or other celebrations so that the one
used as the altar may not be used for serving food or other functions a part from being used as the
altar. It is also recommended that the altar linens be removed incase other tables cannot be found.
Qn. How many crosses or crucifixes should be present during any liturgical
celebration (Mass)?
The cross is the term given to that crossed shaped wood or metal without the corpus of Christ on it while
the crucifix is the cross with the corpus of Christ still hanging on it. However, the term cross can
sometimes apply to both.

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Only one cross/crucifix is supposed to be visible to the faithful during the Mass. It is this same
cross/crucifix that should be incensed. No other crosses are permitted except the processional cross that
should be taken to the sacristy or a secluded place immediately after the procession.
It is recommended that only one cross be used during any liturgical celebration.
Qn. Which direction should the corpus on the crucifix face; the people or the priest?
The corpus on the crucifix should always face the people and not the priest (GIRM no. 308; CB NO. 129).
This is because it is to enable the faithful meditate on the saving passion of Christ and the mystery of faith
that is celebrated in the Mass. The Mass is a celebration of the Passion of Christ and therefore the priest
who represents Christ does not need another cross/crucifix facing Him. Christ himself does not need
another cross to meditate on the mystery he celebrates. The altar becomes the cross on which the bloodless
sacrifice off Christ is offered by the priest on behalf of the people. Therefore there should be no other
cross/crucifix facing the main celebrant on the altar during any liturgical activity unless it is mass without
the people.
It is recommended that the cross/crucifix faces the people and not the main celebrant during the
liturgical celebration.
Qn. When a crucifix is placed on the altar which direction should it face, the people or
the main celebrant?
When the liturgy is celebrated outside, a cross/crucifix can either be hung above the altar or placed on the
altar facing the people. There should not be more than one cross visible during any liturgical celebration to
avoid distraction and duplication of symbols or sacramentals.
If it is placed on the altar, it is recommended that the cross/crucifix faces the people.
Qn. Should the main celebrant and concelebrants genuflect towards the tabernacle
before the Mass begins? Why and when should that be omitted?
It is recommended that the celebrants genuflect towards the tabernacle only if it is located within the
sanctuary. When the tabernacle is outside the sanctuary the priests make a profound bow to the altar and
later reverence the altar with a kiss before going to their respective places. Genuflection towards the

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tabernacle is a sign of adoration to the Blessed Sacrament reserved. Therefore it should be omitted when
the tabernacle is outside the sanctuary (GIRM, 173, 274, CB, 71).
It is recommended that the main celebrant and concelebrants genuflect towards the tabernacle only
when it is located within the sanctuary. If it is outside the sanctuary, they should only bow to the altar
and venerate it with a kiss before taking their places.
Qn. Where should the main celebrant begin the celebration of the Mass? At the altar
or at the presidential chair?
The presidential chair is the recommended place where the sign of the cross is made by the main
celebrant. No other option is given in the Missal.
It is recommended that the main celebrant begins the celebration at the presidential chair and not at
the altar. Therefore a lectern for the main celebrant is necessary where altar servers cannot hold the
missal for the main celebrant.
Qn. When can the main celebrant recite the entrance antiphon?
When there is no entrance song and the procession enters in silence the main celebrant should recite the
entrance antiphon before making the sign of the cross with the people.
It is recommended that the main celebrant recites the entrance antiphon when no song has been sung
at the entrance.
Qn. When should the entrance antiphon be left out?
When there has been sung an entrance song, the entrance antiphon must not be recited. It can only replace
the entrance song when it is not sung.
It is recommended that the main celebrant does not recite the entrance antiphon when there has been a
hymn sung at the entrance.
Qn. Can there be many entrance songs or only one song?
One entrance song is recommended to show the unity of the procession and voices of the people singing
the same song.

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It is recommended that only one song is sung as the entrance song.
Qn. What should be the theme of the entrance song?
The theme should come from the entrance antiphon that is a biblical verse flowing from the readings of
the day.
It is recommended that the entrance antiphon that are Biblical in nature be composed as entrance
songs for use in the liturgy so that the theme for the entrance song is directly adapted from it.
Qn. When can water be sprinkled on the Christians; at the entrance procession, the
penitential rite of Asperges, the renewal of baptismal promises during Easter
Seasons?
All the three ways can be done. However, their meanings are the same and since they all remind us our
baptism. The sprinkling of water at the entrance rite should be discouraged in churches where Holy water
is provided at the door for personal signing with the sign of the cross. The other two forms should only be
done when necessary and not be duplicated with another similar rite at the entrance or instead of the
Creed.
It is recommended that the use of holy water in the liturgy be used only once. This is because its
significance is the same. When it is already used at the entrance rite or penitential rite or the renewal of
the baptismal promises, it should not be used again elsewhere.
Qn. How should Holy Water be used by the faithful?
It is a liturgical abuse for the faithful to drink holy water after it is blessed by an ordained ministers. It is
recommended that holy water be used only for sprinkling oneself, others or the room or any other place
that a Christian would like to bless. This is a form of blessing that is not reserved to ordained ministers but
to any Christian.
It is recommended that the priests catechize the Christians against bring large amount of water for
blessings and abusing the use of holy water especially for bathing, drinking, etc.
Qn. Which form of the penitential rite has a quasi-formulary like that of the rite of
penance and reconciliation?

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The Confiteor (I confess to the Almighty God) is the only one that is used both during the preparation of
the penitential service and during the Mass. It has a penitential character but does not have the efficacy to
forgive sins like that during the Sacrament of Penance and Reconciliation.
It is recommended that the priests discourage the Christians from thinking that the penitential act is
another form of confession or penance like the sacrament of penance and reconciliation.
Qn. Can two forms of the penitential act be used in the same rite or celebration?
No. It is forbidden to use two forms of the penitential act. This is to avoid repetition or duplication of rites.
A priest cannot use the “I confess”, then later use the “You were sent to heal the contrite” whether it is
recited or sung.
It is advised that the priest chooses only one form of the penitential act and not mix it with another.
Qn. Is the Kyrie part of the penitential rite?
No. It is an independent acclamation that comes after the penitential rite (GIRM nos.46, 51-52, 125, 258).
It is only included in the penitential rite when the third form of the rite is used that is in form of a litany or
trope.
It is recommended that the faithful understand that the Kyrie is independent from the penitential act
except in the last form.
Qn. What type of prayer or invocation is the Kyrie eleison?
Technically speaking, it is not a prayer begging for mercy but an acclamation or invocation, declaring God
as being merciful and forgiving, thanking Him for having forgiven us. Hence it is not a moment of asking
for pardon but of acclaiming God as Mercy.
It is recommended that the faithful understand that the Kyrie is not a song for begging for mercy from
God but for acknowledging that he has already forgiven us.
Qn. Should the Kyrie be sung while kneeling with open hands?
No. Since it is not a song asking for mercy but proclaiming the mercifulness of God it should actually be a
joyous but not a sorrowful song sung standing with hands joined.

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It is recommended that the Christians stand during the penitential act and the Kyrie.
Qn. To whom is this invocation directed then; to the Father or to the Son?
The Kyrie is directed to the second person of the Trinity. It is Jesus Christ who is mentioned as the Kyrie
(Lord/Rwoth) in the Kyrie eleison. This was made even clearer through the addition of the Christe
(Christ/Kristo) in the Kyrie eleison. The other form which is like a litany or technically called a trope
mentions clearly what Christ did to save us: “You were sent to heal the contrite; You came to call sinners
to repentance; You are seated at the right hand of the father to intercede for us…”
It is recommended that the faithful understand that the Kyrie is an invocation directed to the Second
Person of the Trinity, Jesus Christ and not God the Father.
Qn. Why should Gloria be sung and to whom is it directed, the Father or the Son?
Gloria is an independent rite (GIRM no. 37). It is a song of praise and glorification to the Trinity. It is
recommended only within the Mass and on Sundays, feasts and solemnities. It is omitted on Sundays of
Advent and Lent. It is addressed to God the Father and God the Son in communion with the Holy Spirit.
It is recommended that the Christians understand that the Gloria is a song of praise and glorification to
God directed to the Trinity and should be sung with joy.
Qn. Should the faithful wave as they sing the Gloria?
It is not mentioned in the liturgical books whether waving is encouraged during liturgical celebrations.
This can only be done if it is a form of adaptation.
It is recommended that unless the bishop permits the waving of hands during Gloria, it should be
discouraged gradually and slowly.
Qn. Why should the collect begin with the invitation “Let us pray”?
The priest prays for the people and with the people. Therefore this invitation encourages the faithful in a
moment of silence to offer their prayer intentions that are then summed up with the prayer of the priest as
one prayer lifted to God through the priest. Therefore it should never be omitted.
It is recommended that the priests do not omit the invitation “Let us pray” at the collect and at the post
communion prayer.

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Qn. Why is it called collect?
It is called a collect (Latin collecta) because it gathers all the prayers of the people and unites it with that
of the priest before lifting them up to God.
It is recommended that the faithful understand the meaning of the collect and why they should have a
prayer intention that is united with that of the priest at the collect.
Qn. Can I combine more than one collect?
No. One collect is enough for any mass. The priest should therefore choose accordingly as he prepares to
avoid combining or mixing them up.
It is recommended that the priests do not combine two or more collects in the same liturgical
celebration.
Qn. Can I substitute one with the other?
It is not advisable to substitute the collect of one Sunday with another or of one day with another unless a
special mass is being celebrated and which takes precedence over the other.
It is recommended that the priests do not substitute one collect with another during the liturgical
celebration.
THE LITURGY OF THE WORD
Qn. Where should the readings be proclaimed?
At the ambo.
It is recommended that the readings are proclaimed at the ambo unless the priest is celebrating the
mass without people.
Qn. Can a priest proclaim all the readings alone when the faithful are present?
No. The faithful should do so. Before the Second Vatican Council the priest proclaimed all the readings
because the scriptures were limited to the clergy and the use of Latin. However, with the reform of Second
Vatican Council the people are to participate actively, consciously and fully in the liturgy. Proclaiming the
word of God is one way in which this is achieved.

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It is recommended that the priests don’t proclaim the first and second reading or the Psalm themselves
but assign them to the lectors who are among the lay faithful to encourage active particiapation of the
faithful.
Qn. Why should the first reading be taken mostly from the Old Testament?
It is to remind us of the history of salvation that is still continuing now. Through the Old Testament we are
reminded of the saving action of God in the past and how God continuous to save us today.
It is recommended that the faithful understand that God continuous to work amidst us as He did in the
Old Testament.
Qn. Can the texts of the readings be printed in booklets or can I follow the readings
from my Bible?
Yes. However, this should be done only when the reading is proclaimed in a different language that the
faithful may not understand. On normal occasions booklets should not include texts of the readings. It is
not recommended for Christians to follow the readings from the Bible but to listen to what is being
proclaimed with attention at the ambo, not in the Bible of booklet.
It is recommended that booklets be printed without texts of the reading unless it will be proclaimed in
an unfamiliar language. It is also recommended that the faithful do not follow the readings from the
Bible as it is proclaimed by the lector but attentively listen to the word of God as it is proclaimed.
Qn. Can the texts of the readings be projected during liturgical celebrations?
No. Projecting the texts of the readings can distract the people from focusing on listening to the person
who proclaims the reading. During the liturgy of the word the focus and attention should be at the ambo.
During this time private reading of the word of God should be discouraged.
It is recommended that the texts of the reading not be projected for the faithful except the verses and
the theme.
Qn. Can the verses of the readings be announced to the faithful? Can one say “First
Reading” or “Second Reading” and mention the chapter and verses of the reading?

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The lector should not mention first or second reading but on A reading from the prophet Isaiah. Only a
commentator may mention this before the reading is taken or it is omitted all together. The verses of the
readings should never be mentioned. This can be done a week before during the Sunday announcements.
It is recommended that the lectors don’t announce the words “First reading” or “second reading” or
“the response to the Psalm is” but proceed to the words like A reading from … or announce directly the
response to the Psalm.
Qn. What liturgical book should be used for proclaiming the readings?
During the liturgical celebration only the Lectionary and the Book of the Gospels should be used for the
proclamation of the word of God. The Bible is not a liturgical book and so should not be used to proclaim
the word of God in the liturgy.
It is recommended that the lectionary and the book of the Gospels be used for the readings and not the
Bible since it is not a liturgical book.
Qn. Why should we sit when the other readings are taken? Why do we stand during
the Gospel reading?
Sitting is a posture for teaching, listening and meditating. This therefore is the most convenient posture
used when the readings are proclaimed. However, the Gospel is the Word of God become flesh among us
and so standing is a sign of reverence given to Christ, the Word who speaks to us in the Gospel. Standing
is also a sign of readiness to go and announce and put into practice what has been proclaimed to us.
It is recommended that we stand during the proclamation of the Gospel to show honor and reverence to
Christ who is about to speak to us and to show our readiness to put into practice what is proclaimed.
Qn. Can the psalms be recited or sung during Mass?
The Psalms by their very nature are poetic and so should be sung always. It is recommended that if not the
whole of it, the response only can be sung.
It is recommended that the Psalms be sung especially on Sundays or only the responses be sung.
Qn. Can the Psalms be substituted by any other song?

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No other song should substitute the Psalms unless the song is related to the first reading proclaimed or is
related to the Psalm.
It is recommended that the Psalms are not substituted by any other hymn unless it is closely related to
the reading or the Psalm itself.
Qn. Why is the Psalm called Responsorial Psalm?
Because it is a response to the word of God that is heard in the first reading.
It is recommended that the people understand that it is necessary to respond to God who speaks to us
and that this is done through the Psalm or silent meditation.
Qn. Should Christians clap their hands after saying: “Thanks be to God” or “Glory
to You oh Lord” after the conclusion of the reading or the Gospel?
No. It is not recommended by the Missal for one to clap at this time. This can be done only if it is
permitted by the Bishop as a form of inculturation.
Qn. What does the word “Alleluia” mean?
Alleluia means praise the Lord. It is a song of praise to Christ before the Gospel and so it should not be
omitted except during Lent.
It is recommended that the faithful understand the meaning of Alleluia, when it is used or omitted and
its use and importance in the Mass.
Qn. Can the readings especially the Gospel be taken from the phone or ipad? Can the
priest or deacon kiss the phone or ipad just like it is done to the Book of the Gospels?
Unless the ipad or phone has been blessed and dedicated for liturgical use, this should be avoided
especially in Mass with the people. The phone or ipad is not a liturgical book and so cannot be incensed or
given the same honor given to the liturgical books and therefore its use in liturgy should be discourage
unless the Church recommends it in the future.
It is recommended that the Gospel be proclaimed from the Book of the gospel of the lectionary. No
digital method is recommended currently for use in the liturgy.

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Qn. Should a priest receive a blessing from the bishop before reading the gospel in the
absence of a deacon?
Yes. This is because the bishop is the chief liturgist and one to proclaim the gospel. Delegating the role to
another requires his blessing and it is him to kiss the book after it is read. The people should remain
standing as a sign of continual reverence to the Christ in the gospel and may receive the blessing if
imparted by the bishop using the book of the gospels.
It is recommended that the priest who is to proclaim the Gospel in place of the deacon receive the
blessing from the bishop before doing so.
Qn. Should the priests remain seated when the Alleluia is intoned and the bishop is
blessing the incense and the deacon or the priest who is supposed to read the gospel?
No. Only the bishop should be seated when the Alleluia is intoned. Other priests or deacons who don’t
perform any liturgical action at this time should stand up and sing the Alleluia with the choir and the
people (GIRM. no. 62).
It is recommended that the priests and the deacons and the servers stand up when the Alleluia is
intoned and only the Bishop remains seated because he has certain functions to perform while seated.
Qn. Where should the main celebrant preach? At the ambo, at the presidential chair
or at the altar or moving in the crowd in front of the altar?
The homily is supposed to be given at the presidential chair or at the ambo.
Unless it is pastorally necessary, the movement in the congregation while giving the homily should be
avoided.
It is recommended that the priests restrict themselves to the presidential chair and the ambo when
preaching. No other place is recommended.
Qn. When can dialogical homily be used?
It can only be used in Mass with children or with the youth. It should not be used during Mass with the
elderly. This is because certain questions asked may not be properly answered by the parents before their
children and cause shame.

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It is recommended that the priests use dialogical homilies only for the children and the youth.
Qn. Can a seminarian/lay person preach during Mass?
No. Seminarians or catechists or lay people are forbidden from preaching during the Mass. Such good and
eloquent lay preachers can do so outside the liturgical celebration (crusade, popular missions, retreats) if it
is necessary that they preach. Priests should avoid delegating the homily to the seminarians or catechists.
The Missal recommends that the main celebrant preaches in the mass that he leads; or he can delegate a
concelebrant; or a deacon as the third option. Lay people are never mentioned.
It is recommended that the priests avoid delegating seminarians or catechists to preach during the
Mass.
Qn. Can a priest preach when the bishop presides?
No. The bishop is the high priest and so should preach whenever he leads or attends a liturgical
celebration. However, during certain days like retreats or recollections, or because of health reasons the
bishop can give permission to a priest to preach even when he celebrates.
It is recommended that priests don’t preach unless they are delegated by the Bishop.
Qn. How long should a homily be?
According to Pope Francis it is recommended that homilies should not be more than 10 minutes. Such
brief homilies should focus on one or two things at most, not exhausting all that the scripture says on that
day. Any homily that goes beyond 10 minutes becomes a repetition of what has already been said in the
first 10 minutes.
It is recommended that homilies do not take more than 10-15 minutes during Sundays and Solemnities
and 5 minutes on week days.
Qn. Can silence substitute the homily on certain days?
Yes. When the rites celebrated can speak for themselves especially in certain days of the Holy Week, a
meaningful moment of silence can substitute the homily.
It is recommended that silence should substitute the homily on certain days especially when the rites
can speak for themselves like Good Friday, Palm Sunday.

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Qn. When is it obligatory to give a homily?
All Sundays and holydays of obligation, on weekdays of Lent and Advent Seasons, funerals and during
administration of sacraments.
It is recommended that priests give a homily on all Sundays and holydays of obligation, on weekdays of
Lent and Advent and at funerals and administration of sacraments.
Qn. Should the homily be written down?
It is always better to write the whole homily or at least the major points so as to keep time, to avoid
repetitions and to stick to the message prepared without distractions. It is also a sign that one has prepared
himself.
It is recommended that priests write their full homilies or only the main points to guide them in the
homilies.
Qn. What is the posture for preaching the Homily?
The Church recommends two postures: sitting which is a sign of the teaching authority of the bishop or the
priest and standing which is a certain of reverence and readiness to put into practice what is preached.
It is recommended that the priest preaches while standing unless the presidential chair is high enough
to make him visible and audible to the faithful.
Qn. What is the difference between the homily and a sermon or the homily and a
reflection?
The homily is guided by a scriptural text and flows and is limited to it and its interpretation using other
texts while a sermon is a moral discourse that may not be limited to or guided by any scriptural text. The
sermon and homily are given by an ordained minister especially a bishop, a priest or a deacon while a
reflection is the name given to the preaching by a lay person.
It is recommended that only homilies are preached during the liturgy hence sermons should always be
outside liturgy.

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Qn. Can a priest begin the homily with a prayer or not, the sign of the cross or not, a
prayer over the preacher or not?
No. The homily should begin directly with the theme of the homily and words like Dear brothers and
sisters, dead friends in Christ, dear people of God. Never should a homily begin with a prayer because the
Mass itself is already a prayer, never should it begin with the sign of the cross because one has already
been made. The homily should not begin with a hierarchical mentioning of names of those present. No one
should pray over the preacher before the homily begins. Avoid beginning the homily with a secular
greeting. Let the homily attract people’s attention without the need to add constantly words like AMEN,
IS IT CLEAR, UNDERSTOOD?
It is recommended that priests don’t begin their homilies with any prayer or secular greeting or other
forms of prayers over the preacher. It is also recommended that priests sustain their homilies without
the need to use words like Amen repeatedly.
Qn. Which prayers should be said with hands extended and with hands joined
together?
All prayers addressed to God are said with hands extended (orans or praying mode) while invitations
addressed to the people are said with hands joined together.
It is recommended that the priests say with hands extended all prayers that are directly addressed to
God unless instructed otherwise by the rubrics. It is further recommended that invitations or prayers
addressed to the people be said with hands joined together.
To whom is the prayer of the faithful addressed?
It is always addressed to the people and then the conclusion “Let us pray to the Lord” is also addressed to
the people and then the people together pray to God saying: “Lord graciously hear us”. Christians should
be helped to learn this and avoid addressing God directly during the prayer of the faithful. It is only the
prerogative of the main celebrant to do so.
It is recommended that those to take part in the prayer of the faithful be helped to say the prayers
correctly and not address God directly but the people. It is further recommended that prayers of the
faithful be short, simple and sober and written and read if possible.

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Qn. Which gesture should be used for the opening and concluding prayer of the
faithful?
For the opening prayer, the priest invites the people with hands joined together. He concludes the prayer
of the faithful with hands extended saying a prayer addressed to God the Father ending with the shorter
conclusion: “We ask this through Christ our Lord.”
It is recommended that the priests says with hands joined the invitation of the prayer of the faithful and
with hands extended the concluding prayer of the prayer of the faithful.
Qn. Who can say or how many people can take part in the prayer of the faithful?
One or more members of the faithful can say the prayers spontaneously or read them on behalf of the
others. However, if a deacon is present, he can read them in place of the faithful. To facilitate active
participation of the faithful, the main celebrant is discouraged from saying the prayer of the faithful
himself since it is supposed to be a part a signed to the other Christians and not the presider.
It is recommended that the faithful themselves take part in the universal prayer. However, during
funerals the main celebrant or a deacon leads the prayer of the faithful.
Qn. How many should the prayers be?
The missal provides for 4 prayers of the faithful during Sunday celebrations. However, the main celebrant
can be flexible and allow more but not more than 5. These would become repetitions.
It is recommended that only 4 people with also four different intentions participate in the universal
prayer. It is recommended that the first is for the church and her leaders, the second is for the civil and
political leaders, the third is for the needs of the people and the fourth is for the suffering and the dead.
Qn. Can a moment of silence for personal or individual prayers be offered during
mass?
No. There should be no moment for private prayer or intercession during the prayer of the faithful. The
prayers are universal in nature and so are meant to be said for every member of the church as one body
and not individuals.

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It is recommended that the universal prayers keep their public and universal identity hence no
moments of silence or personal prayer be offered at this time.
Qn. Is there a place for the Blessed Virgin Mary during the prayer of the faithful?
In certain dioceses, the intercession of the Blessed Virgin Mary is invoked through a hymn or a prayer.
This is however, not official in the Roman liturgy. The singing of a hymn to the Blessed Virgin Mary is
common at the end of the Mass as the exit song.
It is recommended that no song should follow the prayer of the faithful. Unless the Bishop decides
otherwise then the hymn to the Blessed Virgin Mary should be omitted during this time.
THE LITURGY OF THE EUCHARIST
Qn. Should those who bring special gifts during offertory be given special blessings?
No, offering is part of the duty of every Christian and so should not carry any privilege or payment inform
of special blessings.
It is recommended that no special blessings be given to particular individuals within the liturgical
celebration.
Qn. When should the offertory gifts be brought to the altar?
The offertory from the people should always be brought together in procession with the gifts of bread and
wine and be received by the priest. The gifts of bread and wine are taken to the altar while other gifts are
but under or near the foot of the altar.
It is recommended that all the gifts, bread and wine and other offerings be brought together.
Qn. In the absence of wine can I use any other alcoholic drink, soda or water to
replace it?
No. Any other alcoholic drink that is not made from the fruit of the vine is discouraged and should not
replace pure wine. This is because Jesus used wine and not other drinks. Hence it is forbidden by tradition
and the scriptures to use any other alcoholic drink in place of wine.
No other alcoholic drink or soda is recommended for use in place of wine in the liturgy.

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Qn. Why should water be mixed in the wine?
In history water was added to dilute the wine that was too strong. However, theologically the mixture of
water and wine is the sign of humanity and divinity of Christ, or the holiness of Christ and the sinful
nature of humanity are mixed together and offered as a gift to God.
It is recommended that water must be mixed with wine during the preparation rite.
Qn. Should the water be blessed first before mixing it with the wine?
No. The water should not be blessed since blessing it makes it holy water and therefore does not bring out
the true theological meaning of the mixing of humanity and divinity. The priest or deacon pours a little
water into the wine without blessing it but while saying the words show the humility of Christ to become
like us humans.
It is recommended that the water is not blessed before it is mixed with wine during this rite.
Qn. How high should a priest lift the bread on the paten and the wine in the chalice
during the presentation of gifts?
Since these are only bread and wine, not yet consecrated, the priest should lift then slightly above the altar
and not as high as he would the consecrated species. This is because these are only gifts to be offered, they
are not yet consecrated.
It is recommended that the priest raises the gifts as close as possible to the altar.
Qn. Should the priests pronounce aloud the words “Blessed are you Lord God of all
creation” during the preparation of gifts?
The priest should say those words silently without its response if there is sung an offertory song.
However when there is no offertory song, the priest pronounces the words aloud and the Christians
respond “Blessed be God forever”.
Qn. Why should the main celebrant, the priests and the people be incensed in the
same way?

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Incense is a sign of honor given to Christ who is present in the minister, the Eucharistic species, the Book
of the Gospels, the altar, the concelebrants and the people. Christ is equally present in all these people and
objects hence they are honored in the same way with the three swings of the thurible (3x3).
It is recommended that all the persons within the liturgy be incensed in the same way (three swings
times three) by a deacon or the thurifer. However, in the absence of the deacon, one of the
concelebrants can incense the main celebrant before the thurifer incenses the others.
Qn. Who can put incense in the thurible?
Only the main celebrant. The altar servers can do so only at the time of epiclesis and it is blessed with the
sign of the cross traced by the main celebrant. The deacon can do so in the Liturgy of Hours especially
solemn evening prayers or during Eucharistic Adoration and Benediction.
Only the priest is recommended to put incense in the thurible during the Mass except at the time of
epiclesis while a deacon may do so during Eucharistic Adoration and Benediction.
Qn. Is there a prayer to be recited while doing so?
In the past it was there but after Vatican Council II it is recommended that incense is put silently in the
thurible without saying any prayer.
It is recommended that the priest puts incense in the thurible silently without saying anything.
Qn. Who can bless the incense put in the thurible?
Only the priest or the deacon can bless the incense in the thurible before incensing. This blessing is done
without saying any prayer.
It is recommended that the priest or deacon do so. No other minister should do so.
Qn. Who are the ministers of incensing; priest and deacons?
Only the priests and deacons are ministers of incensing. However, when a deacon is present, no other
person is to incense (especially the main celebrant, the concelebrants and the people) except the deacon.
It is recommended that only priests and deacons use incense during the liturgy.

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Qn. Should the priest celebrant wash the tips of his fingers or his fingers or his hands
during the rite of purification?
It is recommended that the priest washes his hands and not only his fingers or the tips of his fingers.
Qn. Should the prayer be divided into two; one part for washing and the other part
for cleansing with the finger towel?
The rubric of Missal is silent on this. However in practice, part of the prayer for this rite is said while
washing the hands while the other part is said while cleansing the hands with a finger towel.
It is recommended that the priests say the prayer as they wash and cleanse their hands.
Qn. Should the water be poured directly to the hands or the priest should dip his
hands into the bowl of water?
Water should be poured directly on the hands on the priest so that the dirty water is collected in the
container. It is not recommended to wash the hands locally like when we do at homes and detergents are
not supposed to be used during this rite. If a priest dirtied his hands during the collection of gifts, he
should wash them before he begins the preparation of gifts or he should avoid direct contact with the gifts
offered.
It is recommended that water be poured onto the hands of the priests.
Qn. When should the people stand up during the offertory rite before the Eucharistic
Prayer begins?
It is recommended that the people stand up at the invitation “Pray brethren” so that the prayer over the
gifts finds them already standing.
Qn. Can the Sanctus be recited?
There is an option for reciting it but it should always used in Masses without people. The Sanctus should
always be sung when it is Mass with the congregation. Shorter tunes may be selected instead of reciting it.
The priests should avoid giving long homilies and then begin shortening other important rites of the mass
by reciting or omitting them.

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It is recommended that the Sanctus be sung.
Qn. Should the people wave when the Hosannah in the Sanctus is being sung? The
Missal does not recommend waving during the Sanctus. This seems to be an adaptation from the Palm
Sunday liturgy where the faithful wave the palms.
Qn. Which are the prayers that must be sung by the priests especially on Sundays and
solemnities?
The collect, the prayer over gifts, the preface, (the doxology), the post-communion prayer. When one is
chanted then all the rest should be chanted since they are of the same dignity.
It is recommended that the main celebrant sings all the parts of the rite that have musical notations.
EUCHARISTIC PRAYER
Qn. What gesture is used by the concelebrants for the epiclesis during the Eucharistic
prayer?
The missal recommends that the celebrants extend their hands that are joined together over the gifts. In
practice it is supposed to be both hands extended. However because certain celebrants have missals or
books for con-celebration in their hands, they extend only the right hand over the gifts.
It is recommended that the priests extend both their hands over the gifts just like the laying on of hands
on persons.
Qn. What gesture is used for consecration? Hands towards or over the gifts being
consecrated? Why?
The Missal recommends the extension of the right hands towards the gifts being consecrated. Other
authors however have argued that since this moment is also epicletic in nature, the hands should still be
extended over the gifts just like at the epiclesis. However, from the local custom of taking and giving gifts
to others, it should be noted that it is done with open hands. Hence the best gesture for consecration by the
concelebrants is the open right hand extended towards the bread or the wine when it is being consecrated
at the words: “take this”. This gesture should not be the same as that of epiclesis (Peter Elliot, Ceremonies
of the Modern Rites, 162).

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It is recommended that the priests extend their right hand, facing upwards, towards the gift.
Qn. How high should the consecrated bread or wine in the chalice be lifted for the
people to see?
In the past when there was a cross on the altar, it was lifted at the level of the corpus on the cross. It should
not be lifter higher than the eyes of a priest. The Missal recommends that the priest shows the consecrated
bread or wine to the people briefly. No song should be sung at this time. Total silence is recommended.
It is recommended that the priest raises the host to the people to see at the level of his eyes.
Qn. Is the time of consecration a time for Eucharistic adoration?
It is not time for Eucharistic adoration. This is because there are two separate moments of consecration of
bread and wine and so, any form of adoration should take place after the Mass. Any other form of
adoration or exorcism during this time should be discouraged and avoided. No songs should be sung. The
only form of adoration recommended at this time is kneeling down by the faithful and genuflection by the
priest.
It is recommended that the consecration is not turned into a moment of Eucharistic Adoration or
exorcism.
Qn. How long should a priest genuflect or raise up the consecrated species?
Genuflection is a symbol of adoration. During time for consecration, it should be as brief as possible
(About 5 seconds just like genuflection as one passes before the tabernacle). It should not be a double
genuflection.
It is recommended that a priest genuflects briefly.
Qn. Why should the name of the pope and the bishop be mentioned during the
Eucharistic prayer?
This is to show the communion between the priest celebrating and the universal church represented by the
pope and the local church represented by the ordinary of the diocese.
It is recommended that the concelebrants mention the names of the Pope and the Bishop.

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Qn. Should the “entire people” be added within the Eucharistic prayer where it is not
mentioned after the clergy?
No. Because the other part of the Eucharistic prayer that has the intercessions for the living is present.
When it is not yet mentioned it should not be added by the priests (especially concelebrants). This is to
avoid the repetition or duplication of intercessions.
It is recommended that the priests respect the rubrics without adding anything especially during the
Eucharistic Prayer.
Qn. When is the highest point or the most important part of the Eucharistic prayer?
Theologically speaking, it is the doxology because at the doxology the highest form of worship or
glorification is rendered to God the Father through the offering of the Body and Blood of Christ in the
unity of the Holy Spirit.
The doxology should be considered the most important part of the Mass because it is the time when the
Church offer the Body and Blood of Christ to the Father before partaking of it.
Qn. How high should the paten with the Body of Christ and the Chalice with the
Blood be elevated?
It should be the highest elevation since it is raised up to the Father. It should be higher than that at the
preparation of gifts and consecration of the bread and wine.
It is recommended that the priest/and the deacon if any elevate the paten and the chalice containing the
Eucharistic species as high as possible.
Qn. Should the other vessels containing consecrated Body and Blood be handed over
to any of the concelebrants or the deacons?
No. Only one chalice and the paten with consecrated bread should be elevated during the doxology. This
is to symbolize clearly the one bread and the one cup from which we all partake. Only a deacon can be
given the chalice otherwise the main celebrant alone elevates both the paten with the consecrated bread
and chalice with consecrated wine.

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It is recommended that only the chalice and the paten with the Eucharistic species of wine and bread be
elevated, not the ciborium or the second chalice. Only the main celebrant and one deacon are supposed
to elevate them.
Qn. How loud should the Great Amen be?
From historical liturgical books, it was the loudest response to a prayer and so Christians should be
encouraged to respond to it actively.
The faithful should be encouraged to respond loudly either reciting or singing a well-known Amen
tune.
Qn. Should it be recited or sung?
Both options are given and so the sung form is better especially if the tune is well known by the faithful.
The Great Amen can either be recited or sung.
COMMUNION RITE
Qn. Can the introduction to the Our Father be omitted?
No, because it is a form of invitation to pray and a brief commentary on the Lord’s Prayer.
It is recommended that the priest says the invitation to the Our Father.
Qn. Can a priest comment on any of the parts of the rites before the sign of peace?
It is not recommended that priests comment on all the rites that are about to perform. However, if one
has to do so it should be very brief and not disrupt the prayers and the flow of the liturgical rites.
Qn. Can the Our Father be sung or recited?
It can either be sung or recited. When it is sung, its form should always be respected as it flows
poetically.
It is recommended that the Latin form of the Our Father be sung.
Qn. Can we join hands or not?

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Yes. It is a local custom in certain areas showing the sign of unity as children of the one Father, members
of one family.
It is recommended that Christians extend their hands. However, they can join them if the
circumstances and customs permit.
Qn. Can we dance or not?
No. Dancing is not recommended during prayers that are in form of hymns.
Qn. Can the sign of peace be omitted?
Yes. In certain moments the actual sign of peace may be omitted especially during pandemics. It does not
affect the rite and prayer for peace that is always said by the priest before the invitation to offer each other
the sign of peace.
Qn. Can a song be sung at the time of the sign of peace?
No, it is recommended that the sign of peace is offered in silence or using the words peace be with you
with a response and with your spirit. It is not a time for congratulating newly ordained priests or deacons
or newly wedded couples.
Qn. How should it be offered?
It depends on the local custom. A hug, a kiss, shaking of hands, or bowing can be used. In Uganda and in
Nebbi Catholic Diocese, shaking of hands is recommended.
Qn. What other alternatives are there during pandemics?
Other forms like bowing to each other, waving to each other or even looking and directly smiling at each
other would suffice for other alternative ways of offering the sign of peace.
Bowing with hands joined would be the most suitable option during the pandemic.
Qn. When should the breaking of bread and commingling take place?
It should start when the Agnus Dei has been intoned and not when the people are offering each other the
sign of peace.

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It is recommended that the priest begins the breaking of the bread and commingling only when the
Agnus Dei in intoned.
Qn. What is the use of the song Agnus Dei?
It is a hymn that accompanies the rite of breaking the bread and commingling by a priest. It should be long
enough for all this rite to its end. However, it should not be too long and not too short. It must always be
sung and the three verses that are like a litany can be repeated if the rite of commingling is not yet
completed.
It is recommended that the choir choose the Agnus Dei that is not to short or not too long so as to
accompany the whole rite.
Qn. How should commingling be done? Should the body be broken over the blood in
the chalice or on the paten?
The consecrated host should be broken over the paten before a piece is put into the blood in the chalice
with a special prayer. Doing so over the chalice may lead to the dropping of pieces of the consecrated host
before the real moment of commingling.
It is recommended that the body be broken over the paten before a small piece is broken and put into
the chalice.
Qn. Should the body be used to trace a sign of the cross before being dropped into the
blood?
There should be no tracing of the sign of the cross with the consecrated host over the blood in the chalice.
This is like a form of blessing or epiclesis. A priest has no power to use the body of class to bless the
blood. It is liturgically incorrect.
It is recommended that the priest does not use the broken piece of the consecrated bread to trace a sign
of the cross on the chalice with consecrated wine before it is commingled.
Qn. Why should there be commingling?
Commingling is theologically the process of bring to completion the double but separate consecration of
the bread and the wine so that it perfectly becomes the Body and Blood of Christ, one body of Christ

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before it is received by the faithful. The words, taking, breaking, giving and eating are all part of the rite of
consecration.
It is recommended that the faithful and the priests understand the importance of this rite as completing
the process of consecration.
Qn. Should a priest make a profound bow as he says the apologetic prayer before
saying Behold the Lamb of God?
No, the Roman Missal recommends only that the priest joins his hands and says the prayer without
bowing profoundly like the one that is said before cleansing himself at the preparation of gifts.
Qn. Should the priest or the people beat their breast when they say “Lord am not
worthy”?
No, beating of the breast is liturgically accepted only once at the penitential act using the Confiteor
formulary. Other moments are not permitted in the Mass since this prayer is not a penitential prayer but a
profession of faith borrowed from the centurion.
It is recommended that the faithful don’t beat their breasts at this moment.
Qn. Should the priest say aloud with the people the prayer before receiving Holy
Communion that should be personally recited in silence by the priest? Should the
words used be “Keep me” or “keep us safe”? Why is this prayer limited to the priest
himself?
It is recommended that this prayer be said only by the priest/presider. This is to prepare him to receive
the sacrament personally without anyone giving him (commonly called self-communicating with the body
and blood of Christ). The faithful by the Amen they say when the priest presents to them the Body of
Christ already prepare themselves to receive the Eucharist. Therefore the priest should stick to the words
keep me safe and not keep us safe and should say the prayer alone and silently before self-communicating
with the Eucharist.
Qn. Should the people receive the hosts consecrated in a previous mass or those
consecrated within the same mass?

6
It is recommended by the second Vatican council document Sacrosanctum Concilium that the faithful
partake of the hosts consecrated within the same mass (RS 98). This applies also to the consecrated host
used for commingling and for adoration on that particular day. The Eucharist reserved therefore should be
only for the sick.
Qn. Can a priest give communion under both species to Christians every day?
It is not recommended to give communion under both kinds to the faithful every day. For one to do so,
the permission of the bishop should be sought first. This is to help the faithful understand that both the
body and blood of Christ can be received and contain Christ wholly; the body contains the blood and the
blood is from the body.
Qn. Can Christians receive communion standing or kneeling?
The Church permits both standing and kneeling especially where special rails with kneelers have been
prepared. However uniformity is encouraged for all those receiving communion to avoid distraction and
collision during the communion procession.
It is recommended that the Christians receive communion while standing and walking in procession.
Qn. Should one make the sign of the cross or bow before and after receiving?
The sign of the cross is not recommended during, before or after the reception of Holy Communion.
However, a profound bow (bow of the body) is recommended before the reception of communion from
a priest by the faithful.
Qn. Should a priest bow or genuflect before self-communicating with the Body and
the Blood of Christ?
If the priests receive communion by intinction or by drinking from the chalice, they proceed to the altar
and genuflect before they receive the Body and Blood of Christ to show adoration to the Eucharist.
It is recommended that the priests genuflect before self-communicating with the Body and Blood of
Christ.
Qn. Should the Christians go back and kneel after receiving communion?

6
It is a tradition in certain places for Christians to kneel during and after reception of the Eucharist.
However, after reception of the Eucharist the preferred posture should be sitting to meditate and to sing.
Reception of the Eucharist then is not itself a moment of prayer but a sign that we are the body of Christ.
We have received what we are: we are the body of Christ, the Church (St. Augustine).
Both kneeling and sitting are recommended postures after reception of communion.
Qn. Can unconsecrated host be dipped in consecrated wine to give communion to the
faithful?
No. It is not good to use unconsecrated host to distribute the blood to the faithful. The blood can only be
given by intinction using consecrated hosts or by drinking from the chalice.
This is a liturgical abuse that should be strongly discouraged and the faithful encouraged to
understand the meaning of reception of communion by desire.
Qn. Can unconsecrated hosts be mixed with consecrated hosts if there are not enough
consecrated hosts for distribution to the faithful?
No. It is a liturgical abuse to mix unconsecrated hosts with consecrated hosts. This is because consecration
is not done by infusion but by epiclesis.
This is an abuse that should be discouraged as well.
Qn. Can devotional prayers be said within the Mass especially before the concluding
prayer?
Devotional prayers (Our Father, Glory be to the Father, Hail Mary, and prayer after communion etc)
should be discouraged during the celebration of the Mass. Such prayers should never be said together. If
any is allowed it should be after the exit song. In place of such prayers, moments of silence should be
encouraged to give the Christians time for meditation on the mysteries celebrated.
It is not recommended to say devotional prayers within the liturgy especially the Mass.
Qn. When should special prayers like prayer for the synod or against the ebola
pandemic be inserted in the liturgy?

6
Such special prayers should be inserted immediately after the post communion prayer.
Qn. When should special collections or “arambe” be carried out during the liturgical
celebration, immediately after offertory or after the post communion prayer?
It is recommended that any other offering that is not part of offertory be carried out after the post
communion prayer. This is to avoid confusing it with the real offertory.
Qn. When should announcements be made during the liturgical celebration? Before
entrance procession, before offertory or before the final blessing?
The place of the announcements in the liturgical celebration is after the post-communion prayer. The
announcements should be part of the matters arising from the liturgical celebration or programs for the
week. They should not be secular announcements. Those can be done elsewhere. Priests should go through
the announcements a day before and if possible they should be the ones announcing or assign a competent
and fluent person.
It is recommended that announcements be made after the post-communion prayer.
Qn. Where announcements and other secular communications should be made; At

the ambo?
No, not at the ambo but at a different place or especially on a different lectern prepared for such occasions.
It is recommended that new lecterns should be made for choir conductors, for announcements and for
the main celebrant if the deacon or acolyte does not hold the book for him.
Qn. Which liturgical color should be used for funeral masses?
During funeral masses, the liturgical color recommended is white because the funeral liturgy has a Paschal
character that is similar to the Easter celebration.
Therefore it is recommended that priests use white chasubles and stoles for the funeral Mass.
CONCLUDING RITES
Qn. Who can bless during the Mass?

6
Only the president of the celebration is supposed to bless during the Mass.
Qn. Can many concelebrants bless together with the main celebrant?
No, it is liturgically incorrect for many priests or bishops to bless at once. This should be the role of the
main celebrant. However, outside the liturgical celebration it is possible.
Qn. Can a bishop be blessed by priests or deacons during the ordination Mass?
No, this is not liturgically correct and is not evident in history and therefore should be discouraged. It is
the Bishop to impart the final blessing during ordination mass and the newly ordained begin blessing after
the mass. Logically speaking, the bishop is higher in priesthood and authority than the deacon or the
priest. The bishop represents Christ (the head) himself and the priests or deacons as his body of
collaborators (Disciples). The blessing should flow from the greater to the least in a hierarchy. Therefore
this can only happen outside the liturgical celebration. It is only the main celebrant to bless in any
liturgical celebration.
Qn. When can the concluding rite be omitted?
It is recommended that the concluding rite of the Mass is omitted when another liturgical celebration
follows immediately after the Mass e.g. Adoration on Holy Thursday or the way of the cross and the
veneration of the cross of Good Friday. This is because of the unity of the celebration that starts from
Thursday evening and ends on Easter Vigil
Qn. Why should the people be dismissed at the end of the Mass even when another
non-liturgical function follows?
The people should be dismissed as part of the rite of Mass, an imperative command to go and experience
the fruits of the Mass, to live in the daily life what has been celebrated, glorifying the Lord by the way of
life.
Therefore the dismissal should never be ignored or omitted even when another non-liturgical activity
follows the Mass. Use the word “Go”, not “remain”.
SONGS IN THE LITURGY

6
Qn. Who can compose liturgical songs/hymns?
People who are trained and are faithful Christians should be composers with sound knowledge of music
and basic theology and liturgical rites during which the songs can be sung.
The parish priest should always guide them or find an expert who can do so.
Qn. Who should sing the Exultet?
It is recommended that the exulted be sung by an ordained minister in the tune approved or any
improvised tune. These include a priest or a deacon. In rare circumstances, when it is chanted by a lay
person, the parts proper to the priest or ordained minister should always be omitted.
Qn. Which songs can be left out during liturgical celebrations?
It is recommended that the songs that are integral to the rite should never be omitted or recited while
those that accompany the rite may be omitted or recited except the Agnus Dei which although
accompanies the rite is also integral to the rite.
Qn. What are the types of hymns or songs sung in the Church and how are they
classified?
 Integral part of the rite

 Kyrie
 Gloria on Sundays in Ordinary time and feasts and solemnities
 Creed on Sundays and solemnities
 Sanctus
 Our Father/Pater Noster
 Parts of the Mass that can be sung by the priest e.g. Collect, Prayer over gifts, preface, Prayer after
communion.
 Accompany the rite or procession
 Entrance songs
 Alleluia or gospel acclamation
 Offertory songs
 Communion (post/communion) songs

6
 Exit songs

6

Liturgical Formation of The Faithful

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Liturgical Formation of The Faithful

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LITURGICAL FORMATION OF THE FAITHFUL

IN NEBBI CATHOLIC DIOCESE

PREPARATION OF THE LITURGY

Prepared by Fr. Francis Xavier Mungukende

Qn. Can priests concelebrate mass without the chasuble?

Prepared by Fr. Francis Xavier Mungukende

Qn. Are cassocks and habits of the religious liturgical vestments?

Qn. Is liturgical hygiene necessary today?

 Standing (GIRM. no. 43)

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

PARTS OF THE MASS

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

Qn. When should the entrance antiphon be left out?

Qn. Can there be many entrance songs or only one song?

Prepared by Fr. Francis Xavier Mungukende

Qn. What should be the theme of the entrance song?

Qn. How should Holy Water be used by the faithful?

Prepared by Fr. Francis Xavier Mungukende

Qn. Is the Kyrie part of the penitential rite?

Qn. What type of prayer or invocation is the Kyrie eleison?

Prepared by Fr. Francis Xavier Mungukende

Qn. Should the faithful wave as they sing the Gloria?

Prepared by Fr. Francis Xavier Mungukende

Qn. Can I combine more than one collect?

Qn. Can I substitute one with the other?

THE LITURGY OF THE WORD

Qn. Where should the readings be proclaimed?

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

Qn. Can the psalms be recited or sung during Mass?

Qn. Can the Psalms be substituted by any other song?

Prepared by Fr. Francis Xavier Mungukende

Qn. Why is the Psalm called Responsorial Psalm?

Qn. What does the word “Alleluia” mean?

Prepared by Fr. Francis Xavier Mungukende

The homily is supposed to be given at the presidential chair or at the ambo.

Qn. When can dialogical homily be used?

Prepared by Fr. Francis Xavier Mungukende

Qn. Can a seminarian/lay person preach during Mass?

Qn. Can a priest preach when the bishop presides?

Qn. How long should a homily be?

Qn. Can silence substitute the homily on certain days?

Prepared by Fr. Francis Xavier Mungukende

Qn. Should the homily be written down?

Qn. What is the posture for preaching the Homily?

Prepared by Fr. Francis Xavier Mungukende

To whom is the prayer of the faithful addressed?

Prepared by Fr. Francis Xavier Mungukende

Qn. How many should the prayers be?

Prepared by Fr. Francis Xavier Mungukende

THE LITURGY OF THE EUCHARIST

Qn. When should the offertory gifts be brought to the altar?

Prepared by Fr. Francis Xavier Mungukende

Prepared by Fr. Francis Xavier Mungukende

Qn. Who can put incense in the thurible?

Qn. Is there a prayer to be recited while doing so?

Qn. Who can bless the incense put in the thurible?

Qn. Who are the ministers of incensing; priest and deacons?