December 2023 Liturgy Magazine

Liturgy

Te Kawe Ritenga Tapu to carry the sacred rituals

A quarterly magazine to support liturgical life in parishes, schools and faith communities.

Produced by the Catholic Diocese of Auckland

The Liturgy Centre - Te Kawe Ritenga Tapu

Mission Statement:

To resource and energize our faith communities to participate fully, consciously and actively in the liturgy and so take up Christ's Mission.

Front cover image - Gaudete: Advent & Christmas Carols 2023 at Due Drop Events Centre.

See back cover for subscription information. Visit our website at www.aucklandcatholic.org.nz/liturgy

Editorial

The end of the year is often a great time to stop and reflect back on what has happened over the past year. Most are usually good at balancing both the great times and the not so great times. What I find fascinating is how quickly I can fall into a rabbit hole of what didn't work and how I could improve on those areas in the new year. It immediately puts me into 'planning mode' and before I know it, the month has gone by.

I guess it may be a similar feeling that most people find themselves on this Season of Advent. We get so busy with all the festivity preparations and gift shopping that we easily forget to prepare our hearts and minds for Christ's birth on Christmas. It's a time of joyful and hopeful waiting for the arrival of Christ in our hearts, in the world, and his eventual second coming.

We also forget how many people struggle during this season. Jesus was born into poverty, and it was to the poor that Christ was first revealed. It was in these humble surroundings the gospel lessons began, and indicated to the world what Christ's mission would be; to serve rather than be served.

Let's take a careful look at our own journeys this Advent Season, seeing those around us through Christ's eyes and putting the Gospel message at the forefront of our hearts, thoughts, and actions. We wait in joyful & hopeful ancticipation...

All creatures find their true accord; The hope of peace shall be fulfilled, For all the earth shall know the Lord.

Carl P. Daw, Jr.

In this issue of Liturgy:

• At a time when parishes and faith communities are facing dwindling number of musicians, Sarah Hart dives deeper into rediscovering chant for daily and Sunday Eucharist.

• The Liturgy Centre looks at the role of the presider and of other ministers, in reference to Pope Francis' apostolic letter, Desiderio Desideravi, as well as the place of Mary in the Mass and a reflection for the Season of Advent.

• Bishop Stephen Lowe has written a helpful school and class Mass guideline for educators. ■

Knowing Our Story

Knowing Our Story, is a series of stories compiled by Manuel Beazley, about the land or whenua on which our Tāmaki Makaurau - Auckland churches are built. We cannot exist separate from place. We live and dwell in a place which has a history, a story behind it. Knowing the story adds wholeness to our being, and our being there.

Manuel Beazley

Manuel is the Vicar for Māori in the Catholic Diocese of Auckland. He is of Ngāi Tupoto, Te Rarawa and Ngāti Kaharau, Ngāpuhi descent.

Te Tātua a Riukiuta, Three Kings /Big King

The name Te Tātua-a-Riukiuta means the ‘belt of Riukiuta’. Riukiuta was the navigator of the Tainui canoe who settled in the area, and Ngāti Riukiuta was the local hapū. Te Tātua could have described the formation of the hills around the pā, or the nearby tuff ring.

The name is also figurative, referring to the alliances of the different iwi who lived here.

An earlier name for the volcano was Te Tātua o Mataaho (the belt of Mataaho), which referred to a deity living in the Maungawhau (Mt Eden) crater. The name Three Kings derives from the biblical Magi and was named by Captain

View looking north-east from summit of Three Kings scoria cone, Auckland, New Zealand. View north-east from the summit of Big King, showing terracing on the slopes from when it was a Māori pā (Photo by Bryndlefly, Wikimedia)

William Hobson's surveyor Felton Mathew in 1841.

The maunga (mountain) Te Tātua a Riukiuta / Big King is actually one of three large adjoining volcanic cones

that once stood here, hence the name of the suburb, Three Kings. Big King refers to the second highest (and only remaining) peak. The other two cones (Highest King and East King) have been quarried away completely.

Pukekohe

The name Pukekohe is an abbreviation of “Puke kohekohe” which means “Hill of the kohekohe (a native tree).” This species of tree, sometimes called the 'New Zealand Mahogany', was a prominent part of the native bush in the area.

The area is important to Waiohua tribes including Ngāti Tamaoho, Ngāti Te Ata and Te Ākitai, due to the strategic views from the hill and the high-quality soil. The northern slopes of the hill were home to some of the largest māra kai (Food-gardens) for the Tāmaki Māori people who settled there. Kūmara, taro, hue (gourds), uwhi (yam), rīwai (potatoes) were grown here in abundance. In the months of Summer, the crops were pulled up and stored in such abundance as to supply the people year-round.

During the period of the Musket Wars of 1807-1843, Northern iwi (tribes) attacked parts of the Auckland area, including Pukekohe. From the 1820s, as a result of these attacks, the resident Māori population who survived, mainly migrated south.

The area between Paerātā and and Pukekohe is one of immense traditional and cultural importance to Ngāti Tamaoho. It encompasses the pā tauā (fortified village) Te Māunu a Tūmatauenga, one of Ngāti Tamaoho’s most important defensive places. This pā has seen many battles over the centuries. To the southwest of the great pā is Te Awanui o Taikehu, an area of settlement since ancient times. This area encompasses much of northern Pukekohe including the railway track and station leading into town. ■

St. Patrick's Catholic Church - Pukekohe

Rediscover Chant for Daily and Sunday Eucharist

Sarah Hart

Dr Sarah Hart is a lecturer in Biblical Studies at Te Kupenga - Catholic Theological College.

Different forms of the arts enhance worship. The arts inspire the senses of the body and soul to praise of the Most High God, the One who creates and cares for all people. The influence of the arts on worship in the Catholic liturgical context includes forms as varied as space, culturally sensitive liturgical furniture and music.

This article focuses on music, the art form which touches the sense of hearing and involves physical participation with the voice. When we hear music the aural sense is engaged. When we sing the throat is used and thereby the physical body is engaged. Music communicates via sound which can elevate the soul to a sense of the divine.

Chant in contrast to Song

Chant and song are two contrasting forms of vocal music in a liturgical context. When both are used appropriately in a liturgy they add to musical diversity and the experience of worship. Characteristics of the musical forms—chant and song— follow before focusing on chant as the main topic.

Chant can be described as horizontal music. When several people chant together, everyone sings the same words to a series of tones, known as unison. The rhythm is the natural un-rushed rhythm of the spoken language. Rhythm is not metric i.e., regular, but follows the natural stronger and weaker syllables of the language as it is spoken. For example, the rhythm of the same text may vary between New Zealand and North America because of different pronunciation and accentuation. Music serves the text. The text is more important than the music.

In contrast, song is vertical music as two or more parts of a chord sound simultaneously together as harmony. In order to get different parts sounding together as harmony meter or measured time is required. The difference between chant and song is visible in the printed music parts as chant is a single line and song is generally printed on 2 or more staves and with a time signature. Harmony, the use of major and minor keys, was advanced by J S Bach in the Baroque period and is relatively recent compared to chant tones.

Since Vatican II songs based on biblical texts in the vernacular are encouraged. Songs generally follow the structure of a number of verses followed by a refrain. Words or lyrics are organised to fall into metric patterns. Songs can be fast or slow, energetic or quiet, joyful or mournful. Song is emotive, atmosphere or feeling is created—one of the key characteristics of song.

Chant and the Church Universal Chant can be said to create a religious mood, but it does not take sentiment to sing. It does not have to be sung loudly or softly, with conviction or emotion. Each person just chants the words in unison with the other persons assembled. Chant pulls you out of whatever frame of mind you might be in—if you let it— and draws you into God space. People chanting together is praise of the Divine in the present. At the same time, chanters are joining the praise of the universal church today and joining the spirits of our sisters and brothers who first chanted together in praise of Jesus the Christ in the early centuries. Chanting can be said to be timeless and universal.

Parts of the Sunday eucharist suited to chant are those of the Ordinary of the Mass. These are the set communal responsorial texts such as the Gospel Acclamation, Sanctus, Memorial Acclamation, and Great Amen. These parts of the Mass are so important that if singing by the assembly is planned, they have precedence and must be sung. Only then does selecting

music for other parts of the Mass follow. A section “Singing the Mass” on the website Sunday Music Resources - Liturgy NZ (nlo.org.nz) outlines a six-fold priority for places where music can be sung at Sunday liturgies.

Chants for the Ordinary of the Mass based on familiar Latin chants and prepared by The International Commission on English in Liturgy (ICEL) are available on the Aotearoa New Zealand National Liturgy website Mass Settings - Liturgy NZ (nlo.org. nz). The ICEL chants do not require accompaniment. These chants are printed in the Roman Missal, used in every parish in Aotearoa New Zealand.

Moving from international to national chanting of the Ordinary of the Mass, the Mass of St Theresa composed by Douglas Mews is probably the best-known Mass setting in Aotearoa New Zealand. The Mews Mass is not chant. The liturgical texts are ‘metrified’ to create rhythmic regularity. It is vertical, composed with harmony which brings an emotive element. At the start of the Gloria, Mews has the instruction ‘lively’ for the speed and character, then mid-way the instruction ‘gently’ calls for slower and quieter singing.

The advantage of chant is that keyboard accompaniment is not required. Starting notes may be given by a keyboard though this is not a requirement. A member of the assembly can intone the start of a chant to which those

present respond by continuing the chant. In such circumstances the Mews Mass can function as chant-like but is not pure chant.

It seems that keyboard players are becoming harder to find in some parishes in Aotearoa New Zealand. If this is the case, do not be discouraged, liturgies can still be enhanced with music—namely with chant. Chant is possible if someone among those assembled is willing to begin the chants for the settings of the Ordinary of the Mass.

Chanting Psalms

In addition to the texts of the Ordinary of the Mass, the psalm, a response to the first reading, can be chanted. This occurs

when a cantor chants the verses of the stipulated psalm, as part of the Liturgy of the Word. The assembly responds to the verses of the psalm by either speaking or chanting a refrain.

An annual publication such as Respond & Acclaim1 is user-friendly in that the psalm text, music for keyboard accompaniment, guitar chords and a psalm refrain are printed. In addition, texts and music for the Gospel Acclamation are also laid out. Such a publication means musicians do not have the struggle of finding sung refrains that match the tone of the verses.

However, there are several disadvantages with the texts in Respond

& Acclaim. Firstly, the North American translation of the psalm verses sometimes uses language odd for the ears of a New Zealander e.g., use of the word ‘abroad,’ or ‘dish,’ in “They who see me abroad flee from me. I am forgotten like the unremembered dead; I am like a dish that is broken.” (Ps 31:12b-13, prescribed for Good Friday). A Liturgical Psalter2 prepared by the Benedictine monks of Conception Abbey, Missouri, USA, uses the translation, The Revised Grail Psalms where the same verses are rendered “Those who see me in the street flee from me. I am forgotten, like someone dead, and have become like a broken vessel.” The sense and imagery of the psalm verses are communicated more naturally in the Grail translation.

Secondly, sometimes gendered language, i.e., God as male, dominates when not necessary in Respond & Acclaim e.g., Ps 33:7, 13 “He gathers the waters of the seas in a flask; In cellars he confines the deep. From heaven the LORD looks down; He sees all mankind.” To be fair the revised Grail translation also uses three male pronouns in the two short verses.

However, inclusive language is preferable for pastoral reasons in parish communities of the First World. A preferable rendering is that of the Carmelites of Indianapolis based on The Revised Standard Version of the Bible: “You gather the waters of the oceans; you store up the depths of the seas. From the place where you dwell, you gaze on

all the dwellers of this earth.”

Thirdly, chanting the psalm verses according to the tones in Respond & Acclaim can be somewhat boring. This is in contrast to the eight modes, each with six sections, on the card of Conception Abbey Psalm Tones. Clause one of a psalm verse is sung to section one, clause two of a psalm verse to section two and so forth.

Psalm verses generally consist of four

clauses, though they can be shorter or longer. However, in Respond & Acclaim, the clauses of psalms are sung to only two sections of a mode. A psalm verse with four clauses is then sung to two repeated modal sections. The repetition makes for tediousness.

Despite reservations concerning Respond & Acclaim it is better to chant than not chant the psalms. Better still is to chant well-translated psalm verses such as in the Grail Psalter using modes of a music standard worthy of the tradition of the Church such as the tones of Conception Abbey.

May this article encourage the chanting of the Ordinary of the Mass at liturgies, especially when no keyboard player is available. May composers be encouraged to write chants for the Ordinary of the Mass for the ANZ context. May chant as a musical form be rediscovered and used as a vital music form at our Aotearoa New Zealand liturgies.3 ■

1Respond & Acclaim 2023 (Portland, OR: OCP, 2022).

2 The Revised Grail Psalms: A Liturgical Psalter. Singing Version (Chicago: GIA, 2010). An Inclusive language version is available but not pointed as required for chanting.

3 Many thanks to friends who have critiqued this article but for which I take full responsibility.

Sarah Hart, lecturer in Biblical Studies at Te Kupenga–Catholic Theological College, Ponsonby, Auckland.

Waiata - Music for Liturgy

The Liturgy Centre offers resources for musicians, cantors and choral groups - with suggestions for mass settings, hymns, responsorial psalm and songs in te Reo Māori. You can find these resources on our website: aucklandcatholic. org.nz

Or by scanning the QR code below:

The Art of Celebrating: The Role of the Presider (and Roles of Other Ministers)

Liturgy Centre

Looking at the role of the presider and of other ministers, in reference to Pope Francis' apostolic letter, Desiderio Desideravi, on the liturgical formation of the people of God.

“If it is true that the ars celebrandi is required of the entire assembly that celebrates, it is likewise true that ordained ministers must have a very particular concern for it. In visiting Christian communities, I have noticed that their way of living the liturgical celebration is conditioned – for better or, unfortunately, for worse – by the way in which their pastor presides in the assembly. We could say that there are different “models” of presiding.

Here is a possible list of approaches, which even though opposed to each other, characterise a way of presiding that is certainly inadequate: rigid austerity or an exasperating creativity, a spiritualising mysticism or a practical functionalism, a rushed briskness or an overemphasised slowness, a sloppy carelessness or an excessive finickiness, a superabundant friendliness or a priestly impassability.

Granted the wide range of these examples, I think that the inadequacy of these models of presiding have a common source: a heightened personalism of the celebrating style which at times

expresses a poorly concealed mania to be centre of attention.” (DD 54)

“For this service to be well done –indeed, with art! – it is of fundamental importance that the priest have a keen awareness of being, through God’s mercy, a particular presence of the risen Lord … The assembly has the right to be able to feel in those gestures and words the desire that the Lord has, today as at the Last Supper, to eat the Passover with us.

So, the risen Lord is in the leading role, and not our own immaturities, assuming roles and behaviours which are simply not appropriate.” (DD 57)

“There would be much more to say about the importance of presiding and what care it requires. On different occasions I dwelt on the demanding duty of preaching the homily.” (DD 55) Contemplate the Word, contemplate the People.

Gestures: bowing, kissing the altar, incensing, extending hands in prayer,

anointing, washing hands, extending hands in invocation, taking host, chalice, showing, genuflecting, sign of peace.

“The words which the liturgy places on his lips have different contents which require specific tonalities. A true ars

dicendi is required of the priest by the importance of such words. These give shape and form to his interior feelings, in one moment in supplication of the Father in the name of the assembly, in another in a exhortation addressed to the assembly, in another by acclamation in one voice with the entire assembly.” (DD 60)

Words: greeting the assembly, introducing the celebration, Collect, Gospel, Eucharistic Prayer, expressing the meaning of the words, with understanding, clearly, from the heart.

“I would like this letter to help us to rekindle our wonder for the beauty of the truth of the Christian celebration, to remind us of the necessity of an authentic liturgical formation, and to recognise the importance of an art celebrating that is at the service of the truth of the Paschal Mystery and of the participation of all of the baptised in it, each one according to his or her vocation.” (DD 62)

The Role of the Assembly

“Speaking of this theme (the art celebrating) we are inclined to think of it only in regard to ordained ministers carrying out the service of presiding. But in fact this is an attitude that all the baptised are called to live.

I think of all gestures and words that belong to the assembly: gathering, careful walking in procession, being seated, standing, kneeling, singing,

being in silence, acclamations, looking, listening.

There are many ways in which the assembly, as one body (Nehemiah 8:1) participates in the celebration.

Everybody doing together the same gesture, everyone speaking together in one voice – this transmits to each individual the energy of the entire assembly.” (DD 51)

Singing together: Alleluia, alleluia, alleluia.

Preparation for the Celebration: communication between priests and other ministers, selecting music, décor, vesture, detailed preparations (such as marking the missal with ribbons), role of sacristan.

Gathering: Welcoming, inviting participation in the opening hymn

Walking in procession: dignified pace

Being Seated: Be attentive

Standing: solidarity with others, expressing commitment, praise

Kneeling: “Kneeling should be done with art, that is to say, with a full awareness of its symbolic sense and the need that we have of this gesture to express our way of being in the presence of the Lord. And if all is true for this simple gesture, how much more will it be for the celebration of the Word?

Ah, what art are we summoned to learn for the proclamation of the Word, for the hearing of it, for letting it inspire our prayer, for making it become our very life… every gesture and every word of the celebration, expressed with “art”, forms the Christian personality of each individual and of the community. (DD 53)

Looking: good lighting, focused attention

Listening: example of listening to Scripture Acclamations: example of singing acclamation “When we eat this bread”

Singing: assembly, cantor, choir, example of dialogue before the Preface

Being together in silence: Among the ritual acts belong to the whole assembly, silence occupies a place of absolute importance… It is present in the penitential act, after the invitation “Let us pray”, in the Liturgy of the Word (before the readings, between the readings and after the homily), in the Eucharistic prayer, after communion… Liturgical silence is a symbol of the presence and action of the Holy Spirit who animates the entire action of the celebration… Silence moves to sorrow for sin and the desire for conversion.

It awakens a readiness to hear the Word and awakens prayer. It disposes us to adore the Body and Blood of Christ. It suggests to each one, the intimacy of communion, what the Spirit would effect in our lives to conform us to the Bread broken.” (DD 52) ■

The Place of Mary in the Mass

Liturgy Centre

Mary has an important place in the life of Catholic people. She is the Woman of Faith, Mother of the Lord, and Mother of the Church.

She is the Woman of Faith and Mother of the Lord at the Annunciation/ Incarnation; she stood at the foot of the cross; she joined the disciples in prayer as they awaited the coming of the Holy Spirit and assumed into heaven, as she supports the church on its pilgrim journey (cf preface for Votive Mass, Mary Mother of the Church).

MARIAN HYMNS

For the most part, songs about Mary are only appropriate on feasts and solemnities of our Blessed Mother, such as the Assumption of Blessed Virgin Mary (15th August) and the Immaculate Conception (8th December).

While in cases such as the month of May is dedicated to Mary, elements of these devotions which include Marian hymns, the Rosary, or prayers to the Blessed Virgin should be refrained in being incorporated into the Mass. Being mindful of this avoids the risk of opening

the door for other inappropriate liturgical choices.

The document on ‘Directory on Popular Peity and the Liturgy: Principles and Guidelines’ covers three points to consider when choosing to sing a Marian Hymn or pray the Hail Mary on a Marian feast day…

1. The Eucharist is preeminent:

The Sacred Liturgy, in virtue of its very nature, is by far superior to pious exercises… Liturgy and pious exercises must co-exist in accordance with the hierarchy of values and the nature specific to both of these cultic expressions. (3)

2. Marian rituals & songs, though focused on Mary, must always find their source in, and point us toward Christ:

Such pious exercises…should be derivative from the “one worship which is rightly called Christian, because it efficaciously originates in Christ, finds full expression in Christ, and through him, in the Holy Spirit leads to the Father” (Marialis cultus 24). (186)

3. Marian songs or rituals, if they will be used in the Mass, should:

give expression to the Trinitarian note which characterizes worship of the God revealed in the New Testament, the Father, Son and Holy Spirit… and have constant recourse to Sacred Scripture, as understood in Sacred Tradition; not overlook the demands of the ecumenical movement in the Church’s profession of faith; consider the anthropological aspects of cultic expressions so as to reflect a true concept of man and a valid response to his needs; highlight the eschatological tension which is essential to the Gospel message; make clear missionary responsibility and the duty of bearing witness, which are incumbent on the Lord’s disciples. (186)

Given all of that, it is better to reserve hymns like "Ave Maria," "Immaculate Mary," or "Hail, Holy Queen" or devotions that are expressly directed towards Mary for occasions other than Mass. Alternatively, use them before or after Mass. Instead, concentrate on songs that give thanks to God and point us to Christ via Mary throughout the Mass itself (including any song after Communion).

A song that praises and directs us towards the mission of Christ via the life of Mary would be any setting of the Magnificat (the Canticle of Mary from Luke's Gospel), which is most appropriate perhaps for Gathering or Sending Forth, rather than the Preparation of the Gifts.

STATUES OF MARY

Placement of statues can be found in the General Instruction of the Roman Missal: “Thus, in sacred buildings images of the Lord, of the Blessed Virgin Mary, and of the saints, in accordance with most ancient tradition of the church, should be displayed for veneration by the faithful and should be so arranged so as to lead the faithful toward the mysteries of faith celebrated there.

Care should, therefore, be taken that their number is not increased indiscriminately and, moreover, that they be arranged in proper order so as not to draw the attention of the faithful to themselves and away from the celebration itself” (GIRM 318). It’s important to take note of the following: (Extract from Principles & Guidelines for Marian Devotions, Catholic Diocese of Sandhurst)

• That all Marian devotions reflect on Mary in relationship to Christ.

• That all Marian devotions be Scripture based

• That the shrine decorated to the Blessed Virgin Mary on the Marian Festival (or indeed any other time of the year) not out do in ostentation, flowers, candles the main altar so as not to remove the focus from the fruit of Mary’s womb to Mary herself.

• That the Icon/Statue to Mary have

one vase of flowers before it or one on each side AND that there are more or a bigger display of flowers in front of or near the main altar so as not to overshadow the central focal point and that any icon/statue to Jesus is suitable venerated with flowers.

• That if candles are to be used in front of the Marian statue/icon then they are not to be greater than the number used at Mass and preferably less.

PRAYER OF THE FAITHFUL

The Roman Rite does not, in fact, envisage the inclusion of devotional prayers in the Prayer of the Faithful. According to the General Instruction to the Roman Missal, in the Prayer of the Faithful, “the people respond in some sense to the Word of God which they have received in faith and, exercising the office of their baptismal Priesthood, offer prayers to God for the salvation of all” (GIRM #69). We participate in the Prayer of the Faithful as a priestly people. After hearing God's Word and being moved by God's vision for our wider community, for everyone, for the Church, and for the world, we now bring these people's needs before God in a spirit of compassion, praying once again with, though, and in Christ. The Hail Mary, which is occasionally prayed at this time, is a prayer of worship rather than intercession, and does not fit here.

The series of intentions is always: (1) for the needs of the universal church, (2) for the public authorities and the salvation

of the world, (3) for those burdened by any kind of difficulty, (4) for the local community, and (5) the other necessity.

(Extract from the Prayer of the Faithful Guidelines, Catholic Diocese of Forth Worth)

1. The needs of the universal church. This category includes petitions for the pope, bishops and pastors of the Church, missions, Christian unity, and vocations to the priesthood and religious life.

2. Public authorities and the salvation of the world. This category includes petitions for peace, leaders of government, elections, respect for the freedom of the Church, good weather, the safety of crops, and the resolution of economic crises.

3. People burdened by any kind of difficulty. This category includes those burdened by poverty or any other tribulation, the unborn, the persecuted, the unemployed, the sick and infirm, the dying, prisoners, and exiles, to name a few.

4. Local community. People to pray for may include those in the church preparing for baptism, confirmation, Eucharist, holy orders, or marriage; it also includes prayers for the repose of the souls of the deceased. Specific parish needs should be communicated: for the upcoming Youth Mission Trip, etc.

5. Silent prayers. At times offer the

opportunity for the congregation to silently offer their private prayer. This final petition need only be offered every few weeks or months.

THE HAIL MARY

The Mass or Eucharist is the perfect prayer of praise and thanksgiving. It is, in the true sense, because it is the prayer of Christ prayed to God, in and through the Holy Spirit. Therefore, this prayer – the liturgy, Mass, or Eucharist, considerably outweighs all other forms of prayer and devotion as “by its very nature far surpasses any of them.” SC 13

Christ guides us in prayer during the liturgy; he does not abandon us as orphans but rather takes us and forms this prayer of his within us so that we may also offer it to God. The question of "does Christ pray to Mary?" must be posed when the Hail Mary is incorporated into the liturgy, typically either following the homily or at the conclusion of the Prayer of the Faithful. It is critical to comprehend who in the liturgy it is being prayed to.

The Hail Mary should not be incorporated into the Mass because it would disrupt its rhythm. The liturgy is not made up of various discrete parts. Instead, it is a whole that, when properly appreciated, flows, carrying and forming those of us who have joined. When the Hail Mary is prayed during Mass, our gaze is diverted away from the Trinity, who is the subject of our worship, and instead is focused on Mary, who, despite being beautiful, is not the subject of our worship. She has joined

us in this prayer that her son is leading, and she is one of us. In the liturgy, the object of our praise is God – the Holy Trinity. When the Hail Mary is prayed in the liturgy, either after the homily or after the Prayer of the Faithful or whenever the priest decides to put it, it may seem to people that Mary is the object of our praise. This is confusing.

Mary’s place in the liturgy is to pray with us, with and through and in Christ, to the Father. Because she has a pivotal place in salvation history, sometimes she is featured in the readings or in Masses dedicated to her. On these Sundays it may be appropriate to include a hymn about Mary at the beginning of Mass, one of the purposes of the entrance or gathering hymn being to introduce peoples’ thoughts to the mystery of the liturgical time or festivity (GIRM 47). On these Sundays, she is likely to be referred to, (though not prayed to), in the prayers of the Mass. ■

Advent Reflection with the Family

ABOUT WEEK ONE / HE WIKI KOTAHI

Ki te ingoa ō te Matua me te tamaiti me te Wairua Tapu. Amene.

What is Advent? Advent marks the beginning of the year of prayer for the Church. We pause at the beginning of this journey and pray to God whose holiness will be revealed in the year ahead.

What does the Bible say to do? The readings for Advent tell us to hope; they call us to live Christian lives. They focus in a beautiful way on the child of God whose birth will be celebrated at Christmas. We wait and we hope.

What is our story? Our story is the story of Jesus the Redeemer; the sacred story of our Christian tradition. We are pledged to keep this story alive until he comes again.

When will Jesus come again? We are between two times: between the first coming, when Jesus was born in Bethlehem, and his second coming on the last day. We remember the first, we wait for the second. Today’s Gospel tells us how to wait: we must wait together and stay awake to the times that we live in.

A reading from Luke chapter 21...

Beware that your hearts do not become drowsy. Be vigilant at all times.

The Gospel of the Lord.

Praise to you Lord Jesus Christ.

Let us sing the Advent Litany...

Lord Jesus, you are the light of the world. Response: Come, Lord Jesus. You are light in our darkness. R

Son of God, save us from our sins. R Son of Mary, deepen our love. R Bring hope into the lives of all people. R

Give your peace to all nations. R

Be the joy of all who love you. R Lord, Jesus, stay with us always. R

Let us pray...

God our maker, whose name is our Redeemer from of old: tear open the heavens and come down! Keep us faithful to building your kingdom, alert to your presence in those around us, and blameless in our actions until you come again. We make this prayer thorugh Jesus your Son who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen!

ABOUT WEEK TWO / HE WIKI RUA

Ki te ingoa ō te Matua me te tamaiti me te Wairua Tapu. Amene.

Who is Advent about? The Gospels all point towards Jesus. He is the One who will come at the end of time. He is the One for whom John prepared the way. He is the One whose coming was made known to Mary.

Who is John the Baptist? The Gospels of Matthew, Mark and Luke tell us about the two great figures that stand at the beginning of the Christian story: Jesus, and John the Baptist. It is the towering figure of John that introduces the adult Jesus in all the Gospels.

What happened when people listened to John? People respond to the lively preaching of John by confessing their sins and undergoing a baptism of repentance. The Word of God is spoken through John. People give their own word or promise to change their lives. It is a time of personal renewal, when we aim for a life of faithfulness to God.

A reading from Luke chapter 3...

Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The Gospel of the Lord. Praise to you Lord Jesus Christ.

Let us pray...

For the Church, that we may herald the glad tidings of God’s coming to gather and comfort all people. Lord hear our prayer.

For the world, that all leaders may strive for peace based on justice. Lord hear our prayer.

For the oppressed, that the downtrodden may be lifted up and the difficulties of life eased. Lord hear our prayer.

For the Eucharistic community of our parish, that by leading lives of holiness, we may wait for the day of God and hasten its coming. Lord hear our prayer.

We make our prayer thorugh Jesus your Son who lives and reigns with you in the unity of the

Holy Spirit, God for ever and ever. Amen!

ABOUT WEEK THREE / HE WIKI TORU

Ki te ingoa ō te Matua me te tamaiti me te Wairua Tapu. Amene.

What should we do in Advent? Like John, we are asked to make way for the light. We look firstly at ourselves and work quietly on the darkness that hides within us – the selfishness, the unforgiveness, and the lack of love that keeps the light of good news from so many people.

What else do we do? Throughout the season of Advent we reconnect with family and friends, building stronger ties in our communities. We support and visit people who are finding life hard.

Why do we do that? Jesus calls us to be one. We care for each other as though we are caring for ourselves. All the time we learn to hope and trust. We hope that he who names our fears will also grant us peace.

What else do we think about? On the larger social issues – like justice and peace – which require the witness of a caring community, we are challenged by the Gospel to work together.

A reading from Luke chapter 3...

The crowds asked John the Baptist, “What should we do?” He said to them in reply, “Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.” The Gospel of the Lord. Praise to you Lord Jesus Christ.

Let us pray...

God of peace, whose word is good news to the oppressed, healing for the brokenhearted and freedom for all who are held bound, gladden our hearts and fashion the earth into a garden of righteousness and praise! Lord hear our prayer.

May we learn from Jesus. May we reflect the goodness and light of Jesus in the world. Lord hear our prayer.

We pray for the coming of the One who even now is among us, your Son, our Lord Jesus Christ, who was, who is and who is to come, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God for ever and ever Amen!

ABOUT WEEK FOUR / HE WIKI WHA

Ki te ingoa ō te Matua me te tamaiti me te Wairua Tapu. Amene.

Does Advent change? Advent opens with the end of time, and it ends at a manger in Bethlehem. It takes us, on a journey through time.

How does Advent help us? It names our fears and brings us hope. It will not take away the forces that frighten us, but it makes them irrelevant before the saving mission of Christ.

What do we celebrate on the fourth Sunday of Advent? In today’s Gospel we celebrate the extravagant love of God who freely chose Mary to be the mother of his beloved Son. God’s choice of Mary made her “full of grace”.

Why is Mary important? Because of God’s mysterious preference, because God has freely chosen to look on Mary in such a way, because

God made Mary full of grace, all generations call her blessed. God graced Mary for a mission that was not for herself: it was to give Jesus to every generation of the human family.

What can we learn from Mary? Like Mary, we face God’s choice of us. We are the result of God’s choice -God has chosen each of us to be. God has a role for each of us. He waits for our decision to make a choice to freely love God.

A reading from Luke chapter 1...

When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb." The Gospel of the Lord. Praise to you Lord Jesus Christ.

Let us pray...

For the people of God, the house the Lord is building: may we be like Mary and say 'yes' to God's call for us. Lord hear our prayer.

For all the peoples of earth, one kingdom of God: may all who love peace be sheltered from violence. Lord hear our prayer.

For those in doubt or fear, perplexed by life’s mystery: may their anxiety yield to trust in God’s plan and purpose. Lord hear our prayer.

We make our prayer thorugh Jesus your Son who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen! ■

School & Class Masses A Guideline

+ Stephen Lowe

The Church must show special concern for baptised children who have yet to be fully initiated through the Sacraments of Confirmation and Eucharist, as well as for children who have only recently been admitted to Holy Communion. Today the circumstances in which children grow up are not favourable to their spiritual progress. In addition, parents sometimes scarcely fulfil the obligations they accepted at the Baptism of their children to bring them up as Christians (Dir 1).

Isn’t this our reality? More and more of the young people in our schools come from unchurched families and so are unfamiliar with the Mass. The other reality is that for many children in churched families the catch cry is often, “Mass is boring.” But it is just not Mass. In daily life children do not always understand all their experiences with adults but rather may find them boring. It cannot therefore be expected of the liturgy that everything must always be intelligible to them (Dir 2).

Jesus’ command at the Last Supper is, quite clear, ”Do this in memory of me”

(cf. Lk 22:19). Our experience of praying the Mass is the journey of a lifetime, a journey that should see us deepening in the way we pray the Mass. We too must help our young people pray the Mass, for the Mass is THE way the risen Lord offers all of us to have a unique encounter with him.

Blessed Carlo Acutis, after receiving First Holy Communion wanted to go to Mass each day. This young Italian saint who died in 2006 aged 15, wrote, “By going to Mass every day, we nourish our soul and strengthen our union with Jesus, the Source of all our strength. The more Eucharist we receive, the more we will become like Jesus, so that on this earth we will have a foretaste of heaven.”

The Church, particularly in its ‘Directory on Masses with Children’, encourages us to persevere with children’s Masses so that they may grow in their understanding of God, the Church, and the Mass.

In Masses celebrated with children, the principles of active and conscious

Bishop Stephen Lowe is the twelfth Bishop of Auckland.

participation are if anything of even greater validity. Everything therefore must be done to increase and intensify this participation.

As many children as possible must have a special part to play in the celebration: preparing the room and the altar, acting as cantors, singing in the choir, providing instrumental music, reading the lessons, answering questions in the homily, announcing the intentions of the bidding prayer, bringing the gifts to the altar and other such things (Dir 22).

This paper then is to give you some ideas and to let you know some of my pet prejudices. But most importantly it is for the young people. Hopefully by our efforts, seeds of faith will be sown and nurtured. This must always be at the forefront of our preparation for school and class Masses. Our work and preparation is a preparing the way for the work of the Holy Spirit.

The Place of Celebration

The church is the primary place for a Eucharistic celebration with children. If possible a space within it, should be carefully selected to suit the number of participants, and the use they will need to make of it if their liturgy is to be lively and adapted to their age. If the church does not meet these requirements, it will sometimes be advisable to celebrate a children’s Mass elsewhere, but the place chosen should be a suitable one, worthy of the dignity of the Mass (DIR 25).

In view of the fact so many of our young people are unfamiliar with the Mass or going to church it is always preferable to celebrate Mass in the church. Often, particularly for our colleges, and because of the size of the of the school, Masses are held in halls or gyms. Real thought needs to be given about how to help the young people enter into the Mass with reverence and make the Mass a real spiritual experience.

Where possible Masses on school camps are a great idea.

Mass Themes

The sacrifice of his Cross and its sacramental renewal in the Mass, which Christ the Lord instituted at the Last Supper and commanded his Apostles to do in his memory, are one and the same, differing only in the manner of their offering; and as a result, that the Mass is at one and the same time a sacrifice of praise, thanks - giving, propitiation and satisfaction.. (GIRM 2)

Heavy stuff, but basically, in the Mass, we are sacramentally united to Christ’s suffering, death and resurrection. As

the Lord commanded, we do this in memory of him. This word “memory” we use, is not merely remembering a past event. The Greek word is anamnesis, and it refers to an active remembering. How does this work? For the Jews, whenever they celebrate Passover, it is as if time disappears. That those so celebrating Passover in the present are present with the people of Israel in Egypt, celebrating the first Passover, and the passing through the Red Sea. In actively remembering and living this experience, the people in the present are given the hope God will definitively save his people in the future. Past, present, and future become joined in the one moment of time.

When Jesus says, “Do this in memory of me” this is how he wants us to celebrate his Eucharist with his Jewish mindset. When we celebrate Eucharist it is as if time disappears, and his life, death and resurrection are being made present on the altar in the sacrifice of the Mass. We become participants in his passion, death, and resurrection. We bring our prayers for the whole Church, and our world and for the dead and we join them to the self-offering of Jesus to the Father. It is as if we stand at the foot of the cross with Mary as the priest sings ““Through Him, with Him and in Him, in the unity of the Holy Spirit, all glory and honour is yours, almighty Father, for ever and ever” and the whole congregation sings “Amen”, so be it, I believe.

So, the Mass is more about Christ’s prayer than ours. It is his prayer in

which we participate. The danger is we make the Mass our prayer and we can overwhelm it with themes, and levels of participation and gimmicks to make the Mass our drama or extravaganza and lose sight of what Christ is doing for us.

The Mass allows us to praise the Father through, with and in Christ. As such it is for Catholics our ultimate prayer, the source and summit of our Christian lives. It is the thanksgiving of Christ and our thanksgiving. ‘Eucharist’ means thanksgiving. We thank God for the gift of his son Jesus Christ and his sacrifice, and the Holy Spirit that reveals Christ to us in our daily lives. Through Mass we share in Christ’s sacrifice, because in the Eucharist his Passion is re-presented and we are invited to offer ourselves with him.

Sometimes with school or class Masses resources are used which offer a variety of themes – e.g., family, creation, social justice. These are a great temptation for busy teachers who haven’t got time to prepare class Masses. Be careful how often these are used. Are such themes exposing the young people to a broad view of the Gospel message, or are they providing a narrow focus that is often being repeated?

In planning your Mass, it is important to check the Columban calendar. If the Mass is on a Feast Day or Solemnity the Mass and readings of the day must be celebrated – i.e., no themes. If the day is a memorial or optional memorial

a different theme or readings may be used. However, the saints offer great examples of discipleship that inspire and direct us towards God, so if it is a well-known saint you may choose to go with the feast day of the saint.

Letting the priest know - The priest needs to be advised of any theme or if you particularly want to focus on the saint of the day.

Setting the Scene

The scene is set for Mass as children come into the church. They should know how to bless themselves, and to genuflect to the tabernacle if it is in the sanctuary or bow to the altar if the tabernacle is not in the sanctuary.

Sacred silence, as part of the celebration, is to be observed at the designated times… Even before the celebration itself, it is a praiseworthy practice for silence to be observed in the church (GIRM 45). So it is important to teach the children about silence and how to prepare for Mass by teaching them some silent prayers or even putting up some suggestions on the PowerPoint – What do I want to thank God for today? Who do I want to pray for today?

The use of a PowerPoint during Mass should be seen as a simple tool for providing the words of hymns and the spoken and sung Mass parts. The text needs to be clear and large enough for everyone to read including anyone

who is elderly. I would suggest the text should be white or a light colour on a black background. Inclusion of pictures and animations to “jazz up” the Mass should be avoided as these distract from the central focus.

The welcome is a good opportunity for someone from the class to greet parishioners and family and introduce the theme of the Mass if there is one.

A word of warning – if it is a normal weekday or Sunday Mass don’t say, “Welcome to our School or Class Mass.” Instead say, “Welcome to Mass which we the children of Room 5 are leading, etc…” The greeter then could invite the people to stand for the opening hymn or the entrance procession.

The Entrance Hymn

The entrance procession informs us what we should sing. We come to Mass to praise and worship God. So, the entrance hymn should always be about praise or worship of God

The entrance hymn is not about us. Nor is it about Mary or the saints.

A good question to ask is, who are we sing to? Am I singing to God or to myself? Am I telling God what to do?

Think about these opening words of these hymns?

• Gather your people O Lord

• Glory and praise to our God

• Here I am to worship, Here I am to bow down

The entrance hymn really sets the Mass off to a good start. It needs to be a well-known hymn that ALL the congregation know, not just the school or music group. It should be easy to sing. It should not be a dirge.

The Penitential Rite

The priest always introduces the penitential rite but then someone else can read the invocations. The reader(s) should be in place to read them before Mass starts to avoid a procession to read them. Liturgy needs to flow.

The reader(s) should wait until the priest does his introduction, pause, then read the invocations. Generally, there are three invocations ending with Lord have mercy, Christ have mercy, Lord have mercy, respectively. Each invocation should be about Jesus.

For example, if the theme of your Mass is Christ the Good Shepherd you could have -

Lord Jesus, you are the Good Shepherd

who calls us to follow you. Lord have mercy.

Lord Jesus, you are the Good Shepherd who protects us from danger. Christ have mercy.

Lord Jesus, you are the Good Shepherd who leads us to everlasting life. Lord have mercy.

The invocations are not about us.For example:

For the times we have hurt our friends Lord have mercy.

After they have finished they should wait for the prayer...

May almighty God have mercy on us forgive us our sins and bring us to everlasting life.

Letting the priest know - The priest needs to know if the children are leading the penitential prayers.

The Liturgy of the Word

In the biblical texts "God is speaking to his people . . . and Christ is present to the faithful through his own word" (Dir 45).

As it is God’s Word that is being proclaimed it needs to be treated with dignity. Therefore, there should generally be a first reading, a psalm, (occasionally a second reading might be proclaimed), a Gospel acclamation and the Gospel.

More and more schools are processing the Word into the church which reflects the practice in Pasifika nations, and this highlights the importance of the Word. I am not happy when I see the Lectionary or Book of the Gospels that has been held up with such dignity placed on a shelf under the lectern and the reading read from a piece of paper. If you process the Book, read from the Book!

Because of the dignity of the Liturgy of the Word it needs to be heard. The readers must know how to use the microphone. They must read slowly and project their voice. We can’t respond to God’s word if we don’t hear it. Therefore, please choose the best readers.

Because it is the word of God the lectionary should be used, or the readings (including the Gospel) placed in an attractive folder. When children bring up a piece of paper it looks bad and lessens the dignity of the Word.

After the opening prayer the children who are reading should come up together, bow before the altar, then go to the lectern following the normal parish practice.

The First Reading

On a feast day or solemnity, the readings may never be changed. Similarly, during Lent, Easter, and Advent seasons it is best to stick with the readings of the day because they have the themes of the season. At other times the readings may be changed to a suitable theme.

Where possible try and find the readings in the Children’s Lectionary.

With junior classes you may be better to use the Good News Bible rather than the Lectionary as it is worded more simply. If you do use the Good News Bible make sure the reading starts with “A reading from...” (as in the Lectionary) and ends with “The word of the Lord” not “This is the word of the Lord”

The Responsorial Psalm

As the Psalm is part of the Liturgy of the Word it should not be replaced with a hymn. Ideally it is sung, or the response is sung. If possible use the one in the lectionary as it is usually relates well to the reading. The child reading the Psalm should start off by reading the response – pause – and we repeat.

Don’t say “The response is .......”

It is important to highlight that this must be said slowly and loudly. If the people miss it there will be no responses.

At the end of each verse the child just needs to look up. They should not say “Response” at the end of each verse.

The Gospel Acclamation

The Gospel acclamation is sung. If you are not singing the Gospel acclamation do not have one. During Lent instead of

an Alleluia there are alternative words sung. The Alleluia or Lenten words are sung, then the verse from the lectionary may be read or sung (without the Alleluia or Lenten acclamation).

Once the reader has finished reading, they go down before the altar, bow and return to their seats.

Letting the priest know - The priest needs to know what is being read... not just the reference, BUT a copy of the reading so he is working off the same translation. These should be emailed with the Mass outline.

The Prayer of the Faithful

In the Prayer of the Faithful, the people respond in some sense to the Word of God

which they have received in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. (GIRM 69)

a. The series of intentions is usually to be;

b. for the needs of the Church

c. for civil authorities and for the salvation of the whole world

d. for those burdened by any kind of difficulty

e. for the local community (GIRM 70)

This order should be maintained. It is traditional for the final intention to be for the deceased.

The prayers of the faithful are directed towards God the Father but are made through Christ our Lord who intercedes for us at the right hand of the Father. The priest has a brief introduction to the prayers that either addresses God or sets the scene for our prayers.

At times I have heard each intention begin, “Dear Jesus” or “Compassionate God.” In a way doing this is like starting a letter to someone with ‘Dear so and so’ and then starting each paragraph in the same way. The prayers, which should be short, have basically three parts;

(a) what the prayer is focussed on (b) the intention

(c) an ending

For example:

We pray for those who are sick, that they may know the healing and peace of God. [Pause] Lord hear us

Let us pray for Pope Francis, that he may be strengthened in his love for God and for the people he is called to serve. [Pause] Lord hear us

For us gathered here today, that we might grow in holiness and wisdom. [Pause] Lord hear us.

As it is Jesus who takes our prayers to

the Father they end, “Lord hear us”, “Lord hear our prayer” rather than, for example, “Merciful God hear us…”

Another change I have noted is schools proclaiming the prayers of the faithful in the different languages of the school. While this is great, the prayer also needs to be prayed in English so that everyone knows what they are praying for.

If possible base the prayers around the theme or readings. The children may be able to write their own.

After the homily the priest invites the people to stand for the prayers of the faithful. This is the cue for the children reading the prayers to come forward, bow together, and go to where they are to read from. At the end of the prayers the priest says a closing prayer. After the priest’s prayer at the end of the Prayers of the Faithful the children should return to the front of the altar, bow and return to their seats.

Again, the children should not bring the prayers up with them on scraps of paper. They should already be on the lectern.

The Presentation of the Gifts

Again, the Presentation of the Gifts, the Offertory Procession informs us what we should sing. We bring forward the gifts of bread and wine that are to be changed into the Body and Blood of Jesus. So, they are symbols of us. We too want to be transformed.

The main focus is the bread and wine…

Don’t make the presentation of the gifts a major focus. At times I have had to wait 4 or 5 minutes to get the procession of the gifts organised and this interrupts the flow of the Mass. Those involved need to be at the back of the church and organised during the Prayers of the Faithful

The hymn that is sung at this time should be about us being changed in some way or the offering that is to be made. This is where a gathering hymn is more appropriately sung…

Gather your people, O Lord.

Gather your people, O Lord. One bread, one body, one spirit of love. Gather your people, O Lord.

Draw us forth to the table of life: brothers and sisters, each of us called to walk in your light.

Longing for light, we wait in darkness. Longing for truth, we turn to you. Make us your own, your holy people, light for the world to see.

Christ be our light! Shine in our hearts. Shine through the darkness. Christ, be our light! Shine in your church gathered today.

The end of the hymn should be reached before or as the priest washes his hands at the end of the preparation of the gifts.

The music is at the service of the liturgy and so the liturgy shouldn’t have to stop waiting for the hymn to finish.

The Mass Parts

When deciding which parts of the Mass are actually to be sung, preference should be given to those which are more important (GIRM 19)

The priority in any Mass is for the Gloria (if there is one), the Gospel Acclamation, the Holy, Holy, the Memorial Acclamation, the Great Amen, and the Lamb of God to be sung. These are a higher priority than any hymns. All the Mass parts, in English or Maori, should use the current translations.

It is important for schools to know the Mass parts the parish normally sings. Also, it is good for all schools to have a Mass setting everyone knows.

The Eucharistic Prayer

Usually, for a school Mass the priest would use a short Eucharistic Prayer. There are Eucharistic Prayers specifically for children that can be used for school Masses. The best way to do this is to have the full text on the PowerPoint with the sung responses highlighted.

The Sign of Peace

The sign of peace is only supposed to be a short rite that does not interrupt the flow of the Mass. Normally we should have time to give the sign of peace to three or four people. Musicians need to be ready to start the Lamb of God.

The Communion Procession

As we go to receive Jesus this should be a reflective time. The hymns used will be of a gentle nature and not too loud and focussed on a communion theme or thanksgiving. It should lead into silence after communion. Accordingly, you should aim to have the hymn finishing just as the priest is purifying the ciboria and chalices.

The Recessional Hymn

This recessional procession is about us who have received the Word of God and the Body of Blood going out on mission as witnesses to Jesus. Again, this hymn has to be a winner. It should be well known by children and parents.

If it is a Marian Feast Day it should be a hymn to Mary… remember, she too was sent out on her mission to be mother, and she prays for us on our mission. Hymns are a great way to teach children about God, about Jesus, about the Church and the sacraments. And this is indeed critical. We need to have hymns that teach and yet appeal.

Singing Using “Canned Music”

When using backing tracks, remember the sound needs to be loud enough to lead the young people but soft enough so that it is the young people singing who are heard, not the soundtrack.

Silence

The silence is a part of the celebration. This is just as true of children’s Masses, otherwise too much emphasis will be laid on external actions. (Dir 37)

Visual Aids

Pictures done by the children themselves can be of value - pictures, for example, illustrating the homily, the bidding prayer, or themes for prayer (Dir 36).

This is a very real way of involving the children and getting them to think about their Mass. One large poster or mural would generally be better than a proliferation of pictures which people have difficulty in seeing.

Drama, Kapa Haka, & Liturgical Dance

On occasions, where it is helpful to the liturgy these things can be used. Some Gospel stories (e.g., the Prodigal Son) are particularly suitable for drama. Drama shouldn’t be used to do something different, but rather it should enhance the liturgies and readings, and of course it should be done prayerfully and well.

The Pacific Island Groups' procession of the Book of the Gospels or Presentation of the Gifts are often powerful. None of these things, however, should distract from the centrality of the Mass or turn the Mass into a concert.

Family

Please invite family and friends to school Masses. The Mass can be a real evangelising agent, particularly for those parents who are not ‘regulars.’

Conclusion

A children’s Mass is intended to help children to meet Christ with joy in the celebration of the Eucharist and to stand by him in the Father’s presence. Formed by a conscious and active participation in the Eucharistic sacrifice and meal, they must learn to become better witnesses to Christ among their friends and peers, at home and outside the home, by living the faith which operates through charity (Dir 55).

This comment reminds us of the importance of the school Mass. It points out why it is important to priest, teacher, and class to prepare well for the Mass. It is not just a matter of picking readers and finding some quick and easy theme. The celebration of class and school Masses is probably the most important way we celebrate the Catholic character of the school. This should be reflected in the preparation and celebration of school Masses. ■

Liturgical Resources

We are officially in the new liturgial year. In this Year B cycle, see these resources below to help with your liturgical planning & elebrations!

To see what's in store - use your smartphone to scan the QR code, or head on over to form.jotform.com/

liturgycentre/resources

Children’s Daily Prayer under the Southern Cross 2024

Children’s Daily Prayer 2024 combines the rhythms of the Church’s year with school terms and other calendars, and takes inspiration from the Church’s rich liturgical traditions. With a classroom prayer for each day of the school year, Children’s Daily Prayer 2024 has everything you need RIGHT THERE, on the RIGHT DATE for EVERY DAY of the 2024 school year.

Liturgy Training Publications

Light and Mission Advent Reflection Guide 2023

Step into the Advent season with a guide to accompany you through our most joyous time of year. Containing reflections, prayers, as well as the meanings behind many familiar symbols and items, this is a guide to help you grow in peace, joy, and love as we await the birth of Jesus Christ.

St Mark's Catholic Mission Parish Pakuranga

The Lyric Psalter, Year B

The Lyric Psalter is a comprehensive resource from Tony Alonso and Marty Haugen that includes lyrical settings of the complete three-year cycle of Psalms from the Lectionary for Mass. These psalms are designed to be a complete resource that will provide lyrical settings of the Lectionary psalms for use in worship for the entire Lectionary cycle.

GIA Publications

New Sunday and Holy Day Liturgies Year B

This new revision of New Sunday & Holy Day Liturgies contains a lot of new material, including new homilies. Two new content:

- better Scripture Note focussed on ensuring that they convey the essence of the readings

- parts of the Mass such as the Prayer of the Faithful, which are now more closely related to the particular feast (or Sunday) that is being celebrated.

Dominican Publications

Scripture Backgrounds for the Sunday Lectionary, Year B: A Resource for Homilists

This resource is a compilation of selected Scripture backgrounds for Year B. Commentaries offer historical-critical backgrounds, identify recurring themes, and underscore the relevance of the readings to life today. A gem of a resource for all who teach and preach; this book will provide homilists with a lens through which to prepare each week.

Garratt Publishing

Liturgical Calendar 2024

Produced in-house in collaboration with NCRS, we are delighted to bring you the liturgical calendar for 2024 / Year B. A calendar is an important tool which gives us an eye to the future, offering opportunity to plan, prepare and make the most of Liturgical Seasons as we move through the Liturgical Year.

Liturgy Centre, CDA & NCRS

The calendars come in two sizes.

Large (66cm x 66cm)

= $20.00 each

Small (41cm x 41cm)

= $2.50 each

Subscriptions

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By June 2024:

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We provide:

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» Website with Prayer of the Faithful, Liturgy of the Word with Children, Readings in Te Reo Māori, and Monthly Music Suggestions.

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