The second important element of paragraph 46 in I. Introductory : the Institutio describes the purpose of the Introductory Rites. These rites are intended to be Forming a Community the means by which we prepare to hear the Word of God. We say here, at least implicitly, that the Body to of Christ in the world still needs deeper conversion by hearing the Word of God.

An Introduction to this series of articles “When the Scriptures are read in , God himself is speaking to his people and Christ, Now that the new General Instruction of the Roman present in his own word, Missal (GIRM)has appeared, been translated, and is proclaiming the .” (GIRM 29) is now in its near-final form, Archbishop Curtiss has asked that take the opportunity to offer a Good beginnings more in-depth look at the and its meaning. Those among us old enough to remember the This series of 11 articles is offers us that chance. Mass would know this part as the at the

Institutio Generalis, or “General Instruction,” refers to Foot of the . These prayers served as the the introductory material in the , the ’s private, personal preparation before the . Like all Rites since Vatican II, this beginning of Mass. They were never directly part of Institutio provides the people’s preparation in the Tridentine . the theological and pastoral context for the instructions and of the Mass. The Introductory Rites include:

It is good for us to be here. The Song The Greeting The new Institutio describes the Introductory Rites The Rite of Sprinkling of (or) as having the character of a beginning, introduction, The Penitential Rite (includes three forms) and preparation. Their purpose is: that the faithful The coming together, take on the form of a community The Glory to God and prepare themselves to listen attentively to The Opening . God's word and to celebrate the worthily. (GIRM, paragraph 46) What is the purpose of the Introductory Rites?

This points to two very important elements of the “The purpose of these rites is that the faithful who are assembling should become a community and introductory rites. When the of the Second dispose themselves to listen properly Vatican Council described the ways in which Christ to God’s word and to celebrate is present in the celebration of the liturgy, they the Eucharist worthily..” (GIRM 46) underscored these four: Christ is present in the The Introductory Rites succeed in their purpose as priest-presider, in the Word proclaimed, most the gathering of disparate individuals forms into a especially in the Eucharist, and in “the Church that conscious, worshiping community ready to listen prays and sings.” (Constitution on the Sacred and celebrate. The oneness of the community in Liturgy 7) ["For where two or three are gathered prayer and song more fully manifests the presence together in my name...” (Mt.18:20)] Thus, our of Christ. coming together for worship is a response to God's initiative and invitation so that, when we do gather, The Entrance Song we manifest the in the world. The Entrance Song is meant to foster the formation “In the restoration and promotion of a community that and reveals the of the sacred liturgy presence of Christ. Note how GIRM 47 describes the full and active participation by all the people is the aim to be considered before all else... ” the four-fold purpose of the Opening Song: (CSL 14) “After the people have gathered, the entrance chant

begins as the priest enters with the and More than just being “nice for us to be here,” the ministers. The purpose of singing at this is to open coming together of the faithful reveals for all to see the celebration, that the Mass is “the action of Christ and the intensify the unity of those who have assembled, lead Church.” (GIRM 20) And so, the “full, active, and their thoughts to the mystery of the liturgical season or festivity, and accompany the of the priest conscious participation of the faithful” describes and ministers.” (Italics added.) how the assembly manifests Christ at worship. and Greeting This is the first in a series of 11 or so articles In the same way, the sign of the cross and greeting on the celebration of the Mass. by the priest-celebrant are meant to continue Article #2 is entitled, Hearing the Word. making the presence of Christ known actively, fully, and consciously to the gathered Church. The Glory to God

“Then through the greeting the priest signifies the The Gloria is an ancient text – a non-biblical “psalm” presence of the Lord to the community gathered based on New Testament hymns. It began as part together. By this greeting and the people’s response the th mystery of the Church gathered together is made of morning prayer and, in the 6 century, was known.” (GIRM 48) added to Mass. It is a vitally Trinitarian prayer that praises God for the divine mercy shown Penitential Rite throughout salvation history. Today, the Church

The current Roman Missal offers the priest- says or sings it during our “high” seasons – celebrant two options - the Penitential Rite or the and Christmas and – and fasts from it Rite of Blessing and Sprinkling with Holy Water. in and . Its place in the liturgy is so The liturgical season usually dictates the choice. venerable that another hymn or text may not replace it. “On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time The , or Opening Prayer the blessing and sprinkling of water to recall may take place.” (GIRM 51) The priest says, “Let us pray,” and the assembly prays in silence for a moment. Then, he says the It is helpful to recall that the Introductory Rites may Opening Prayer and “” the prayers that the be omitted if another is celebrated at Mass faithful make in silence and directs them to the following the Word (e.g., ). Father in the Son and through the .. Then

Most of the time, however, the faithful experience all are seated. A successful conclusion to the the Penitential Rite as part of the beginning rites. introductory rites leaves our hearts ready to hear The presider may choose from three options. The and respond to the Word of God.

Confiteor, a shorter , and the Kyrie Eleison or “All, together with the priest, Lord, have mercy. observe a brief silence so that they may realize they are in God’s presence “Since it is a chant by which the faithful acclaim the Lord and may call their petitions to mind. and implore his mercy, Then the priest speaks the prayer, which custom has It is ordinarily done by all, that is, by the people and with named “the collect” and through which the character of the or having a part in it.” (GIRM 52) the celebration is expressed.” (GIRM 54) The stance of the faithful in the Kyrie is first praise, based on faith in God’s mercy. Then, secondly, we For discussion/reflection: ask for mercy. It is not a time to focus on our  At what point in the liturgy are you ready to be sinfulness only, but to glorify Christ who loves us present to God, to others, to the prayer? and knows us as sinners. In this way, the rite  How does the build a worshiping models for us a strongly relational character. community at Mass? Outside Mass? Clarifications regarding the Penitential Rite  What else do I need to understand to be able to enter into the Introductory Rites? What did I Over the years, the use of the Penitential Rite has learn from this article that is new? led to one or other misconception. First, it is not  What word, prayer or action will I look for next always required as some may think. It may be week as a way to enter into the Introductory replaced by another introduction. Rites? Secondly, it is not just like going to , it is merely part of the rites that prepare us for the rest The text of the Institutio or of the Mass. Thus, the revised Institutio states: General Instruction of the Roman Missal (GIRM) was published in English spring, 2003. "Then the priest invites them to take part in the Archbishop Curtiss has determined that the Church penitential rite, which, after a brief pause for silence, in Omaha will implement the ritual plan of the the entire community carries out through a formula GIRM on the First of Advent, 2003. of general confession, and which is concluded with the priest's . This latter, however, lacks the Copyright © Roc O'Connor, SJ, 2003. efficacy of the of .” (GIRM #51) Used with permission.