St. Margaret of York Church

The Gospel Book   This change was made due to what is called “progressive solemnity”. “Progressive Solemnity” is when particular elements are added or subtracted to the Mass in order to create a sense of higher or heightened solemnity. The Gospel book being used, both in the procession and read from during the Mass is one example. The Gospel book will be used at Christmas and Easter time so as to indicate that the Christmas and Easter seasons are more solemn times on the Church’s liturgical calendar. This too is the reason we now recite the “Our Father” rather than singing it. During Christmas and Easter we will return to singing the Lord’s Prayer. This helps the Church to separate the more solemn times, Christmas and Easter, from the less solemn times, Ordinary time, and to distinguish these times even more so from penitential times such as Lent and Advent.

When we resume using the Gospel book the deacon will be the one who carries the Gospel book in procession. When a deacon is not present, then one of the lectors will be given the task of carrying the Gospel book in procession. The deacon is ordained as a minister of the word, and as such is entrusted with the Gospel book. Thus makes it appropriate for the deacon to carry the Gospel book.

It was the practice of St. Margaret of York Parish for the lector to carry in the Gospel book at each Mass with or without a deacon present. This was simply to avoid confusion as to when and who was to carry in the Gospel book. Now that there are two deacons at St. Margaret of York Parish, and more on the way we can avoid the confusion when using the Gospel book.

The chairs are missing or moved.   As you may have noticed the presiders’ chairs have been moved and now reside in front of the steps rather than in front of the pew, and the servers now sit on the first pew. For all those worried or concerned - no, this is not to take attendance. The priest’s and deacon’s chairs are moved so that the priest and deacon face the people. The servers were moved from their chairs to the first pew so as to reduce the amount of clutter in the sanctuary.

“The presidential chair should be located behind or near the altar, in a convenient place and at a height where the celebrant may be seen to preside over the assembly. Taking into account the size and plan of the church, the chair should be arranged so that the priest presides without dominating. Seats may be placed on either side of the chair for deacons. The servers should not occupy this place. If possible servers should not sit facing the people, as if they were presiding. Chairs, stools, or benches should be provided for them in the sanctuary itself, preferably near the credence table along the sides. However, the sanctuary should never be cluttered up with chairs. “

Opening Rites and Prayers.   The General Instruction for the Roman Missal (G.I.R.M.), the chief document that the Church uses to guide and direct liturgies, calls for the opening rites and prayers to be done from the presider’s chair. Prior to the creation of the servers ministry at St. Margaret and the building of the new church, the prayers were recited at the altar; this was the best possible solution considering the circumstances. Now that we have the servers ministry, we are capable of doing as the Church asks, to say the opening rites and the prayers from the chair rather than the altar.

Responsorial Psalm   As you may have noticed the Responsorial psalm is no longer sung at the cantor stand, but rather it is now sung from the ambo where the readings are proclaimed. This is because the responsorial psalm is Scripture and should be proclaimed from the same place and with the same dignity that the Scripture is proclaimed. The cantor stand is a suitable and permissible place, but to further emphasize the presence of God in the responsorial psalm, it is now proclaimed from the ambo.

The hosts are place in one large bowl for offering.   The hosts are no longer divided into the small bowls until the singing of the Lamb of God. The hosts are presented in and remain in one large bowl so that all of our gifts are offered together. It is a greater symbol of our offering as one body. The hosts had been divided into separate bowls before so that there was an ease or quickness for the priest and/or deacon in distributing the hosts to the separate bowls during the fractioning rite. This also demonstrates further that as we are all one body of Christ, we are also broken. In this we can also see the one body of Christ broken or poured out for us.

The wine is place in one large pitcher for offering.   The wine is no longer distributed into the separate cups before Mass, but rather at the time of preparation during the Mass. The wine is presented in one large pitcher so that it is one offering coming from the body. Then the wine is poured out as Christ’s blood was poured out for us.

Metal bowls and chalices versus glass bowls and chalices.   Sacred vessels, which “hold a place of honor”, should be of noble materials, appropriate to their use, and in conformity to the requirements of liturgical law, as specified in the General Instruction of the Roman Missal.  The General Instruction of the Roman Missal states, “Among the requisites for the celebration of Mass, the sacred vessels are held in special honor, especially the chalice and paten (plate/bowl), in which the bread and wine are presented, consecrated, and consumed.” The G.I.R.M. goes on to say, “Sacred vessels are to be made from precious metal. If they are crafted from metal that rusts, or from a metal less precious than gold, then ordinarily they should be gilded on the inside.”

“In the Diocese of the United States of America, sacred vessels may also be made from other solid materials that, according to the common estimation in each region, are precious, e.g., ebony or other hard woods, as long as they are suited to sacred use. In such cases, preference is always to be given to materials that do not easily break or deteriorate. This applies to all vessels which are intended to hold hosts such as the paten, the ciborium, the pyx, the monstrance, and other things of this kind.” “Chalices and other vessels that are intended to serve as receptacles for the Blood of the Lord are to have bowls of nonabsorbent material. The base may be of any other solid and worthy material.”  The use of the metal chalices and patens are to ensure that the materials are suitable, that the bowls and chalices are not breakable, and to be certain that we are using the precious materials.