©2025 Victor R. Claveau, MJ
Introduction
It is a privilege to serve our loving Savior, Jesus Christ, on the altar. Accordingly, a server has a solemn responsibility to do their job with attention, dignity and reverence.
It is important that you do your job quietly and steadily so Father and the people at Mass are not distracted.
You are a performer in a show. In fact, you are doing a great job if no one notices you are there. When you are standing, sitting and kneeling, you should be still and up straight – never fidget or slouch. When standing and kneeling, you should have your hands in the praying position. When sitting, the hands should be held on the lap or at the sides.
You are there to assist Father as he celebrates Mass. Pay close attention to Father at all times so you are ready to help if and when you are needed and you always know what is going on.
Requirements for serving at Mass
An altar server will have celebrated their First Eucharist.
A server should learn the main prayers of the Mass: The Gloria, Our Father, the Creed, Lamb of God, Lord, I am not worthy and Holy, Holy, Holy. A server should also know the names of the places in the Church (e.g. sanctuary, altar, sacristy), the items used in the mass and what they are used for (e.g., chalice, paten, corporal, alb etc).
Servers must be able to use properly the “tools of the trade” especially matches and candles. When lighting matches, always strike down and away from you. Be careful not to flick the match to put it out, as hot pieces may fly off and burn holes in the altar cloth, your clothes or you!
The Order of the Mass
Introductory Rites
Procession. Usually from the back of the church down the center aisle. Usual participants: cross-bearer, other servers, lector, concelebrants, deacon, priest.
Greeting. By the celebrant.
Blessing and Sprinkling Holy Water. This is not always done, depending on the feast and local custom. When it is done, the penitential rite is omitted.
Penitential Rite. This can be done in various ways.
Kyrie (Lord have mercy.) Said or sung unless used in one of the penitential rites.
Gloria. This hymn is said or sung on all Sundays outside of Lent and Advent, and on great feasts.
Opening prayer.
Liturgy of the Word
First Reading. Read by lector, usually from the Old Testament.
Responsorial Psalm. Usually led by the cantor (song leader) but may be recited. It is never omitted.
Second Reading. Also, by the lector. On most weekdays there is no second reading.
Gospel Acclamation. The cantor sings it first and the congregation repeats. It may be omitted when not sung.
Gospel. Taken from one of the four Gospels, it is read by priest or deacon, never by a lay person.
Homily. By priest or deacon, explaining the Scriptures.
Profession of Faith. Said on Sundays and certain feasts. All join in this declaration of beliefs.
General Intercessions. This is also called the Prayer of the Faithful.
Liturgy of the Eucharist
Preparation of the Gifts. Also called the Offertory. Usually the cross-bearer goes down and leads the people bearing the gifts to the altar. Meanwhile other servers prepare the altar and light the candles on each side, then accompany the priest to receive the gifts.
Eucharistic Prayer. There are various Eucharistic prayers.
Communion Rite. This begins with the Our Father and ends with the Prayer after Communion.
Concluding Rite
Brief announcements may be made here.
Greetings and Blessing. Various.
Dismissal. The priest sends the congregation out to serve God and his people. The ministers leave in procession, departing the altar area in the order in which they entered.
The Ministers at Mass
Priest Celebrant –– This is the priest who presides over the celebration of the Mass. Sometimes, at what is called a concelebrated Mass, there can be more than one priest.
Deacon –– A man, who serves the community, ordained in the first of the three orders of Holy Orders; the others are the priesthood and the episcopacy. His ministry is one of liturgical and pastoral service to the Church and charitable works of mercy.
Acolytes –– Formally, the term referred to clerics in Minor Orders, specifically the highest of the four minor orders in the Western Church. Effective 1973, these orders have been abolished and replaced by two ministries that are open to lay people: acolyte and reader (lector). The acolyte ministry is instituted for service of the altar. An acolyte prepares the altar and the sacred vessels at the beginning of the liturgy of the Eucharist, assists the celebrant and deacon at Mass, especially, and at other liturgical functions. In a broad sense, the altar server is known as an acolyte; he or she usually carries out the duties once entrusted to the order of acolyte – offering the cruets of water and wine to the celebrant, lighting the candles, carrying lighted candles, and performing other minor duties.
Altar Server — Also known as Mass server, the altar server is a person privileged to assist the priest celebrant at the Holy Sacrifice of the Mass and other liturgical ceremonies.
Lector –– The reader’s liturgical function is to carry the Lectionary in the Entrance Procession and read the lessons before the Gospel. Readers may also be called upon to proclaim any of the non-Gospel readings at Bible Services or other devotions.
Cantor –– Also called Chantor or psalmist. The cantor is a singer, lay or cleric, who sets the pitch, intones and leads the singing. This leader of the choir intones hymns, psalms, antiphons and any singing at liturgical functions.
Commentator –– This person makes announcements and helps the congregation follow the order of Mass. The lector can fill this role.
Ushers –– The liturgical ministers of this group occurs outside the sanctuary, as they greet the faith community at the highest moment of its self-realization, when it gathers to celebrate the Eucharist.
Sacristans –– Usually, lay persons responsible for the care of sacred vessels, vestments, altar utensils, or other items used in liturgical functions.
Extraordinary Ministers of the Eucharist –– That the Eucharist may be more readily received, authorization was given in 1973 for unordained (therefore extraordinary) persons to distribute the Holy Eucharist. Th local ordinary (bishop) or his delegate appoints them, usually for a definite period of time or permanently. They also may be called upon to distribute the Holy Eucharist to the sick and to the dying.
Service Books
Sacramentary –– (Roman Missal) The volume of presidential prayers for the celebrant of the Eucharist and for any rites connected with the Mass. This book contains all the words the priest uses during Mass, except the bible readings.
Lectionary –– The liturgical book that holds the Scriptural readings used during the Liturgy of the Word in the Mass. To allow the faithful to become familiar with more of the Bible during the Mass, cycles were instituted so that the worshipers can hear more of the Scriptures and the celebrant has a greater variety on which to preach.
Sundays therefore have a three-year cycle – one for each of the synoptic Gospels, A: Matthew; B: Mark; C: Luke. Year C is always divisible by three. John’s Gospel is used to supplement the year of Mark since the latter’s Gospel is so brief. In Lent and Easter parts of John fit into all three cycles.
Weekdays have a two-year cycle of First Readings. Thus on weekdays the Gospel selection is the same each year.
Book of the Gospels –– This book contains the Gospel readings (taken from the Lectionary). It is usually carried in the entrance procession by the deacon when there is one present. It is usually placed on the altar, then carried to the pulpit or ambo at the Gospel.
The Roman Ritual –– This book is used for the celebration of sacraments. Sometimes each rite has its own special book: for example, the Rite of Marriage or the funeral rites.
Ordo –– This book tells what feast day it is, what the readings are, and what is the proper color of the day.
Hymnal –– This book contains the hymns and psalms for Mass.
The Sanctuary
The sanctuary is that space at the front of the church within which most of the action of the Mass takes place. The word means “holy place.” In most churches, this space is somewhat elevated.
Main Altar –– This is the large, high table usually located in the middle of the sanctuary. Most of the action of the liturgy of the Eucharist takes place near the main altar.
Altar Cloth –– This is the tablecloth for the main altar. It is usually white but also comes in liturgical colors.
Ambo (Pulpit) –– This is the place where the readings are done, Gospel proclaimed, and homily given. In many churches there is also a lectern (simple reading stand) to the side from which announcements are made and used by cantor and commentator.
Credence Table –– A small table, usually on the Gospel-side wall, on which is kept the Sacramentary and chalice (until transferred to the altar after the prayer of the faithful). The wine, water, and finger dish and towel are kept here.
Candles –– There can be variations here. Ordinarily, there are at least two altar candles lighted before Mass by the altar servers. The candles may also be carried in during the procession. When carried in, they are to be placed on or near the altar.
Paschal Candle –– The paschal candle, used from the Easter Vigil through Pentecost Sunday, is placed near the altar or ambo and is lighted for all Masses to commemorate the risen Christ among us.
Cruets –– The pitcher-like vessels containing the water and wine are kept on the credence table.
Processional Cross –– This is the cross mounted on a long pole that is carried at the head of the procession and in bringing up the gifts. It is kept in a stand at the side of the sanctuary.
Tabernacle –– This is the safe-like container in which the Eucharist is kept. It is located in various places in different churches.
Bells –– In parishes that use bells (some do not), they are rung at the consecration. The bells are usually kept near the servers’ places.
Vestments
In the earliest days of the Church, Mass was usually celebrated in people’s homes. There were relatively few Church members then. The priest and other ministers wore what everybody else wore. As years passed, and the Church community grew larger, Mass began to be celebrated in large buildings. Sometimes there were thousands of worshipers. People had to be able to identify various ministers, and as a result, special garments were adopted for the various ministers at Mass. The vestments we use today are very ancient in origin.
Amice –– This is a rectangular piece of cloth with two long ribbons attached to the top corners. The priest puts it over his shoulders, tucking it in around the neck to hide his cassock and collar. It is worn whenever the alb does not cover the ordinary clothing at the neck. The amice is optional today only if the collar of the alb or the chasuble is so made as to take the place of the amice, covering the ministers secular dress.
Alb –– This long, white, dress-like vestment can be used by all liturgical ministers. It is usually gathered by a cincture, worn by the principal clergy over the cassock or habit during liturgical functions. Based on the Greco-Roman tunic, it symbolizes the purity consonant with the celebration of Mass and resembles the white robe, which Herod, in derision, ordered Christ to be covered.
Cincture –– This is a long cord used for fastening some albs at the waist. It holds the loose-fitting type of alb in place and is used to adjust it to the proper length. The cincture is usually white, although the liturgical color of the day may be use
Stole –– A stole is a long cloth “scarf,” often ornately decorated, of the same color and style as the chasuble. According to the manner in which it is worn, it is a mark of priest or deacon. A priest wears it around the neck, letting it hank down the front. A deacon wears it over his right shoulder and fastened at his left side like a sash. (There is a smaller stole, white on one side and purple on the other, that many priests use for the anointing of the sick and the sacrament of reconciliation.
Chasuble –– The sleeveless liturgical outer garment used primarily for the celebration of Mass. Worn over all the other vestments, this tent-like garment covers the entire body with an opening for the wearer’s head. Throughout the centuries, it took on a variety of shapes and sizes with the current interest reverting to the Gothic. At first without decoration, the chasuble, ample and supple by nature, fell lightly around the body. Eventually, especially as it grew less ample, symbolic ornamentation occurred in a number of ways. This garment is the distinctive sign of the priestly office, symbolizing Christ’s yoke.
Other vestments used in liturgical ceremonies are:
Dalmatic –– The outer vestment worn by the deacon and sometimes by a bishop under the chasuble if he pontificates. Although it was originally something like an alb, the dalmatic is a now a loose-fitting robe with open sides and wide short sleeves it reaches below the knees. In color and material, it corresponds with the chasuble.
Cope –– A long semicircular cloak, open at the front and reaching down to the heels, fastened at the breast with a clasp, with a hood or a nonfunctional one, taking the form of a shield. Originally, it was used as a protection from the cold and rain, hence
the attached hood. Never used by the celebrant at Mass, it is the usual garment for processions, benediction, the solemn singing of the Liturgy of the hours, and during other services as each rite indicates. Copes can be found in any of the liturgical color.
Benediction Veil –– Also known as a humeral veil. This is an oblong, rectangular cloth or vestment, usually richly ornamented, placed over the shoulders and clasped in front of the chest, used in covering the hands when touching or carrying the monstrance or other sacred vessels. The custom arose out of reverence of not touching a holy object directly. Its primary use is in giving Benediction of the Blessed Sacrament, carrying sacred vessels with their contents from one tabernacle to another, or during processions with the Sacred Host, as on the Feast of the Body and Blood of Christ. In some countries, viaticum is carried to the sick in this fashion.
Server’s Alb –– This is a vestment used by servers in place of the cassock. It is similar to the priest’s alb but sometimes has a cowl (hood). It is usually fastened around the waist with a cincture, often in the liturgical color,
Cassock –– With long narrow sleeves, this close-fitting ankle length garment fastens in front from neck to foot and is worn as an undergarment during liturgical functions. However, it is also the over-garment for both indoors and outdoors for clerics in Catholic countries. Others such as acolytes, chanters, choir members, and certain other ecclesiastical persons also wear the cassock. Diocesan priests wear black (white in tropical countries); bishops, purple; cardinals, red; the Pope, white.
Surplice –– A large-sleeves loose-fitting garment reaching almost to the knees, usually of linen or cotton, without cincture, worn over the cassock or habit. It originated as a garment to be worn over the fur coats necessary in northern countries. At times during the centuries, it was ornamented with lace or embroidery at the hem and sleeves. It is worn during processions, while administering the Sacraments, in choir, and basically at any function when the alb is not proscribed. At Mass it is also used by the acolyte.
Sacred Vessels
The containers or utensils employed during liturgical celebrations; those that touch the Sacred Species are the chalice, paten, ciborium, monstrance, lunette, pyx, communion paten, large paten or bread plate, flagon or decantor, and communion cups.
Chalice –– A sacred vessel in which the Eucharistic wine is consecrated at Mass. Cup shaped, it consists of three parts: the cup, the base, and a nob or node separating the two. At first chalices were made of glass, but by the ninth century practically all of them were of precious metals. Until recent Vatican II legislation, at least the inner part of the cup was gold-plated. Now chalices may be made of nonabsorbent, material, solid and worthy, in the judgment of the Conference of Bishops in the region. Before it is used, a chalice is to be consecrated. Formally, this was done by a bishop, but now it may be consecrated by a priest. Eventually, there may be a return to the ministerial chalice that has two handles, so that it may be more easily distributed to the faithful when communion is given under both species.
Paten –– A round, thin, convex plate, of the same material as the chalice and gold plated, large enough to extend over the lip of the chalice. The bread to be consecrated, at least for the priest, would be placed upon it. Recent liturgical instructions recommended a larger paten that could hold all the communion bread necessary for the recipients at the Eucharistic Sacrifice. It receives a blessing comparable to that for the chalice, since it holds the bread not only before consecration but also afterward.
Ciborium –– This sacred vessel is a covered container in which are reserved the small hosts used for distribution of Communion. In the early centuries it had various forms, made of boxwood, copper, ivory, and other metals. Today it may be made from any noble and solid metal or durable material that the local bishops consider suited to sacred use. Eventually, a base was added for easy handling and for exposition. At first a ciborium was small, used primarily used for holding the hosts for the sick. Frequent Communion, subsequent to the Council of Trent, demanded larger ciboria, usually looking like a chalice with a lid. Today, with Extraordinary ministers of the Eucharistic aiding in the distribution of Communion, several smaller, more flat, cuplike vessels, some shaped like deep dishes, which fit one on top of the another, are more popular and useful.
Monstrance –– A sacred vessel designed to expose the consecrated Host to the faithful either for adoration in church or for carrying in procession, particularly on the Solemnity of the Body and Blood of Christ. In its early forms in the 13th century, it resembles a pyx placed on a chalice base with openings or glass on the sides. Comparable devices displayed relics of Saints prior to this time. Eventually the monstrance grew larger and was extended at the sides, with small statues, with the apex being a crucifix and sometimes it had a gothic structure.
Lunula –– A receptacle having the shape of a circle or semicircle which serves to hold the Host in an upright position in the monstrance. Its primitive shape resembles a crescent or growing moon (luna). Sometimes it is called a luna or lunette. Usually made of gild metal hinged together, it slides into a fitting that holds the Host firm and visible to all. As a sacred vessel, it receives a blessing.
Pyx –– (1) Usually the small watch-shaped receptacle used to carry Communion privately to the sick. Any vessel in which the Eucharist is kept or carried, even of larger size, may also be called a pyx. (2) The small, round, metal case in which the large consecrated Host to be exposed in the monstrance is kept inside the tabernacle.
Communion Paten –– This is a plate with a handle that a server uses to catch Communion crumbs. The server stands at the right side of the Communion minister and holds the paten under the chin of the one receiving when the person receiving Communion does not receive it in the hand.
Large Paten or Bread Plate –– Because of the sign value, it is becoming more common to use a large paten, or bread plate, in place of the ciborium. On this are placed the breads that will be consecrated for Communion. This paten is ordinarily brought up in procession at the presentation of the gifts.
Flagon or Decanter –– This is the bottle or carafe-like vessel used to hold the wine that will be consecrated at Mass for the Communion of the people. It is filled before Mass and brought to the rear of the church for the procession that will bring the gifts forward.
Communion Cups –– These are chalice-like vessels used at Communion when the people receive from the cup. They are usually kept on the credence table and brought to the altar at Communion time to be filled from the flagon.
Miscellaneous ––Other articles used at Mass include the following:
Pall –– A square of linen, stiffened with starch, cardboard, or plastic, set on the chalice to prevent dirt or insects from falling into it. With the advent of insecticides and air conditioning, its use has greatly diminished and is optional.
Chalice Veil –– A square cloth of silk large enough to cover the chalice and paten when they are on the credence table and it is draped naturally over them Usually it matches the color of the vestment of the day, but may always be white. Decorative symbols may be used in a modest manner
Corporal –– A sacred cloth of white linen around twenty inches square upon which the chalice, paten, and ciboria are placed during Mass. When not inuse, it is folded three times each way so as to form nine equal squares and placed in a burse (case). All vessels that actually contain the Blessed Sacrament – Chalice, paten, ciborium, and monstrance – must be placed on a corporal.
Purificator –– A small piece of white absorbent linen, approximately eight by sixteen inches, folded in three lengthwise, and marked with a Cross in the center, employed during the Mass. It is used to wipe the lip of the chalice after the reception of the Precious Blood and to dry the chalice after it is washed at the end of or after Mass.
Finger Towel –– A folded rectangular cloth resembling a purificator but much narrower, it is used by the priest to dry his fingers after they have been washed during the preparation of the gifts. It is kept with the cruets and sometimes brought forward with them.
Thurible ––A vase or vessel wherein mixtures of various aromatics, incense, are burned over lighted charcoal. (It is also called a censer.) Currently the spherical pan holding the charcoal is something of a deep dish placed in a cup-shaped metal body with a cover, somewhat bulged. The brazier is usually suspended by three chains, with a fourth one attached to the top of the cover so that the chain can pass freely into a handle to which the other three chains are attached. Thus by pulling that fourth chain, incense can readily be dropped on the hot charcoal.
Boat –– This is a small metal container that holds the incense to be put into the thurible. It has a cover and comes with a small spoon. Frequently shaped like a boat, it is a symbol of the Church, the bark of Peter.
Aspergillum –– Also called the holy water sprinkler, it is a perforated metal ball that holds the holy water used by the priest to sprinkle the faithful or articles to be blessed. It is often kept in a small metal bucket (with a handle) that holds holy water.
Extinguisher –– While this tool takes its name from putting out candles, it is also used to light them. It is
a pole-like instrument with a tube at one side on the top with a retractable wick for lighting candles. The other side of the top is a cup for extinguishing candles.
Sunday Mass at Our Lady of the Valley in Clark requires two candles only. Lighting more than two candles for Mass is permissible when they are celebrated in conjunction with certain community or solemn feasts.
Candles are not to be lit and placed on the altar before Mass. They should be lit, carried in procession and then placed on the altar.
Posture at Mass
Folding of the Hands
Hands folded is to be understood in this way: palms extended and joined together in front of the breast, with the right thumb over the left in the form of a cross.
Standing
Standing is the normal bodily posture at Christian public prayer. When you stand at Mass, don’t slouch over and don’t squirm around. Stand up straight with your hands properly folded. As the psalmist says, “Be still and know that I am God” (Ps. 46:10).
Kneeling
Kneeling is a sign of adoration of the Blessed Sacrament in the Mass. When you kneel, do so with your back straight, head erect, and hands folded.
Genuflecting
The word “genuflexion” comes from two Latin words: genu, knee; flectere, to bend. It is a natural sign of adoration or reverence. A genuflexion is not a curtsy. It is the momentary bending of the right knee to touch the floor; the body should be held erect and the sign of the Cross not made.
Bows
There are two kinds of bows in use today. First, there is the bow of the head (or simple bow) this bow is a slow nod. It is made when the Father, Son, and Holy Spirit and named together and at the name of Jesus, Mary, or the saint in whose honor the Mass is celebrated. A bow of the head is made by the server carrying the processional cross, at the same time the priest genuflects before the altar, at the beginning of Mass.
Secondly, there is the deep or profound bow, bending the entire body at the waist, touching the knees with the palms of the hand. This bow is the normal method of expressing reverence and respect throughout the church. It is made when the deacon asks the priest for a blessing before he reads the Gospel. Whenever we pass in front of the altar, when the Blessed Sacrament is not present, we are to bow deeply.
The priest also demonstrates the profound bow when he presses his lips to the altar before Mass begins; this kiss is for our Lord. He thereby expresses his love, and asks for His in return.
We also bow deeply when we recite the words of the profession of faith, which refer to the incarnation: “by the power of the Holy Spirit he was born of the Virgin Mary and became man.” All kneel at these words on the solemnities of Christmas and Annunciation.
Walking
Walk with dignity with your head held erect, with your back straight and your hands held in a position of prayer at your breast. Walking is not a hurried or rushed movement, but one that is cool, calm and collected. Walking is not a lazy shuffle, but a positive motion forward. The one who processes walks with agile step; he doesn’t drag his feet. He walks upright, not slouched over. This is not an embarrassed or uncertain motion, but one of confident balance and poise.”
Sitting
When we sit down for the readings, the posture of being seated should signify that you are attentively listening; that you are ready to be instructed from either the Word of God or the homilist. When you sit down during Mass, remember that you are not sitting in a casual chair, watching TV in your living room at home. Sit up straight, be reverent, and be still! To listen carefully to the Sacred Scripture requires energy and attention, and our posture should reflect that interior attitude of alertness: listening with the ear of the heart. If this applies to the people in the pew, how much more does it apply to those who are in the sanctuary!
Speaking
When answering the prayers of the priest, do so in a normal tone of voice, not hurried, or slow. The priest should be able to hear you.
Dress and Grooming
Males should wear black socks and pants. Shoes should also be black, clean and polished. You should be well groomed, with clean hands. The congregation will be looking and you, and you should present your best image.
Duties before Mass
Upon arrival the server should dress in the alb and cincture or cassock and surplice.
The cruets to be used at the service must be rinsed with clean water before filling.
Fill one cruet with wine from the altar wine supply. Fill the other cruet with cold fresh water from the tap.
Place the prepared chalice, ciborium if required, filled cruets, washing bowl, towels and any extra chalices required on the credence table.
Some parishes that have a procession may wish the wine and ciborium or filled paten to be placed on a table at the entrance of the church for use in the offertory procession.
Five minutes to mass time a server should light all appropriate candles.
Duties during Mass
Beginning Mass
The cross-bearer (the acolyte if there is only one or two servers) and candle-bearers wait in the foyer. Pause briefly at the back pews for Father. If there is music, wait until the entrance song starts. Walk slowly and do not get too far ahead of each other or Father. When you reach the front pews, the cross-bearer and the candle-bearer on the right go and stand at bottom of the sanctuary steps in front of Father’s chair. The candle-bearer on the left goes near the ambo. Face the altar.
When Father steps up on to the sanctuary, the candle-bearer on the right walks across to join the candle-bearer near the ambo and together they walk around and place their candles on the altar. Leave the candles lit.
The cross-bearer places the cross gently in its stand near the tabernacle (make sure the crucifix is facing the people in the congregation). Walk up the sanctuary steps and to your seat near the credence table.
Gospel procession
At the end of the second reading, during the Gospel Acclamation (Alleluia, Alleluia), the candle-bearers pick up their candles, go to either side of the ambo.
Both candle bearers face Father as he reads the Gospel. Pay close attention to the words of the Gospel.
Make sure you hold the candles up straight and still. Any movement may distract Father as he proclaims the Gospel. The flame should be level with your nose. When Father finishes reading the Gospel, return the candles to the altar. Sit down and listen to the homily.
Offertory procession
After the Prayers of the Faithful, when the acolyte stands to prepare the altar for the celebration of the Eucharist, the candle-bearers stand up, walk down the sanctuary steps in front of the altar. Turn to the altar and bow, then walk to the back of the church and wait at the back pews for the people carrying the gifts. (If after a little while, no-one gets up to pick up the gifts, go and get them yourself.) When the people carrying the gifts are ready, lead the offertory procession to Father.
Walk slowly and stay together.
When you reach Father, stand on either side of him and face him. Father will give the water and wine cruets to the servers and will probably give the ciborium to the acolyte. Take the water and wine cruets and place them on the credence table.
Two servers then remove the tops from the wine and water cruets and carry them to the altar. Stand to the side of the altar. Hand Father the wine first and then the water. Take the cruets back to the credence table and put the tops back on.
One server picks up the finger bowl and the other the towel. Wait at the side of the altar until Father is ready. Hold the bowl in both hands. The towel lies flat across both hands. When Father places the towel back in your hands, both servers bow to him and place the bowl and towel neatly on the credence table.
Servers remain standing until everyone kneels after the Holy, Holy, Holy (watch the acolyte for your cues).
In a procession the cross-bearers will lead the procession into and from the sanctuary. After entering the sanctuary, the cross-bearer will bow to the tabernacle (altar if tabernacle is at a side altar) and then proceed to place the cross in its stand, normally facing the priest as the people can all see the central crucifix behind the altar. Never genuflect when carrying anything, including the procession cross.
The candle-bearers follow the cross-bearer in procession and bow to the tabernacle (altar if tabernacle is at a side altar).
All servers will then proceed to their assigned locations genuflect/bow facing the tabernacle from their assigned positions with the priest and the deacon. If the tabernacle is on a side altar face the tabernacle when genuflecting/bowing.
During the Glory to God in the Highest (Lord have mercy . . . during lent), the appointed server will pick up the small sacramentary and wait for the priest to say, Let us pray. When the priest says, Let us pray, server will proceed directly in front of the priest and open the book to the pre-marked position. Hold the book open so the priest can read the prayer. Keep the pages flat, your fingers out of the text and do not move about while the priest is reading. When the priest is finished, close the sacramentary and return it to its place. Sit down in your assigned position for the readings.
All servers sit with the people during the collection. When the ushers are 3/4 of the way down the middle aisle during the last collection the candle-bearers stand up, genuflect to the tabernacle and walk to procession candles. Genuflect to the tabernacle, pick up your candles and turn toward the people. Walk to the back of the church and wait for the rest of the gift procession. When the ushers have the procession ready turn toward the altar and lead the gift procession to the priest.
The candle-bearers should walk slowly together starting on their left foot toward the sanctuary. When walking hold the candle underneath with your inside hand and grasp the candle stick with your outside hand, holding your elbow out toward the people. Never carry anything but your candle! When you reach the sanctuary pass around the priest and deacon and proceed to the front of the altar. Set down your candles and genuflect to the tabernacle if it is behind the altar, bow to the altar if the tabernacle is on a side altar. Proceed to your positions at the credence table or assist the priest in accepting the gifts if no other server is available.
The cross-bearer and remaining servers should stand when the priest and deacon stand and follow them to the assigned positions. Servers should be positioned at the left side and behind the priest. If a deacon is not present one server should take the water and wine cruets from the priest and place them on the credence table. Another server should take anything else brought up in the procession and place it on the credence table.
Remove the tops from the wine and water cruets and hand the deacon or priest the wine or water as he directs. Stand until the deacon or priest is finished. If it is the priest who you hand to or pour the water and wine, bow to the priest (do not bow to the deacon) and then return to the credence table and recap the wine cruet and place it on the credence table. The reason we bow to the priest is because he acts in the person of Christ during the consecration of the Mass.
After the offering
If a single server – Unfold the wash towel and place it over your least used arm. With your good arm hold the water cruet. Pick up the washing bowel and hold it with your towel arm. Approach the Altar and pour the water over the priest’s hands collecting the water in the bowl. Let the priest take the towel and when he has placed the towel back on your arm bow to him and return to the credence table. Neatly arrange the cruets, towel, and bowl on the table.
Bell Ringing – (optional):
Three times is done in some parishes in honor of the Trinity; bells rung three distinct times for the Father, Son, and Holy Spirit. . .
Because the elevation of the Body and Blood of Jesus are solemn times, (the bread and wine we offered has now become the real BODY and BLOOD of our God, Jesus Christ) it is proper to look at the elevated Jesus and say to yourself “My Lord and my God.” following the example of Thomas the Apostle.
Communion
Once you have received Communion (after the acolytes and Special Ministers), kneel or sit in your places until after Communion.
After Communion, when the acolyte is clearing the altar, one server stands and lights the procession candles. Servers remain seated until Father says: “Let us pray.” Servers then stand and follow along with the people.
Closing Prayers
All sit until the priest says: “Let us pray.” If a server is assigned to hold the prayer book, the server will proceed directly in front of the priest and open the prayer book to the proper page, hold the book for the priest as with the opening prayer. When the priest is finished, close the sacramentary and return it to its stand.
All servers should then be standing in their assigned positions and follow along with the people.
Exit Procession
When Father leaves his chair and goes to kiss the altar, the candle bearers pick up the candles, and return to their positions in front of the sanctuary. The cross-bearer picks up the processional cross and joins the candle-bearer. All face the altar and stand still until Father bows to the altar. Then all servers turn and go to their procession positions – cross bearer first, then candle bearers, the acolyte and Father. Wait until everyone is ready and walk slowly down the aisle. At the back pews turn right and go into the sacristy.
Duties after Mass
Extinguish the candles by using the proper tool. Do not smash the wicks. Do not blow out the candles.
Remove your liturgical clothing and hang it neatly in its proper place.
Clean up any messes you made on the credence and preparation tables.
Remove all notes and papers from the sanctuary and pulpit and place them where directed.
The Liturgical Year … Seasons of the Church
The first Sunday of Advent marks the start of the Church’s liturgical year, which ends on the Saturday of the 34th week of Ordinary Time. Throughout the liturgical year we celebrate in memory the Christian events and feasts. The liturgical year was developed by a complex process involving numerous traditions and cultures.
Seasons of the Liturgical Year
The seasons of the liturgical year begin with Advent, a time of preparation for the Christmas season. The Christmas season celebrates the birth of Jesus (on December 25) and continues until Epiphany. This is followed by the first of two periods of Ordinary Time, which continues until Ash Wednesday. Ash Wednesday marks the beginning of the season of Lent, a time of penitence leading to the Paschal Triduum after the Lord’s Supper on Holy Thursday. The Triduum is the three days before Easter. Easter Sunday marks the start of the Easter season, which continues as a time of celebration until Pentecost Sunday. Pentecost Sunday marks the start of the second period of Ordinary Time, which continues until the Advent season begins again.
The liturgy unfolds and presents to us our story, the story of salvation. It enables us to share in the messianic vision of the prophet Isaiah during Advent, the longing and waiting of the Jewish people for the “one who saves,” the excitement and joy of the prophetess Anna at the sight of the Messiah. With palms, we walk in procession reliving the entry of Jesus in Jerusalem; we trace his path to Calvary as we pray the stations of the cross during Lent. We sing the Alleluia at Easter to express joy in the resurrection, Christ’s victory over sin and death.
“Christ’s saving work is celebrated in sacred memory by the Church on fixed days throughout the year. Each week on the day called the Lord’s day the church commemorates the Lord’s resurrection. Once a year at Easter the Church honors this resurrection and passion with the utmost solemnity. In fact through the yearly cycle the Church unfolds the entire mystery of Christ and keeps the anniversaries of the saints…During the different seasons of the liturgical year, the Church, in accord with traditional discipline, carries out the formation of the faithful by means of devotional practices, both interior and exterior, instruction, and work of penance and mercy.” (General Norms for the Liturgical Year and the Calendar, no. 1) The liturgical year guides us on our journey to the kingdom. The seasons of the Church guide and lead us closer to the heavenly Jerusalem.
Vestment Colors
Vestment colors are used to represent the mood of the Mass being celebrated. The color for the altar cloth and the celebrant’s sash will be of this color. There are four possible vestment colors.
Violet – Represents Expectation, Purification, or Penance. Used during Lent and Advent.
White (or Gold) – Represents Joy and Triumph. Used during the Paschal Triduum, Easter, and Christmas, as well as for Holy Days and Feast Days throughout the year.
Red – Represents Royalty, Fire, and Martyrdom. Used on special Feast Days and Holy Days throughout the year.
Green – A sign of Life and Growth. Represents Ordinary Time.
Liturgical Years
For Sundays and other special days throughout the church year, there are three sets of readings assigned for the day. These readings are assigned to Liturgical Years A, B, and C. Years which are evenly divisible by 3 are assigned year C, such as 1995. Year A follows year C, Year B follows Year A, and Year C follows Year B. Bear in mind that Liturgical Years start on the first Sunday of Advent of the previous year, so December 1, 1996 started Liturgical Year B.
Liturgical Cycles
For weekdays in ordinary time and other special days throughout the church year, there are two sets of readings for the day. These readings are assigned to Liturgical Cycles I and II. Odd years are assigned cycle I, and even years are assigned cycle II. Bear in mind that Liturgical Cycles start on the first Sunday of Advent of the previous year, so December 1, 1996 began Liturgical Cycle I.
Holy Days of Obligation
Holy days of obligation are special feasts on which Catholics who have reached the age of reason are seriously obliged to assist at Mass and avoid unnecessary work. See Sunday Obligation below.
Sunday Obligation
One of the precepts of the Church is to keep holy the day of the Lord’s Resurrection; to worship God by participating in Mass every Sunday and holy day of obligation; to avoid those activities that would hinder renewal of soul and body, for example, needless work and business activities, unnecessary shopping, and so forth.
Feasts, Memorials, Commemorations and Solemnities
These are days which the Church has set aside as having special meaning. There are several types of celebrations. Some are events in the life of Christ. Some are days dedicated to a particular saint. There are three types of feast days. Optional Feasts are not universally celebrated. Holy Days of Obligation are days on which Catholics are required to attend Mass. All other celebrations are celebrated, but Catholics are not obligated to attend.
Fast and Abstinence
Fasting is restricting eating to one full meal and two lighter meals in the course of a single day, and prohibits eating between meals. Adults who have not yet reached their sixtieth year are bound by the Canon Law to fast. Pregnant women and people who are sick are not obligated to fast.
Abstinence is refraining from eating meat. People who have completed their fourteenth year are bound by the Canon Law to abstain.
Anyone who feels that they cannot fulfill the law of abstinence or the law of fasting should consult a parish priest or confessor.