Musical Parts of the Mass | Latin Prayers | at the National Shrine of Saint Francis of Assisi in San Francisco

A detail from a painting by Giovanni Cimabue, in the lower level of the Basilica at Assisi.

The National Shrine of Saint Francis of Assisi in San Francisco

Musical Parts of the Mass

At the NATIONAL SHRINE OF SAINT FRANCIS OF ASSISI we celebrate Mass in a contemplative atmosphere of dignity and reverence.

When Christ the Lord was about to celebrate the Passover meal with his disciples and institute the sacrifice of his body and blood, he directed them to prepare a large room, arranged for the supper (Luke 22:12). The Church has always regarded this command of Christ as applying to itself when it gives directions about the preparation of the sentiments of the worshipers, the place, rites, and texts for the celebration of the Eucharist. The current norms, laid down on the basis of the intent of the Second Vatican Ecumenical Council and the new Missal that will be used henceforth in the celebration of Mass by the Church of the Roman Rite, are fresh evidence of the great care, faith, and unchanged love that the Church shows toward the great mystery of the Eucharist. They attest as well to its coherent tradition, continuing amid the introduction of some new elements (General Instruction of the Roman Missal [GIRM], 1).

The schola cantorum or choir exercises its own liturgical function among the faithful. Its task is to ensure that the parts proper to it, in keeping with the different types of chants, are carried out becomingly and to encourage active participation of the people in the singing (GIRM, 103).

We hope that the information which follows will enhance your devotion and attentiveness to the great eucharistic mystery of Christ’s body and blood, sacrificed for you—and for all.

A guide to the pronunciation of ecclesiastical and classical Latin can be found on the Latin page.

The Introit

The Introit (pronounced in-TROW-it) derives from the Latin word introitus, which means “a going in” or “entrance.” Traditionally, it is a fragment of a psalm with its antiphon sung while the celebrant and ministers enter the church and approach the altar. Each Mass has a proper Introit (that is, an Introit specific to the day), but it is optional and can be replaced by an entrance song.

The Penitential Rite (and the Kyrie)

The sung Kyrie follows the penitential rite. The plea, “Lord, have pity on us” can be heard throughout the Gospels (Matthew 9:27, 15:22, 20:30; Mark 10:47; Luke 16:24, 17:13). And so the Kyrie in the Mass echoes these ageless cries for mercy.

Then the priest invites them to take part in the penitential rite, which, after a brief pause for silence, the entire community carries out through a formula of general confession, and which is concluded with the priest’s absolution. This latter, however, lacks the efficacy of the sacrament of penance.
On Sunday, especially in Easter time, in place of the customary penitential rite, the blessing and sprinkling with water may occasionally be performed to recall baptism (GIRM 51, emphasis added).

Then the Kyrie always begins, unless it has already been included as part of the penitential rite. Since it is a liturgical song by which the faithful praise the Lord and implore his mercy, it is ordinarily prayed by all, that is, alternately by the congregation and the choir or cantor. (GIRM, 52, emphasis added).

Note the phrase “unless it has already been included as part of the penitential rite” from GIRM 52. This refers to the third form of the Penitential Rite (Option C) that uses the three phrases, “ Lord have mercy, Christ have mercy, Lord have mercy” invoked by the priest and repeated by the people. If this option is chosen, then the sung Kyrie cannot be used after the penitential rite. The Ceremonial of Bishops (CB) makes this clear.

After the penitential rite, the Kyrie is said, but not when the sprinkling of holy water has been carried out or the third form of the penitential rite has been used or the rubrics direct otherwise (CB, 134, emphasis added).

Note carefully, then, that the Kyrie is an acclamation of “praise” and “mercy” (GIRM, 52) and is not a penitential act per se. In keeping with GIRM 51 and 52, which require the entire community to carry out a formula of general confession in which the Kyrie is ordinarily prayed by all, the Kyrie of Penitential Rite Option C should not preclude the direct participation of the priest and the people in the overall act of penance. Therefore, to perform an elaborate sung Kyrie entirely by a choir, using it as if it were a part of the penitential rite, and then conclude with “May almighty God have mercy . . .” is incorrect, for it gives the people the false idea that passively listening to pretty music could somehow be penitential.

To avoid such confusion, Penitential Rite Option A (which uses a contemporary version of the classic Confiteor) followed by a sung Kyrie (to please the choir) would be a good choice:

The Confiteor

Priest and People:

I confess to almighty God,

and to you, my brothers and sisters,

that I have sinned through my own fault

They strike their breast:

In my thoughts and in my words,

in what I have done,

and in what I have failed to do;

and I ask blessed Mary, ever virgin,

all the angels and saints,

and you, my brothers and sisters,

to pray for me to the Lord our God.

The Kyrie, of course, has been preserved in its original Greek; a more-or-less literal English translation is provided.

Kyrie, eleison.
Christe, eleison.
Kyrie, eleison. Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

The Gloria

This hymn was originally composed in Greek during the second century. The opening line of the hymn is taken from Luke 2:14, when the angel of the Lord, after announcing the birth of Christ to the shepherds, praised God with a multitude of the heavenly host.

All stand during the Gloria (see CB, 135) unless, because of an extended musical setting, the people may sit.

Because of the austerity of Lent and Advent, the Gloria is not used during those seasons except for the few feasts and solemnities which may occur then.

The Gloria is the ancient and venerable hymn in which the Church, assembled in the Holy Spirit, praises and entreats God the Father and the Lamb. The text of this hymn is not to be replaced by any other. The Gloria is begun by the priest or, as needs dictate, by a cantor or a choir, but is sung by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all or by two parts of the congregation responding to each other.

The Gloria is sung or said on Sundays outside Advent and Lent, on solemnities and feasts, and in special, more solemn celebrations. (GIRM,53).

We usually sing the Gloria in Latin; a more-or-less literal English translation is provided that, though not approved for liturgical use, may help those not familiar with Latin to appreciate the original text.

GLORIA in excelsis Deo et in terra pax hominibus bonae voluntatis. GLORY to God in the highest, and on earth peace to men of good will.

Laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam gloriam tuam, Domine Deus, Rex caelestis, Deus Pater omnipotens. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, King of heaven, God the Father all-powerful.

Domine Deus, Agnus Dei, Filius Patris, qui tollis peccata mundi, miserere nobis; qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. Lord God, Lamb of God, Son of the Father, who takes away the sins of the world, have mercy on us; who takes away the sins of the world, ceive our prayer. Who sits at the right hand of the Father, have mercy on us.

Quoniam tu solus Sanctus, tu solus Dominus, tu solus Altissimus, Iesu Christe, cum Sancto Spiritu: in gloria Dei Patris. Amen. For you alone are Holy, you alone are Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit: in the glory of God the Father. Amen.

The Gradual

If the Gradual is sung, all the people are invited to join in singing the refrain.

After the first reading comes the responsorial psalm, which is an integral part of the liturgy of the word and holds great liturgical and pastoral importance, because it promotes meditation on the Word of God.

The responsorial psalm should correspond to each reading and should customarily be taken from the Lectionary.

It is appropriate that the responsorial psalm be sung, at least as far as The people’s response is concerned. Hence, the psalmist or cantor of the song sings the verses of the psalm at the ambo or other suitable place. However, in order that the people may be able to join in the responsorial psalm more readily, the people remain seated and listen, but also as a rule take part by singing the response, except when the psalm is sung straight through without the response. If the psalm cannot be sung, then it should be recited in a way more suited to fostering meditation on the word of God.

When sung the following may be used in place of the psalm assigned in the Lectionary: either the gradual from the Gradule Romanum or the responsorial psalm or the Alleluia psalm from The Simple Gradual in the form they have in those books (GIRM, 61).

The Alleluia

All the people stand as the Alleluia begins, even though the celebrant (during a Solemn Mass) remains seated as he puts incense into the censer.

The Alleluia or some other song follows, depending on the liturgical season. When the Alleluia begins, everyone but the bishop stands.
The censerbearer goes to the bishop and, as one of the deacons presents the incense boat, the bishop puts incense into the censer and blesses it, saying nothing . . . . Then the bishop takes off the miter and stands (CB, 140).

During Lent the Alleluia is not used.

After the reading which immediately precedes the Gospel, the Alleluia or another song indicated by the rubrics is sung, according to the liturgical season. An acclamation of this kind constitutes in itself a rite or act, by which the assembly of the faithful praises and welcomes and greets the Lord who is about to speak to them in the Gospel and professes its faith in liturgical song. The Alleluia is sung by all standing, led by either the choir or a cantor, and if appropriate, it may be repeated. The verse itself is sung either by the choir or by the cantor.
a) The Alleluia is sung in every season outside Lent. The verses are taken from the Lectionary or the Graduale.
b) During Lent in place of the Alleluia the verse before the Gospel is sung, as indicated in the Lectionary. It is also possible to sing another psalm or tract, as long as it is found in the Graduale (GIRM, 62).

The Credo

The Nicene Creed—also known as the Niceno-Constantinopolitan Creed—was composed and refined during the ecumenical Councils of Nicea and Constantinople in the early fourth century; these councils defended the true nature of Jesus against heresies of the time. This Nicene Creed (from the Latin word credo, “I believe”) declares that Jesus was indeed both true God and true man.

All the people join in chanting the Credo in the Gregorian simple tone.

The symbol or profession of faith serves as a way for all the people gathered together to respond to the word of God proclaimed in the readings taken from Sacred Scripture and explained in the homily, and so that, by professing the rule of faith in a formula approved for liturgical use, the great mysteries of the faith may be recalled and confirmed before their celebration in the Eucharist is begun (GIRM, 67).

The profession of faith is to be sung or said by the priest together with the people to respond and to give their assent to the word of God, heard in the readings and through the homily, and for them to call to mind the truths of faith before they begin to celebrate the Eucharist.

If it is sung, it is begun by the priest, or, as necessary, by a cantor or the choir. It is sung by all together, or by the people alternating with the choir.

If not sung, it must be recited by all together or by two parts of the congregation responding one to the other (GIRM, 68).

We usually sing the Credo in Latin; a more-or-less literal English translation is provided that, though not approved for liturgical use, may help those not familiar with Latin to appreciate the original text.

CREDO in unum Deum, Patrem omnipotentem, factorem caeli et terrae,visibilium omnium et invisibilium. I believe In one God, the Father almighty, maker of heaven and earth, and of all things visible and invisible.

Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. And in one Lord, Jesus Christ, the only begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, one in being with the Father; through Whom all things were made.

Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Who for us men and for our salvation came down from heaven. * He was brought into his human flesh and form by the Holy Spirit from the Virgin Mary, and thus was made truly man.
* All bow while reciting these words.

Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram patris. He was crucified for us under Pontius Pilate; suffered, and was buried. On the third day he rose again according to the Scriptures; He ascended into heaven and sits at the right hand of the Father.

Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. He will come again in glory to judge the living and the dead, and of his kingdom there shall be no end.

Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. And in the Holy Spirit, the Lord and giver of Life, who proceeds from the Father and the Son.

Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Who, with the Father and the Son, is adored and glorified: who has spoken through the Prophets.

Et unam, sanctam,catholicam et apostolicam Ecclesiam. And one, holy, catholic and apostolic Church.

Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen. I confess one baptism for the remission of sins. And I look for the resurrection of the dead, and the life of the age to come. Amen.

The Offertory

A song appropriate to the day and season may be sung during the collection and the procession bringing the gifts.

The procession bringing the gifts is accompanied by the liturgical song for the preparation of the gifts, which continues at least until the gifts have been placed on the altar. The rules for this liturgical song are the same as for singing the entrance antiphon. The liturgical song may always be associated with the offertory rites (GIRM, 74).

Liturgy of the Eucharist

Following the Preparation of the Gifts, the Invitation to Prayer takes the following form:

Priest:
Pray, brethern, that our sacrifice
may be acceptable to God, the almighty Father.

People:
May the Lord accept the sacrifice at your hands
for the praise and glory of his name,
for our good, and the good of all his Church.

The Eucharistic Prayer

The Introductory Dialogue to the Eucharistic Prayer takes the following form:

Priest:
The Lord be with you.

People:
And also with you.

Priest:
Lift up your hearts.

People:
We lift them up to the Lord.

Priest:
Let us give thanks to the Lord our God.

People:
It is right to give him thanks and praise.

The Sanctus

The Sanctus is the core musical element of the Eucharistic Prayer. In this Acclamation, we join with the angels in praise of divine glory. The first part of the Sanctus is based upon Isaiah 6:3 and Daniel 7:10; the second part is based on Matthew 21:9. Great musicians of Christian culture have composed exquisite music for the Sanctus.

Now the center and summit of the entire celebration begins: the Eucharistic Prayer, a prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanks; he unites them with himself in the prayer he addresses to God the Father in the name of the entire community through Jesus Christ in the Holy Spirit. The meaning of the prayer is that the entire congregation of the faithful joins itself to Christ in acknowledging the great things God has done and in offering the sacrifice (GIRM, 78)

[One of the chief elements making up the Eucharistic Prayer is the] Acclamation: joining with the angels, the whole congregation sings the Sanctus. This acclamation is an intrinsic part of the Eucharistic Prayer and all the people join with the priest in singing or reciting it (GIRM, 79, emphasis added).

When [the Preface to the Eucharistic Prayer] is finished, [the bishop/priest] sings the Sanctus along with the concelebrants, the ministers, and the people (CB, 154).

Therefore, it would be incorrect for the Sanctus to be sung just by the choir alone.

We usually sing the Sanctus in Latin; a more-or-less literal English translation is provided that, though not approved for liturgical use, may help those not familiar with Latin to appreciate the original text.

SANCTUS, Sanctus, Sanctus, Dominus Deus Sabaoth. HOLY, Holy, Holy, Lord God of hosts.

Pleni sunt caeli et terra gloria tua. Heaven and earth are full of your glory.

Hosanna in excelsis. Hosanna in the highest.

Benedictus qui venit in nomine Domini. Blessed is he who comes in the name of the Lord.

Hosanna in excelsis. Hosanna in the highest.

The Lord’s Prayer

Pater noster, qui es in coelis, Our Father, who art in Heaven,

sanctificetur Nomen tuum Hallowed be thy Name.

Adveniat regnum tuum; Thy kingdom come;

fiat voluntas tua thy will be done

sicut in caelo et in terra. on Earth as it is in Heaven.

Panem nostram quotidianum
  da nobis hodie, Give us this day our daily bread,

et dimitte nobis debita nostra
  sicut et nos dimittimus
  debitoribus nostris. and forgive us our trespasses
as we forgive
those who trespass against us.

Et ne nos inducas in tentationem, And lead us not into temptation

sed libera nos a malo. Amen. but deliver us from evil. Amen.

The Agnus Dei

The priest breaks the Eucharistic bread. This gesture of Christ at the Last Supper, which in apostolic times gave the entire Eucharistic action its name signifies that in sharing in the one bread of life which is Christ, who died and rose for the salvation of the world, the many faithful are made one body (1 Cor. 10,17). The breaking of the eucharistic bread is begun after the sign of peace, and is carried out with reverence. Nor should it be unnecessarily prolonged or its importance be overemphasized. This rite is reserved to the priest and the deacon.

Then the priest drops a small piece of the consecrated bread into the chalice. During the breaking of the bread, the Lamb of God is, as a rule, sung by the choir or cantor with the congregation responding; otherwise, it is at least recited aloud. This invocation accompanies the breaking of the bread and, for this reason, may be repeated as many times as necessary until the conclusion of the rite. The final repetition concludes with the words: Grant us peace (GIRM, 83).

We usually sing the Agnus Dei in Latin; a more-or-less literal English translation is provided that, though not approved for liturgical use, may help those not familiar with Latin to appreciate the original text.

AGNUS DEI, qui tollis peccata mundi: miserere nobis. LAMB OF GOD, who takes away the sins of the world: have mercy on us.

Agnus Dei, qui tollis peccata mundi: miserere nobis. Lamb of God, who takes away the sins of the world: have mercy on us.

Agnus Dei, qui tollis peccata mundi: dona nobis pacem. Lamb of God, who takes away the sins of the world: grant us peace.

Communion

Our final preparation before meeting Christ in the Eucharist takes the following form:

Priest:
This is the Lamb of God
who takes away the sins of the world.
Happy are those who are called to his supper.

Priest and People:
Lord, I am not worthy to receive you,
but only say the word and I shall be healed.

The Concluding Rite

We have heard God’s word, and eaten the Body of Christ; now we take Christ with us out into the world:

Priest:
The Lord be with you.

People:
And also with you.

Priest:
May almighty God bless you, the Father,
and the Son, and the Holy Spirit.

People:
Amen.

Priest:
Go in the peace of Christ. [or]
The Mass is ended, go in peace. [or]
Go in peace to love and serve the Lord.

People:
Thanks be to God.