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Gestures are also important. There are at least four major gestures at the Eucharistic Liturgy which could help us to a degree to understand what the Mass is about. Sometimes we heard in the past that since the words of the celebration were in Latin, we could not understand the liturgy. I am suggesting that four simple gestures, if properly interpreted, could help us regardless of the liturgical language. First, the priest holds aloft the bread and the wine. That simple gesture “toward heaven” signifies that the gifts are being offered up to God. That gesture of offering reminds us we should offer up ourselves— our work, our play, our talent, our crosses and our joy to the Lord. As the bread and wine are held aloft, we need not hear the words; the gesture alone alerts us to “offer up” ourselves to God. Second, the next gesture of importance is the holding up again the gifts. Why? Is this merely repetition? Something must have happened to our gifts. They have been changed into the body and blood of Christ. Christ is now present: body, blood, soul and divinity. This gesture, this elevation suggesting to us that the gifts have been changed, allows us to express our faith and devotion. As St. Thomas says in the Scriptures, “My Lord and my God.” Our gifts are changed now and we acknowledge that change as they are held up for our adoration. Third, just before the “Our Father,” there is another gesture called a minor elevation, when this same host and chalice are elevated to indicate that our praise goes on, in and through Jesus Christ who is present in the Eucharist. Fourth, a final gesture is also accompanied by words, “Behold the Lamb of God.” But this gesture alone is an invitation to partake of the consecrated bread and cup. So there are four gestures: gestures of offering, showing and inviting. These gestures (even alone) will help us, I hope, to understand a little of what is going on at Mass. If we hear the words, that is even better, but the gestures can help us, too.

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Accidentals are important. Even furniture in the church building has a part to play in our faith. God is present in many ways. A reminder of those presences can be understood by reflection on the furniture in our churches. The altar is the focal point of attention in any Catholic church. It is seen as both a table and as a place of sacrifice. We are fed from the altar with the body and blood of Christ, our spiritual food. The altar is our focal point for the re-presentation of Christ’s saving death and resurrection. The altar is kissed reverently by the priest before and after the liturgy. The altar may be incensed as a mark of honor as the place from which our prayer with Christ rises with pleasing fragrance to the Father. The altar is not only the place of the real presence but also of the real activity of Christ, taking us to the Father. The altar suggests a special dimension of the divine presence. As it says in one of the Canons, we are privileged to stand in God’s presence around the altar. This refers not just to the priests, but to all of us. We gather together, the mystical body of Christ. This gathering includes the angels— holy, holy, holy— and the saints, those named in the Canon, and the relics of saints in the altar stone. They remind us that all of us are the family of God with Christ as our head. As the bread and wine are changed into Christ’s living body and blood, so the worshippers, who gather, as individuals or as the Church, are to be transformed into the “People of God.” Each of us becomes individually a child of God. Every time we gather at the altar there should be some change or transformation, appropriating the dispositions of Christ. The tabernacle is now usually separated from the altar to its own place. It is here that the Eucharistic Christ is reserved for visits, benediction and communion for the sick. This is the original and primary purpose for the tabernacle— that is to reserve the Blessed Sacrament.

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St. Augustine coined the phrase, “He who sings, prays twice.” The hymns are expressions of praise, our needs and our beliefs. We sing them to show our deep joy at being engaged at the liturgy where the passion, death and resurrection of Christ is re-presented. After a hymn is announced, it is disheartening to witness people not even picking up the hymnal. Some complain that the hymns are new to us. Others might not like the given melody. A number will give the qualification that they do not have a good voice. These are only a few of the objections raised when we are asked to sing a hymn. The lyrics of hymns are prayers, often fitting in with the season or feast of the Church’s year. If you really cannot sing, then read the lyrics quietly as others sing. Lyrics are usually full of profound truths, expertly expressed— especially when the texts are taken from the Psalms or other Scriptures. Lyrics are our prayers to follow, even when the singing part is difficult. Hymns are prayers expressing our relationship with God. Again, it is disheartening to see people leave church early in the midst of our conversation with the Lord. Such is expressed in the hymns and lyrics that are said or sung at the conclusion of the Mass. Sing! Do the best you can. The Scriptures say “make a joyful noise unto the Lord.” Each of us is at least capable of that.

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Just as there is a placed for silence and inner-prayerfulness, the nature of the reformed liturgy necessitates proclamation and public prayer. There is a dialogue in the Mass as we worship God. The faithful participate in the liturgy, not only internally, but outwardly by saying the parts of the Mass which are theirs. We should respond to the minister who exhorts us with “The Lord be with you,” by saying, “And with your spirit.” This response starts us off. The laity should take their role and responses seriously. We begin with response to the prayer of sorrow for sin, either in the long form (Confiteor) or in short responses. While the priest has an indispensible role, it is not his Mass alone. Next, in the responsorial psalm, spoken or sung, the laity shows their acceptance of God’s Word which has been proclaimed to them. The repetition of the verses may give a short, quick reminder of what God just said to us in the readings. The shortest response is “Amen.” It occurs at the end of the three prayers which the priest says for the assembly: the Collect or Opening Prayer, the prayer just before the Preface and the Prayer after Communion. It is our word of acceptance to what the priest is praying in our name. It is our sign of agreement with God and his message for us. The Amen in response to the elevation of host and chalice just before Communion is a sign of our acceptance of going to the Father through Christ present in the Eucharist. At the moment of Communion, Amen is used again. It should be said loudly and firmly, not whispered. The response is “Amen” to the words, “Body of Christ,” not something made up such as “Thank You” or “I Believe,” etc. It means that the communicant accepts all that the Church teaches as well as belief in the real presence. Your Amen heard at that time by others and the priest strengthens the common faith. It is a sign of unity. So let us speak up! These are our prayers. The Mass is the prayer of our family of faith. An enthusiastic response both affirms our personal faith and gives needed solidarity with the faith of others.

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There is a place in our private prayers for silence. “Be still and know that I am God,” the Scriptures tell us. When we pray privately, there is a time for silence, for wonder, and for awe as we listen to the movements of God’s grace. Regarding the public prayer of the Church, the Mass, a great deal depends on our private prayer said at other times. Our personal prayers fuel a deeper meaning and relevance to the corporate prayer with its accompanying moments of silence. Unless we are accustomed to private prayer, the place for silent prayer at Mass will not be fruitful. There is a place for silence in the beginning of Mass and for reflection on our sinfulness just before the priest asks the congregation to express their sorrow publicly. Hopefully, at the end of the Scripture reading, the Reader will give us a moment to reflect on what has just been heard. God speaks to us in the Scripture service and it may be that some phrase or word will touch us. Certainly there is an intended theme or message and it is often picked up by our response to the reading. A silent pause, no matter how brief, should come after the Gospel and at the end of the homily. During the preparation of the gifts (of bread and wine), there are moments when we silently offer ourselves, our work, our play and our lives to God. We do not enter into the liturgy cold but rather bring our needs, hopes, aspirations and insights from private prayer. There are moments for private acts of faith at the beginning of the Mass, at the Offertory and at the elevation of the consecrated hosts and precious blood. We pause quietly again to pray for the living and the dead. The most important moment for silence is at the time immediately following Holy Communion. We spend a little time at Mass making our Thanksgiving. Do we realize who has just come to us in Communion or is it “eat-and-run”? The latter is impolite even in ordinary gatherings for meals. Finally, there is the time at the conclusion of the Mass. Unfortunately, while a few are trying to pray quietly in the church, they are distracted by others engaging in conversation. Silence is golden, especially when it reflects a preoccupation with God and his presence.

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There are a number of little things that count in regard to our faith and worship. Let me approach a subject that will probably disturb some but that has to be said. Particular during the summer months, the issue of proper dress at church comes to a head. What we believe internally usually finds itself expressed externally. What we do on the outside strengthens our convictions of right and wrong, internally. At the Last Supper, on the night our Lord was betrayed, he instituted the Eucharistic sacrifice of his body and blood. This would be the manner by which he would perpetuate the sacrifice of the Cross throughout the centuries until his return, entrusting a memorial of his death and resurrection to his beloved spouse, the Church. If we know and believe the teachings of the Church on the Eucharist, what should be the visible effects of our faith in our lives? Allow me to suggest a way that can help make it all clear. Would you expect to be admitted to a fine, elegant restaurant wearing jeans, sneakers and a tee-shirt? No. Then why do some of us come shabbily or inappropriately dressed to the House of God? The food being served here far exceeds the fanciest French cuisine. Here, Catholics have a lot to learn from many of their Protestant and Jewish neighbors who would never dream of wearing anything but their best to God’s House. Interestingly, they do not even claim, as we do, to have almighty God permanently dwelling there. We all know that God does not expect us to wear evening gowns and tuxedoes to Sunday Mass; but, he does expect our Sunday best, because what we wear reflects our interior disposition. As for those who say that “God doesn’t care what we wear to church,” let me remind them of the parable our Lord told of the man evicted from the Wedding Feast because he was improperly clad. We need to be properly clad on the inside as well. This we accomplish by making regular use of the Sacrament of Penance and by the one-hour fast the Church asks us to observe before receiving Communion. The unworthy reception of our Lord’s body and blood while having mortal sin upon the soul is to commit another mortal sin, sacrilege. Coming to Mass wearing short shorts, having flip-flops on our feet, or recreational clothes, really says something about what we are there to do. Most of this garb is thoughtlessness and that is just the point. Think of what you are doing at Mass and express the true meaning and expectation in the way you dress. The priest’s garments all say something about his role as the celebrant and presider at the gathering. To dress simply in clean clothes, modestly, properly covering the body— that says something, too.

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Distinctive elements in churches are windows. They might be large and clear, overseeing picturesque scenic vistas or colored class or filled with images that speak to faith. We know from our homes that windows are important. No one likes to look at windows when they are dirty and broken. While we often take them for granted, such is not the case with the Church. In the days before the printing press, the Church put the Catechism in its stained-glass windows. This was so that people who could not read would be inspired by the pictures they saw. Often church windows will depict the saints or important stories from the Bible. Pictured are men and women, poor and kings, apostles, and other spiritual kinfolk who are a part of our family of faith. When you visit churches, do you ever look to see if your patron or favorite devotional saint is depicted? We are reminded that we explicitly invoke the saints in the Mass, particularly the Roman Canon. A number of churches have the custom of lighting a candle on a stand that is adjacent to the saint-of-the-day. The whole Church worships at Mass, including the saints who have gone before us, marked with the sign of faith. We strive to become what they are, holy saints in the family of God. Angels are often depicted who as in the Sanctus give glory to God. Some churches have windows which depict the important stages in salvation history, from creation to the final consummation in Christ. Through the art and windows of the churches, we fulfill the command that “all creation rightly gives you [God] praise.” Windows can enhance and picture the worshipping Church.

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Blessings are given for many reasons. One category of blessings sets aside that which is blessed for special usage. For example, the chalice is used exclusively for the Sacrifice of the Mass. Other blessings simply invoke God’s pleasure and grace upon the person who is blessed. Other blessings are to remind us that the object used is to be treated as a gift from God and used properly, according to the will of God. Nothing is changed in this kind of object that is blessed. The bread and wine at the altar substantially change into the Body and Blood of Christ, but that is an exception as far as blessings are concerned. Usually the blessing is accompanied by the Sign of the Cross because all power comes from our Lord’s redemptive act. It may seem strange, but parents can bless their children, for instance, when they put them to bed at night. This is simply calling God’s favor down upon this gift of their children. They can use their own words— it is the intention that is important. The Book of Blessings might surprise you with the variety of formal prayers that the Church has for numerous objects. There are blessings for silkworms, ale, seismographs, bridges and many other seemingly unusual things to be blessed. The blessing thanks God for the gifts and reminds us to use them properly, especially in the case of animals, the harvest, etc.

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A common gesture of piety in Catholic churches is the genuflection. In past years, when men wore hats more than they do today, it was not uncommon to see a man tip his hat as he passed the church as he walked or rode the streetcar past. This was a mark of respect for our Lord in the Blessed Sacrament in the church. Today all of us should make an act of respect and adoration when we enter a church for a visit or for services. The act is called a genuflection. We bend the right knee and touch it to the floor, sometimes steadying our balance with a hand on the pew. It is a salute to our Lord in the Blessed Sacrament. It should be done slowly and solemnly, considering its meaning. It should be more than a curtsey or an unconscious jerk of the knee. The gravity of attention is given the crucifix, altar and tabernacle. With the coming of age, infirmity and occasional injury, it may be necessary to substitute a solemn bow. If you have ever seen some of the people from the Far East in their way of greeting each other, you can see how this can be a very beautiful and prayerful act, if done slowly and with meaning. It is customary when the Blessed Sacrament is exposed for us to kneel on two knees as we bow the head. Again, if this is difficult, we have to accommodate ourselves through solemn bows to recognize our Lord present in the Blessed Sacrament.

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That which comes into contact with holy things is regarded as sacred. There are a number of sacred vessels used in connection with the Blessed Sacrament. One is the chalice which is an ornate cup that holds the wine for consecration and the precious blood afterwards. It is usually made out of some precious metal to single out its importance. A small plate-like vessel is called the paten, which holds the celebrant’s host during Mass. Another vessel that is used is called the ciborium. This vessel is used by the celebrant and those who help him to give out Holy Communion. It may not be dissimilar in its shape from the chalice and has a lid. Its name comes from the Latin, “cibus,” which means food. This is an obvious reference to our Lord identifying himself as the Bread of Life. Used for Benediction and solemn adoration of the Blessed Sacrament, another vessel is called the monstrance. This vessel resembles a sunburst— the center of which is glass, making the consecrated host visible. The name comes from the Latin word, “monstrare,” which means to show, referring to the visibility of the host. All of these vessels once consecrated by use should be handled with reverence.

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