How the Church Prepares for Mass
At every Mass we see vestments, books, vessels, candles and other objects which may be so familiar that we hardly notice them. Yet each has a purpose.
They are not simply a collection of interesting or historic objects. They belong to the living worship of the Church. They help us proclaim the word of God, celebrate the Holy Eucharist, administer the Sacraments and give fitting honour to God.
Going “behind the sacristy door” therefore helps us understand not only what these things are called, but what they tell us about the Catholic faith.
Why Does the Church Use Material Things?
Catholic worship is full of material things: water, oil, bread, wine, fire, candles, incense, books, cloth, metal, colour, sound, gesture and movement.
There is a deeply Christian reason for this.
Christianity does not despise the material world. God created the world and called it good. More wonderfully still, the eternal Son of God became man.
Jesus Christ took a real human body. He spoke with a human voice, touched the sick, used water, bread and wine, suffered upon a wooden Cross and rose bodily from the dead.
Because the Word became flesh, material things can be used to express and communicate spiritual realities.
The Church does not believe that metal, cloth, oil or incense is magical. A chalice is not worshipped. A vestment does not make its wearer personally holier. Incense does not force God to listen to us.
Rather, we use these things because human beings are not disembodied spirits. We worship God with our minds, hearts, voices and bodies.
The sacred liturgy engages our sight, hearing, touch, smell, movement and silence.
Beauty also matters.
The Church does not use beautiful objects simply to impress people or display wealth. Beauty need not mean excessive decoration. What matters is that things used in worship are dignified, suitable for their purpose and worthy of what they serve.
A sacred object should not ultimately draw attention to itself.
It should lead us beyond itself towards God.
The Sacristy
The sacristy is sometimes described simply as the room where the priest gets changed.
It is much more than that.
The sacristy is the place where the priest, deacon and servers prepare for the liturgy. Vestments are kept there, sacred vessels are prepared, books are marked, candles and incense are made ready, and the practical details of the celebration are checked.
Ideally, it should be a place of calm and prayerful preparation.
Mass does not really begin only when the priest appears in the sanctuary.
Before the entrance procession, someone has usually opened the church, prepared the altar, checked the readings, filled the cruets, prepared the vessels, lit the candles and made certain that everything required is ready.
Much of this work is unseen.
A carefully prepared liturgy does not happen accidentally. It depends upon the quiet service of priests, deacons, sacristans, servers, readers, musicians and many others.
Preparation should never become fussiness for its own sake.
Its purpose is to remove unnecessary distraction so that, once the liturgy begins, our attention can be directed towards God.
The Sacrarium
Where a church has a sacrarium, it may resemble an ordinary sink, but it has a particular purpose.
Its drain passes directly into the earth rather than into the normal drainage system.
It is used in connection with the reverent cleaning of sacred vessels and linens, particularly where water may contain tiny Eucharistic particles or traces of the Precious Blood.
This very practical arrangement expresses something important about Catholic Eucharistic faith.
The Church takes care even over what may seem very small because she believes that Christ is truly present in the consecrated species.
The Sacred Vestments
At Mass, the priest does not simply wear his normal clothing and add something colourful over the top.
There is an order to vesting, and the different garments have both practical and symbolic purposes.
Sacred vestments also remind us that the liturgy does not belong to the private personality of the priest.
At the altar he is not primarily acting as an entertainer, lecturer or master of ceremonies. He exercises an office entrusted to him by Christ through the Church.
Different vestments also help distinguish the different ministries exercised in the liturgy.
The Amice
The amice is a rectangular piece of white cloth worn around the shoulders beneath the alb.
Its practical purpose is to cover ordinary clothing at the neck when necessary and to help protect the other vestments.
Traditionally, it has been associated with St Paul’s image of the helmet of salvation.
The priest would traditionally touch the amice briefly to his head before placing it around his shoulders, praying for protection against temptation and distraction.
Not every modern alb requires an amice, but its symbolism remains valuable.
Vesting is not simply getting dressed.
It is preparation of mind and body for sacred service.
The Alb
The name alb comes from the Latin word for white.
It is not exclusively a priestly garment. It may also be worn by deacons, instituted ministers and altar servers.
Its whiteness recalls the new life given in Baptism.
At Baptism, a white garment is placed upon the newly baptised as a sign that he or she has been clothed in Christ.
The alb therefore reminds every minister that Christian service begins not with rank or personal importance, but with Baptism.
Before someone is a priest, deacon or server, he is first a baptised member of the Body of Christ.
The alb also covers ordinary clothing. Fashion, wealth and social standing are no longer meant to be the focus.
The minister is clothed for the worship of the Church.
The Cincture
The cincture is the cord worn around the waist to gather and secure the alb.
It has an obvious practical purpose, but traditionally it has also represented readiness, self-discipline and purity of life.
In Scripture, to gird oneself is to be ready for action.
The minister is preparing himself for service.
The Stole
The stole is a sign of ordained ministry.
A priest wears the stole around his neck with the ends hanging down in front. A deacon wears it diagonally, over the left shoulder and fastened towards the right side.
The stole does not mean that the ordained minister is more valuable to God than another Christian.
It signifies a particular office and responsibility.
A priest is ordained to preach the word of God, celebrate the Sacraments and shepherd God’s people.
The stole reminds him that this ministry has been entrusted to him. He has not invented it or claimed it for himself.
The stole is also used when celebrating Sacraments outside Mass, such as Confession and the Anointing of the Sick.
Its colour will normally correspond with the liturgical celebration.
The Chasuble
The chasuble is the priest’s proper outer vestment for the celebration of Mass.
Its name is connected with an old word meaning a small house because earlier forms enclosed much of the body.
The chasuble has traditionally been associated with charity, the love which should cover and govern everything a priest does.
It has also been associated with the yoke of Christ.
Our Lord says:
“Take my yoke upon you and learn from me.”
When the priest places the chasuble upon his shoulders, he is reminded that the ministry he carries is not his private possession. It is a responsibility received from Christ.
A beautiful chasuble should not make the priest the centre of attention.
Properly understood, it does the opposite: it covers his ordinary individuality and identifies him with the office he is exercising.
At Mass, the priest acts sacramentally in the person of Christ the Head.
This does not mean that he ceases to be himself or becomes personally sinless. It means that Christ acts through the ordained ministry which he has given to his Church.
Roman and Gothic Chasubles
Two common forms of the chasuble are the Gothic and Roman styles.
The Gothic chasuble is fuller and more flowing. It extends further across the shoulders and arms and is closer in general appearance to the older cloak-like form from which the chasuble developed.
The Roman chasuble is shorter and more structured, with more distinct front and back panels. Some forms are informally known as “fiddleback” chasubles because of the shape of the front.
Both are chasubles.
Both may be worn by a priest celebrating Mass.
Their difference is one of historical shape and style, not a difference in the Sacrament being celebrated.
A Roman chasuble does not mean that a different form of Mass must be celebrated. A Gothic chasuble does not mean that a celebration is less traditional.
The shape of the vestment does not determine the language of the Mass, the position of the priest or the theology of the Eucharist.
The Church allows legitimate variety.
What matters is that vestments are dignified, beautiful and clearly intended for sacred worship.
Beauty should serve the liturgy rather than become a display of personal taste.
The Dalmatic
The dalmatic is the proper outer vestment of a deacon.
It normally has sleeves and is worn over the alb and the deacon’s diagonal stole.
A deacon assists the priest, proclaims the Gospel, may preach, helps prepare the altar and chalice, assists in the distribution of Holy Communion and carries out other duties proper to his ministry.
The dalmatic therefore makes his distinct ministry visible.
The Cope
The cope is a large ceremonial vestment which is open at the front and fastened near the neck.
It is not normally worn by a priest while celebrating Mass.
It is used for other solemn celebrations and may be worn for processions, blessings, parts of the Liturgy of the Hours, Adoration and Benediction of the Blessed Sacrament.
Its form makes it particularly suited to processions and ceremonies outside Mass.
The Humeral Veil
The word humeral refers to the shoulders.
The humeral veil is worn over the priest’s shoulders particularly when he gives Benediction with the Blessed Sacrament or carries the Blessed Sacrament solemnly.
The ends of the veil cover the priest’s hands as he holds the monstrance.
This helps direct attention away from the priest himself and towards Christ in the Holy Eucharist.
At Benediction, the priest is not simply giving the people his own personal blessing.
The blessing is given with the Blessed Sacrament.
The Biretta
The biretta is the traditional square clerical cap of the Latin Church, usually with three raised ridges when worn by a priest.
It developed as part of the distinctive dress of the clergy and has a long association with the ceremonial life of the Western Church.
The biretta is not one of the principal sacred vestments required for a priest celebrating Mass in the present Roman Missal. The priest’s normal Mass vestments are the alb, stole and chasuble.
Nevertheless, the biretta remains a recognisable part of traditional clerical and choir dress and may still be encountered in appropriate ceremonial contexts.
Its significance is therefore rather different from that of the chasuble or stole.
The chasuble and stole directly signify the priest’s liturgical and ordained ministry. The biretta belongs more broadly to the historic dress and ceremonial tradition of the Latin clergy.
Servers’ Vesture
Altar servers may wear an alb or, according to local custom, a cassock with cotta or surplice.
The purpose is not simply to make the servers look decorative.
Their vesture identifies them as people carrying out a particular ministry in the sanctuary.
A vested server should therefore seek to be attentive, quiet, prayerful and ready to assist.
Liturgical Colours
The colours of the Church’s vestments allow the liturgical year to be seen as well as heard.
They help express the particular character of the season or celebration.
White and Gold
White is associated with light, joy, glory and resurrection.
It is used during the Christmas and Easter seasons and for many celebrations of Our Lord, Our Lady, the angels and saints who were not martyrs.
Gold or particularly festive vestments may also be used on solemn occasions.
Gold is not a separate liturgical season. It expresses festivity and solemnity.
Red
Red suggests both fire and blood.
It is used at Pentecost, recalling the fire of the Holy Spirit.
It is also used for celebrations of the Lord’s Passion and for martyrs, apostles and evangelists.
Green
Green is used during Ordinary Time.
Ordinary Time does not mean unimportant time.
It is the period in which the Church follows the teaching and ministry of Christ and grows steadily in the ordinary life of discipleship.
Green therefore naturally suggests life and growth.
Violet or Purple
Violet is used during Advent and Lent.
It expresses preparation, repentance and longing.
Advent and Lent are not identical.
Advent looks towards the coming of Christ, while Lent prepares us particularly for the celebration of his Passion, Death and Resurrection.
Violet may also be used in Masses for the dead.
Rose
Rose may be used on the Third Sunday of Advent, Gaudete Sunday, and the Fourth Sunday of Lent, Laetare Sunday.
It expresses a restrained joy within a season of preparation or penance.
It is not simply “pink for variety”.
Black
Black may be used in Masses for the dead.
It expresses mourning and the seriousness of death while the prayers of the Church continue to proclaim Christian hope in the Resurrection.
The Liturgical Books
Catholic worship is also shaped by the books through which the word and prayer of the Church are proclaimed.
The Book of the Gospels
The Book of the Gospels contains the Gospel passages appointed for the celebrations of the liturgical year.
At St Mary’s, the silver-plated Gospel Book immediately looks different from an ordinary book.
The precious cover does not make the word of God more true. A Gospel printed on ordinary paper remains the word of God.
Rather, the beauty of the book gives outward expression to the dignity of what it contains and to the action for which it is used.
At a more solemn Mass, the Book of the Gospels may be carried slightly elevated in the entrance procession and placed upon the altar.
Before the proclamation of the Gospel, it is carried from the altar to the ambo, often accompanied by candles and incense.
The people stand.
The book may be incensed.
After the Gospel has been proclaimed, it is venerated with a kiss.
None of this honour is directed to silver and paper for their own sake.
It is directed towards Christ, who speaks to his Church in the Gospel.
The beauty of the Gospel Book tells us that the Gospel is a treasure.
The Lectionary
The Lectionary contains the readings appointed for Mass: passages from the Old Testament, Psalms, New Testament and Gospels.
Unlike the Book of the Gospels, it ordinarily remains at the ambo and is not normally carried in the entrance procession.
At Sunday Mass, we ordinarily hear a first reading, a Psalm, a second reading and the Gospel.
The readings are not simply chosen each Sunday according to whatever subject the priest happens to want to discuss.
The Church gives us an ordered cycle of Sacred Scripture.
This prevents us from reducing the Bible to our favourite passages.
We hear comforting readings, but also demanding ones. We hear familiar texts and passages we might never have chosen ourselves.
When the reader concludes, “The word of the Lord,” and we answer, “Thanks be to God,” we acknowledge that through these human words, inspired by the Holy Spirit, God addresses his people.
The Roman Missal
The Roman Missal contains the prayers and instructions required for the celebration of Mass.
It contains the Collects, prayers over the offerings, Prefaces, Eucharistic Prayers, prayers after Communion and many other texts.
The black text generally gives the words to be spoken.
The red text gives instructions about what is to be done. These are known as rubrics, from the Latin word for red.
The Missal reminds us that the Mass belongs to the whole Church.
The priest does not invent the Eucharistic Prayer or rewrite the liturgy according to his personal mood.
He receives the Church’s prayer and lends his voice to it.
This does not make the Mass impersonal.
It means that our worship is greater than one priest, one congregation or one parish.
We pray with the whole Catholic Church.
Other Ritual Books
The Church also provides liturgical books for Baptism, Marriage, funerals, the Anointing of the Sick, blessings and other rites.
These books preserve the faith and prayer of the Church.
They ensure that a Sacrament is not reduced to the priest’s personal preferences or improvised words.
The words, signs and gestures belong to the worship of the Church.
The Sacred Vessels
Sacred vessels are so called because they are set apart for sacred use.
Among them, the chalice and paten receive particular honour because the bread and wine offered at Mass are consecrated in them.
The vessels used for the Eucharist should be dignified, durable and clearly distinguishable from ordinary domestic cups, plates and bowls.
Elaborate ornament is not always necessary.
Their beauty should serve their sacred purpose.
The Chalice
The chalice contains the wine which, at the consecration, becomes the Precious Blood of Christ.
The outward appearance of wine remains, but its substance is changed.
For this reason the chalice is treated with profound reverence.
Its true dignity is not measured merely by its financial value.
Its dignity comes from the sacred purpose for which it has been set apart.
The Paten
The paten is a plate or shallow sacred dish upon which the priest’s Host is placed.
Larger patens or sacred bowls may also contain the bread which will be consecrated for the Communion of the faithful.
The paten is normally prepared together with the chalice before Mass.
The Ciborium
The ciborium is used to contain Hosts for the Communion of the faithful.
It often resembles a chalice but normally has a lid.
Consecrated Hosts remaining after Mass may be placed in a ciborium and reserved in the tabernacle.
The distinction is simple:
The chalice contains the Precious Blood.
The ciborium contains consecrated Hosts.
When a ciborium contains the Blessed Sacrament, it is carried and handled with the greatest reverence.
The Pyx
The pyx is a small vessel used to carry Holy Communion to somebody who is sick, housebound or dying.
Its small size allows the Blessed Sacrament to be carried securely and reverently.
A pyx containing Holy Communion should never be carried casually among ordinary objects.
It may be placed within a small burse and carried close to the body.
The pyx reminds us of something very important.
The Eucharist is not only for those who are physically able to come to church.
Christ in Holy Communion is taken to those who cannot join the parish assembly.
This is one of the principal reasons why the Blessed Sacrament is reserved in the tabernacle.
The Monstrance and Luna
The word monstrance is connected with a word meaning “to show”.
The monstrance is used to expose the consecrated Host for the adoration of the faithful.
The Host is placed within a small circular holder called the luna, so called because its shape resembles the moon.
The luna is placed in the centre of the monstrance.
The rays which often surround it direct the eye towards the Blessed Sacrament.
They do not mean that the metal itself is being worshipped.
An empty monstrance remains a sacred object set apart for divine worship, but Christ is not sacramentally present merely because the monstrance is present.
He is sacramentally present when the consecrated Host is placed within it.
During Benediction, the priest wears the humeral veil and gives the blessing while holding the monstrance.
The Processional Canopy
A processional canopy, sometimes called a baldachin or canopy, may be used when the Blessed Sacrament is carried solemnly in procession.
It is normally carried by several people over the priest who bears the monstrance.
Its purpose is not to shelter the priest as an individual.
The canopy marks out and honours the presence of Christ in the Blessed Sacrament.
In a Eucharistic procession, the focus is not the priest carrying the monstrance but Our Lord himself, sacramentally present and carried among his people.
The canopy therefore provides a visible sign of honour and helps make the Blessed Sacrament the clear centre of the procession.
The Church’s liturgical provisions allow the use of lights, incense and a canopy in Eucharistic processions according to local custom.
The image is particularly striking in a Corpus Christi procession: Christ, truly present in the Eucharist, is carried out from the church and through the streets as the faithful follow in prayer and song.
A Eucharistic procession is therefore not simply a ceremonial parade.
It is a public act of faith in the Real Presence of Jesus Christ.
The Communion Plate
Where it is used, the Communion plate may be held beneath the communicant to help prevent the consecrated Host or any fragment from falling.
This expresses the Church’s careful reverence for the Eucharist.
Such care is not exaggerated fussiness.
It flows from faith that the consecrated Host is truly the Body of Christ.
The Cruets
The two small cruets contain wine and water.
At the preparation of the gifts, wine is poured into the chalice and a small amount of water is added.
As the water is added, the priest or deacon prays quietly that we may come to share in the divinity of Christ, who humbled himself to share in our humanity.
The small quantity of water becomes inseparably joined to the wine.
It points towards our union with Christ.
We cannot save ourselves. By grace, we are drawn into his life.
The Lavabo Bowl and Towel
After the gifts have been prepared, the priest washes his hands.
This action is called the lavabo, from the Latin word meaning “I will wash”.
Although cleanliness is obviously important, this action is principally symbolic.
The priest quietly asks God:
“Wash me, O Lord, from my iniquity and cleanse me from my sin.”
The gesture reminds him that he approaches the Eucharistic sacrifice as a sinner in need of God’s mercy.
The small finger towel used at the lavabo is different from the purificator used with the chalice.
The Corporal
The corporal is a square white linen whose name is related to the Latin word for body.
The chalice, paten and ciborium are placed upon it during the Liturgy of the Eucharist.
It is unfolded carefully upon the altar.
One of its practical purposes is to receive any small Eucharistic particles which may fall.
For this reason it is carefully folded and handled rather than shaken like an ordinary tablecloth.
The Purificator
The purificator is a small folded linen used with the chalice.
It is used to wipe the rim and to assist in the purification and drying of the sacred vessels.
It may look like a small napkin, but it has a particular sacred purpose.
It should not be confused with the ordinary finger towel used at the lavabo.
The Pall
The pall is a stiff square which may be placed over the chalice.
Its practical purpose is to protect the contents from dust, insects or anything else which might accidentally enter.
It may be removed and replaced as necessary during the Liturgy of the Eucharist.
The Chalice Veil and Burse
Where used, the chalice veil covers the prepared chalice before Mass and sometimes after the sacred vessels have been purified.
Its colour may correspond with the vestments of the day.
It gives the prepared chalice a dignified appearance and emphasises that it is a sacred vessel rather than an ordinary cup.
The burse is a stiff case traditionally used to contain the folded corporal.
When the chalice, purificator, paten, pall, veil and burse are arranged together, the result is sometimes referred to as a vested chalice.
The exact arrangement may vary, but each item has its proper purpose.
Incense
The metal vessel in which incense is burned is called a thurible, or censer.
Charcoal burns inside it, and grains of incense are placed upon the hot charcoal.
The small container holding the incense is the incense boat, and the minister who carries the thurible is called the thurifer.
Incense is not used merely to give the church an unusual smell.
Throughout Scripture, incense is associated with worship and with prayer rising before God.
Its smoke provides a visible sign of prayer, sacrifice and reverence.
Incense may be used for the entrance procession, the altar and Cross, the Book of the Gospels, the bread and wine, the priest and the people, and at the elevation of the consecrated Host and chalice.
It is also used at Adoration, Benediction, Eucharistic processions and funerals.
Why Is the Congregation Incensed?
The incensing of the congregation can sometimes be surprising.
The reason is significant.
Through Baptism, the faithful belong to Christ and together offer the worship of the Church.
The congregation is not simply an audience watching something happen at the front.
The whole baptised assembly participates in the sacred liturgy, each person according to his or her proper role.
Incensing the people therefore acknowledges their baptismal dignity and participation in the worship of God.
Holy Water and the Aspergillum
The aspergillum is the instrument used to sprinkle holy water.
Holy water recalls Baptism.
It is used in the sprinkling rite at Mass, in blessings, at funerals and on various other occasions.
The water points us back to the grace of Baptism and to our continual need for cleansing and renewal.
Sanctuary Bells
Where they are used, sanctuary bells draw the attention of the congregation to particularly important moments, especially around the consecration.
They are not rung because God would otherwise fail to act.
They are a practical and devotional aid.
Their sound helps call the attention of the faithful to the mystery taking place upon the altar.
The Processional Cross and Candles
The processional cross leads the entrance procession because Christ goes before his people.
We do not lead ourselves into worship.
We follow the Cross.
Candles may accompany the processional cross and may also accompany the Book of the Gospels.
They express honour and remind us that Christ is the Light of the world.
A liturgical procession is not simply a convenient way to move people from the sacristy to the sanctuary.
It is itself a liturgical action.
The ministers enter together, following the Cross, to take their respective places in the worship of the Church.
The Holy Oils
The Church uses three holy oils.
The Oil of Catechumens
The Oil of Catechumens is used in preparation for Baptism.
It is associated with strengthening the person who is preparing to enter the Christian life.
The Oil of the Sick
The Oil of the Sick is used in the Sacrament of the Anointing of the Sick.
Through this Sacrament Christ strengthens those who are seriously ill or weakened by age.
Sacred Chrism
Sacred Chrism is a fragrant oil used in Baptism, Confirmation and Ordination, and in the dedication of churches and altars.
The Oil of Catechumens and Oil of the Sick are blessed by the bishop.
Sacred Chrism is consecrated by him, ordinarily at the Chrism Mass.
The oils therefore connect the sacramental life of the parish with the bishop and the wider diocesan Church.
Once again, they show us that Catholic sacramental life uses the good things of creation as signs and instruments of God’s grace.
The Paschal Candle
The Paschal Candle represents the risen Christ.
It is blessed and lit at the Easter Vigil as the Church proclaims:
“The Light of Christ.”
It remains especially prominent throughout Easter Time.
The Paschal Candle is also used at Baptisms because in Baptism we die and rise with Christ.
It is used at funerals because Christians face death in the hope of the Resurrection.
The same light which marks the beginning of Christian life at Baptism therefore also shines beside the Christian coffin.
The Funeral Pall
The funeral pall is the large white cloth placed over the coffin during a Catholic funeral.
Its whiteness recalls the white garment of Baptism.
It expresses the equal dignity of the baptised.
A rich person and a poor person are covered with the same pall.
The focus is therefore not on the expense, decoration or status represented by the coffin.
It is on the Christian dignity of the deceased, his or her Baptism, and the hope of resurrection in Christ.
Drawing Everything Together
There are many unfamiliar names among the objects used in Catholic worship, but their meaning can be drawn together quite simply.
The vestments clothe and identify the different ministers of the Church.
The liturgical colours express the seasons and mysteries of the Church’s year.
The Gospel Book and Lectionary serve the proclamation of the word of God.
The Roman Missal contains the prayer of the Church for the celebration of Mass.
The chalice, paten and ciborium serve the celebration of the Holy Eucharist.
The pyx allows Holy Communion to be taken to the sick and housebound.
The monstrance allows the Blessed Sacrament to be exposed for adoration.
The humeral veil and processional canopy help direct attention towards Christ when the Blessed Sacrament is carried or used for Benediction.
The altar linens express the Church’s careful reverence for the Body and Blood of Christ.
Incense, candles, bells and processions engage the senses and help express the solemnity of Catholic worship.
The oils, water, bread and wine remind us that God uses the created world to communicate his grace.
None of these things exists for its own sake.
A beautiful chalice without the Eucharist would be only a beautiful cup.
A chasuble without priestly service would be only decorated cloth.
A Gospel Book which was never proclaimed would be only an impressive object.
A monstrance without the Blessed Sacrament is a sacred vessel set apart for worship, but it is not itself the object of adoration.
Everything points beyond itself.
It points towards Jesus Christ:
the Word made flesh,
the High Priest,
the Lamb of God,
the Bread of Life,
and the Light of the world.
Some Common Questions
Is one style of chasuble more correct than another?
No.
Roman and Gothic chasubles are two legitimate historical forms of the same priestly vestment.
Their cut does not determine the language of the Mass, the priest’s position at the altar or the theology of the Eucharist.
Why use gold, silver and beautiful objects when the money could be given to the poor?
Care for the poor and fitting worship of God are not enemies.
The Church is called to do both.
Sacred objects should be worthy of their purpose, but Christian worship should never become an excuse for vanity, needless extravagance or neglect of those in need.
Many sacred vessels and vestments also remain in service for generations.
They are not necessarily disposable luxuries, but objects set apart for long and faithful use.
Does an ornate Gospel Book make the other readings less important?
No.
All Sacred Scripture is inspired by God.
The Gospel receives particular ceremonial honour because it records the words and deeds of Jesus Christ and forms the high point of the Liturgy of the Word.
Are sacred vessels holy when they are empty?
They remain sacred objects which have been set apart for divine worship.
But Christ is sacramentally present in the consecrated Eucharist, not in the metal itself.
An empty ciborium or monstrance is treated reverently because of its sacred purpose, but it is not adored.
Why not use ordinary household cups and plates?
The vessels of the altar should be clearly distinguishable from ordinary domestic objects.
They should be durable, dignified and appropriate to sacred use.
Their very form helps express the truth that the Eucharist is not an ordinary meal.
Does incense make a Mass more valid?
No.
A Mass celebrated without incense is fully valid.
Incense is a sign of reverence, worship and solemnity.
It enriches the celebration but does not make the Sacrament take place.
Why does the priest wear vestments?
The vestments identify his liturgical ministry, connect the celebration with the worship of the whole Church and prevent his ordinary personal clothing from becoming the focus.
They remind both priest and people that he is exercising an office which he has received from Christ through the Church.
A Prayer Before the Sacred Liturgy
Lord Jesus Christ,
you are the eternal Word of the Father
who became flesh and dwelt among us.
You speak to us in the Holy Scriptures.
You gather your people into one Church.
You act through the Sacraments
and give us your Body and Blood
in the Most Holy Eucharist.
Teach us to approach the sacred liturgy
with faith, attention and reverence.
Bless those who prepare our churches,
care for the sacred vessels and linens,
proclaim your word,
serve at the altar,
sing your praises
and assist in the worship of your people.
May the beauty of our worship
never be empty display,
but an offering of love
directed towards your glory.
May every book, vessel, vestment, candle and action
help us to look beyond itself
and recognise you.
Draw us more deeply
into the sacrifice of the Mass,
strengthen our love for the Holy Eucharist
and make our whole lives
an offering of praise to the Father.
You live and reign
for ever and ever. Amen.
Our Lady, Mother of the Church, pray for us.
St Joseph, pray for us.
St Mary, pray for us.
