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is irritating the effort she puts the time disagreed. If in December 2007 devoted an entry to the actor Fernando Esteso , referring to him as the loser of the comedy they were Pajares and Estes (something like Laurel and Hardy cheesy English cinema during that stage of post-Franco film that was the breakout) I recant today, as Andrés Pajares has fallen lower than did the alcoholic and unemployed Esteso. Pajares, who after passing through the film of the populace, both in his films with Fernando Esteso as films like the bizarre own The Magic Garter (I recommend visiting the Esteso Fernando chapter to learn more about the history of the couple ), took a new name thanks to his collaborations with Luis García Berlanga (Moros y Cristianos ) or Carlos Saura (Ay Carmela!). After new face of continued Pajares getting respectable actor work as an actor (unlike his former partner, are) in popular films such as adapting the comic Makinavaja and the TV series Oh Lord, Lord! that kept him active. In recent years, however, have been dark for the actor. Television scandals of all kinds: divorce with his wife prepared to air the dirty laundry, acknowledging that his son was abused by confessing his homosexuality Pajares, rumors that maintained intimate relations with his illegitimate daughter, in addition to their drug use and a resounding professional failure since his last work had to be canceled for non-public, end up fragmenting desiquilibrada actor's psyche. After organizing a series of unfortunate events on camera, this week came disguised in a cap and a fake mustache to firm lawyers. Armed with an irritant spray and a gun, threatened all those present. Spray with a woman and bit one of the lawyers on the cheek, like Max Cady. Was reduced and finally passed to the police. I fear that history will go beyond, to enjoy these purging behavior of bait that are journalists. But enough about the topic here. Suffice it to say that I was wrong once again. History shows that when it comes to idols of clay, provided can fall lower.

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"YOU ARE THE LIGHT OF THE WORLD"

You are the salt of the earth. But if the salt loses, what is the salted? It is good for nothing more than to be thrown out and trampled by men.

You are the light of the world. You can not hide a city on top of a mountain . Neither do men light a lamp and put it under a bushel, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men that they may see your good works and glorify your Father in heaven (Mt 5, 13-16)

This fragment we have heard is part of Chapter V of the Gospel of Matthew, and is then of the Beatitudes, which we describe an image, we present a profile of high human perfection.

I meditated yesterday about how salt is used in everyday life to flavor food. Salt adds flavor, and also brings vigor, strength, consistency. Humanity needs and expects a force and a taste for living. This contribution is the mission of the disciples of Jesus and may carry out if they live the style of the Beatitudes: meekness, poverty, mercy, purity of heart ...

Today we reflect on light. In the material world the sun is light. Without this light does not distinguish the color, or perceives the beauty of things. The Holy Father reminds us in his message that when the light fades or vanishes altogether, and not make a distinction reality that surrounds us. In the heart of the night we can feel fear and insecurity, we impatiently await the arrival of the light of dawn.

This image of the light is very present in the Holy Scripture. According to the prophet Isaiah, in the light of Israel and all nations will be the Messiah. In the Gospel of John (8:14), Jesus says of himself that is the light of the world I am the light of the world whoever follows me will not walk in darkness but will have the light of life . Later, he says of the disciples: You are the light of the world.

This is a profound mystery that St. Paul also stated in his second letter to the Corinthians (4.6): God's light shines in the face of Christ and her radiating to the heart of the apostles and the apostles to the world. As Christ is the light of the Father, the Apostles are the light of Christ.

You are the light of the world. This expression has a profound significance and a huge commitment. Ye " light" of the world. Jesus says we are not a "light", a light more among many possible, but we are "light." According to the experts tell us in language, when you put the definite article before the predicate of a noun phrase, means that the subject exhausts the significance of the same capacity.

However, the student can only be light in the living together as Christ-light, to the extent that it receives light. To live such a deep personal bond, to move in that experience ineffable, ie you can not explain with words, to be understood - not understanding, increasingly the life of God in us is an indispensable condition experience a personal encounter with Christ.

The personal encounter with Christ , the Holy Father reminds us in his message for the Day:

- bathes life a new light,

- leads us on track

- commits us to be witnesses

This new way that He gives us to see the world and people, us to penetrate deeper into the mystery of faith, which is not only accepted with the understanding a set of theoretical statements, but an experience, to live a truth to be salt and light of all reality.

Christian life, the life of union with Christ-light, is a call to holiness. As salt gives flavor and light illuminates, and the sanctity gives meaning to life, making it a reflection of the glory of God. Church history is full of saints who have lived to the end of union with Christ and light projection. Today, here, now resounds to us the message of Jesus who calls us, which gives us the holiness Be perfect as your heavenly Father is perfect. Christ calls young people today to be the saints of the third millennium.

But what is holiness, how to achieve? Perhaps, ultimately, is not restricted to a small elite club? No. Rotunda and forcefully, no. Holiness is not a vague and far an unattainable utopia nor reserved for a privileged few. Holiness is the full development of our personality as children of God, of our reality as children of God. is the culmination of dynamism to the perfection that is imprinted on us in Baptism. It is a universal call for everyone. It is a gift of the Father, you want to allow all his children. For our part will require a free response joyful, and also a strong collaboration and generous to God's plan.

The Holy Father calls us to engage the whole Christian existence since our choice. is the time for mission . The sense of the existence of light is illuminated. A light that illuminates not make sense. A light does not shine is no longer light. Young people should be sentinels of the morning to announce the arrival of the sun that is Christ risen, the arrival of the risen Christ, light and life of all mankind.

I. your light so Shine before men

After defining the disciples light of the world, the Lord makes a call: Let your light shine before of men that they may see your good works and glorify your Father in heaven. When good works, love, forgiveness, peace building ... be transparency of a life in God the Father, Son and Holy Spirit, hearts and eyes earnest of our contemporaries recognize that God is with us and in us.

is the time for mission . Baptism has produced in us a new life that leads to holiness and mission. The Church is essentially missionary. Every Christian is called to holiness and mission. Christ, we not only loves , to give their lives to save ; not only saves us, giving his life on the cross invites us to collaborating with its mission, employees of his work of salvation, and links us in the history of salvation, which is the history of God's love for humanity and each one in particular. me not you who chose me, but I have chosen you, and I appointed you to go and bear fruit, fruit that will (Jn 15:16)

is the time of the mission. Deeper into the mission we receive from the Lord.

1. Of Christ evangelizing evangelizing Church

evoked a joyous and grateful memories of World Youth Day in Rome two years ago , coinciding with the 2000 anniversary of the birth of Our Lord Jesus Christ.

Jesus Christ in his eternal pre-existence is personally God's word from the Father, begotten of the Father as identity of nature. So the Son of God, his Word made flesh, reveals the Father. The Johannine logos is an event and a person, a distinct divine person of the Father really. The Logos is the Word made flesh, is the theophany of God, perfect copy of the Father, eternal word of it that is revealed.

The word Christ means the summit of the prophetic word: he is a prophet and more than a prophet. No prophet is identified with the very word of God, but Christ, as he was the same word is alive, made human presence.

Christ's mission is to proclaim the Good News of salvation and give men eternal life through the knowledge of the Father, to this knowledge comes through faith in the person and the word the Son of God, Jesus Christ.

Single original mission. say that the Church is missionary. Strictly speaking there is only one mission: that of Christ. He is the first missionary, the apostle of the Father. Now, he, after his death and resurrection completed the mysteries of our salvation, before the ascension into heaven, he established his church and sent the apostles to the world, as He had been sent by the Father (cf. AG 5). As the Father has sent me, so I send you (Jn 20.21). Go to the whole world and preach the gospel to every creature (Mark 16:15). Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all things whatsoever I have commanded you (Mt. 28, 19-20). From these words the Church is missionary because it has the mission of Christ, confirmed by the outpouring of the Spirit at Pentecost. why we can say that the Church is missionary by nature because it takes its origin from the mission of the Son and the Holy Spirit's mission, according to the purpose of God the Father (cf. AG 2)

Easter and Pentecost are the beginning of the mission of the Church. The Church fulfills its mission through three major apostolic functions, which are those of Christ himself referred to the church for him, his priesthood, kingship and prophethood. The preaching of the word, the celebration of the mysteries and community service, to reveal to the Church men as a sacrament of salvation.

Del Christ evangelizing evangelizing Church (cf. ON. Cap. 1)

Christ was the first and greatest evangelist. Your ad will be focused primarily on the proclamation of the Kingdom of God and liberating salvation through the preaching tirelessly of a new word, covered authority, and some signs of salvation.

who welcome the good news that also form a community to be evangelized is both evangelical. who have received the good news and are collected in the community of salvation can and must communicate and disseminate it. The task of evangelizing all people constitutes the essential mission of the Church, a task and mission which the vast and profound changes in today's society becoming more urgent. Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists to evangelize, that is, to preach and teach, be a channel of the gift of grace, to reconcile sinners with God, to perpetuate the sacrifice of Christ in the Mass, the memorial of his death and glorious resurrection (EN 14). With Paul we keep repeating: For if I preach the gospel, not for my sake of glory, but as a necessity imposed on me. Alas, if you do not preach the gospel! (I Cor 9.16)

2. What is to evangelize

(cf. ON. N. 6-36)

The December 8, 1975 , as a consequence and fruit of the Synod of Bishops in 1974, saw the light of the Apostolic Exhortation of Paul VI Evangelii Nuntiandi, one of the key documents significant and illuminating on the subject of evangelization.

We will build upon this apostolic exhortation to the definition of evangelization and define its contents. The first chapter of Jesus, first evangelist, who announces the kingdom of God, the core and center salvation is a liberation. He does this evangelization through a tireless preaching and a few signs of salvation. Evangelization is the Church's vocation. This chapter, therefore, part of Christ evangelist and empties into evangelical church, which has a logical relationship and that the Church is inseparable from Christ.

In the second chapter, after pointing out some important elements in the pastoral work of the Church and the proclamation of Christ to those who do not know him, preaching, catechesis, administration of sacraments elements that we tend to identify with evangelization, gives a descriptive definition of it: for the Church, evangelising means bringing the Good News to all areas of humanity and, through its influence transforming from within, making it new humanity: "I am making all things new." But the truth is that no new humanity if there are new men first, with the novelty of baptism and living the Gospel. The purpose of evangelization is therefore the change inside, and if one were to summarize in a word, it would be best to say that the Church evangelization when, for no divine power of the message she proclaims, trying to turn while personal and collective conscience of men, the activity in which they are committed, their lives and concrete milieu (EN 18).

The proclamation of this good news, has a first witness. An exemplary personal and communal life, to call attention and raise questions that lead to those who contemplate it. Next to the testimony, it is necessary a clear and explicit through the word of life. There is no true evangelization complete until the announcement of the mystery of Jesus Christ, God and man, his person, his kingdom, his doctrine.

This announcement does not acquire its full size until it is taken and membership of the heart occurs. A change of heart that allows adherence to the Kingdom and the entrance to join a community, the Church, which is part of the sacraments.

who has been evangelized becomes evangelization. It is unthinkable that someone who has accepted the word and has given generously to the Kingdom, not to become an evangelist who testifies to what he thinks and lives.

regards the content of evangelization, distinguishes between essential and secondary elements. First, evangelization is to bear witness of God revealed by Jesus Christ in the Holy Spirit. This God is Father. The central message is the proclamation that in Jesus Christ offers salvation to all men the gift of grace and mercy of God. A salvation that is done in communion with God in this life that begins and ends in eternity. Evangelism has also announced the hope in the afterlife, the love of God, love God and neighbor, good and evil, prayer, the Church and the sacraments.

A message that affects the entire personal and community life, family and social, international. A message of liberation. A message that requires a conversion of heart in real people, to build a more just and human structures.

Evangelization, therefore, is to bring good news to all environments, transform, transforming humanity to man. Its purpose is the conversion of man and mankind. Transform and the power of the gospel - could be called - situation of man criteria values, points of interest, lines of thought, inspiration, role models, ultimately, man's culture.

3. Why mission, why evangelize

(cf. AG 7; RM 1-11)

In the social context we live in today, which are fashion as the values \u200b\u200bof tolerance, coexistence, respect ... to the point of almost exaggerated, and taking into account the other hand certain theological approaches, there are calls into question the validity of the mission among non-Christians in the XXI century and replaced by postulating two lines of work and action: on the one hand, interreligious dialogue, and secondly, by promoting human development in its multiple aspects (cf. RM 4 .) Needless to stress the importance of both inter-religious dialogue and the promotion of human development, cherished and empowered by the Church, but not replaced the mission.

What are the reasons for the mission?

a) The reason for missionary activity is the will of God . God wants all men to be saved and come to know the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all (I Tim 2:4-6). It is necessary that all men are converted to Christ and by baptism are incorporated into the Church, the Body of Christ (cf. AG 7).

Man, therefore, can not enter into full communion with God except through Christ, by the action of the Holy Spirit. This unique and universal mediation is not an obstacle on the path to God and that is the way established by God Himself. Of mediation are not excluded, that acquire meaning and value through the mediation of Christ and should not be understood as parallel or complementary (cf. Rom 5)

b) The reason for missionary activity is the fulfillment of Christ's explicit mandate. As the Father has sent me, so I send (Jn 20.21). Go to the whole world and preach the gospel to every creature (Mark 16:15). Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all things whatsoever I have commanded you (Mt 28, 19-20).

c) The reason for missionary activity is the right and duty of the Church to evangelize. Although God, in ways that knows only can lead to faith to men who are ignorant through no fault of the Church, however, rests with it the duty of evangelize: For if I preach the gospel, not reason is for my glory, but as a necessity imposed on me. Alas, if you do not preach the gospel! (I Cor 9.16) . is a need and a right sacred. Retains all its force and necessity.

d) The reason missionary activity is to love God and neighbor. Missionary activity is a consequence of that love. Church members are encouraged to continue this activity for charity with who love God and the yearning to participate, with all men, of spiritual goods, both in this life and the coming . In this new life as children of God have been destined and called all men.

e) The reason for missionary activity is the complete glorification of God. A missionary activity which God must be fully honored by the faith of men, united in one body, one people (cf. AG 7)

f) The reason for missionary activity lies in the dynamism of the new life in Christ. is a consequence of the new life in Christ and his unstoppable force. Christ won for us salvation, a new life full of meaning and love that can not be save selfishly, but has to communicate with the joy of one who has found a treasure. Peter and John respond to the council to ban teaching makes them the name of Jesus We can not but speak of what we have seen and heard (Act 4, 20). San Pablo, meanwhile, say For if I preach the gospel, not for my sake of glory, but as a necessity imposed on me. Alas, if you do not preach the gospel! (I Cor 9.16). Prisons, beatings, prohibitions, shipwrecks, penalties ... nothing could stop the unstoppable force of faith, hope and love in those witnesses.

not think that it has been two thousand years, the task is done. Rather, we are at the beginning, and much work remains to be done. The Encyclical Letter Redemptoris Missio , enacted December 7, 1990 , begins by stating that the mission of Christ the Redeemer, entrusted to the Church, is still far from completion. At the end of the second millennium after Christ's coming, a comprehensive approach to the human race shows that this mission is just beginning and that we must commit all their energies to service ... (RM 1)

We can not hide the light of Christ in us. Because he sends us, because the world needs, because in that mission strengthens our faith. Therein lies an internal finality in missionary, mission renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive. Faith is strengthened by giving it! (RM 2).

Evangelization is the first service that the Church can render to every individual and humanity in the present moment, which has experienced major technical and scientific achievements, but has lost the meaning of life and ultimate realities. Only from Christ can understand themselves and find the meaning of life (cf. RM 2).

4. How to evangelize in today's world: witness and proclamation explicit (word)

The Gospel St. Mark ends with the missionary, the Lord's Ascension, and the beginning of the activity of the Apostles: They went forth and the gospel everywhere, and the Lord worked with them and confirming the word with signs that accompanied (Mk 16, 20)

Therefore, in evangelization can be distinguished as two dimensions: the word and action, the proclamation by word and personal testimony Community also.

Advertise the gospel is not a task that can be made either way. Not to utter a statement or convey ideas in a cold or recount events which do not affect one's life or compromise. Proclaiming the Gospel is to proclaim the salvation of God, strikes and penetrates in a way that ends up transforming the personal history and the history of mankind.

communication is not about content at the nice man or a good event that makes a certain joy in the listener. To proclaim the God's salvation in Christ by the Spirit, proclaim the kingdom of God, something so revolutionary, that makes all things new. When he proclaimed the Good News of experiences in his life, his word has a particular style of strength, joy, security, sincerity, hope, ... His word fire involved all prophetic word. His word is in the service of the Word, and transparency of the Word. In summary, in short, a convinced and convincing word.

The 'testimony ' is a biblical concept or category related to the kerygma. Jesus tells the apostles to preach and witness (cf. Acts 10:42). The apostles in the book of Acts as witnesses to the life, passion, death and resurrection of Jesus Christ. The apostle is called by Jesus, witness of his life and the paschal mystery and sent to bear witness.

In the most recent Pastoral Theology, speaking of evidence, not the content of the concept limited only to witness in word but also refers to the witness. Paul VI will highlight the paramount importance of the testimony of life in Evangelii Nuntiandi even claiming that the Gospel must be proclaimed, first, through the testimony (n. 21). The witness of life is a responsibility of every baptized as a member of the Church and of the whole Church as a community of baptized.

This means that Christian consistency in small and big events that shape a lifetime, it bears witness to Christ the Saviour. Because we know the Christian faith of the person, or because they just know when it responds to the questions posed by their actions. Thus, we see that the testimonies in word and life cover, made explicit and complete each other. Both have to be given to simplicity, naturalness and coherence. Confirms the witness of life and gives a tone of authenticity and credibility to the testimony of his word. The word testimony sheds light, strength and firmness to the witness.

How to carry out these two dimensions?

First, with the announcement direct, explicit, of the Good News.

- by all means within our reach: kerygma, catechesis, sermon, theology, liturgy, media, literature, games, party ...

- in all areas or modern Areopagus.

- a courageous and confident. not be afraid.

Secondly with personal and community witness.

- the testimony of the believing community, individual and community. See how they love.

- the audacity of the believer and his endurance in the test

- the option for the poor, love signs and release

- consistency and authenticity of life. Living in the truth.

II. To see your good works.

What we do?

Christ calls us to holiness and mission. Us his light to make our lives transparency of his love and truth to shine before men and that they see our good works and give glory to God. Sends us to give abundant and lasting fruit. But we are often puzzled because of the difficulty or do not know how to proceed the new challenges that arise, or we fear a future that neither know nor can control. Sometimes we are impressed by the greatness of the gift of God, the commitment of your call, our own fragility ... Like those disciples at Pentecost heard the preaching of Peter (Acts 2, 37) we wonder and ask, "What shall we do? "

This question reflects the Holy Father in his Apostolic Letter Novo Millennio Inneunte with which we gave as he closed the Great Jubilee of the 2000 anniversary of the birth of Jesus Christ . Invites us to meet with Christ and the contemplation of her face.

After we contemplation to action, to the development of a certain program. But it is not inventing something new, because the program already exists. It is the plan found in the Gospel and the living Tradition. It focuses on Christ himself, to be known, loved and imitated, to live in the life of the Trinity, and with him transform history until its fulfillment in the heavenly Jerusalem.

The Holy Father reminds us of some items Our basic program witnesses sent in the beginning of the new millennium:

Living union with Christ, which feeds primarily on Eucharist source and summit of ecclesial life, source of growth communion with God and our brothers. Union with Christ is repaired and increases with the sacrament of reconciliation , we receive the Father's loving embrace forgiving, always hopes, that helps us overcome the obstacles of life of faith. Union with Christ through prayer , personal encounter with him, aware of the loving personal presence and active God the Father, Son and Holy Spirit in us. Union with Christ in the light of listening to the Word of God that illuminates , which questions, which transforms.

program is this life we're living in this World Youth Day. This is the program of life we \u200b\u200bhave to project throughout the year in our local churches.

This union with Christ is life changing, being renewed attitude, it changes your heart. From this union with Christ we hear the Master's call to holiness , to perfection. As call and a gift. It is not installed in perpetual mediocrity of the "good" and not to block the baptismal dynamism that leads to the fullness of our reality as children of God.

But worth a try? Is not it an ideal too high and difficult? If it depended on us is not that difficult, is that it is humanly impossible. But do not fear. The Holy Father reminds us that a key tenet of the Christian vision of life is primacy of grace that helps us overcome the temptation to think that the results depend on our ability. The experience of the apostles in the episode of the miraculous catch is having worked all night and have not caught anything. That is the moment of faith, prayer, dialogue with God, to open our hearts to the grace of God and feel the full force of the word of Christ calls us and offers us a life of perfection, holiness . (Cf. 38)

Union with Christ, the call to holiness and mission, to be translated into a profound experience of ecclesial communion, a communion essential for credible evangelizing action. Jesus asks the Father, that all may be one like him and Father are one so that the world may believe (cf. Ju 17, 21). The big challenge we have in the new millennium is starting to make the Church the home and school of communion. Spirituality of communion indicates above all the heart's contemplation of the mystery of the Trinity dwelling in us, whose light must also be recognized in the face of the brothers who are with us.

III. Testimonials "be light"

The light is not imposed, simply illuminates and raises questions.

Understanding different people's experiences on how to be light in a neighborhood, in the work of a bank and a Secondary School.

I. Conclusion

Our Lord Jesus Christ:

- chose us, loves us, calls us by name

- We call the holiness

- sends us to bear fruit, fruit that lasts

- is with us all days until World's End

- Here and now we repeat: Duc in altum!

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Are you an ardent follower of Christian mythology, believe in the Devil. Are you a fan of the mythology of the blues, you have no doubt who was the devil on earth, Mr. Robert Johnson. Johnson, born in 1911, was the first legendary figure of blues, and who gave the genre its primitive aesthetic qualities. Biographical field, gave the genre a sinister mythology who inherited the grandson of the genre, rock'n'roll. Only left 29 songs and recorded two shots in this chapter are the only proof is the step graph of Johnson through this life, but only that was enough to revolutionize the music world and continue to consider the guitarist, a century after his birth One of the most important figures in music. In Johnson lyrics superstition mixed with indifference. He had a way of playing that was a jump in the shape of the blues. Nobody knows how Johnson came to play guitar that way, in a way that no one had heard before. Thus grew the legend that he sold his soul to the devil at a crossroads in Mississippi. In his life was a troubled man, experienced the death of his first wife and is said to have died poisoned by a jealous husband, but also is likely to do so due to syphilis. If true date of birth to 27 years died in 1938, and his influence on later music is such that we can say that without him there would be no rock'n'roll as we know it.

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What is mass?


The Mass is the celebration within which takes place the sacrament of the Eucharist.

Its origin dates back to the early days of the Church, where the apostles and first disciples met the first day of the week, remembering the resurrection of Christ, to study the Scriptures and share the bread of the Eucharist.

At Mass we gather to celebrate and living recalling the Last Supper and the sacrifice of Jesus on the cross. We must listen carefully to what God wants us to say Mass every Sunday.

In it we participate in Jesus Christ as follows: we offer God our lives, our works, ask forgiveness for our sins and unite with Jesus through Communion.

Mass In a miracle will happen : God will do this and is going to stay with us.

The name "Mass" is that at the end of the celebration, the priest tells us that we will fulfill the "mission" to be witnesses of Christ before men.

How should we live the Mass?
At Mass we pay attention during the readings and the homily, devotion and adoration at the consecration, and willingness to fulfill God's will during the offertory and communion.

What positions we have on the Mass?
At Mass we have three different postures: sitting, standing and kneeling. When we are sitting in an attitude of listening carefully, as they did Friends of Jesus. When we're standing in an attitude of being ready and available to the call of God. When we are on our knees in adoration to our God and Savior.

When we live the Mass properly collect various fruits: We understand the word of God, we grow in our faith to recognize Jesus, we are filled with joy and inner peace, we have Jesus present in n ur soul and the forces necessary to meet our mission.

Mass is an appointment with the person I love most and the one I love.

Structure Mass, according to the ordinary form of the Roman Rite , consists of four parts: the entrance rites, the Liturgy of the Word , the Liturgy of the Eucharist and rituals of farewell. D structure and the mass

varies depending on the various liturgical rites . Other liturgical rites are the same elements arranged differently. For example, in the Zairean rite rarely used the penitential rite takes place after the readings, and it is mandatory that the celebrating priest dance around the altar.

input Rites

all steps are introduced the faithful (assembly) in celebration. These initial rites which precede the Liturgy of the Word, including the opening song, the initial greeting, the penitential rite, the "Lord, have mercy" , the Gloria and opening prayer, and aim The faithful gathered to form a fellowship and to hear how it should have the word of God and to celebrate worthily the Eucharist . Exordium have a character (preamble), preparation and introduction. In some celebrations that bind to the Mass, the Rites are omitted or performed in a peculiar way.

hymn

The opening song begins when the priest (with deacon and ministers) makes his entry into the temple or on the premises which conducts the Eucharist. This song is intended to open the celebration, foster the unity of all who have met and introduce them into the mystery of the liturgical season or feast, and accompany the procession of priests and ministers. The opening song as the choir sings and the people, or a cantor and the people, or all the people, or just the choir. Can be used for this song or the anthem with his psalm, as found in the Gradual Roman or Simple Gradual, or another song off the sacred action or the nature of the day or the liturgical season , with a text adopted by the Conference of Bishops. If no input edge, the faithful and some of them or a reader will recite the anthem that appears in the Missal . If this is not possible, recite at least the same priest, who can also adapt it as an initial admonition.

Entrance procession

standing with the faithful, priest enters , usually accompanied by his acolytes . Revere the tabernacle a genuflection and then the celebrant and deacon kiss the altar as a sign of veneration. In the event that the shrine not behind the altar , ministers, deacons and priests perform a deep bow to the altar .

Welcome

After the opening hymn, the priest , standing next to the headquarters, made the sign of the cross along with the entire assembly and greet the people gathered . Then the priest, by means of greeting to the gathered assembly manifest God's presence. With this greeting and the response of the people is revealed the mystery of the Church met. Over the greeting to the people, priest or deacon or a lay minister may introduce the faithful at the Mass of the day with very briefly (Admonition of entry).

penitential rite

are asked God's forgiveness for sins committed saying Kyrie ("Lord, have mercy") (sometimes preceded by Confiteor ("I sinner") .) Then the priest invites the Act of Penitence, which, after a brief pause of silence, makes the whole community with the formula of general confession and ends with the acquittal of priest, who has no self-efficacy of the sacrament of The Penance . Removes only venial sins , not fatal. On Sundays, especially at Easter time, instead of the customary Act of Penitence may be the blessing and sprinkling of water baptism memory. Spraying is also done in the masses of shipment.

Lord, have mercy

After the penitential rite, it says Lord, have mercy , unless it has already formed part of the penitential rite. Being a song with which the faithful acclaim the Lord and implore his mercy, regularly have to do all that is, he will take part in the people and the choir or cantor. Each of these acclamations is repeated, usually twice, but it is also a greater number of times, according to the genius of each language or musical art needs or circumstances. When we sing the Lord have mercy as part of the penitential rite, each of the acclamations is preceded by a "trope."

Gloria

is sung or reads the hymn Gloria , the text is unchanged. The Gloria is an ancient and venerable hymn that Church met in Holy Spirit, glorifies God the Father and the Lamb and presents their pleas. The text of this hymn can never be changed for another. The priest intones the or, as appropriate, the cantor or choir, and sing or the people together or alternating with the choir, or just the choir. If not sung, at least I have to recite all or together or two choirs that are answered in turn. It is sung or said on Sundays outside times Advent and Lent and Masses for the dead, on solemnities and feasts, and some peculiar solemn celebrations.

Opening Prayer

is one in which the priest collects all the intentions of the community. Usually summarize the nature of the day or the feast being celebrated. It begins with the priest's invitation to prayer. All the people gathered, a priest to remain silent for a moment to become aware of being in the presence of God and develop internally their pleas. Then the priest read the sentence that is often referred to collection, through which expresses the nature of the celebration. Following an ancient tradition of the Church , the opening prayer is often directed to God the Father, through Christ and the Holy Spirit and ends with the conclusion of the Trinity, which is the longest, as follows: If you head to the Father, through our Lord Jesus Christ , your Son, who lives and reigns with you in the unity of Holy Spirit, one God for ever and ever, if you go to the Father, but at the end of this sentence mentions the Son : He who lives and reigns in the unity of Holy Spirit, one God for ever and ever, if directed to Son: You live and reign with the Father in the unity of the Holy Spirit and you are God forever and ever. The people to join this appeal, makes it his own with the acclamation: Amen . At the Mass is always said a single collection.

Liturgy of the Word

The liturgy of the word includes readings from the Holy Scriptures, which are developed with the homily, profession of faith (the Creed) and Prayer of the faithful. In readings, which then explains the homily, God speaks to His people, revealing the mystery of redemption and salvation, and offering spiritual nourishment. Christ himself, by his word, is present among the faithful. This divine word itself with the people with silence and song, and it shows their commitment to the profession of faith, and once nourished it in the Prayer of prayers made for the needs of the whole Church and the salvation of the whole world. The liturgy of the word is to be held so as to promote meditation and thus, avoid any form of precipitation that hinders recollection. It is appropriate that it has a few brief moments of silence, accommodated to the assembly, in which, by the grace of the Holy Spirit, is levied at the heart the word of God and prepare the answer through prayer. These moments of silence be observed, for example, before the start of the liturgy of the word, after the first and second readings, and once the homily.

priest reading the Gospel.

In this part, is reading the Bible . The first three parts are usually read by lay . In the readings are available the table of the Word of God to the faithful and biblical treasures opened to them. It must therefore respect the provisions of the biblical readings through which illustrates the unity of both Testaments and the history of salvation. It is not permissible to replace the readings and the psalm, which contain the word of God, other non-biblical texts. At the Mass celebrated with the participation of the people, the readings are always proclaimed from the pulpit. According to tradition, the office of proclaiming the readings is not presidential, but ministerial. Thus, the reader reads the proclamation, but I must proclaim the Gospel, the deacon, and in his absence, he has to announce another priest. If you do not have a deacon or another priest, the same priest celebrant reads the Gospel, and if there are no other suitable reader, the priest celebrant also proclaims the other readings. After each reading, the reader pronounce the acclaim. In response, the people made a tribute to the word of God received in faith and gratitude. The reader should do reverence to the altar, not the sanctuary. Upon leaving, do reverence to walk past the altar, and makes it back from the lectern.

First Reading

The first reading is usually taken from the Old Testament . At Easter usually from Revelation and the Acts of the Apostles.

Responsorial Psalm

is sung or recited an excerpt from a psalm taken from the book titled, in antiphonal form: the faithful repeat a anthem and a psalmist, lector, or other suitable person reads or sings the verses of the psalm. This part of the Eucharist has a great liturgical and pastoral importance, as it encourages meditation on the word of God. The psalm is to respond to each reading and should be, generally, the Lectionary. It must ensure that the psalm is sung in full, or at least, the answer lies with the people. The psalmist or cantor of the psalm proclaims his verses from the ambo or from another appropriate site, while the entire assembly and also participates sat listening with his answer, unless the psalm to rule directly, ie without the verse response. In order that the people can easily say psalmic response, can be used texts of responses and psalms have been selected according to different times of the year or for the different groups of saints, instead of the entries for the reading whenever the psalm is sung. If you can not sing the psalm is recited as the most favorable way of meditation the word of God. In place of the psalm assigned in the Lectionary can sing well or the gradual responsory Roman Gradual or psalm or the Gradual aleluyático simple, as shown in these same books.

Second Reading

is taken from the New Testament , except the Gospel. Generally is an excerpt from a letter . This reading was omitted on weekdays, unless a solemnity match. Also omitted in the Sunday Masses aimed primarily at children.

Hallelujah

is an acclamation that precedes the proclamation of the Gospel. It is sung after the reading that immediately precedes the Gospel, and may be replaced by another song introduced by the rubric, as required by the liturgical season. This acclaim is in itself a ritual or an act with which the assembly of the faithful welcomes and greets the Lord who is going to speak on the Gospel and professes their faith by singing. It is sung by all standing, and, if necessary, repeat, the verse is sung by the choir or cantor. The Alleluia is sung in all the liturgical seasons, except during Lent, in which, instead of the Alleluia is sung verse that presents the Gospel Lectionary before, called tract. If there is only one reading before the Gospel, you can take or aleluyático psalm or the psalm and the Alleluia with its verse. In the liturgical season that is not to say Hallelujah, it can take either the psalm and the verse that precedes the Gospel or the psalm alone. If you do not sing the Alleluia or verse before the Gospel may be omitted. The "sequence", which, apart from the days of Easter and Pentecost, is optional, is sung before the Alleluia.

Gospel

The priest begins the reading by saying "Lectio sancti Evangelii secundum (...)" (" reading from the Gospel according ..."), what the people respond by saying " Gloria tibi, Domine " ("Glory to You, Lord") and making the sign of the cross on the forehead, lips and chest. At the end is acclaimed " Laus tibi, Christe " ("Glory to Thee, Lord Jesus"). The proclamation of the Gospel is the culmination of the Liturgy of the Word. The Liturgy itself teaches that it should be taxed amount veneration, as distinguished above the other readings with special honor samples, whether by reason of the minister for announcing and the blessing or prayer that is preparing to do, whether by the faithful, that their acclamations acknowledge and embrace the presence of Christ who speaks to them, and hear the reading standing up, that is, finally, for the same samples of worship that is taxed at Gospels. Until 10 years ago, at the end of the Gospel Word of God was said and responded, "We praise the Lord." Was changed to highlight its importance. At the beginning it says "Glory to You, Lord," and at the end of "Glory to Thee, Lord Jesus."

Homily

The priest does a sermon, usually around the readings, the Gospel, the feast day or a major event. Is mandatory only on Sundays and holy days. The homily is part of the Liturgy, and highly recommended, it is necessary to nourish the Christian life. It should be an explanation or some particular aspect of the readings from Sacred Scripture or other text from the Ordinary or the Proper of the Mass of the day, keeping in mind the mystery being celebrated and the particular needs of listeners. Ordinarily pronounce the homily the priest celebrant or priest concelebrant who commissioned it or, sometimes, depending on the opportunity, also the deacon, but never lay faithful. In peculiar cases, and with a just cause can also pronounce a bishop or priest who attend the celebration but not concelebrate. The Sundays and holy days of obligation must have homily, and can not be omitted without serious reason in any of the Masses celebrated with the assistance of the people, the other days is recommended, especially on the weekdays of Advent, Lent and Time Pascual, and at other festivals and occasions when numerous people come to church. After the homily is advisable to keep a short silence.

Creed

If Sunday or feast, the faithful along with the priest reciting the Nicene Creed, or in his absence, the Apostles' Creed. In any Mass where they say the Creed, the statement the Incarnation of Jesus Christ, make a deep bow. In the Christmas and the day of the Annunciation, all kneel in this part. Sometimes the Credo is suppressed by the Solemn Litany of the Saints. The symbol or profession of faith tends to all the people gathered to respond to the word of God, which was announced in the readings of Sacred Scripture and expounded by means of the homily, and, that speaking the rule of faith the formula approved for liturgical use, recalls the great mysteries of faith and confess before you begin your celebration of the Eucharist. Symbol has to sing or recite the priest with the people on Sundays and solemnities peculiar can also be said in more solemn celebrations. You can recite the Apostles' Creed or the Nicene-Constantinopolitan Creed. If you sing, the priest begins or, as an opportunity, a cantor, or choir, but sing it all together. If you do not sing, recite it together, or two choruses alternating with each other.

Intercessions

requests are made part of the assembly, their needs, God . In the universal prayer or prayer of the faithful, the people, somehow responds to the word of God received in faith and exercise their baptismal priesthood God offers his requests for the salvation of all. This prayer should be made to Masses usually attended by the people, so as to raise prayers for the holy Church, for the leaders, for those who suffer any need and all the men and the salvation of the world . The series of intent will normally be as follows: for the needs of the Church, for those who govern nations and the salvation of the world, for those with any difficulty and the local community. However, in some particular celebration, such as Confirmation, Marriage and Funerals, the order of intentions can be better prepared for the occasion. Belongs to the priest celebrant to direct this prayer from headquarters. He himself introduced with a brief introduction, inviting the faithful to prayer, and concludes with a prayer. The proposed intentions are to be sober, made with wise freedom, in short, and should reflect the prayer of the whole community. Pronounces the deacon or a cantor or reader or lay faithful from the ambo or from another suitable place. The people, standing, expressed along with the invocation prayer common after the proclamation of each intention, or praying in silence.

Dominus vobiscum (Latin: "The Lord be with you") is the old Latin form of greeting priest to the community at the beginning of each of the parts of the mass. The community response on each occasion: "Et cum spiritu tuo" ("And also with you.").

This formula comes from the Bible (Ruth 2.4 and Tim. 4.22).

Liturgy of the Eucharist

"Per ipsum" during a Mass in 2003 with Joseph Ratzinger

This is

central nuclear part of the Mass because according to the Catholic faith, Jesus Christ same present in the Eucharistic species in His Body, Blood, Soul and Divinity (see transubstantiation). At the Last Supper, Christ instituted the sacrifice and paschal meal, by which the sacrifice of the Cross is continuously present in the Church when the priest, representing Christ the Lord, do whatever the Lord himself did and instructed its disciples to do in remembrance of Him Christ, in fact, he took the bread and the cup, gave thanks, broke it and gave it to his disciples saying: Take, eat, drink, this is my body, this is the Cup of My Blood. Do this in remembrance of me. Hence the Church has ordained the entire celebration of the Eucharistic liturgy according to the same parts that correspond to words and gestures of Christ. In the preparation of the gifts are brought to the altar the bread and wine with water, ie the same elements that Christ took in his hands. In the Eucharistic prayer thanking God for the whole work of salvation and the gifts become the Body and Blood of Christ. For the breaking of bread and the Communion, the faithful, who are many are one bread the body and one chalice the Blood of the Lord, just as the Apostles received from Christ's own hands.

Offertory

Eucharistic species (bread and wine) are offered to God by the priest, who also is purified by washing hands. At this time, sings the offertory anthem of the day, or alternatively, a suitable hymn or mere silence. At the beginning of the Eucharistic Liturgy is carried to the altar the gifts become the Body and Blood of Christ. First, prepare the altar or table of the Lord, which is the center of the whole eucharistic liturgy, and placing on it the corporal, the purifier, the missal and chalice, which also can be prepared at the credence. It brings the offerings below: praise is the bread and wine are present the faithful. The priest or deacon will receive in an appropriate place to take to the altar. Although the faithful not to bring bread and wine of your property, this liturgical destination, as was formerly the present rite preserves its meaning and spiritual significance. You can also contribute money or other donations for the poor or the church, the faithful themselves may have or may be collected in the church, and to be placed in the appropriate site, away from the Eucharistic table (collection). Join the procession that carried the offerings offertory song, which is extended at least until the gifts have been placed on the altar. The rules on how to run this song are the same as those for the entrance song. At the offertory rite can always join the singing, even without the procession with the gifts. The priest places the bread and wine on the altar while saying the formulas. The priest may incense the offerings placed on the altar and then the cross and the altar itself, meaning that the offering of the Church and prayer rise before the throne of God like incense. Then they are incensed, or by the deacon or other minister, the priest, because of his sacred ministry, and the people, by reason of their baptismal dignity.

Prayer over the gifts

After the placement of offerings and rituals that accompany it, we conclude the preparation of the gifts with the invitation to pray with the priest, and prayer over the offerings, and so everything is ready for the Eucharistic Prayer. Mass is said in one sentence about the gifts, which ends with a brief conclusion, namely: through Christ our Lord. But if your final mention of the Son, then it ends: He who lives and reigns forever and ever. Joining the prayer, the people endorsed the prayer by acclamation: Amen.

Eucharistic Prayer

Now starts the center and summit of the entire celebration. The Eucharistic Prayer is a prayer of thanksgiving and consecration. The priest invites the people to raise the heart to God in prayer and thanksgiving, and associates it with his prayer that he directed on behalf of the entire community, through Jesus Christ in the Holy Spirit, God the Father. The meaning of this prayer is that all the congregation of the faithful is one with Christ in recognition of the greatness of God and the sacrificial offering. The Eucharistic Prayer demands that all listen to the silence and reverence. The main elements that make up the Eucharistic Prayer may be distinguished as follows: Preface

• . It is a hymn, which begins with a dialogue between the priest and the faithful. Resume praise and thanksgiving of the party itself is celebrated. On this Thanksgiving, the priest, on behalf of the entire holy people, glorifies God the Father and gives thanks for all the work of salvation or any of its particulars, as variants of the day, the feast or liturgical season .

• Sanctus ("Holy"). Faithful sing along with the priest, or pray, the Sanctus : Sanctus, sanctus, sanctus Dominus Deus Sabaoth. Pleni sunt caeli et terra tua glory. Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis ("Holy, holy, holy Lord, God of the universe. Are full of heaven and earth thy glory. Hosanna in Heaven. Blessed is he who comes in the name of the Lord. Hosanna in the Sky") .

• Epiclesis . Epiclesis In the Church, through certain invocations, implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, they become the Body and Blood of Christ, and that the spotless Victim , to be received in Communion be for the salvation of the recipient. In other rites this prayer is done later.

• Consecration. The priest tells the institution of the Eucharist on Holy Thursday , using the same words of Jesus on the species: over the bread, "Hoc est enim corpus (...) meum" ("This is my body ...") and the wine, "Hic est enim calix sanguinem (...) meam" ("This is the chalice of my blood ..."). When the priest says these words on wheat bread without yeast and grape wine, with the intention of consecrating the substance of bread and wine disappear (although the accident remain) being replaced by the Body and Blood of Jesus Christ. In this part of the Mass, all still kneeling. In the institution narrative and consecration, with words and gestures of Christ, performed the sacrifice that Christ himself instituted at the Last Supper, when under the species of bread and wine offered his Body and Blood and gave it to the Apostles in the form of food and drink, and asked them to perpetuate this same mystery.

• Anamnesis and Intercessions. The priest continues the eucharistic prayer recalling the principal mysteries of the life of Christ, commemorating some of the saints (in the first place to the Virgin Mary ), And making requests for the Pope, the Bishop the place, the faithful departed and the bystanders. In the history, the Church, to meet this request, through the Apostles received from Christ the Lord, make the memorial of Christ himself, primarily recalling his blessed passion, resurrection and glorious ascension into heaven. In the Oblation, the Church, especially that gathered here and now offers this memorial to the Father in the Holy Spirit the spotless Victim. The church claims that the faithful not only offer the spotless Victim but also learn to offer themselves and perfected every day, with mediation of Christ, unity with God and one another, so that finally God may be all in all. The Intercessions suggest that the Eucharist is celebrated in communion with the Church, heavenly and earthly, and that the offering is made for her and all the faithful, living and deceased members who have been called to participate in salvation and redemption purchased by the Body and Blood of Christ.

• Doxology final The final doxology expresses the glorification of God, and it is concluded and confirmed by the assembly's acclamation, Amen. The acclamation may be repeated three times. The priest elevates the Eucharistic species and says out loud (or sing): "Per ipsum et cum ipso et in ipso, est tibi Deo Patri omnipotenti, in Sancti Spiritus unitate, omnis honor et gloria per omnia saecula saeculorum " ("Through Him, with Him and in Him , to you God the Father Almighty, in the unity of the Holy Spirit, all honor and glory for ever and ever "), to which the faithful respond Amen.

Communion Rite

Since the Eucharist is the paschal meal, it should, according to the custom of the Lord, His Body and Blood are received by the faithful, properly prepared, as food spiritual. In this - tend the fraction and the other preparatory rites that lead the faithful to the Communion. Prayer

• Sunday. After the admonition "Praeceptis Salutaribus moniti ..." ("Faithful to the recommendation of the Savior ...") or similar, all praying the Our Father . Embolism remains " Libera nos, Domine, ab omnibus Malis ..." ("Deliver us from all evil, Lord ...") and acclamation Quia tuum est regnum et potestas ... ( "Thine is the kingdom, the power ..."). In the Lord's Prayer is requested daily bread, which is evoked, for Christians, especially the Eucharistic bread, and implores the purification of sins, so that truly "holy things are given to the saints." The priest invites us to pray, and all the faithful say, to the priest, praying. The priest alone adds the embolism, and the people ends with the doxology. The embolism, developing the last petition of the Lord's Prayer itself, calls for the entire community of the faithful deliverance from the power of evil. The invitation, the prayer itself, the embolism and the doxology with which the people closes this part, or singing or spoken aloud.

• Ad pacem (Rite of Peace) . The priest alone is praying Ad pacem ("Domine Jesu Christe , qui dixisti ... ") ("Lord Jesus, you said ...") after which invites the faithful to be a sign of peace. With this rite, the Church prays for peace and unity for herself and for the whole human family, and the faithful express ecclesial communion and mutual charity before communicating in the Sacrament. As regards the rite to be peace, established by the Conference of Bishops, the most convenient, depending on the nature and customs of each people. However, it expresses that each sober peace only to those who are closest.

• Fraction bread

The priest breaks the Eucharistic bread with assistance, if applicable, the deacon or a concelebrant. The gesture of breaking bread, made by Christ at the Last Supper, and that in apostolic times was the one that was used to call the full Eucharistic action, means that the faithful who are many in the communion of the one bread of life that the crucified and risen for the life of the world, are one body (1 Cor 10.17). The portion begins after the exchange of the sign of peace and is carried out with due reverence, not lengthen it so it seem unnecessary or inordinate importance. This rite is reserved to the priest and deacon. The priest performs the breaking of bread and deposit a particle of the Host in the chalice to signify the unity of the Body and Blood of the Lord's saving work, ie the Body of Christ living and glorious.

• Agnus Dei (Lamb of God)

All recite or sing the phrase " Agnus Dei, Qui Tollis ..." ("Lamb of God who takes away ..."). The priest then raises the Host and says " Ecce Agnus Dei, ecce qui mundi peccata tollit. Beatae qui sunt ad caenam vocatio Agni" ("Behold the Lamb of God who takes away the sin of the world. Blessed are those invited to dinner the Lord "). The faithful standing or kneeling, respond: " Domine, non sum dignus Intres ut sub tectum meum, sed tantum et sanabitur December verb anima mea" ("Lord, I am not worthy (a) that come into my house, but word and I shall be healed "). This invocation accompanies the fraction and, therefore, can be repeated as many times as necessary until the end of the rite. The last time it concludes with the words: grant us peace. Communion

The faithful who are prepared, that is, without having committed a mortal sin since your last confession and having fasted for an hour can approach to receive Communion. During this time the singer or schola can sing the Communion antiphon, but can also sing another song or songs appropriate. The priest prepares a secret prayer to receive fruiting body and blood of Christ. The faithful do the same, praying silently. Then the priest shows the faithful the Eucharistic bread on the paten or the chalice and invited to the banquet of Christ, and together with the faithful, does, using the prescribed words of the Gospel, an act of humility. It is highly desirable that the faithful and the priest himself has to make, participate in the Body of Christ with bread consecrated at the same Mass and in the cases provided May share in the chalice, so that it appears better, the signs, that Communion is a sharing in the sacrifice that is taking place. While the priest partakes of the Sacrament, the Communion song begins, singing is to express, by the union of voices, the spiritual union of communicants, demonstrating the joy of the heart and clearly demonstrate the nature "community" of the procession to receive Eucharist. The song continues while administering the sacrament to the faithful. It must ensure that the singers can communicate comfortably. For Communion song can be used or the anthem of the Roman Gradual, with or without a psalm, or anthem with simple Gradual psalm, or some other suitable song approved by the Conference of Bishops. It is sung by the choir alone or also the choir or cantor with the people. If no song, the anthem given by the Missal may be recited by the faithful, or some, or a reader, or, ultimately, the priest recites the same, after having received Communion and before distributing Communion to the faithful. When you have finished distributing Communion, the priest and the faithful, if deemed appropriate, may pray a period of time in secret. If preferred, the entire assembly may also sing a psalm or other song of praise or a hymn. To complete the prayer of the people God and conclude all the rite of Communion, the priest recites the prayer after Communion, which are requested by the fruits of the mystery celebrated. In the Mass only says a prayer after Communion, which ends with a brief conclusion, namely: If you go to the Father, through Christ our Lord. If you head to the Father, but in the end mentions the Son: He who lives and reigns forever and ever. If you head to the Son: You live and reign for ever and ever. The people make up this prayer with the acclamation, Amen.

• Purification of Sacred Vessels

After giving Communion the faithful who came, the priest ends up consuming the blood and then purifies all the chalices and utensils used during the mass. The Host, or wafers, which may have been reserved in the tabernacle .

• Prayer after Holy Communion

The faithful stand and the priest prays a short prayer.

Farewell Rites

• Blessing. Before the blessing, you can enter short messages to the faithful. With the final blessing, the priest blesses the faithful "in nomine Patris et Filii + et Spiritus Sancti "(" in the name of the Father and the Son and the Holy Spirit "). In a solemn blessing, the formula is longer, because it enriches and expands the prayer over the people or solemnre with another formula. If one says the Mass the Bishop, who traces the sign of the cross three times over the faithful. The deacon or a priest if he had not, dismisses the people saying " Ite, Missa est " ("Go in peace") or " Benedicamus Domino" ("praise the Lord"), depending on the Mass, which the people respond "Deo gratias " ("Thanks be to God"). The dismissal of the people by the deacon or the priest is intended that each return to their chores honest praising and blessing God. Kiss of the altar by the priest and deacon and then a deep bow of the priest, the deacon and other ministers, concluded the Eucharist. It is very common to continue with a final song, usually dedicated to the Virgin Mary in some places also added the traditional prayer to St. Michael .

have to attend Mass because it is the Sacrifice which is offered and sacrifices bloodlessly Jesus Christ, true God and man, under the species the bread and wine, by operation of Priest-Celebrant, to acknowledge the supreme dominion of God and apply to ourselves the satisfactions and merits of His Passion and Death.



REMEMBER THAT WE ATTEND EVERY SUNDAY AT 12:00 PM IN THE IMMACULATE HEART OF MARY PARISH OR 5:00 PM IN THE TEMPLE OF THE DIVINE CHILD IN THE PARISH OR YOUR NEAREST CASA.