and also such New Testament passages as Matthew 17:14, Mark 1:40, Acts 9:40, Romans 14:11, Ephesians 3:14 and Philippians 2:10. By kneeling, we express our humility before the greatness of God as we adore Him. This is why we kneel during the times of consecration and communion while at Mass. We also kneel when we pray fervently and as a sign of penance. By kneeling, Catholics are doing what Christians and Jews have long done. To reject this posture in worship is to reject the Holy Scriptures and our heritage. Strange as it may seem today, at one time the Church actually had to institute rules which limited the kneeling at Mass as it had become commonplace to kneel almost throughout the entire celebration.

Prostration as an expression of humility before the greatness of God is seldom seen anymore, but Matthew 26:39 and Mark 14:35 show Jesus in this posture at the Garden of Gethsemane. Prostration is prescribed primarily for episcopal and sacerdotal ordinations and at the beginning of the Good Friday Services (although kneeling is allowed in its stead at the Good Friday Services).

Recommended reading:
Lang, Rev. Jovian P., Dictionary of the Liturgy, Catholic Book Publishing Company, New York, NY, 1989, pages 512-513
This Rock, The Magazine of Catholic Apologetics & Evangelization, September 1996, page 44

Q. Why doesn't the congregation wait to sit back down when the deacon is putting away the chalices after Communion?

We kneel as a sign of our respect for the real presence of our Lord in the Eucharist. The rubrics of the Mass do not state when one should be seated after Communion. My feeling is that one should remain kneeling while the sacred vessels are being cleansed, no matter whether it is the priest or the deacon who is doing the cleansing. The storing of the vessels indicates that the cleansing has been completed and our Lord is now in repose in the tabernacle.

Q. Why do we have a cross on the altar?
Q. Why do Catholics celebrate the death of Christ more so than the resurrection?

The General Instruction of the Roman Missal states "There is also to be a cross, clearly visible to the congregation, either on the altar or near it" (number 270). The Latin word translated as "cross" is crux which to Catholic Christians means the object carrying the body of our crucified Savior; what is also known as the crucifix, a cross with corpus attached.

The Catholic Church leaves the corpus on the cross not because we worship a dead Christ or celebrate the death of Christ more so than the resurrection, but as a reminder of what He did in our behalf. It was through His death on the cross that we were redeemed. In Catholic spirituality, the cross and resurrection are inseparable for Christ, and also for those who would be His disciples. To have the light of the resurrection without the cross was impossible for our Lord and we are all called to follow in His footsteps. We are all told to pick up our cross and follow Him (Matthew 10:38; 16:24; Mark 8:34; Luke 9:23). Sacrifice, as we are reminded by the presence of the corpus, is what He did for us and is what we are called to do if we are to truly be His disciples.

"The Spirit himself testifies with our spirit that we are God's children. Now if we are children, then we are heirs--heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory." (Romans 8:16-17, NIV).

It is His sacrifice on the cross which we re-present to the Father at each Mass as we join with Jesus in His eternal presentation of His sacrifice in heaven as was witnessed by Saint John: "Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne" (Revelation 5:6, NIV). In short, Jesus couldn't separate His crucifixion from His resurrection, and neither should we. In the words of Saint John and Saint Paul:

"Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life" (John 3:14-15, NIV)

"but we preach Christ crucified, a stumbling block to the Jews and foolishness to Gentiles" (1 Corinthians 1:23, NIV).

Recommended reading:
Drummey, James J., Catholic Replies, C. R. Publications, Norwood, MA 02062, 1995, pages 249-250
Father Sheedy's Ask Me A Question, Our Sunday Visitor, Huntington, IN 46750, 1989, pages 68-69

Q. What is the significance of touching (slight pounding) of your chest during various periods of the Mass?

The striking of the breast is an ancient sign of sorrow and repentance which has been continued as part of our liturgical rite. It is a gesture which is symbolic of the feeling of repentance and the idea of humility. The striking of the breast occurs during the Penitential Rite ("I have sinned through my own fault") and in Eucharistic Prayer I at the words "Though we are sinners." The striking is done with the right hand, with the left hand placed on the chest at a lower level. The basis in Holy Scripture for this practice can be found in Luke 18:13:

"But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.'" (NIV)

and in Luke 23:48 at the death of Jesus:

"When all the people who had gathered to witness this sight saw what took place, they beat their breasts and went away." (NIV).

Q. Many of the church's decorative, ornamental pieces are beautiful. There was a gorgeous display of jeweled monstrances at the New Orleans museum of Art. My question is this: Why if Jesus and His followers were of a simple life with meager surroundings and no personal belongings, does the Catholic Church have such an over abundance of gilded, ornamental objects?

A beautiful church with fine ornamental pieces and sacred vessels serve to remind us that we are actually in the presence of the Godhead. In Exodus 25:8-26:34 we are told that the Holy of Holies, where the glory cloud of God resided until the end of the first temple period, was lavishly furnished at God's direction with items of gold. Revelation 21:10-21 describes the heavenly Jerusalem in which we all hope to dwell one day; with its streets of gold, gates of pearl, and foundations decorated with every kind of precious stone.

Jesus, who you correctly recognize as not surrounding Himself with creature comforts, never takes issue with the decoration of His Father's house, but He does take issue with the desecration of it, with those who seek to make it common. Not all church buildings are ornately decorated. In mission countries they may be nothing more than a plain grass hut. The decorations you see come from the gifts of the parishioners whose desire is to honor God's house because they believe that nothing can be too good for God. Church buildings since the earliest times have been furnished with gilded and ornamental objects because they are God's dwelling place; He resides in the tabernacle once again. These decorations also serve to remind us of the glory which awaits us in heaven.

Q. Why with all its wealth doesn't the Church do more to help the poor?

The wealth of the Church to which you refer is primarily in the form of works of art and manuscripts; there is very little cold hard cash setting around. In John 12:3-8 we are told of the woman who poured expensive perfume on Jesus' feet: A man objected, saying that it should have been sold and the money given to the poor, but Jesus praises her because she has given honor to Him. We all know that the man who objected was named Judas.

The Vatican, like all other organizations, has to budget its resources. 1995 (the last year reported as of this writing) showed a $1.7 million surplus on an income of $194.1 million; the third year in a row with a surplus after 23 straight years of deficits. The Vatican, unlike the United States government, cannot operate at a deficit, so the difference was made up by dipping into the worldwide papal collection called "Peter's Pence"; monies normally dedicated to papal charities.

If all the works of art which are portable (this rules out such objects as the Sistine Chapel ceiling which are really part of the building) and all the manuscripts were sold, the cash realized would be less than what the United States spent in famine relief to Somalia during the recent United Nations effort. Then, most of these articles would no longer be available for public viewing or scholarly study and the poor would at best be minimally and only temporarily better off.

Through its various arms (organizations such as Catholic Relief, Catholic Charities, the Sisters of the Poor, the Knights of Columbus, and the Saint Vincent dePaul Society, to name but a few) the Catholic Church is the largest non-governmental provider of relief to the poor in the world.

Recommended reading:
Rumble, Rev. Dr. Leslie & Carty, Rev. Charles Mortimer, Radio Replies, Second Volume, TAN Books & Publishers, Rockford, IL 61105, 1979, paragraphs 408-409, 1041-1045

Q. How is it that the very young people do not know how to properly approach the altar and to properly conduct themselves after receiving Holy Communion? I have seen some very disturbing sights.

The primary teachers of children are the parents. One should not depend upon, or even expect, that proper conduct during Mass will be taught as part of the religious education program of any parish. By the time the children are old enough to be enrolled in a religious education class, they are old enough to have been taught how to sit still without talking, how to make the sign of the cross and how to genuflect. If they don't know this basic behavior, it takes valuable time away from the rest of the students while old habits are broken and new ones are learned.

If you are a parent and aren't sure of these basics yourself or have other questions, make an appointment with your pastor who will be more than glad to instruct you so you can instruct your child.

Recommended reading:
Catechism of the Catholic Church, Libreria Editrice Vaticana, 1994, paragraphs 2224-2227

Q. What is the Church's position on cremation for burial?

Canons 1176 and 1184 of the 1983 Code of Canon Law states that no Catholic is to be deprived of the church's funeral rites except the following, if they died unrepentant: 1) notorious apostates, heretics and schismatics; 2) those who chose cremation for reasons opposed to the faith; 3) manifest public sinners whose funerals would give public scandal to the faithful. The Church recommends the practice of burying the bodies of the dead because the body was once the temple of the Holy Spirit. However, the Church does allow cremation provided it has not been chosen for reasons opposed to Christian faith such as hatred of the Church or denial of the doctrine of the resurrection of the body.

If cremation has been chosen, the Church prefers that the body be brought to the church for the funeral Mass and then taken to the crematorium. If it is physically or morally impossible for the body to be present, it is permitted to celebrate the funeral service without it. In regions of the world where cremation is part of a long cultural tradition, permission has been granted to conduct the full rites over the ashes. This is allowed in only four dioceses in the United States at the present time, none of which is in Mississippi (they are Reno, NV; Las Vegas, NV; Pueblo, CO; and Honolulu, HI), but the practice is spreading and the National Conference of Catholic Bishops has instructed that liturgies be composed for celebration of the full rites over the ashes.

Recommended reading:
Stravinskas, Rev. Peter M. J., The Catholic Answer Book, Our Sunday Visitor, Huntington, IN 46750, 1990, pages 150-151

Q. What do the letters I.N.R.I. above the cross stand for and what is the meaning?

John 19:19-20 gives us the answer to this question.

"And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin." (KJV).

The letters I.N.R.I. represent the first letters of the Latin inscription "Iesus Nazarenus Rex Iudaeorum."

Q. Why have the tabernacles been removed from the center of the altars in some cases to other rooms?

The Sacred Congregation for the Sacraments and Divine Worship document Inaestimabile donum, dated 3 April 1980, paragraph 24 says "The tabernacle in which the Eucharist is kept can be located on an altar, or away from it, in a spot in the church which is very prominent, truly noble and duly decorated, or in a chapel suitable for private prayer and for adoration by the faithful." This would allow placement of the tabernacle just about anywhere so long as it is suitably adorned and available for adoration by the faithful.

Section 2 of Canon 938 of the 1983 Code of Canon Law says "The tabernacle in which the blessed Eucharist is reserved should be sited in a distinguished place in the church or oratory, a place which is conspicuous, suitably adorned and conducive to prayer." This later document of the church, with the addition of the word "conspicuous" would appear to rule out a separate chapel in most parish churches. Neither "prominent" nor "conspicuous" mean that the tabernacle should be located dead center in the sanctuary, but they could certainly imply that it should be visible from the central axis of the church.

Recommended reading:
Drummey, James J., Catholic Replies, C. R. Publications, Norwood, MA 02062, 1995, pages 253-254
Stravinskas, Rev. Peter M. J., The Catholic Answer Book 2, Our Sunday Visitor, Huntington, IN 46750, 1994, pages 186-187

Q. During the Eucharistic Prayer, how do we know which mystery of faith to proclaim?

There are four choices for the memorial acclamation during the Eucharistic Prayer and the choice is left up to the priest or, if the priest so delegates, to the cantor or song leader. We know which choice has been made by the first word of the acclamation:

"Christ has died . . . "
"Dying you destroyed our death . . . "
"When we eat this bread . . . "
"Lord, by your cross and resurrection . . . "

Likewise, if the number of the Eucharistic Prayer is not announced, it can be found from the opening words:

I "We come to you Father . . . "
II "Lord, you are holy indeed . . . "
III "Father, you are holy indeed . . . "
IV "Father, we acknowledge . . . "

Q. Why do you say written prayers? They are not as meaningful as prayers from the heart.

Who says a written prayer is not from the heart? God knows our most innermost thoughts and needs; whether we are praying a written prayer or ad-libbing it as we go. The sincerity of the prayer is shown not in the words said, but in the recognition of the need for and the response to the desire to pray. When asked by one of His disciples to teach them how to pray, Jesus didn't tell them to make something up from the heart on the spot, He said "When you pray, say: ‘Our Father which art in heaven, Hallowed be thy name . . . ‘" (Luke 11:2-4, KJV).

Q. Why can Catholics go to church on Saturdays and we cannot?

As with Jewish tradition, the liturgical day begins the evening before. The Jewish tradition is that the day starts at sundown and this was carried over into Christian tradition by praying the First Vespers for the day on the evening before. After Vatican II, in recognition of the obligation that all Catholics have to attend Sunday Mass and the fact that some individuals were required to work on Sunday, an evening Mass of anticipation (or vigil Mass) was instituted. This vigil Mass usually starts before sundown, thereby fulfilling the commandment to "Keep the Sabbath day holy," although this is accidental.

Even though the original intent was to assist workers, those who had to travel, and vacationers, the sad fact is that the privilege has been abused and some now never attend Mass on Sunday. Part of our obligation to keep the Sabbath day holy is to attend Mass on Sunday whenever possible.

Recommended reading:
Stravinskas, Rev. Peter M. J., The Catholic Answer Book, Our Sunday Visitor, Huntington, IN 46750, 1990, page 117

Q. Why does the Catholic Church believe that it is the only true Christian church? What about other churches?

Jesus said:

"thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it" (Matthew 16:18, KJV)

"Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me" (John 17:20-23, KJV)

"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world" (Matthew 28:19-20, KJV).

Jesus established only one church, the one He founded on Peter, the rock. He prayed that all His followers would be one, and He promised that He would be with His Church until the end of the world. This was recognized by Saint Paul when he wrote:

"Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit -- just as you were called to one hope when you were called -- one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all" (Ephesians 4:3-6, NIV).

One faith means one set of beliefs, one set of doctrines; doctrines which never change. There is only one Catholic Church but there are over 26,000 Protestant denominations today; each separated from the other by differing doctrines. Each of these denominations can be traced back to a single individual who was not Saint Peter or one of the apostles.

Every Christian church possesses some of the truths revealed by our Lord but only the Catholic Church can trace its origins all the way back to Jesus and Saint Peter through the rite of ordination; the laying on of hands and passing on of episcopal responsibility and authority. Because only the Catholic Church can be traced all the way back to Jesus, only the Catholic Church can be said to possess all the revealed truth. After all, Jesus founded the Church, promised that the gates of hell would not prevail against it (which means that it would be perpetual and not teach error), and promised to be with it until the end of time. Not at the end of time, but continually until the end of time. Either the Catholic Church was and is the one true Church, or the Bible is wrong, or Jesus lied.

Recommended reading:
Hayes, Rev. Edward J., Hayes, Rev. Msgr. Paul J., & Drummey, James J., Catholicism & Reason, Prow Books, Libertyville, IL 60048, 1981, pages 91-154
Nevins, Albert J., Answering A Fundamentalist, Our Sunday Visitor, Huntington, IN 46750, 1990, pages 31-40
Schreck, Alan, Your Catholic Faith, Redeemer Books/Servant Publications, Ann Arbor, MI 48107, 1989, pages 39-55
Drummey, James J., Catholic Replies, C. R. Publications, Norwood, MA 02062, 1995, pages 58-59, 90-94, 108
Rumble, Rev. Dr. Leslie & Carty, Rev. Charles Mortimer, Radio Replies, Third Volume, TAN Books & Publishers, Rockford, IL 61105, 1979, paragraphs 462-463

Q. Why force non-Catholic spouses to raise children in the Catholic Church?

The non-Catholic spouse is not forced to raise children in the Catholic faith. The non-Catholic party must be appraised by the priest that the Catholic spouse must do everything in their power to see that any children born of the union are baptized and raised in the Catholic faith. The non-Catholic does not have to agree, but must acknowledge that they have been informed of the intention of the Catholic partner.

That said, let's look at the situation from the Catholic point of view. Most non-Catholics do not believe that their faith is the one true faith. Instead, they believe that one faith is as good or almost as good as another and as such their conscience does not forbid that their children be brought up in the Catholic faith. The Catholic partner on the other hand, has sure knowledge that the Catholic Church is the one true Church and therefore one faith is not as good as another. By raising the children Catholic, the Catholic parent is following the admonition of Jesus that the Church be one.

Q. When and who said women no longer had to cover their head with a veil?

The 1917 Code of Canon Law contained a provision requiring women to wear a veil or hat to cover their heads in church. This was based on St. Paul's comments on the conduct of men and women at public worship services (1 Corinthians 11:2-16). The Sacred Congregation for the Doctrine of the Faith, in its declaration Inter insigniores, dated 15 October 1976, states that the obligation imposed upon women to wear a covering on the head was probably inspired by the customs of the period and as such, it constitutes a disciplinary practice of minor importance that no longer has a normative value. The provision to wear a head covering does not appear in the 1983 Code of Canon Law. This does not prevent a woman from wearing a head covering if she so desires, but she is no longer required to do so.

Q. During Mass you light different candles and put out others. Please explain.

Throughout the centuries candles have been used for honorary reasons, such as carrying them ahead of the celebrant as a sign of respect and for religious purposes, giving symbolic emphasis to the candle, as a symbol of Christ. Candles at Mass became obligatory only in the 17th century. In an ordinary Mass two lighted candles are required. In a more festive Mass, six are allowed with a seventh being added at a pontifical Mass.

Some customs are unique to each parish. Here at Saint Charles Borromeo, two candles are lighted at the lectern during the Liturgy of the Word because this is where the focus of the celebration is located. When the focus is changed to the main altar for the Liturgy of the Eucharist, the candles at the lectern are extinguished and two candles are lighted at the main altar. After Communion, when the Blessed Sacrament is placed in the tabernacle, the candles at the main altar are extinguished and two candles are lighted at the altar of repose.

Recommended reading:
Lang, Rev. Jovian P., Dictionary of the Liturgy, Catholic Book Publishing Company, New York, NY, 1989, pages 79-80

Q. Please explain how the Church can change their rules? Not God's Law.

Within the Church there are two main types of law: Divine (God's) law, and Church law. Divine law is those revealed truths which God has entrusted to His Church for safekeeping and instruction of the faithful. Examples of Divine law are the 10 Commandments and the Church dogmas (there is one God, there are 3 persons in the one God, there are 2 natures in the one person of God the Son, grace is a gift of God, Jesus founded the Church in order to continue His work of redemption for all time, abortion is murder, etc.). Divine law cannot be changed by the Church or anyone else as it is God's revealed truth.

Church law constitutes those earthly rules and regulations which the Church has found necessary to enact to ensure that the great commission given to the Church by Christ is fulfilled:

"Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you." (Matthew 28:19-20, NIV).

As was explained in the chapter titled "THE PAPACY" the ability to make these rules was given to the Church by Jesus Himself and is referred to as "the ability to bind and loose." Church law covers a large variety of rules for the Universal Church (the Code of Canon Law, of which there are 1752 canons, for example) as well as rules unique to a particular region or diocese. Examples of Church law would be whether priests may marry, how long a fast is to be observed before receiving Holy Communion, and what training and instruction is required to be recognized as an extraordinary minister of the Eucharist. Church laws can be changed by the authority which enacted them.

Recommended reading:
Catechism of the Catholic Church, Libreria Editrice Vaticana, 1994, paragraphs 1950-1986, 2030-2051
Hayes, Rev. Edward J., Hayes, Rev. Msgr. Paul J., & Drummey, James J., Catholicism & Reason, Prow Books, Libertyville, IL 60048, 1981, pages 127-136
Rumble, Rev. Dr. Leslie & Carty, Rev. Charles Mortimer, Radio Replies, First Volume, TAN Books & Publishers, Rockford, IL 61105, 1979, paragraphs 224, 276, 331-335, 570, 596-614, 622-627, 793
Rumble, Rev. Dr. Leslie & Carty, Rev. Charles Mortimer, Radio Replies, Second Volume, TAN Books & Publishers, Rockford, IL 61105, 1979, paragraphs 365, 472-473
Rumble, Rev. Dr. Leslie & Carty, Rev. Charles Mortimer, Radio Replies, Third Volume, TAN Books & Publishers, Rockford, IL 61105, 1979, paragraphs 499, 1122
Ott, Dr. Ludwig, Fundamentals of Catholic Dogma, TAN Books, Rockford, IL 61105, 1974
Coriden, James A., An Introduction To Canon Law, Paulist Press, Mahwah, NJ 07430, 1991

Q. Shouldn't all nuns wear habits?

Canon 669 of the 1983 Code of Canon Law reads "#1 As a sign of their consecration and as a witness to poverty, religious are to wear the habit of their institute, determined in accordance with the institute's own law. #2 Religious of a clerical institute who do not have a special habit are to wear clerical dress, in accordance with canon 284." Canon 284 says "Clerics are to wear suitable ecclesiastical dress, in accordance with the norms established by the Episcopal Conference and legitimate local custom."

It should be noted that these requirements apply to all Religious; not only to nuns, but also to brothers and priests. It is unfortunate that some religious communities have chosen to mask their identity by adopting as their "uniform" a symbol which can be easily mistaken for a piece of costume jewelry. The ultimate authority for enforcing these requirements of canon law falls upon the bishops who are responsible for all Religious working in their dioceses.

Recommended reading:
Stravinskas, Rev. Peter M. J., The Catholic Answer Book, Our Sunday Visitor, Huntington, IN 46750, 1990, pages 173-174

Q. Explain the parts of the Mass.

This is a tall order. What I will attempt to do here in the limited space available for such an endeavor, is to very briefly describe the significance of the various parts. For a more detailed explanation, I would suggest that the inquirer attend the Rite of Christian Initiation of Adults (R.C.I.A.) classes in their parish for a more detailed background and explanation. The description which follows is written in the first person singular from the perspective of the lay person participating in the Mass.

Entry Procession. Preceded by the crucifix, which reminds us of why we are at the Mass, the Word of God is brought into the assembly of the faithful followed by the priest who will preside at the celebration.

Penitential Rite. Led by the priest, I, along with all the faithful, profess to God and my fellow man my sorrow and repentance for the sins I have committed. These sins are sins of thought, speech, action, and inaction.

Gloria (omitted during Lent and Advent). This song of joy proclaims the glory of God and what He has done for me through Jesus the Christ.

Opening Prayer. I hear the priest set the theme for the Mass of the day.

First Reading. The first reading, usually taken from the Old Testament, has been chosen because of its association with the Gospel reading which follows. As I listen to God's Word being proclaimed, I may realize how little humanity's response to God's call has changed over the centuries.

Responsorial Psalm. This psalm is chosen because of its reflection of one of the themes of the first reading. As I listen and respond, I gain a deeper understanding of the first reading and of God's plan for us all.

Second Reading. Chosen from one of the epistles, this reading is not necessarily connected to the first reading or to the Gospel reading. The second readings work their way chronologically through one epistle at a time. As I listen to the second reading every week, I relate it back to the second reading of the previous weeks so I can better understand the message of the epistle being proclaimed.

Gospel. Like the second reading, the Gospel readings progress in chronological order (except that the seasons of Advent and Lent emphasize the events leading up to the birth and passion of our Lord respectively). As I hear the Gospel being proclaimed, I realize how Jesus has indeed fulfilled the promises of the Old Testament and enabled me to approach God and have my sins forgiven and forgotten.

Homily. I listen as the priest or deacon explains how one or more of the readings for this day have application to my life.

Profession Of Faith. If anyone were to ask me what I believe as a Catholic, all I would need to do is recite this profession of faith to them. This profession is what is called the Nicene Creed and was formulated for the most part by the Council of Nicea (A.D. 325) and the Council of Constantinople (A.D. 381).

General Intercessions. I join in offering the prayers and needs of the community to God.

Collection. A monetary collection is taken up at this point. I know that whatever money I contribute to the collection will be used by the Church to further God's work.

Preparation of the Gifts. Gifts of bread and wine have been brought to the altar as an offering from the community to God. These gifts return to Him what He has created and are freely offered out of gratitude for His generosity.

Eucharistic Prayer. As I say this prayer to God, I place my own life on the altar ("Lift up your hearts. We lift them up to the Lord") along with the other gifts of the community. I recognize that my very being is a gift from God which I freely offer back to Him.

Holy, Holy, Holy. By joining in this acclamation, I join in the prayer of the angels (Isaiah 6:3) and the praise of the crowds on that first Palm Sunday (Mark 11:9-10). I will be in Jesus' presence shortly.

Eucharistic Prayer I, II, III, or IV. As the priest recites this prayer, I listen as he fulfills the commandment given to the apostles at the Last Supper: "Do this in memory of me." By reciting the words of consecration, the priest, empowered by Christ Himself, makes Jesus present body, blood, soul and divinity under the appearances of bread and wine for the nourishment of my soul. I am joined with Jesus and the apostles at the Last Supper as the event is made present for me.

Lord's Prayer. As an individual and as a member of the community of the faithful, I pray the prayer which Jesus Himself taught His followers.

Breaking of the Bread. The gifts which have been brought to the altar and transformed by God into His gift to us are readied for distribution to the faithful.

Communion. Provided I am free from mortal sin, I go forward to receive God's gift to me, His own Body and Blood. This is the gift which was promised by Jesus in John 6:25-69 and is not nourishment for my body, but for my soul.

Prayer After Communion. I give thanks to God the Father for the many blessings and gifts He has given to me. I especially give thanks for the gift of His Son in the Eucharist.

Concluding Rite. I receive God's blessing through the priest and am dismissed to go among the community, empowered by Jesus' own Body and Blood, and live out the Gospel message.