The Liturgy of the Word leads to the celebration of the Lord's Sacrifice in the Liturgy of the Eucharist. Already present in His people, in His priest and through the ministry of the word, Jesus becomes supremely and substantially present beneath the appearances of bread and wine. He is present as the sacrifice and food of the members of His Body, the Church, who are drawn into His perfect worship of the Father in the Holy Spirit.
Preparation of the Bread
(Priest) Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made.
It will become for us the bread of life.
(Congregation) Blessed be God forever.
The celebrant comes to the centre of the altar, first bowing to it. The deacon, acolyte or a server presents the (main) paten to him, to indicate that the gifts come from the community. With both hands he raises the paten "slightly" above the altar for "Blessed are you . . . ." "Slightly" may be interpreted as below eye level, but it is nonetheless a significant gesture because this is an "offertory rite".
He raises only one vessel containing bread during this prayer. He says the prayer quietly if there is singing at this point or aloud, with the people responding "Blessed be God forever." If the prayer is said aloud, he does not lower the paten to the corporal until after the assembly has responded. When there is no singing, the celebrant may still choose to say these prayers quietly. It seems more convenient to arrange the main paten at the centre of the front of the corporal. Ciboria or other patens will already have been placed at the back of the corporal or, if there are many vessels, at other places on the altar.
Preparation of the Wine
(Priest) By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity.
Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands.
It will become our spiritual drink.
(Congregation) Blessed be God forever.
Unless the deacon prepares the chalice (s), at the altar or at the credence table, the celebrant walks to the right of the altar, where a server has already placed the chalice(s). Taking the purifier in his right hand, the chalice in his left, he may wipe the inside of the cup(s). Then, he takes the purifier in his left hand and holds it against the bowl, while with his right hand he receives the cruet and pours wine into the chalice(s). He may use the purifier to collect drops of wine. Taking it in his right hand, he should wipe away any spattering of wine within the cup. If he alone is to receive the Precious Blood, there should be enough wine for him to consume the contents reverently in one draught. Transferring the purifier to his left hand once more, he takes the cruet from the server and pours a small amount of water into the chalice(s), saying, "By the mystery . . ." quietly.
He brings the chalice(s) to the corporal. If one chalice is used, he may move this from the corner of the altar to the right side of the corporal with his left hand, then, still holding the purifier within his joined hands, he walks to the centre, faces the altar, places the purifier neatly to the right of the corporal and then raises the chalice, his right hand around the node, his left hand at the base. The chalice is raised "slightly" above the altar, which may be interpreted as holding the cup just below eye-level, while he says "Blessed are you . . .", quietly or aloud. If it is said aloud, he does not lower the chalice to the corporal until after the people have responded. If a pall is used, he covers the chalice using his right hand, his left hand resting on the altar.
Invitation to Prayer
(Priest) (Quiet prayer) Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts.
(Priest) (Washing of the hands) Lord wash away my iniquities, cleanse me from my sins.
(Priest) Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father.
(All) May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, and the good of all his Church.
(All stand up)
(Priest) (Prayer over the Gifts) (Different every day)
God of mercy accept our offering and make it a source of blessing for us.
He joins his hands, steps back slightly and bows deeply, saying quietly, "Lord God, we ask you to receive us . . . ." He stands upright, turns to his right and walks to the corner of the altar for the washing of hands, or "lavabo" (unless he incenses the gifts, as described in the following chapter). He lowers his hands, preferably slightly opened and cupped so that the water flows into the basin as the server pours water over them. He quietly says the prayer "Lord, wash away...." He may need to shake off the water into the basin before he takes the towel from a server and dries his hands without haste. He places the towel on the arm of the server or gives it to a second server. He may bow slightly as a sign of gratitude before turning and walking back to the centre of the altar, hands joined.
He opens his hands as he says "Pray . . . that my sacrifice and yours may be acceptable to God, the almighty Father", and then he joins his hands. He should look at the people while he says these words, inviting them to participate in the fruitful offering of the Lord's Sacrifice. Instead of "brethren", he may say "brothers and sisters", "friends", "dearly beloved", etc. If he is celebrating facing the altar, he turns to the people by his right to say "Pray . . .", and then he turns back by his left, completing the circle, but only after they have responded.
He then turns to the appropriate Prayer over the Gifts, which he says or sings aloud, hands extended. He joins his hands at the ending of the prayer. Before he commences the Eucharistic Prayer, a short pause would seem to be appropriate.
(Priest) The Lord be with you
(All) And also with you.
(Priest) Lift up your hearts
(All) We lift them up to the Lord.
(Priest) Let us give thanks to the Lord, our God
(All) It is right to give him thanks and praise.
The great prayer of thanksgiving and sanctification is "the centre and high point of the entire celebration''. For pastoral reasons, on some occasions, the celebrant may briefly introduce the prayer with a few carefully chosen words.
The celebrant turns to the text before commencing the dialogue which introduces the Preface of the Eucharistic Prayer. At "The Lord be with you", he opens and closes his hands as usual, looking at the people. At "Lift up your hearts", he opens his hands and raises them, preferably at least to eye-level, lowering them to the normal level as he says or sings, "Let us give thanks to the Lord our God." (But he does not join his hands at "Let us give thanks . . .".) If he celebrates facing the altar, he does not turn to the people for this dialogue.
NOTE: There are many different Prefaces from which the Priest can choose, several different ones for each Feast or Holy Day and there are eight different ones for Sundays in ordinary time alone. The one shown below is No. IV for Sundays in ordinary time.
(Priest) Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord.
By his birth we are reborn.
In his suffering we are freed from sin.
By his rising from the dead we rise to everlasting life.
In his return to you in glory
we enter into your heavenly kingdom.
And so, we join the angels and the saints
as they sing their unending hymn of praise:. . . . . . .
(All) (The Sanctus) Holy, holy, holy Lord, God of power and might, heaven and earth are full of your Glory.
Hosanna in the highest.
(All kneel down in adoration)
He keeps his hands extended as he sings or says the Preface, bowing his head when sacred names are included in the text. He joins his hands at the last words of the Preface, and with the people he sings or says the angelic acclamation, the Sanctus. He may wish to cast his eyes down in a recollected way during this acclamation, but he does not bow during the Sanctus.
If the people kneel after the Sanctus, the celebrant should pause for a few moments to allow them to settle, thus introducing the atmosphere of silence and awe which is appropriate at the heart of the sacred action. Then he extends his hands and continues the Eucharistic Prayer, which he says aloud or sings according to the provisions made for each canon.
NOTE: There are four different Eucharistic Prayer sequences from which the Priest can choose, each one with alternate options within them to match the particular type of Mass, Feast, or Holy Day being celebrated. We have shown Eucharistic Prayer Sequence III below for the sake of simplicity as it is more standard containing the fewest options.
Praise to the Father
(Priest) Father, you are holy indeed, and all creation rightly gives you praise. All life, all holiness comes from you through your Son, Jesus Christ our Lord, by the working of the Holy Spirit. From age to age you gather a people to yourself, so that from east to west a perfect offering may be made ,to the glory of your name.
As the Eucharistic Prayer par excellence of our Rite, the Roman canon may be used at any time. It should be used on the days when there are variations in the `'communicantes" and "hanc igitur". It is suitable on the feast or memorial of the saints and martyrs included in the text and on Sundays, unless pastoral reasons suggest another prayer.
Having commenced the prayer with his hands extended, the celebrant joins them at "through Jesus Christ" and makes the sign of the cross once over the gifts with his right hand, his left hand resting on the altar. He joins his hands briefly and then extends them again at "We offer them for your holy catholic Church". He names the Pope, the bishop of the diocese where he celebrates Mass, adding a general reference "and his assistant bishops" if there are auxiliary bishops in the diocese. At the "memento" of the living, he joins his hands and silently prays for the living, perhaps inclining his head slightly, eyes cast down. He should recall those whose intentions he brings to the altar. He extends his hands and continues the prayer. At "In union with the whole Church . . ." ("communicantes") he may name all the saints listed or omit those in parenthesis. He bows at the sacred names and the name of the saint of the day. He may never add the name of any other saint to this ancient fixed list. Variations of the "communicantes" are provided in the missal for some solemnities. He joins his hands at "Through Christ our Lord. Amen", but he may omit these words as seems preferable when celebrating with the people.
He keeps his hands extended for "Father, accept this offering . . ." ("Hanc igitur"). Variations of this text are provided for certain days and occasions. He joins his hands briefly and holds them outstretched, palms down, over the gifts at the epiklesis, "Bless and approve . . . only Son Our Lord." He joins his hands once more.
Epiklesis (Invocation of the Holy Spirit)
(Priest) And so, Father, we bring you these gifts.
We ask you to make them holy by the power of your Spirit, that they may become the body and blood of your Son, our Lord Jesus Christ, at whose command we celebrate this Eucharist.
In the Eucharistic Prayer, the epiklesis leads to the Consecration. The Holy Spirit is invoked to effect the transubstantiation of the gifts of bread and wine. As already indicated for the four major prayers, the celebrant holds his hands outstretched over the gifts with his palms down. The right thumb may be locked over the left thumb. The hands should be held directly out from the body, neither too close to the gifts nor raised on high in an exaggerated fashion.
During the epiklesis the voice may well be lowered slightly and the pace of the words could slow down so as to lead the people towards the moment of the Consecration. The bell may be rung, with moderation, just before the celebrant begins the epiklesis.
Consecration of the Bread
(Priest) On the night he was betrayed, he took bread and gave you thanks and praise.
He broke the bread, gave it to his disciples, and said:
Take this, all of you, and eat it:
this is my body which will be given up for you.
After the epiklesis, the celebrant joins his hands. If he needs to remove moisture or dust from his thumbs and forefinger he may rub them gently on the front of the corporal at, "On the night before he suffered . . ." or the equivalent words.
He takes one large bread into his hands at "he took bread", using the thumb and forefinger of each hand, or other fingers if a very large host is used. He does not take the paten or a ciborium into his hands. He does not break or tear the bread at "he broke''.
He bows forward slightly while saying the words of Consecration, "clearly and distinctly, as their meaning demands": "Take this all of you, and eat it: this is my body which will be given up for you." Knowing the words of Consecration by heart, he can direct his eyes to the bread, not to the book nor to the people. He may lower his voice slightly once more and the pace of words may slow down, so that priest and people together may be drawn into the sublime action of Christ in His Church.
The elevation of the Host should be a gracious and unhurried "showing" of the Body of Christ to His people. Having said the words of Consecration, the celebrant stands upright, still holding the Host, which he reverently raises directly over the corporal. It seems preferable to elevate the Host at least above eye-level, where it would obscure the celebrant's face. The action is more significant if he raises the Host higher, without stretching.
As he holds the Host between the thumb and forefinger of both hands, the other fingers may be folded together or Epiphany arranged conveniently so as not to obscure the Host from the view of the people. It seems best to pause for a moment and then to lower the Host slowly and reverently to the paten. Then he places both hands on the corporal and genuflects in adoration, without haste and without bowing his head.
Consecration of the Wine
(Priest) When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said:
Take this, all of you, and drink from it:
this is the cup of my blood,
the blood of the new and everlasting covenant.
It will be shed for you and for all men
so that sins may be forgiven.
Do this in memory of me.
Unless the deacon or acolyte removed it at the epiklesis, the celebrant removes the pall, if used. At the words "he took the cup" or their equivalent in the various prayers, he takes the chalice, preferably grasping the node by the right hand and holding the base by the left hand. Holding it upright (not tilted towards him) he raises it a little above the surface of the altar and then he bows forward slightly while saying distinctly the words of Consecration. Because he is bowing slightly, he naturally directs his eyes towards the chalice, not the book, as he says all the words "This is the cup . . . memory of me", maintaining the same tone of voice and pace of words as at the Consecration of the bread.
Standing upright, he then elevates the chalice carefully with both hands, directly over the corporal. It seems preferable to raise the base of the vessel at least to eye-level, preferably higher, then to pause for a moment before lowering it slowly and reverently to the corporal. Then he places both hands on the corporal and genuflects in adoration, without haste and without bowing his head. If a pall is used, he places this on the chalice before genuflecting.
A bell may be rung at each elevation, according to local custom. If incense is used, the Host and Precious Blood are incensed at each elevation.
Memorial Acclamation of The People
(Priest) Let us proclaim the mystery of faith:
(All)Christ has died, Christ is risen,
Christ will come again.
Dying you destroyed our death,
rising you restored our life.
Lord Jesus, come in Glory.
When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in Glory.
Lord, by your cross and resurrection you have set us free.
You are the Saviour of the world.
(Priest) In memory of his death and resurrection, we offer you, Father, this life-giving bread, this saving cup.
We thank you for counting us worthy to stand in your presence and serve you.
May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit.
(Priest) Look with favour on your Church's offering, and see the Victim whose death has reconciled us to yourself.
Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ.
In Communion With The Saints
(Priest) May he make us an everlasting gift to you and enable us to share in the inheritance of your saints, with Mary, the virgin Mother of God; with the apostles, the martyrs, (Saint N. — the saint of the day or patron saint) and all your saints, on whose constant intercession we rely for help.
Intercessions For The Church
(Priest) Lord, remember your Church throughout the world; make us grow in love, together with N. our Pope, N. our bishop, and all the clergy.
(In Masses for the Dead the following may be added:)
(Remember N., whom you have called from this life. In baptism he died with Christ:
may he also share his resurrection.)
Remember our brothers and sisters who have gone to their rest
in the hope of rising again; bring them and all the departed into the light of your presence.
In communion with the saints Have mercy on us all; make us worthy to share eternal life with Mary, the virgin mother of God, with the apostles, and with all the saints
who have done your will throughout the ages. May we praise you in union with them,
and give you glory through your Son, Jesus Christ.
Final Doxology (Praise)
(Priest Raises the Chalice and the Paten)
(Priest) Through him, with him, in him,
in the unity of the Holy Spirit,
all glory and honour is yours
forever and ever.
Amen. (All stand up)
The great doxology of the Eucharistic Prayer is a majestic expression of the trinitarian mystery of the eternal Sacrifice. The doxology is sung or said by the celebrant. The people participate in the doxology by singing or saying the great "Amen", which should be especially emphasized in liturgical catechesis, but they do not join in the text.
The celebrant raises the chalice in his right hand, the paten in his left hand during the Final Doxology. He does not rest a Host upright on the paten, as this gesture is meant to signify sacrificial offering rather than "showing" to the assembly. It seems preferable to hold the vessels out directly over the corporal rather than separating them widely. They should be raised high, at least above eye-level, so that the gesture is strong and significant. The chalice and paten should not be placed on the corporal until after the people have responded by singing or saying "Amen". If a pall is used, the celebrant covers the chalice once more, using his right hand, his left hand resting on the base of the chalice (to avoid an accident as the pall is placed on it) or on the corporal. If a deacon assists, he stands on the right of the celebrant and raises the chalice as the celebrant raises the paten with both hands.
The Lords Prayer
(Priest) Let us pray with confidence to the Father in the words our Saviour gave us:
(All) Our Father, who art in heaven,
hallowed be thy name; Thy kingdom come:
Thy Will be done on earth as it is in heaven.
Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.
(Priest) Deliver us, Lord, from every evil, and grant us peace in our day.
In your mercy keep us free from sin and protect us from all anxiety as we wait in
joyful hope for the coming of our Saviour, Jesus Christ.
(All) For the Kingdom, the power, and the glory are yours, now and forever.
In the Paschal Banquet Christ gives His Body and Blood to His beloved Church. Unless they stood before or after the acclamation, the servers and people stand. With hands joined, the celebrant sings or says the introduction to the Lord's Prayer, looking at the people. He uses one of the options or a similar formula such as those provided in the breviary or words of his own, preferably one succinct sentence. He extends his hands as all sing or say the Lord's Prayer.
During the prayer he may either direct his eyes towards the Host or keep them slightly raised.
He keeps his hands extended as he sings or says the embolism of the Lord's Prayer, "Deliver us, Lord, from every evil . . . ." He joins his hands and bows at the sacred name at the end of the prayer. The assembly responds by singing or saying the acclamation: "For the kingdom, the power and the glory . . . ."
The Sign of Peace
(Priest) Lord Jesus Christ, you said to your apostles:
I leave you peace, my peace I give you.
Look not on our sins, but on the faith of your Church, and grant us the peace and
unity of your kingdom where you live for ever and ever.
The peace of the Lord be with you always.
(All) And also with you.
(Priest) Let us offer each other the sign of peace.
(Everyone offers each other the sign of peace) "Peace be with you."
(The other answers,) "And also with you."
He opens his hands once more to sing or say, "Lord Jesus Christ, you said to your apostles . . .", bowing at the sacred name. Because the words of this prayer are addressed to Jesus Christ, it would seem appropriate for him to direct his eyes towards the Host. Then, looking at the people, he sings or says "The peace of the Lord . . .", opening and joining his hands. (When celebrating facing the altar, he turns to the people by his right for the greeting and back to the altar the same way, after he has given the sign of peace.)
With hands joined and turned to the people, the (deacon or) celebrant may invite the assembly to exchange the sign of peace, love and unity according to local custom. The invitation is a short formula, not a small homily, but the (deacon or) celebrant may use his own words, perhaps guided by the readings of the day. The celebrant does not leave the altar, hence (the deacon and) some servers come to him to receive the sign of peace. The sign is not passed along but given to those who are near one another. Servers should not wander around the sanctuary giving the sign to everyone, nor do they go through the church giving the sign. "Peace be with you" and the response, "And also with you" may be used, or other words according to local custom.
In the sanctuary, the traditional Roman sign of peace may be made in the following way. The one who receives the sign bows. Then the one who gives the sign lays his hands on the upper part of the arms (near the shoulders) of the other; the one receiving the sign clasps his arms, holding them at the elbow. Each inclines the head forward and slightly to the right so that their left cheeks almost touch. The one who gives the sign customarily says, "Peace be with you." The other answers, "And also with you." Then they withdraw a little and bow to one another, hands joined as usual.
Breaking of the Bread
(Priest) Lamb of God, you take away the sins of the world: have mercy on us.
Lamb of God, you take away the sins of the world: have mercy on us.
Lamb of God, you take away the sins of the world: grant us peace.
(All kneel down)
The third moment in the fourfold action of Jesus Christ is the "Breaking of the Bread", or fraction. This practical action signifies "that in communion we who are many are made one body in the one bread of life which is Christ" (see 1 Corinthians 10:17) Throughout the fraction rite, the Agnus Dei is sung by the choir or cantor, the people responding, or it is sung in unison or by the choir alone, or it may be said. If many Hosts are to be broken, the petitions of the Agnus Dei may be repeated until the fraction is completed, but concluding with ". . . grant us peace."
The breaking of the Host(s) is carried out over the paten(s), not over the chalice(s). The celebrant carefully breaks a conventional large Host down the centre, using the mark made behind it. It seems best not to raise it too high in the air, or to break it hastily. A larger Host should be broken directly over the large paten, that is, close to its surface so that fragments do not fall elsewhere. Only concelebrants assist the celebrant at the fraction. Deacons, acolytes and extraordinary ministers never break Hosts, as this presidential action pertains to those ordained to celebrate the Eucharist.
(Priest) May the mingling of the body and blood of our Lord Jesus Christ, bring eternal life
to us who receive it.
(Priest drops a particle of the Host in the Chalice)
When the fraction is completed, the celebrant breaks off a small fragment of the Host with his right hand and reverently places it in the chalice, saying quietly, "May this mingling . . .", while his left hand rests on the corporal. This fragment is taken from the lower part of the left portion of a conventional Host. If a pall is used, it is removed for the commingling and then replaced on the chalice (by the deacon).
If fragments of the Host adhere to his fingers after the fraction and the
commingling, the celebrant gently moves his thumbs and forefingers together so as to cleanse them over the paten, but not over the chalice.
Communion of the Priest
(Priest) Lord Jesus Christ, with faith in your love and mercy, I eat your body and drink your
blood, let it not bring me condemnation, but health in mind and body.
The final moment of the fourfold eucharistic action is the giving of the Body and Blood of Christ in Holy Communion. Unless they are still singing the Agnus Dei, the faithful pray in silence as the priest says quietly either of the prayers of preparation for Communion, "Lord Jesus Christ, Son of the living God . . ." or "Lord Jesus Christ, with faith in your love and mercy . . .". During these prayers, he joins his hands and bows at the sacred name. Because the prayers are addressed to Jesus Christ in the Eucharist, he may fittingly look at the Host, but he does not incline forward, nor need he rest his joined hands on the altar. In some countries all kneel after the Agnus Dei.
The celebrant rearranges the two fragments of a conventional Host so that he may conveniently consume them, one portion over the other-- or he may choose to consume only one portion. He says quietly, "May the Body of Christ . . . life." Then, reverently and without haste, he receives the Body of the Lord, his left hand resting on the corporal. While eating standing up it is natural to incline forward slightly, but he does not bow deeply. He joins his hands and pauses to consume the Eucharist reverently, preferably without chewing in an obvious way and closing his eyes in prayer if he wishes. If fragments of the Host adhere to his fingers, he moves thumb and forefinger together so as to cleanse them over the paten-- but not over the chalice.
Taking the purifier in his right hand, he transfers it to his left hand, and takes the chalice in his right hand, saying quietly, "May the Blood of Christ . . . life." Then reverently and without haste he drinks the Blood of the Lord, holding the purifier beneath his chin. If he consumes the contents of the chalice, he should not tip the vessel high. He places the chalice on the corporal, transfers the purifier to his right hand and carefully wipes the lip of the cup, while keeping his left hand on the node or base. If a pall is used, this is removed before he takes up the purifier and replaced if the chalice is empty.
Communion of Christ's Faithful
(Priest) This is the Lamb of God who takes away the sins of the world.
Happy are those who are called to his supper.
(All) Lord, I am not worthy to receive you, but only say the word and I shall be healed.
(People receive Holy Communion)
(Priest) The body of Christ
(Priest) The blood of Christ
The faithful may receive the Eucharist kneeling or standing. They may approach in a "communion procession" and go to the celebrant and other ministers of the Eucharist, either singly or in twos, to receive standing. They may gather along a step or around the confines of the sanctuary, if it can be approached on several sides, as the celebrant and other ministers walk along ministering the Eucharist. The Eucharist is also ministered in this way where it is the custom to kneel at a rail.
"When the faithful receive kneeling, no other sign of reverence towards the Blessed Sacrament is required, since kneeling is itself a sign of adoration. When they receive communion standing, it is strongly recommended that, coming up in procession, they should make a sign of reverence before receiving the Sacrament. This should be done at the right time and place, so that the order of people going to and from Communion is not disrupted." In our Rite, a "sign of reverence" to the Eucharist would be a genuflection (or a bow for those who cannot genuflect) . This act of reverence before receiving Communion standing is easily planned and does not delay the reception of Communion. The person immediately behind the one receiving the Eucharist makes the reverence while he or she is receiving the Lord.
As each communicant approaches him, or as he approaches the communicant, the celebrant raises the Host over the paten or ciborium and says "The Body of Christ." The communicant responds, "Amen" and receives the Sacrament, choosing either to receive directly into the mouth or on the palm of the left hand. To distribute the Body of Christ efficiently, it seems preferable to keep the thumb above each particle and the forefinger underneath, so as to be able to place the Host on the tongue or on the palm of the left hand with greater control.
In ministering the chalice, the celebrant (deacon or other authorized minister) holds the chalice in his right hand, the purifier in his left. As he hands the chalice to the communicant, he says, "The Blood of Christ." The communicant responds "Amen" and drinks from the chalice. It is easier if the one ministering the chalice keeps the purifier and then wipes the lip of the cup carefully after each
communicant, slightly rotating the cup after wiping it. Great care must be taken when elderly people or children receive the cup in their hands. The minister of the Eucharist should keep hold of the cup in such cases and bring it to the lips of the communicant, tipping it slightly to assist.
During Communion the antiphon or appropriate hymns may be sung, or the choir may sing, or music may be played. Ushers may assist people to come to Communion, but never making people come to the altar row by row. This could oblige people to come forward who are not properly disposed or others, such as Catholics unable to receive the Eucharist, non-Catholics or even non-Christians.
"It is most desirable that the faithful should receive the Body of the Lord in hosts consecrated at the same Mass and should share the cup when it is permitted. Communion is thus a clearer sign of sharing in the sacrifice that is actually being celebrated."
Source: St. Brigid's Church, Kilbirnie, Ayrshire, Scotland
Roman Catholic Diocese of Galloway