Isaiah 35:4–7
The blind shall see, the deaf hear, the dumb sing for joy.
Psalm 145(146):7–10
R. Praise the Lord, my soul!
James 2:1–5
God chose the poor according to the world to be rich in faith.
Matthew 4:23
Jesus preached the Good News of the kingdom and healed all who were sick.
Mark 7:31–37
‘He makes the deaf hear and the dumb speak.’
However, before proceeding to new adaptations, especially profounder ones, great care shall be taken to promote due instruction of the clergy and the faithful in a wise and orderly manner, so as to take advantage of the faculties already foreseen and to apply fully the pastoral norms in keeping with the spirit of the celebration.
—General Instruction of the Roman Missal, §396
It is not expected that every Mass will be the same. Provision is constantly made for the celebration to be adapted to the community celebration. Seasons will change; environment will be different; pastoral needs will vary. The community must be schooled to understand the liturgy—presiders must be attentive to the many pastoral norms that are available so that the celebrating assembly may rightfully take their part in the Mass. Formation for the liturgy must be a constant part of our parish life so that the assembly may fully participate.
‘You are just, O Lord, and your judgment is right; treat your servant in accord with your merciful love’ —entrance antiphon
Deuteronomy 4:1–2, 6–8
Observe these laws and customs, that you may have life.
Psalm 14(15):2–5
R. The just will live in the presence of the Lord.
James 1:17–18, 21–22, 27
Accept and submit to the word.
James 1:18
The Father gave us birth by his message of truth, that we might be as the first fruit of his creation.
Mark 7:1–8, 14–15, 21–23
You put aside the commandment of God, to cling to human traditions.
Finally, if the participation of the faithful and their spiritual welfare require variations and profounder adaptations in order for the sacred celebration to correspond with the culture and traditions of the different nations, then Conferences of Bishops may propose these to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the Apostolic See’s consent.
—General Instruction of the Roman Missal, §395
It is important to note that the Church places at the heart of the liturgy the participation of all the faithful when they gather to celebrate the mystery of Christ. Their participation is central to what is being celebrated. The priestly people of God do not come simply to offer lip service to what is being done but must participate fully in the action. This participation is not just doing things, but rather an engagement of their hearts and minds in the mystery being celebrated.
‘Have mercy on me, O Lord, for I cry to you all the day long. O Lord, you are good and forgiving, full of mercy to all who call to you’
—entrance antiphon
Joshua 24:1–2, 15–18
We will serve the Lord, for he is our God.
Psalm 33(34):2–3, 16–23
R. Taste and see the goodness of the Lord.
Ephesians 5:21–32
Christ loves the Church, because it is his body.
cf. John 6:63, 68
Your words, Lord, are spirit and life: you have the words of everlasting life.
John 6:60–69
Who shall we go to? You are the Holy One of God.
In the readings, the table of God’s Word is spread before the faithful, and the treasures of the Bible are opened to them. Hence, it is preferable that the arrangement of the biblical readings be maintained, for by them the unity of both Testaments and of salvation history is brought out.
—General Instruction of the Roman Missal, §57
During our Sunday Mass, we are fed at both the table of God’s Word and at the table of the Eucharist. Both tables provide us with the Bread of Life. At the table of the Word, we encounter the Christ who calls us to the table of his Eucharist so that we may be living members of his Body in the coming week. Our generation has been blessed by greater exposure to the treasures of the Bible. With this increased familiarity, are we becoming more open to God’s Word?
‘Turn your ear, O Lord, and answer me; save the servant who trusts in you, my God. Have mercy on me, O Lord, for I cry to you all the day long’
—entrance antiphon
Apocalypse 11:19, 12:1–6, 10
A great sign appeared in heaven: a woman adorned with the sun.
Psalm 44(45):10–12, 16
R. The queen stands at your right hand, arrayed in gold.
1 Corinthians 15:20–26
Christ will be brought to life as the first-fruits and then those who belong to him.
Mary is taken up to heaven, and the angels of God shout for joy.
Luke 1:39–56
The Almighty has done great things for me.
Particularly recommended is the Saturday commemoration of the Blessed Virgin Mary, because it is to the Mother of the Redeemer that in the Liturgy of the Church firstly and before all the Saints veneration is given.
—General Instruction of the Roman Missal, §378
Usually we would not be celebrating a Marian feast on a Sunday because of the priority of Sunday as the day of Resurrection. However, this year the day of the very solemnity of Our Blessed Mother, the Assumption of Our Lady into heaven, falls on a Sunday. This provides us with the opportunity to take up the invitation of the General Instruction to venerate the Mother of our Redeemer. There is a full allocation of texts for today’s solemnity. We can focus our celebration upon the model of Mary as a living model of Church in her attentiveness to the Word of God.
‘A great sign appeared in heaven: a woman clothed with the sun, and the moon beneath her feet, and on her head a crown of twelve stars’ —entrance antiphon
1 Kings 17:8–16
The widow gives food to Elijah, and is fed.
Psalm 62(63):2–8
R. My soul clings to you; your right hand holds me fast.
Colossians 3:12–17
Be clothed in love.
Matthew 27:55
Many women were there by the cross, watching from a distance, the same women who had followed Jesus and looked after him.
Matthew 6:25–34
Do not worry about tomorrow: your holy Father knows your needs.
On solemnities belonging to particular calendars, three readings are to be assigned, unless the conference of bishops has decreed that there are to be only two readings. The First reading is from the Old Testament (but during the Easter season, from Acts or Apocalypse); the second, from an apostle; the third, from the Gospels.
—Lectionary for Mass, Introduction, §84
Since the proclamation of the solemnity of St Mary of the Cross (Mary MacKillop), we have become accustomed to three readings being assigned to her celebration. Currently the Australian bishops are preparing an appropriate preface to be included in the liturgy for this day. With all these liturgical elements, the Australian Church venerates the memory of Mary MacKillop. In this way, we are affirming that it is possible to be holy on our soil.
‘Come you blessed of my Father, says the Lord; I was sick, and you visited me. Amen, I say to you: whatever you did for one of the least of my brethren, you did it for me’ —entrance antiphon
Exodus 16:2–4, 12–15
The Lord sends manna from heaven.
Psalm 77(78):3–4, 23–25, 54
R. The Lord gave them bread from heaven.
Ephesians 4:17, 20–24
Put aside your old self and put on the new.
Matthew 4:4
No one lives on bread alone, but on every word that comes from the mouth of God.
John 6:24–35
It is my Father who gives you the bread from heaven; I am the bread of life.
In the Universal Prayer or Prayer of the Faithful, the people respond in some sense to the Word of God which they have received in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is desirable that there usually be such a form of prayer in Masses celebrated with the people, so that petitions may be offered for holy Church, for those who govern with authority over us, for those weighed down by various needs, for all humanity, and for the salvation of the whole world.
—General Instruction of the Roman Missal, §69
We gather for Mass as the priestly people of God and exercise that priesthood in many ways during the celebration. In the prayer of the faithful, we join in Jesus’ priestly prayer of intercession for the needs of our world. Because of the diverse needs in each community, it is important for each community to prepare their own texts to reflect that diversity. Then the prayer is the prayer of this assembly of the faithful.
‘O God, come to my assistance; O Lord, make haste to help me! You are my rescuer, my help; O Lord, do not delay’
—entrance antiphon
2 Kings 4:42–44
They will eat, and have some left over.
Psalm 144(145):10–11, 15–18
R. The hand of the Lord feeds us; he answers all our needs.
Ephesians 4:1–6
One Body, one Spirit, one Lord, one faith, one baptism, one God.
Luke 7:16
A great prophet has appeared among us; God has visited his people.
John 6:1–15
The feeding of the five thousand
In the dioceses of Australia the most common form of the gesture of peace is the handshake, although different practices according to region and culture are not excluded. However it is appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner.
—General Instruction of the Roman Missal, §82
The sign of peace provides an opportunity for the assembly to express their ecclesial unity and their commitment to mutual charity. We are expressing what must be the reality in our community: that we are in fact in communion with each other. Before we even approach the celebration of Mass, we must be reconciled with anyone with whom we do not share this ecclesial unity—that is the work we must undertake before Mass begins. Only then can our celebration tell the truth that we are the Body of Christ.
‘God is in his holy place, God who unites those who dwell in his house; he himself gives might and strength to his people’
—entrance antiphon
Jeremiah 23:1–6
I will gather together the remnant of my flock and raise up shepherds for them.
Psalm 22(23)
R. The Lord is my shepherd; there is nothing I shall want.
Ephesians 2:13–18
Christ Jesus is the peace between us.
John 10:27
My sheep listen to my voice, says the Lord; I know them, and they follow me.
Mark 6:30–34
They were like sheep without a shepherd.
Holy Communion has a fuller form as a sign when it takes place under both kinds. For in this form the sign of the Eucharistic banquet is more clearly evident and clearer expression is given to the divine will by which the new and eternal Covenant is ratified in the Blood of the Lord, as also the connection between the Eucharistic banquet and the eschatological banquet in the Kingdom of the Father.
—General Instruction of the Roman Missal, §281
During the celebration of the Mass, we both offer and share the sacrifice of Christ and renew the covenant given us by Christ. Both the sacrifice and covenant are separately expressed in the rituals of bread and wine. We bring our gifts to be consecrated and receive them in the bread consecrated at that Mass and shared in Communion in the broken bread. Thus we proclaim fully and clearly the mystery of faith.
‘See, I have God for my help. The Lord sustains my soul. I will sacrifice to you with willing heart, and praise your name, O Lord, for it is good’
—entrance antiphon
Amos 7:12–15
‘Go, shepherd, and prophesy to my people Israel.’
Psalm 84(85):9–14
R. Lord, show us your mercy and love, and grant us your salvation.
Ephesians 1:3–14
God chose us in Christ before the world was made.
cf. Ephesians 1:17–18
May the Father of our Lord Jesus Christ enlighten the eyes of our heart that we might see how great is the hope to which we are called.
Mark 6:7–13
‘Take nothing with you.’
A genuflection, made by bending the right knee to the ground, signifies adoration, and therefore it is reserved for the Most Blessed Sacrament … If the tabernacle with the Most Blessed Sacrament is situated in the sanctuary, the Priest, the Deacon, and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself.
—General Instruction of the Roman Missal, §274
While devotional practices are part of our life, during the celebration of the Mass they are limited in their use. Devotion to the Blessed Sacrament is very important, but during the celebration of the Mass the liturgical requirements are to be observed. Thus genuflection to the Blessed Sacrament at the beginning and the end of the Mass is most appropriate. During the celebration, there are only three genuflections to be made: after the showing of the consecrated Host and Chalice and before Communion. Otherwise, the ministers do not genuflect during the usual Sunday Mass.
‘As for me, in justice I shall behold your face; I shall be filled with the vision of your glory’ —entrance antiphon
Ezekiel 2:2–5
These rebels shall know that there is a prophet among them.
Psalm 122(123)
R. Our eyes are fixed on the Lord, pleading for his mercy.
2 Corinthians 12:7–10
The Lord’s power is at its best in weakness.
cf. Luke 4:18
The Spirit of the Lord is upon me; he sent me to bring Good News to the poor.
Mark 6:1–6
‘A prophet is only despised in his own country.’
The function of proclaiming the readings is by tradition not presidential but ministerial. Therefore the readings are to be read by a reader, but the Gospel by the Deacon or, in his absence, by another Priest. If, however, a Deacon or another Priest is not present, the Priest Celebrant himself should read the Gospel.
—General Instruction of the Roman Missal, §59
The Church does not expect the ministers of the Word just to read the text; they are called to proclaim the text. The assembly’s role during this proclamation is to listen to the proclamation—even the presider shares this role with the assembly as he is not expected to proclaim. Nowadays, many in the assembly actually read the text; this certainly is not expected—we are all called to listen with the ear of our heart so that we may be touched by God’s word. We should read the text before the celebration as our way of preparing for Mass. We can then come ready to listen.
‘Your merciful love, O God, we have received in the midst of your temple. Your praise, O God, like your name, reaches the ends of the earth; your right hand is filled with saving justice’
—entrance antiphon