A change in Mass setting from whatever is used in Lent highlights the change of liturgical season. The great fifty days from Easter to Pentecost form a season of sustained joy, and a Mass setting that reflects this joy may also be used at Pentecost. This again deepens the character of the season without there being too much new music for the people to learn. Instruments may now also be used freely in Masses to support the joy of the season. See the ‘Mass Settings’ section in CWBII, as well as the ‘Service Music’ section in CWBII for some seasonal responses. The Gloria and Alleluia gospel acclamations are both used in the season of Easter.
Some suggested settings are:
Seasonal psalms can be used at any liturgy during the season of Easter.
See also CWBII 43–53.
The procession of the gifts or offertory is an appropriate time for a suitable piece from a solo singer, an instrumentalist or the choir. This piece may replace a communal hymn or song at this time.
The GIRM (§88) instructs that when the distribution of Communion is finished, there is a time of silence and prayer. This period of silence may then be followed by a thanksgiving hymn, psalm or canticle that is to be sung by all.
Isaiah 66:10–14
Towards Jerusalem I send flowing peace, like a river.
Psalm 65(66):1–7, 16, 20
R. Let all the earth cry out to God with joy.
Galatians 6:14–18
The marks on my body are those of Jesus.
Colossians 3:15a,16a
May the peace of Christ rule in your hearts, and the fullness of his message live within you.
Luke 10:1–12, 17–20
Your peace will rest on that man.
As the gifts for Eucharist are being prepared the deacon prays while missing the water and wine: ‘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.’
—Order of the Mass, §24
Early church writers often described the incarnation in terms of its profound ecological significance: ‘God became human so that humans may become God’ is a familiar expression of this mystery. Because God is incarnate in Christ, all of creation is now blessed by God’s presence. As we dedicate the gifts of bread and wine for Eucharist, we acknowledge them to be the ‘work of human hands’. This dedication invites us to make the offering of our lives, so that we may also be graced by God’s presence.
‘May this oblation dedicated to your name purify us, O Lord, and day by day bring our conduct closer to the life of heaven.’
—prayer over the offerings
Genesis 14:18–20
Melchizedek brought bread and wine.
Psalm 109(110):1–4
R. You are a priest for ever, in the line of Melchizedek.
1 Corinthians 11:23–26
Every time you eat this bread and drink this cup, you are proclaiming the death of the Lord.
John 6:51–52
I am the living bread from heaven, says the Lord; whoever eats this bread will live for ever.
Luke 9:11–17
The feeding of the five thousand.
In the eucharistic prayer, the priest:
Invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the Prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit.
—General Instruction of the Roman Missal, §78
The priest does not pray this prayer in isolation, but in union with the entire congregation. The priest proclaims the text of this prayer, and the community members confess in their hearts the great deeds of God that they have experienced throughout the past week. From these numerous and diverse events of the week, the assembly is called to bless God. The community thus unites in offering the sacrifice at this celebration.
‘Grant your Church, O Lord, we pray, the gifts of unity and peace, whose signs are to be seen in mystery in the offerings we here present.’
—prayer over the offerings
Proverbs 8:22–31
Before the earth came into being, Wisdom was born.
Psalm 8:4–9
R. O Lord, our God, how wonderful your name in all the earth!
Romans 5:1–5
The love of God has been poured into our hearts.
cf. Revelation 1:8
Glory to the Father, the Son, and the Holy Spirit: to God who is, who was, and who is to come.
John 16:12–15
The Spirit of truth will lead you to the complete truth.
In the celebration of the Mass, we find:
The high point both of the action by which God sanctifies the world in Christ and of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit.
—General Instruction of the Roman Missal, §16
The feast of the Holy Trinity reminds us of God’s continuous work in our world and the Church’s work in faithfully worshipping him. We constantly need God’s grace to give him the appropriate worship he deserves. However, God is always attentively awaiting our response to his provident love as we present the offering of our lives at the altar.
‘Sanctify by the invocation of your name, we pray, O Lord our God, this oblation of our service, and by it make of us an eternal offering to you.’
—prayer over the offerings
Acts 2:1–11
They were all filled with the Holy Spirit, and began to speak different languages.
Psalm 103(104):1, 24, 29–31, 34
R. Lord, send out your Spirit, and renew the face of the earth.
1 Corinthians 12:3–7, 12–13
In the one Spirit we were all baptised.
Come, Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love.
John 20:19–23
As the Father sent me, so am I sending you: receive the Holy Spirit.
If other priests are not present and there is a very large number of communicants, the priest may call upon extraordinary ministers to assist him, i.e., duly instituted acolytes or even other faithful who have been deputed for this purpose. In case of necessity, the priest may depute suitable faithful for this single occasion.
—General Instruction of the Roman Missal, §162
The Second Vatican Council’s liturgical reform focused on restoring the baptismal right and duty of God’s priestly people to fully participate in the liturgy, not as spectators but as active members. To facilitate this reform, the Church made changes to its practices. For example, ordained ministers are the ordinary ministers for distributing Communion; however, when they are unavailable, the local bishop may allow extraordinary ministers from the faithful to help distribute Communion in the Body and Blood of Christ. This change ensures that the celebration is not unnecessarily lengthened.
‘The Spirit of the Lord has filled the whole world and that which contains all things understands what is said, alleluia.’
—entrance antiphon
Acts 1:1–11
Why are you standing here looking into the sky? Jesus has been taken into heaven.
Psalm 46(47):2–3, 6–9
R. God mounts his throne to shouts of joy; a blare of trumpets for the Lord.
Ephesians 1:17–23
God made him sit at his right hand in heaven.
Matthew 28:19, 20
Go and teach all people my gospel. I am with you always, until the end of the world.
Luke 24:46–53
He withdrew from them and was carried up into heaven.
In Australia standing is the most common posture for receiving Holy Communion. The customary manner of reception is recommended to be followed by all, so that Communion may truly be a sign of unity among those who share in the same table of the Lord. When approaching to receive Holy Communion, the faithful bow in reverence of the Mystery that they are to receive.
—General Instruction of the Roman Missal, §160
As we receive the sacrament of Christ’s Body and Blood in Communion, we express our unity and form one procession to the altar. Our bodily posture expresses our reverence for these gifts. Our ‘Amen’ in response to the Communion minister’s acclamations—‘The body of Christ, the Blood of Christ’—is our opportunity to affirm our faith and commitment to our mission. Christ entrusts himself to us so that we may be his ambassadors and extend his mission to the whole world.
‘Men of Galilee, why gaze in wonder at the heavens? This Jesus whom you saw ascending into heaven will return as you saw him go, alleluia.’
—entrance antiphon
Acts 15:1–2, 22–29
It has been decided by the Holy Spirit and ourselves not to burden you beyond what is essential.
Psalm 66(67):2–3, 5–6, 8
R. O God, let all the nations praise you!
Apocalypse 21:10–14, 22–23
He showed me the holy city coming down out of heaven.
John 14:23
All who love me will keep my words, and my Father will love them and we will come to him.
John 14:23–29
The Holy Spirit will teach you everything and remind you of all I have said to you.
In the celebration of Mass the faithful form a holy people, a people whom God has made his own, a royal priesthood, so that they may give thanks to God and offer the spotless Victim not only through the hands of the priest but also together with him, and so that they may learn to offer themselves.
—General Instruction of the Roman Missal, §95
One image of the Church is that of the new Jerusalem—a temple founded on, and enlightened by, the Lamb of God. As God’s holy people, we exercise our royal priesthood at every Sunday celebration by gathering to hear the Word of God; interceding for the world’s needs; offering ourselves on the table of the altar; and receiving the consecrated bread and wine. We do this so that we may go out and consecrate our world to the glory of God.
‘Proclaim a joyful sound and let it be heard; proclaim to the ends of the earth: The Lord has freed his people, alleluia.’
—entrance antiphon
Acts 14:21–27
They assembled the church and gave an account of all that God had done with them.
Psalm 144(145):8–13a
R. I will praise your name for ever, my king and my God.
Apocalypse 21:1–5
He will wipe away all the tears from their eyes.
John 13:34
I give you a new commandment: Love one another as I have loved you.
John 13:31–35
I give you a new commandment: love one another.
In proclaiming the Year of the Eucharist in 2004, St John Paul II wrote:
We cannot delude ourselves: by our mutual love and, in particular, by our concern for those in need we will be recognised as true followers of Christ. This will be the criterion by which the authenticity of our Eucharistic celebrations is judged.
—Mane Nobiscum Domine, §28
Our readings today once again invite us to an examination of conscience. How do we live in alignment with the criterion highlighted by St John Paul II? Our Easter season reminds us of the glory that is bestowed on us in baptism, in which we become the children of God. Just as our God has loved us, so too must we love one another.
‘O sing a new song to the Lord, for he has worked wonders; in the sight of the nations he has shown his deliverance, alleluia.’
—entrance antiphon
Acts 13:14, 43–52
We are now turning to the Gentiles.
Psalm 99(100):1–3, 5
R. We are his people, the sheep of his flock.
Apocalypse 7:9, 14–17
The Lamb who is at the throne will be their shepherd and will lead them to springs of living water.
John 10:14
I am the good shepherd, says the Lord; I know my sheep, and mine know me.
John 10:27–30
I give my sheep eternal life.
On Sundays, especially in Easter Time, the blessing and sprinkling of water as a memorial of Baptism may take place from time to time in all churches and chapels, even in Masses anticipated on Saturday evenings. If this rite is celebrated during Mass, it takes the place of the usual Penitential Act at the beginning of Mass.
—Roman Missal, p. 1358
Given the close connection between the Easter season and the celebration of Christian initiation, it is helpful to include the blessing of water in place of the penitential act. This inclusion reminds us that through our washing in water and consecration by anointing in confirmation, we are sharers in Christ—priest, prophet and king. As God’s priestly people, we gather for Mass to exercise this priesthood through sacrifice and thanksgiving.
‘The merciful love of the Lord fills the earth; by the word of the Lord the heavens were made, alleluia.’
—entrance antiphon
Acts 5:27–32, 40–41
We are witnesses to all this: we and the Holy Spirit.
Psalm 29(30):2, 4–6, 11–13
R. I will praise you, Lord, for you have rescued me.
Apocalypse 5:11–14
The Lamb that was sacrificed is worthy to be given riches and power.
cf. Luke 24:32
Lord Jesus, make your word plain to us: make our hearts burn with love when you speak.
John 21:1–19
Jesus stepped forward, took the bread and gave it to them, and the same with the fish.
Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.
—Order of the Mass, §132
We prepare for Communion with these words, which are taken from St John the Baptist and the Book of Apocalypse. We are also reminded of the gift that Christ has given us through his paschal mystery: a share in his divine life. As St Augustine stated, ‘Christ became human so we may become divine.’ Our brothers and sisters in the Catholic Maronite Church echo this theme in their invitation to Communion: ‘Holy things for the holy people’. How blessed are we who are called to the supper of the Lamb.
‘Cry out with joy to God, all the earth; O sing to the glory of his name. O render him glorious praise, alleluia.’
—entrance antiphon