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Mass settings

It is useful to change the Mass setting from whatever is used in the season of Christmas to highlight the change in the liturgical year, while also matching the level of solemnity. A Mass setting that people can sing well and that is sung over time is preferable to changing Mass settings each week. The Mass setting chosen should also be engaging, both melodically and rhythmically, as this invites and sustains interest. The encouraged and supported participation of the people each week builds the confidence and capacity of the singing assembly. See also the ‘Mass Settings’ section in CWBII.

Some suggested settings are:

Psalms

Suggested psalm collections

Notes on seasonal psalms, common responsorial psalms and common responses

Seasonal psalms, common responsorial psalms and common responses are a resource for communities who wish to sing the responsorial psalm but find they cannot learn new music each week. These settings can be sung over some weeks: seasonal and common responsorial psalms are sung as they are written, and common responses allow for the use of a common antiphon and the psalm verses set for each week. By using the psalms suggested over time, a community can gradually build its repertoire and ensure that the sung responsorial psalm stays a regular part of the Liturgy of the Word.

Suggested Gospel acclamations 

Use the verse appropriate to the day. It is useful to use one Gospel acclamation consistently to support confident participation by the assembly.

Suggested entrance and Communion antiphon collection

Solo singing or instrumentals

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.

After Communion

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.

By Australian Catholic Bishops Conference

This guidance is provided by the Australian Catholic Bishops Conference to complement local preparations for relevant commemorations of the life and ministry of Pope Emeritus Benedict XVI (Joseph Aloisius Ratzinger). 

The Holy See 

Funeral rites are celebrated for a deceased pope in accordance with the The Roman Ritual and The Roman Missal, and with the apostolic constitution, Universi Dominci gregis. Prior to the death of Pope Emeritus Benedict XVI, the Holy See had not published information about the funeral rites for a pope who had resigned the papacy. The Office for the Liturgical Celebrations of the Supreme Pontiff is likely to announce how the funeral rites for Pope Emeritus Benedict XVI will be celebrated and to publish the texts for these rites as booklets (www.vatican.va/content/liturgy/en.html). 

The apostolic constitution, Universi Dominci gregis, issued by Pope Saint John Paul II in 1996, deals with the vacancy of the Apostolic See and the election of the Roman Pontiff. As Pope Emeritus Benedict XVI had resigned the papacy, these provisions will not take effect. Chapter V of Universi Dominci gregis deals with the funeral rites of the Roman Pontiff. Some of the provisions of this chapter might apply for the funeral of Pope Emeritus Benedict XVI. 

Pope Emeritus Benedict XVI may have asked for certain arrangements to be made for the funeral rites to be celebrated for him, which would be honoured. 

The last funeral rites to be celebrated for a deceased pope were for Pope Saint John Paul II, who died in April 2005 while still in office. The arrangements for his funeral can be reviewed here.

Dioceses and parishes 

The cathedral church is the appropriate place for the diocesan commemoration of Pope Emeritus Benedict XVI. Parishes ought also to commemorate Pope Emeritus Benedict XVI in parish churches. 

The Roman Missal provides, from among the prayers for the dead, three sets of orations ‘For a Pope’, on pages 1465–1467. Of these, set B, page 1466, is better suited for a pope emeritus. There are five prefaces for the dead, on pages 656–665. Eucharistic Prayers I, II and III provide for the deceased to be mentioned by name, and Eucharistic Prayers II and III include a text for use in Masses for the Dead. There is a solemn blessing that can be used ‘In Celebrations for the Dead’, pages 720–721. 

The Lectionary, volume III, provides a selection of readings from Sacred Scripture for ‘Masses for the Dead’, on pages 849–890. From among these texts, suitable readings should be chosen for use in a Mass to commemorate Pope Emeritus Benedict XVI. 

In the universal prayer (prayer of the faithful), the following sample intercessions might be used as appropriate: 

That God may grant Pope Emeritus Benedict a share in the heavenly liturgy, 
for he devoutly exercised the ministry of priest and bishop in the earthly liturgy, 
let us pray to the Lord. 

For Pope Emeritus Benedict, who governed Christ’s Church with love and fidelity, 
that Christ may welcome him to the place prepared for him in the Father’s house, 
we pray to the Lord. 

Let us pray for Pope Emeritus Benedict, 
who united himself with the Lord’s Passion and Cross, 
that through death he may come to share in the glory of the Lord’s Resurrection. 
Lord, hear us. 

The Divine Office, volume I, provides ‘The Office for the Dead’. Morning Prayer (Lauds), pages 471*–479*, and Evening Prayer (Vespers), pages 483*–489*, are well suited for public celebration. In addition to the selection of concluding prayers, a collect from the orations ‘For a Pope’ given in The Roman Missal could be used. Hymns for ‘The Office for the Dead’ are given on pages 573*–574*. 

The Catholic Worship Book II provides a selection of hymns for funerals, numbers 141–157, and Latin funeral chants, numbers 158a–158e. Other suitable hymns are listed in the Liturgical Index under ‘Funerals’. 

Biography 

A biography of Pope Emeritus Benedict XVI is available on the Vatican website at www.vatican.va/content/benedict-xvi/en/biography.index.html.

His papal coat of arms was: 

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

[Here we use the gospel reading for Midnight Mass.]

Caesar Augustus issued a decree for a census of the whole world to be taken. This census—the first—took place while Quirinius was governor of Syria, and everyone went to his own town to be registered. So Joseph set out from the town of Nazareth in Galilee and travelled up to Judaea, to the town of David called Bethlehem, since he was of David’s House and line, in order to be registered together with Mary, his betrothed, who was with child. While they were there the time came for her to have her child, and she gave birth to a son, her first-born. She wrapped him in swaddling clothes, and laid him in a manger because there was no room for them at the inn. In the countryside close by there were shepherds who lived in the fields and took it in turns to watch their flocks during the night. The angel of the Lord appeared to them and the glory of the Lord shone round them. They were terrified, but the angel said, ‘Do not be afraid. Listen, I bring you news of great joy, a joy to be shared by the whole people. Today in the town of David a saviour has been born to you; he is Christ the Lord. And here is a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger.’ And suddenly with the angel there was a great throng of the heavenly host, praising God and singing:

‘Glory to God in the highest heaven,
and peace to those who enjoy his favour.’

(Luke 2:1–14)

Did you know?

Points of interest and Catholic lore 

Exploring the Word

The gospel reading for the Midnight Mass is Luke’s brief but profound description of the birth of Jesus. Only the Gospels of Matthew and Luke give any information on this remarkable event, and both represent the unfolding of christological understandings over time. It is likely that Luke uses the device of the census to explain why Mary and Joseph are in Bethlehem, the predicted birthplace of the Messiah, when it is common knowledge that Jesus came from Nazareth. At the centre of Luke’s story is the proclamation of the birth to the shepherds in the fields and their reaction to it. (In Matthew, the proclamation comes to the Gentile magi or wise men.) At the time, shepherds were regarded as among the lowest of the population. They did not have a good reputation and were not to be trusted! But it is to these, not the high and mighty of the land, that God chooses to announce the birth of the saviour. In the continuation of the text, the shepherds are shown as accepting the proclamation and going ‘with haste’ to Bethlehem to ‘see the thing that has taken place.’ They are not checking the veracity of the angel’s story but believe it implicitly. Their response is immediate. They return to their fields ‘glorifying and praising God for all they had seen and heard, as it had been told them.’ Their response to the coming of the Messiah is wholehearted!

Making connections

Opportunities for group discussion and personal prayer 

Sharing the tradition

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The birth of Christ is celebrated on this date not because we know it to be the actual birth date of Jesus, but because, in the northern hemisphere, 25 December marks the lengthening of daylight after the winter solstice. This was celebrated as a pagan feast in honour of the ‘unconquered sun’ but came to mark the Christian festival of the birth of the ‘light of the world’.

Symbols and images

A manger was a feeding trough used by animals. Into this is laid the newborn child who is destined to become food and nourishment for all humankind. How are you nourished by knowing this child?

Living the Word

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

First reading

Isaiah 7:10–14
The maiden is with child.

Responsorial psalm

Psalm 23(24):1–6
R. Let the Lord enter; he is king of glory.

Second reading

Romans 1:1–7
Our apostolic mission is to preach the obedience of faith to all pagan nations.

Gospel acclamation

Matthew 1:23
A virgin will give birth to a son; His name will be Emmanuel: God is with us. 

Gospel

Matthew 1:18–24
How Jesus Christ came to be born

Images from the Word

Liturgical notes

Above all, the Second Vatican Council, which urged ‘that more perfect form of participation in the Mass by which the faithful, after the priest’s Communion, receive the Lord’s Body from the same Sacrifice,’ called for another desire of the Fathers of Trent to be realized, namely that for the sake of a fuller participation in the holy Eucharist ‘the faithful present at each Mass should communicate not only by spiritual desire but also by sacramental reception of the Eucharist.’

—General Instruction of the Roman Missal, §13

The liturgical reform of Vatican II was focussed upon ensuring the full participation of the faithful in the celebration of the liturgy. Therefore, it made it possible for the faithful to fully participate in the celebration of the Mass by encouraging Communion in the consecrated bread and wine. In this Communion, they share in the very sacrifice of Christ.–

‘Drop down dew from above, you heavens, and let the clouds rain down the Just One; let the earth be opened and bring forth a Saviour.’ 

—entrance antiphon

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

The virgin will conceive and give birth to a son 
and they will call him Emmanuel,

a name which means ‘God-is-with-us.’ When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home.

(Matthew 1:18–24) 

Did you know?

Points of interest and Catholic lore 

Exploring the Word

In Palestine, the betrothal period was akin to our period of engagement but was somewhat more binding. The couple are considered married but have not yet come to live together. An indiscretion of the nature described by Matthew requires a formal divorce and thus public knowledge. Joseph seeks to spare Mary this public disgrace, but God intercedes and alerts Joseph to the real identity of this child, which is in her ‘by the Holy Spirit’. For Matthew, this is the most important point of his infancy narrative. The child Jesus is the fulfillment of the ancient prophecy that the maiden will conceive ‘God-with-us’. God has freely chosen to come among people. The second important point in this text is Joseph’s response. The anguish and turmoil he must have felt is overcome by his trust in God’s ways, and he obeys. He simply ‘did what the angel told him to do’. Through his trust and acceptance of God’s will, human history will never be the same because ‘God-is-with-us’.

Making connections

Opportunities for group discussion and personal prayer 

Hail Mary, full of grace,
the Lord is with you.
Blessed are you among women
and blessed is the fruit of your womb, Jesus.
Holy Mary, mother of God, 
pray for us sinners,
now, and at the hour of our death. Amen.

Sharing the tradition

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

In the two stories that have come down to us of the birth of Jesus, one of the common aspects is the faith response of the two protagonists. Both Mary and Joseph face risking their personal security in the world of their time by choosing to cooperate in God’s plan. The price, especially for Mary, is high. If she is found to have committed adultery, the penalty, under Jewish law, is death (see John 8:1–11). Instead, they risk all and place their trust in God’s ways, becoming for the Church the models of discipleship. 

Symbols and images

One of the common ways for God to communicate with human beings, as related in the Hebrew Scriptures, is through dreams—Abraham, Jacob, Joseph and Hannah are famous examples. In this text, God communicates the importance of this child and the integrity of his mother to Joseph using this favoured method. Being intuitive to the voice of God is an important aspect of faith.

Living the Word

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

Entrance

Responsorial psalm (see also music overview for Advent) 

Gospel acclamation

Matthew 1:23

Alleluia, Alleluia! 
A virgin will give birth to a son;
His name will be Emmanuel: God is with us. 
Alleluia!

Procession of the gifts/offertory 

Communion

Thanksgiving hymn/song/canticle (optional, sung by all)

Sending forth 

Presider

Through grace we belong to Jesus Christ. We offer these prayers of intercession confident that God will bless them, through Christ our Lord.

Reader

We pray for Pope Francis and the bishops who lead us in faith. May their proclamation, revealed to them in the Scriptures, encourage people of our day to look to the Gospel as the word of eternal life.

Lord, hear us.
Lord, hear our prayer.

We pray for leaders of nations and political parties who proclaim a Christian message. May their voices be heard above those who strive to take Christ out of this season of hope.

Lord, hear us.
Lord, hear our prayer.

We pray for families where there is division or tension. May the true spirit of this Christmas season give them the courage to seek healing and find the peace that this will bring.

Lord, hear us.
Lord, hear our prayer.

As a faith community, let us open our hearts and homes to share our gift of family with those not so blessed.

Lord, hear us.
Lord, hear our prayer.

We pray for …

Lord hear us.
Lord, hear our prayer.

We pray for our family and friends who are ill at this time and for those who care for them. 
We commend to your love those who have died recently and those whose anniversaries occur at this time. May they share in the peace of eternal life promised to us all.

Lord, hear us.
Lord, hear our prayer.

Presider

God our Saviour, hear us this day as we stand together in community, our hearts open to your holy word. We ask this through Christ our Lord.
Amen.

First reading

Isaiah 35:1–6, 10
God himself is coming to save you.

Responsorial psalm

Psalm 145(146): 6–10
R. Lord, come and save us.

Second reading

James 5:7–10
Do not lose heart; the Lord’s coming will be soon.

Gospel acclamation

Isaiah 61:1 (Luke 4:18)
The Spirit of the Lord is upon me; he sent me to bring Good News to the poor.

Gospel

Matthew 11:2–11
‘A greater than John the Baptist has never been seen.’

Images from the Word

Liturgical notes

The Council of Trent already recognized the great catechetical value contained in the celebration of Mass but was unable to bring out all its consequences in regard to actual practice. In fact, many were pressing for permission to use the vernacular in celebrating the Eucharistic Sacrifice; but the Council, weighing the conditions of that age, considered it a duty to answer this request with a reaffirmation of the Church’s traditional teaching, according to which the Eucharistic Sacrifice is, first and foremost, the action of Christ himself, and therefore its proper efficacy is unaffected by the manner in which the faithful take part in it.

—General Instruction of the Roman Missal, §11 

We have grown up with the expectation that our liturgy will be in the vernacular. Clearly Vatican II took up what had been planned at Trent and was able to implement this change.

‘Rejoice in the Lord always; again I say, rejoice. Indeed, the Lord is near.’

—entrance antiphon

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

John in his prison had heard what Christ was doing and he sent his disciples to ask him, ‘Are you the one who is to come, or have we got to wait for someone else?’ Jesus answered, ‘Go back and tell John what you hear and see; the blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life and the Good News is proclaimed to the poor; and happy is the man who does not lose faith in me.’

As the messengers were leaving, Jesus began to talk to the people about John: ‘What did you go out into the wilderness to see? A reed swaying in the breeze? No? Then what did you go out to see? A man wearing fine clothes? Oh no, those who wear fine clothes are to be found in palaces. Then what did you go out for? To see a prophet? Yes, I tell you, and much more than a prophet: he is the one of whom scripture says:

‘Look, I am going to send my messenger before you;
he will prepare your way before you.

‘I tell you solemnly, of all the children born of women, a greater than John the Baptist has never been seen; yet the least in the kingdom of heaven is greater than he is.’

(Matthew 11:2–11) 

Did you know?

Points of interest and Catholic lore 

Exploring the Word

As we have already noted, one of the main purposes of Matthew’s Gospel is to reveal Jesus as the long awaited Messiah of the Jews to Matthew’s largely Jewish community. In this text, Matthew cites the evidence that is before their eyes. Why is it necessary for John to question the identity of Jesus when his own eyes and ears will give him the answer he seeks? The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised to life, and good news is proclaimed to the poor! Such were the signs of the coming of the Lord that Isaiah had prophesied. Such are the actions that Jesus undertakes! His identity is clear for all who have the eyes to see it.

Making connections

Opportunities for group discussion and personal prayer 

Rejoice in the Lord always; again I say, rejoice.
Indeed the Lord is near.

Sharing the tradition

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The word gospel means ‘good news’. The four accounts of the life, ministry, death and resurrection of Jesus are at the heart of the Christian Scriptures. Each of the four gospels presents its story of Jesus according to the particular needs of the community for which it was written. There are some differences of theological perspective but overwhelming consistency in the overall picture of Jesus that emerges.

Symbols and images

After the period of the exile—when Israel had been defeated, the temple destroyed and the people taken into captivity in Babylon—there developed a belief that a Messiah would come, an ‘anointed one’ of God, who would restore Israel’s greatness and usher in a new era characterised by justice, peace and joy. The Messiah was the one who would inaugurate the kingdom or reign of God. The action of this text proclaims that the Messiah has indeed come.

Living the Word

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

Entrance

Responsorial psalm (see also music overview for Advent) 

Gospel acclamation

Isaiah 61:1 (Luke 4:18)

Alleluia, Alleluia!
The Spirit of the Lord is upon me;
he sent me to bring Good News to the poor.
Alleluia!

Procession of the gifts/offertory 

Communion

Thanksgiving hymn/song/canticle (optional, sung by all)

Sending forth 

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