Lucy Davison, Author at The Summit Online

Gospel

Mary set out and went as quickly as she could to a town in the hill country of Judah. She went into Zechariah’s house and greeted Elizabeth. Now as soon as Elizabeth heard Mary’s greeting, the child leapt in her womb and Elizabeth was filled with the Holy Spirit. She gave a loud cry and said, ‘Of all women you are the most blessed, and blessed is the fruit of your womb. Why should I be honoured with a visit from the mother of my Lord? For the moment your greeting reached my ears, the child in my womb leapt for joy. Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled.’

(Luke 1:39–44)

Did you know?

Points of interest and Catholic lore

In the Gospel of Luke, Jesus' conception and birth are described in parallel with John the Baptist's conception and birth. One important difference is that the announcement of John's miraculous conception to elderly parents came to his father, Zechariah, while the announcement of Jesus' conception came to his mother, Mary.
In the Gospel of Matthew, Joseph is the main protagonist; in the Gospel of Luke, the focus is on Mary’s role in cooperating with God’s plan for the world.
The Gospel of Luke strongly focuses on the role that women play in the story of salvation.
Mary undertakes a journey from Nazareth in Galilee, in the north of Israel, to the hill country of Judah, in the south of Israel. This is an extraordinary journey for a young pregnant woman of her time to undertake alone!

Exploring the Word

Elizabeth’s response to the visit of her young kinswoman is quite remarkable. She had no way of knowing what had happened to Mary, but she receives a sudden intuition from God and is ‘filled with the Holy Spirit’. Elizabeth and the child she carries both recognise and respond to an in-breaking of God’s action in human history. The revelation Elizabeth experiences is even more profound when we realise that she rejoices not only because Mary is carrying the long-awaited saviour, but also because she sees Mary’s blessedness as a direct result of her faith. ‘Blessed is she who believed that the promise made to her by the Lord would be fulfilled’. It is Mary’s willing acceptance of the role God chose for her that resulted in her being blessed among women.

Can you think of a time when you ‘knew’ something without being told? What was the source of your intuition?
What promises has God made to you? Do you believe the promises that have been made?

Making connections

Opportunities for group discussion and personal prayer

‘You are most blessed’. Do you have a sense of how ‘blessed’ you are? Can you recognise the ‘blessedness’ of others?
Have you ever had a sense of being filled with the Holy Spirit, or a sense of the closeness of God?
This week, try to visit someone who needs some attention, especially as Christmas is almost upon us. Make the time to reach out to one another.
Have you ever felt honoured by a visit from someone special? Is there a favourite relative that you visit regularly? Do you have special memories associated with your mother or grandmother? Share your reflections with others.
Mary’s great song of rejoicing, which comes after today’s gospel, makes a suitable prayer this week:
My soul proclaims the greatness of the Lord;
my spirit rejoices in God my saviour.
For he has looked upon my lowliness;
behold, from now on, all ages will call me blessed.
The Mighty One has done great things for me,
and holy is his name.

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

Mary, the mother of God, has a unique and integral place in the Christian tradition. Catholics honour her because God chose her to give his Son human form—a task she freely and willingly accepted. ‘By her complete adherence to the Father’s will, and to his Son’s redemptive work … the virgin Mary is the Church’s model of faith and charity’ (CCC, §967). However, some misunderstandings about Mary's role my linger within the Catholic tradition.

It may be necessary to distinguish between the honour that is attributed to Mary and the worship and adoration that are due only to God.
You could read the scriptural texts about Mary and explore her role as a model of faith and mother of the Church.
You could introduce and explain some of the popular devotions to Mary that have developed throughout history, such as the rosary.
You could introduce some of the titles given to Mary throughout history and explore their significance—such as Mary, Help of Christians. Under this title, Mary is a patron saint of Australia.
You could explore some of the images of Mary that works of art and film have popularised. Do these images reflect the reality of a young Jewish mother in the first century? What do you think Mary was really like?

Symbols and images

It is Mary’s willingness to accept her role in God’s plan for salvation that makes her such a special figure. Throughout the Scriptures, God often chooses those who are lowly and apparently powerless to help perform his plan for salvation. Mary’s simplicity and faith are a model for all believers. Her response to God’s call is one we can all emulate.

Living the Word

What images of Mary exist in your parish church or other buildings? You could encourage your group to visit those images and discuss them. Are there particular Marian devotions held in your community? Are there ways your group can become involved in these devotions?
Use the Advent wreath and candle-lighting ritual again. Pray together the Hail Mary. You could give a gift of prayer cards that feature the Hail Mary. Encourage the group to memorise this great prayer of the Church by heart. You could sing an arrangement of the Hail Mary (GA 544) or Magnificat (GA 550). Conclude with the prayer of exorcism in the RCIA at §94K.

Gospel

When all the people asked John, ‘What must we do?’ he answered, ‘If anyone has two tunics he must share with the man who has none, and the one with something to eat must do the same.’ There were tax collectors too who came for baptism, and these said to him, ‘Master, what must we do?’ He said to them, ‘Exact no more than your rate.’ Some soldiers asked him in their turn, ‘What about us? What must we do?’ He said to them, ‘No intimidation! No extortion! Be content with your pay!’

A feeling of expectancy had grown among the people, who were beginning to think that John might be the Christ, so John declared before them all, ‘I baptise you with water, but someone is coming, someone who is more powerful than I am, and I am not fit to undo the strap of his sandals; he will baptise you with the Holy Spirit and fire. His winnowing-fan is in his hand to clear his threshing-floor and to gather the wheat into his barn; but the chaff he will burn in a fire that will never go out.’ As well as this, there were many other things he said to exhort the people and to announce the Good News to them.

(Luke 3:10–18)

Did you know?

Points of interest and Catholic lore

Tax collectors during the time of Jesus were disliked immensely for two reasons: they collaborated with the Roman oppressors, and they skimmed additional monies from the people for themselves.
The Jewish people of this time were hopeful that a messiah would come to overthrow the tyranny of the Roman Empire and set them free.
The word 'messiah' in Hebrew means ‘anointed one’; the word 'Christ' has exactly the same meaning in Greek.

Exploring the Word

‘What must we do?’ This is a profound question. The answer does not involve pious gestures or private devotions. John the Baptist clarifies that to be saved, people must respond to the ways of God by being in right relationship with their neighbours and by living justly. The justice of God is forged in right relationship, so that those who have more share with those who have nothing, and so that people are treated fairly and no extortion or violence is used against them. John is inviting his hearers to form a new society, and they begin to suspect that he may be the Messiah. However, he is adamant that one more powerful than he is still to come—one who will bring with him a baptism of fire and of the Holy Spirit. At Pentecost, this baptism became a reality for the early church; it formed its members into the new society who responds to God’s love by imitating the life and love of the Son. They must now live like the wheat and not the chaff, which is fit only to be burned.

If we were to ask today, ‘What must we do?’, how might John answer us?

Making connections

Opportunities for group discussion and personal prayer

‘A feeling of expectancy had grown among the people’. Do you feel an expectancy growing in you as the coming of Christ draws closer?
‘What must we do?’ Can you do anything in your life to live more ethically? John’s words deeply challenge how people live.
Make a special effort to live ethically this week. Various church agencies provide opportunities at this time of year to share wealth or good fortune with those who have little. Share yours.
Living ethically is not always easy. What are some challenges in the present age that make it difficult to live ethically? How often do we hear, ‘But everyone does it’, and what are some of the circumstances that prompt such a statement? How should Christians respond in such circumstances? Share your reflections.
Use this week’s responsorial psalm as this week’s prayer:
Truly, God is my salvation,
I trust, I shall not fear.
For the Lord is my strength, my song,
he became my saviour.
Cry out with joy and gladness:
For among you is the great and Holy One of Israel.

Sharing the tradition

The figure of John the Baptist holds a special place in the life of the Church, as he was one of the first people to recognise Jesus as the awaited Messiah.

You could explore the scriptural passages that provide the information we have on John the Baptist.
You could discuss John’s withdrawal into the desert and the tradition of withdrawal that is part of the life of the Church.
What opportunities today allow people to withdraw or retreat into a quiet place for prayer?
What are the benefits of such a withdrawal?

Symbols and images

The image of Jesus as a farmer who separates the wheat from the chaff is a stern one, and it serves to remind us that the choices we make have consequences—not only in this life but in the eternal life yet to come. Truly living the life of a Christian is not an easy task.

Living the word

Does your parish community offer any opportunities for people to undertake a retreat program? Could such opportunities be introduced? In the lead-up to Christmas, are there ways in which your group can be encouraged to withdraw from the hustle and bustle of life to a quiet place for prayer and preparation?
Use the ritual lighting of the Advent wreath candle. You could use some reflective music and spend time quietly contemplating the question, ‘What must I do?’ Pray for each other in your search for an answer. An appropriate song could be the Taizé chant, Wait for the Lord (GA 283). Conclude with an adaptation of the prayer of exorcism in the RCIA at §94G.

Gospel

In the fifteenth year of Tiberius Caesar’s reign, when Pontius Pilate was governor of Judaea, Herod tetrarch of Galilee, his brother Philip tetrarch of the lands of Ituraea and Trachonitis, Lysanias tetrarch of Abilene, during the pontificate of Annas and Caiaphas the word of God came to John son of Zechariah, in the wilderness. He went through the whole Jordan district proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the sayings of the prophet Isaiah:

A voice cries in the wilderness:
Prepare a way for the Lord,
make his paths straight.
Every valley will be filled in,
every mountain and hill be laid low,
winding ways will be straightened
and rough roads made smooth.
And all mankind shall see the salvation of God.

(Luke 3:1–6)

Did you know?

Points of interest and Catholic lore

Luke goes to great lengths to describe the geographical and political world into which Jesus is born. God enters human history at a specific time and place, so the coming of Jesus for the salvation of the world is not a vague notion but a concrete event in time.
The prophets of the Hebrew tradition were specially chosen people who spoke the word of God to Israel. John the Baptist is sometimes referred to as the last of the great prophets.
Scholars believe that Jesus may have spent some time as a disciple of John the Baptist before beginning his own public ministry.
The ‘Herod’ mentioned in this text is Herod Antipas, son of Herod the Great, who ruled at the time of Jesus’ birth. After Herod the Great’s death, his realm was divided among three of his sons. One son proved be be an inept ruler, so the Romans removed him from power in Judaea and replaced him with a Roman governor.

Exploring the word

The word of God that comes to John in the wilderness is not a word meant for him alone; it is to be shared with all people. John’s proclamation of the word of God ‘through the whole Jordan district’ serves as a precursor to Jesus’ instruction to his disciples ‘that repentance and forgiveness of sins is to be proclaimed in his name to all nations’ (Luke 24:47). The salvation brought by the Lord is not a personal or private matter, but one that is destined for the whole of humankind. However, this salvation can only be achieved if people are prepared to realign their lives—to repent for past sins and take a new path in life. John’s call is a call to a new beginning.

What new beginning are you being called to as you undertake your journey to baptism?
What are the ‘sins of the past’ that you are being called to repent for?
What ‘sins of the past’ is all humanity being called to repent for in order to make a new beginning?

Making connections

Opportunities for group discussion and personal prayer

‘The word of God came to John’. How did the word of God first come to you?
Are there paths in your life that need to be straightened, or hills and valleys that need to be levelled, to make it easier for the Lord to come to you?
Who are the prophets of the modern age who call people back to fidelity to God’s plan for the world? Are there raised voices that warn us to honour the earth and all people? Are there voices that call us to respect creation and share the bounty of God’s gifts more equitably? How does the modern world receive the voices of the prophets of today? What hills need to be levelled and what paths straightened? Share your reflections with each other.
This week, try not to get swept away in the 'Christmas cheer’ that dominates all around us. Choose instead to concentrate on waiting and preparing for what is to come.
Today’s entrance antiphon is a lovely prayer for this week:
The Lord will come to save the nations,
and the Lord will make the glory of his voice heard
in the joy of your heart.

Sharing the tradition

The readings from the prophets of the Hebrew tradition are one feature of the liturgy for Advent. A prophet is someone who speaks for God in a particular time and society. The sequence of readings for Advent in Year C features the words of Jeremiah, Baruch, Zephaniah and Micah.

You could provide some background information about the prophetic tradition of Israel.
You could provide some information about the historical reality and message of the four prophets whose words are heard in Advent. What were the situations in their lifetimes that caused them to speak out?
You could build on the opening discussion of modern prophets and discuss what ‘word’ the world most urgently needs today.
Are there any similarities between the world today and the world of the Hebrew prophets?
How does the world today receive the message of its prophets?

Symbols and images

John the Baptist’s words call us to a new beginning. This time of preparation for the coming of the Lord of history at Christmas is a time for us to realign our roads and straighten our paths, so that the coming of Christ into our lives is made easier. We must prepare to welcome the Christ child.

Living the word

What special actions of preparation for the coming of Jesus are offered in your faith community? How can catechumens be invited to participate in those preparations? Does your community make any special efforts to combat loneliness or isolation in the lead-up to Christmas?
Use the Advent wreath as a focus for prayer again. Pray for all those who need to hear the word of God in their lives. You could sing Prepare the Way (GA 284). Conclude with the prayer of blessing in the RCIA at §97C.

Gospel

Jesus said to his disciples: ‘There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the clamour of the ocean and its waves; men dying of fear as they await what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand.'

‘Watch yourselves, or your hearts will be coarsened with debauchery and drunkenness and the cares of life, and that day will be sprung on you suddenly, like a trap. For it will come down on every living man on the face of the earth. Stay awake, praying at all times for the strength to survive all that is going to happen, and to stand with confidence before the Son of Man.’

(Luke 21:25–28, 34–36)

Did you know?

Points of interest and Catholic lore

Advent is the beginning of the Church’s liturgical year.
The Advent period is concerned with ‘waiting’ for the coming of the Christ child.
A recurring theme in the gospels read during Advent is looking towards the end times, when Christ will come again.
Today begins the cycle of readings for Year C in the Lectionary. This means that most of the gospel readings are taken from the Gospel of Luke.
The Advent wreath is one way of preparing for the coming of the Christ child. The circle of greenery symbolises God’s love, which is without beginning or end, while the candles represent the four weeks of preparation time. One candle is lit each Sunday during Advent, and the final, central candle is lit on Christmas Day.

Exploring the Word

The Gospel of Luke is written for a Gentile church community who is living in an 'in-between’ time. The early Christians believed that the second coming of Christ was imminent—that Jesus would return soon as the Lord of Glory. As time passed, they had to rethink this belief. In this text, Luke addresses a community who can contemplate the history of Jesus and the Church while also looking forward to his future coming as the Son of Man. The text focuses on how Christians should live in this ‘in-between' time. They must be attentive to the Gospel and live in readiness to meet their God. They must not be distracted by the cares and snares of the world, but instead be ready to stand confidently before the Son of Man.

What things in your life distract you from the Gospel?
What are some strategies that help you stay attentive to the important things in life?

Making connections

Opportunities for group discussion and personal prayer

In your life, what experiences or events have been ‘sprung on you suddenly’? How did you deal with such surprises?
What does it mean to ‘stand with confidence before the Son of Man’?
Share with each other some of your hopes and fears for the future. Have you set particular goals for yourself? How are you preparing for the future? What would you like the future to hold for you? Do you see it as a time of uncertainty, or are you confidently looking forward to it?
This week, be attentive to the time you spend waiting—in traffic, on the phone, to cross the road, for the kettle to boil. Use these small moments of waiting to focus on, and prepare yourself for, the coming of Christ at Christmas.
Repeat the Gospel acclamation often this week:
Lord, show us your mercy and love,
and grant us your salvation.

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 celebration of a feast to honour the birth of Jesus did not emerge in the West until the fourth century. Scholars generally note that by AD 336, such a feast was established and celebrated in Rome on 25 December. This comparatively late development of a feast to celebrate the birth of Christ may seem surprising to contemporary Christians, for whom Christmas is so central. However, we must remember that the early Christians expected the glorious return of Christ in their own lifetimes. It was only with time and an obvious delay to the Second Coming that such a feast could emerge. Furthermore, time provided the opportunity for a greater and more mature theological reflection on the mysteries of the incarnation and Second Coming.

Advent, as a period of preparation for the feast of Christmas, developed even later in history. Evidence of such a preparatory time in Rome did not exist until well into the sixth century. It was Pope Gregory the Great (AD 590–604) who established a four-week liturgical preparation for Christmas; however, the eschatological (end-times) themes of the Second Coming were not established until the Middle Ages.

You could discuss the liturgical symbols and colours of Advent, as well as how Christians can use this time of waiting to prepare for the coming of Christ at Christmas.

Symbols and images

The end-times imagery that Luke uses in this text was common in Jewish apocalyptic literature of the time. For Christians, looking forward to the final coming of Christ as the Lord of all history and all creation is an action filled with hope, because their ‘liberation is near at hand’.

Living the Word

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

Invite candidates and catechumens to make their own Advent wreath to use in their homes during the Advent period.
Use an Advent wreath as a focus for prayer during this season. Pray for each other as you prepare to welcome Jesus into your lives. You could use or adapt the candle-lighting ritual in Gather Australia (GA 272). There are also several Advent songs you could use (GA 277–285). Conclude with the prayer of exorcism in the RCIA at §94E.

Gospel

Jesus said to his disciples: ‘In those days, after the time of distress, the sun will be darkened, the moon will lose its brightness, the stars will come falling from heaven and the powers in the heavens will be shaken. And then they will see the Son of Man coming in the clouds with great power and glory; then too he will send the angels to gather his chosen from the four winds, from the ends of the world to the ends of heaven.

‘Take the fig tree as a parable: as soon as its twigs grow supple and its leaves come out, you know that summer is near. So with you when you see these things happening: know that he is near, at the very gates. I tell you solemnly, before this generation has passed away all these things will have taken place. Heaven and earth will pass away, but my words will not pass away.

‘But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son; no one but the Father.’

(Mark 13:24–32)

Did you know?

Points of interest and Catholic lore

The language that Jesus uses here to describe the end times is called ‘apocalyptic’. Apocalyptic writing was very common and popular from about the second century before Jesus’ birth through to the second century after his death. The Bible contains many examples of this apocalyptic style, such as the Book of Revelation. It is a particular literary form, with special rules for interpretation, and is perhaps the most misunderstood style of writing in the Scriptures. It is highly symbolic and should never be read literally.
The first Christian communities believed that the ‘end times’ and Christ’s second coming were imminent. It was only after many years, when this did not eventuate, that the language of the second coming was tempered.
It is generally accepted by scholars that Mark’s Gospel was the first one written, probably about ad 65–70, thus reflecting this belief in the imminent second coming of Christ.

Exploring the Word

Mark’s Gospel is drawing to a close. This is just about the last teaching of Jesus to the disciples before entering into the momentous events of his final days in Jerusalem. It is little wonder that Jesus is concerned that they understand something of the end times. Jesus uses the commonly accepted language of apocalypse, just as the Book of Daniel does in today’s first reading. While this language sounds strange to our modern ear, we should not try to understand it in any literal or scientific sense. Instead we must focus on the message that Jesus is conveying: we need to live in anticipation of the end of our own lives and of human history. Only God knows when that hour is to be, but Jesus makes it clear that it will not take place until the gospel has been preached to the ends of the earth. Only then can the angels gather in the faithful from ‘the four winds, from the ends of the world to the ends of heaven’.
By his words, Jesus teaches his disciples that they will live in the missionary time of the Church. They must spread the gospel (see Mark 13:10) and live in anticipation of that time when God will once again be Lord of all creation, when God’s plan comes to fruition.

What might the world look like if God were again ‘Lord of all creation’?
Do you ever contemplate your own death? What does the promise of eternal life mean to you?

Making connections

Opportunties for group discussion and personal prayer

What helps you to live in an expectant and watchful way?
‘My words will not pass away.’ What words of Jesus stay with you most?
What signs of growth, life, death or change do you see around you—in the natural world, your community, your family, yourself? Be attentive to change this week.
In today’s world there are many signs of chaos or disorder. What are some of those signs? What are these signs indicative of?
We sometimes experience chaos and disorder in our own lives. Reflect on times when you felt things were happening around you that you could not control. Share your experiences.
Use the response to the psalm as this week’s prayer:
Keep me safe, O God;
you are my hope.

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 Creed states that Jesus ‘will come again in glory to judge the living and the dead’ and that we ‘look for the resurrection of the dead and the life of the world to come’. These can be very confusing notions for catechumens, especially when they become bound up in preconceived ideas about heaven and hell, reward and punishment, angels and clouds or eternal fire.

This would be a good opportunity to explore what the Church teaches on some of these beliefs. Again the Catechism of the Catholic Church provides ample material. It will be important to allow openness in the dialogue and a chance to ask questions.
We often hear reports of sects that develop bizarre theories or anticipate the end of the world. Such sects often read these apocalyptic texts in a literal way. It may be useful to discuss the way the Church interprets the texts that sometimes form the basis of such sects’ actions. Our interpretive tools are very different! You could discuss the ‘historical-critical method’ mandated by the Church to interpret Scripture. It is this method that underpins these commentaries.

Symbols and images

By using the image of the fig tree as a sign of the coming of summer, Jesus is pointing out to his disciples that they should keenly observe the world around them. Reading the ‘signs of the times’ and responding in faith to changing circumstances is one of the tasks of a Christian.

Living the Word

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

In what ways does your community engage in discerning the ‘signs of the times’? Are there discussion or prayer groups that catechumens could become involved in?
Use an image or icon of Christ as a focus for prayer. Allow time for reflection on the world. Pray for each other as you look to the future with hope and expectation. A suitable song could be ‘Praise to the Lord, the almighty’ (GA 421).
Conclude with the prayer of exorcism in RCIA at §94G.

As One Voice 1, 2, and The Next Generation—AOV1, AOV2, AOVNG
Catholic Worship Book and Catholic Worship Book II—CWB, CWBII
Gather (3rd edition)—G
Gather Australia—GA
Psalms for Feasts and Seasons—PFS
Digital download—DD
Selected collection—SC

Mass settings for solemnities

For the Solemnity of the Most Holy Trinity, the Solemnity of the Body and Blood of Christ and the Solemnity of Our Lord Jesus, King of the Universe (Christ the King), it is useful to use a Mass setting that is well known to the singing assembly but different to the one used in Ordinary Time. The setting chosen should also match the higher level of solemnity of these days:

Some suggested settings are:

Mass of Christ the Redeemer (Kirkpatrick)—CWBII 24
Mass of Creation (Haugen)—AOV1 196 (3rd edn), CWBII 69 a, b, c, 74, G 192–204, DD (GIA)
For youth: Mass of a Joyful Heart (Angrisano)—DD (OCP)

Mass settings for Ordinary Time

It is useful to change the Mass setting from whatever is used in the Easter season and for solemnities 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. Encouraging and supporting people’s participation each week builds the confidence and capacity of the singing assembly. The gospel acclamation returns to ‘Alleluia’ in Ordinary Time, and the Gloria is sung. See also the ‘Mass Settings’ section in CWBII.

Some suggested settings are:

Mass of Glory and Praise (Mason)—CWBII 25
Missa Magis (Willcock)—CWBII 26a, b, c, e, g, h
Mass of Freedom (Russell)—AOV1 197 (revised 3rd edn only)
Gloria only: Mass Shalom (Smith, rev. Mason)—AOV1 195 (revised 3rd edn only), CWBII 27c, DD (Liturgical Song)
Gloria only: Belmont Mass (Walker)—CWBII 39
For youth: Mass of a Joyful Heart (Angrisano)—DD (OCP)

Psalms

Suggested psalm collections

Catholic Worship Book
Gather Australia
Gather (3rd edition)
Marist Music free digital download—DD (Marist Music)
Praise the Lord My Soul (Connolly)—SC (Willow Publishing Australia)
Psallite: Sacred Song for Liturgy and Life—DD (Liturgical Press, Collegeville)
Psalms for All Time (Mason)—DD (Liturgical Song, Australia)
Psalms for the Church’s Year (Heagney)—SC (Liturgical Song, Australia)
Psalms for Feasts and Seasons (Willcock)—SC (Collins Dove, Melbourne)
Psalms for the Sundays of Year C (O’Brien)—SC (self-published in Brighton, SA)
Responsorial Psalms Year C (Herry)—DD (Marist Music, free)
Responsorial Psalms: Year C (Smith)—DD (Willow Publishing, Sydney)
Sing the Responsorial Psalms (McKenna)—SC (Willow Publishing, Australia)
The Lyric Psalter: Year C (Alonso & Haugen)—SC (Willow Publishing, Sydney)

Suggested common responses (petition and praise)

Common Response 1 (petition): The Lord is near to all who call (Willcock)—PFS 78
Common Response 2 (petition): Hear us, Lord, and save us (Willcock)—PFS 80
Common Response 3 (petition): The Lord is kind and merciful (Willcock)—PFS 82
Common Response 1 (praise): Praise the Lord for the Lord is good (Willcock)—PFS 72
Common Response 2 (praise): We praise you, O Lord (Willcock)—PFS 74
Common Response 3 (praise): Sing to the Lord a new song (Willcock)—PFS 76

Please use the verse appropriate to the day. It is preferable to use one acclamation throughout the whole season to support confident participation by the assembly.

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 while using the psalm verses set for each week in the Lectionary. Over time, by using the psalms suggested, a community can gradually build its repertoire and ensure that the sung responsorial psalm remains a regular part of the Liturgy of the Word.

Suggested gospel acclamations

Alleluia from Mass of a Joyful Heart (Angrisano)—DD (OCP)
Alleluia from Mass Shalom—CWBII 27d, DD (AOV or Liturgical Song)
Alleluiatic Psalm Tone—CWBII 47
Celtic Alleluia—AOV1 13, CWBII 48, GA 141
Hallel Alleluia—CWBII 49
Mawby Alleluia—CWBII 51
Murray Alleluia—CWBII 52

Suggested entrance and Communion antiphon collection

Saint Meinrad Entrance and Communion Antiphons (Columba Kelly OSB)—DD (OCP)

Solo singing or instrumentals

The procession of the gifts or offertory is an appropriate time for an appropriate solo piece, from either a solo singer 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.

Resources

As One Voice 1, 2, and The Next Generation—AOV1, AOV2, AOVNG
Catholic Worship Book and Catholic Worship Book II—CWB, CWBII
Gather (3rd edition)—G
Gather Australia—GA
Psalms for Feasts and Seasons—PFS
Digital download—DD
Selected collection—SC

Lenten Mass settings

A change in Mass setting from whatever is usually used in Ordinary Time serves to highlight the change of liturgical season. In keeping with the more introspective and reflective character of the season of Lent, a Mass setting that is simpler and more contemplative would be appropriate. This deepens the character of the season. Use the Lenten acclamations, remembering that the Gospel acclamation also changes to reflect the season. See the ‘Mass Settings’ section in CWBII, as well as the ‘Service Music’ section in CWBII for the seasonal responses. There is no Gloria sung and no Alleluia Gospel acclamation used in Lent. Lent is a time for returning to God in all aspects of our lives; the music chosen should reflect and support this purpose. The General Instruction of the Roman Missal says that ‘In Lent the playing of the organ and musical instruments is allowed only in order to support the singing. Exceptions, however, are Laetare Sunday (fourth Sunday of Lent), Solemnities, and Feasts’ (GIRM, §313).

Some suggested settings are:

Mass Shalom (Smith, rev. Mason)—AOV1 195 (revised 3rd edn only), CWBII 27a, e, f, g, k, DD (Liturgical Song)
Mass of St Francis (Taylor)—CWBII 22a, c, e, g, h
Chant Mass—CWBII 4a or b, 11a, 12a, 17a or b; or G 169, 179, 180A, 185

Rite of sprinkling

Cleanse us, Lord (Willcock)—GA 136

The Scrutinies

Some suggestions for the third, fourth and fifth Sunday of Lent (as a gathering song, a song after the homily or after the exorcism) are:

God to enfold you—CWBII 96
I heard the voice of Jesus say—AOV1 54, CWBII 512, G 724, GA 468

Dismissal of the elect

Dismissal of the Elect—GA 167
Go in peace—CWBII 89
Go now and listen to the Word of God—CWBII 90
In the peace of Christ—CWBII 91
This is our faith—CWBII 109

Lenten psalms

Suggested psalm collections

Catholic Worship Book
Gather Australia
Gather (3rd Edition)
Praise the Lord My Soul (Richard Connolly)—SC (Willow Publishing, Sydney)
Psallite: Sacred Song for Liturgy and Life—DD (Liturgical Press, Collegeville)
Psalms for All Time (Paul Mason)—DD (Liturgical Song, Wollongong, NSW )
Psalms for Feasts and Seasons (Willcock)—SC (Collins Dove, Melbourne)
Psalms for the Sundays of Year C (O’Brien)—SC (self-published in Brighton, SA)
Responsorial Psalms Yr A (Herry)— DD (Marist Music, free)
Responsorial Psalms: Year C (Smith)—DD (Willow Publishing, Sydney)
The Lyric Psalter: Year C (Alonso/Haugen)—SC (Willow Publishing, Sydney)

Seasonal responsorial psalms for Lent

Seasonal Psalm 50 (51): Be merciful, O Lord (Mews)—CWB 202
Seasonal Psalm 50 (51): Be merciful, O Lord (O’Brien)—CWBII 92
Seasonal Psalm 50 (51): Be merciful, O Lord (Willcock)—GA 41, PFS 14
Seasonal Psalm 90 (91): Be with me, Lord (Haugen)—CWB 627, CWBII 286, G 65, GA 53
Seasonal Psalm 90 (91): Be with me, Lord (Willcock)—PFS 16

Seasonal psalms can be used at any liturgy during Lent.

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. Over time, by using the psalms suggested, 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

Glory and praise (Deiss)—CWBII 54, GA 148
Glory and praise (Willcock)—CWBII 55
Praise and honour (Jones)—CWBII 58
Praise and honour, from Mass Shalom—CWBII 27e
Praise and honour, from Orbis factor—CWBII 59

It is preferable to use one acclamation throughout the whole season. See also CWBII 43–53.

Solo singing or instrumentals

The procession of the gifts or offertory is an suitable time for an appropriate piece from a solo singer, or the choir. This piece may replace a communal hymn or song at this time.

After Communion

Entrance

O come, O come, Emmanuel—AOV1 174, CWB 763, CWBII 242, G 395, GA 285
Sing out, earth and skies—AOV2 32
The voice of God—CWB 835, CWBII 621, GA 476
Wake, O wake, and sleep no longer—GA 282
Wake, O wake! the night is dying!—CWBII 252

Responsorial psalm (see also music overview for Advent)

Isaiah 12: Cry out with joy and gladness (Boschetti)—CWB 180

Common response (may be used all through Advent)

Come, O Lord, and set us free (Willcock)—PFS 64

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

All that is hidden—AOV1 127, G 746
In the Lord I’ll be ever thankful (Taizé)—AOV2 109, CWBII 522, G 639, GA 429
I want to walk as a child of the light—CWBII 514, G 593
Wait for the Lord (Taizé)—CWBII 251, G 406, GA 283

Communion

Bread of life, hope of the world—AOV1 164, CWBII 459, GA 199 (Advent setting)
Let heaven rejoice—AOV1 124
My soul in stillness waits—CWBII 237, G 415, GA 280
Rejoice in the Lord, again rejoice!—DD (Liturgical Press)

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

Find us ready, Lord (Booth)—DD (OCP)
God has chosen me (Farrell)—AOV1 21, CWBII 495, G 761, GA 497
Grant to us, O Lord—CWB 698, CWBII 291, GA 303
Joyful in hope—AOV1 20, DD (Marist Music)
Open the heavens—AOV2 163, CWBII 243
Sing to God with joy and gladness—AOV2 39, CWBII 603
Soon and very soon—G 865
The coming of our Lord—CWBII 248
We rejoice to be God’s chosen—CWBII 637

Sending forth

Christ, be our light—AOV2 3, CWBII 540, G 590, GA 404
City of God—AOV1 57, CWBII 453, G 766, GA 498
Let the valleys be raised—DD (OCP)
My soul rejoices in God, my Saviour—CWBII 212, GA 250
Sing to the mountains—AOV1 92, CWBII 604, G 519, GA 362

Entrance

Advent Song—GA 281
A voice cries out—G 416, GA 278
Come to set us free—AOV1 39, CWBII 233, GA 277
O come, divine Messiah!—G 401, CWBII 240
On Jordan’s bank—CWB 780, CWBII 244, G 418
Prepare! Prepare! (Pishner)—G 398, DD (GIA)
Prepare the way—CWBII 250, GA 284
The coming of our Lord—CWBII 248
Wake, O wake, and sleep no longer—GA 282

Responsorial psalm (see also music overview for Advent)

Psalm 125 (126): The Lord has done great things for us (Ancell)—CWB 177, GA 74

Common response (may be used all through Advent)

Come, O Lord, and set us free (Willcock)—PFS 64

Gospel acclamation

Luke 3:4, 6

Alleluia, Alleluia!
Prepare the way of the Lord, make straight his paths:
all people shall see the salvation of God.
Alleluia!

Procession of the gifts/offertory

Advent Chant—AOV2 123
God of Abraham—AOV1 137, GA 306
God of mercy (Manalo)—DD (OCP)
I have loved you—AOV1 126, CWBII 511, G 588, GA 402
There was a man of God—CWBII 250
This bread that we share—DD (OCP)
Wait for the Lord (Taizé)—CWBII 251, G 406, GA 283
Your light will come, Jerusalem (Hurd)—DD (OCP)

Communion

Arise, Jerusalem, stand on the height—DD (Liturgical Press)
Bless the Lord, my soul (Taizé)—AOV2 142, G 620
Bread of life, hope of the world—AOV1 164, CWBII 459, GA 199 (Advent setting)
Now in this banquet—G 937, GA 197
Return to God—CWBII 298, G 478, GA 304
There is a longing—CWBII 82
We remember how you loved us—AOV1 81, GA 446
Your love is finer than life (Haugen)—CWBII 567, G 58, GA 43, DD (GIA)

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

Find us ready, Lord (Booth)—DD (OCP)
Grant to us, O Lord—CWB 698, CWBII 291, GA 303
Open the heavens—AOV2 163, CWBII 243
Soon and very soon—G 865
The coming of our Lord—CWBII 248

Sending forth

Christ, be our light—AOV2 3, CWBII 540, G 590, GA 404
Grant to us, O Lord—CWB 698, CWBII 291, GA 303
In faith and hope and love—CWB 722, CWBII 520, GA 442
Love is his word—CWB 743, CWBII 553, GA 462
The voice of God—CWB 835, CWBII 621, GA 476
When the King shall come again—CWBII 249

Entrance

Advent Litany—CWBII 253, GA 279
Advent Song—GA 281
Christ, be our light—AOV2 3, CWBII 540, G 590, GA 404
City of God—AOV1 57, CWBII 453, G 766, GA 498
Come Lord Jesus (Connolly)—DD (AOV, Year of Grace collection)
Come, O long expected Jesus—CWB 657, CWBII 232
Come to set us free—AOV1 39, CWBII 233, GA 277
Emmanuel (Angrisano)—DD (OCP)
Eternal God who made the stars—CWBII 236a
Grant to us, O Lord—CWB 698, CWBII 291, GA 303
Open the heavens—AOV2 163, CWBII 243
The coming of our Lord—CWBII 248
The King shall come—G 414
Wake, O wake, and sleep no longer—GA 282
Wake, O wake! the night is dying!—CWBII 252
When the King shall come again—CWBII 249

Responsorial psalm (see also music overview for Advent)

Psalm 24 (25): To you, O Lord (Alstott)—DD (OCP)
Psalm 24 (25): To you, O Lord (Haugen)—G 39
Psalm 24 (25): To you, O Lord (Pishner)—G 40
Psalm 24 (25): To you, O Lord (Smith)—AOV1 108
Psalm 24 (25): To you, O Lord (Thomson)—CWB 168
Psalm 24 (25): To you, O Lord (Willcock)—CWBII 632, GA 26, PFS 2

Common response (may be used all through Advent)

Come, O Lord, and set us free (Willcock)—PFS 64

Gospel acclamation

Psalm 84:8

Alleluia, Alleluia!
Lord, show us your mercy and love,
and grant us your salvation.
Alleluia!

Procession of the gifts/offertory

Advent Chant—AOV2 123
A place at the table—AOVNG 1
God of Abraham—AOV1 137, GA 306
I have loved you—AOV1 126, CWBII 511, G 588, GA 402
Eat this bread (Taizé)—AOV1 125, CWBII 484, G 941, GA 205
Wait for the Lord (Taizé)—CWBII 251, G 406, GA 283
Your light will come, Jerusalem (Hurd)—DD (OCP)

Communion

Bread of life, hope of the world—AOV1 164, CWBII 459, GA 199 (Advent setting)
Return to God—CWBII 298, G 478, GA 304
There is a longing—CWBII 82
Your love is finer than life (Haugen)—CWBII 567, G 58, GA 43, DD (GIA)

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

City of God—AOV1 57, CWBII 453, G 766, GA 498
Find us ready, Lord (Booth)—DD (OCP)
Grant to us, O Lord—CWB 698, CWBII 291, GA 303
Open the heavens—AOV2 163, CWBII 243
Soon and very soon—G 865
The coming of our Lord—CWBII 248

Sending forth

Christ, be our light—AOV2 3, CWBII 540, G 590, GA 404
Find us ready, Lord (Booth)—DD (OCP)
Grant to us, O Lord—CWB 698, CWBII 291, GA 303
In faith and hope and love—CWB 722, CWBII 520, GA 442
When the King shall come again—CWBII 249