COUNCIL SEMINAR OF MEXICO

CEREMONIER COURSE

BASIC NOTES
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CEREMONIER COURSE

INDEX

Page

CEREMONIER COURSE 1
Page 2
1. Nature and importance of the liturgy in the life of the Church 4
2. «Actuosa participatio» 4
3. Incomparable value of the Eucharistic Celebration 5
1. The liturgy as a source of spirituality 6
2. What is liturgical spirituality? 6
3. Essential features of liturgical spirituality 7
4. Liturgical spirituality in priestly formation 9
1. Nature and importance of masters of ceremonies 11
2. The master of ceremonies as a promoter of liturgical spirituality 11
3. General responsibilities of ceremony workers 12
SPECIFIC TASKS OF THE FIRST CEREMONIOR 13
1. Before the celebration 13
2. during the celebration 14
3. After the celebration 15
SPECIFIC TASKS OF THE SECOND CEREMONIERO 16
1. Before the celebration 16
2. during the celebration 16
SOME PRACTICAL ASPECTS TO CONSIDER FOR THE EUCHARISTIC
CELEBRATIONS IN THE TLALPAN HOUSE OF THE SCM 18
1. Regarding his personal presentation 19
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2. Regarding his service in the celebrations 19

GENERAL STRUCTURE OF THE “BOOK OF PRAYERS” FROM THE ROMAN
MISSAL 20
OWN OF TIME 20
ORDINARY OF THE MASS 20
Appendix to the ordinary of the Mass: 20
OWN OF THE SAINTS 21
COMMON MASSES 21
RITUAL MASSES 21
MASSES AND PRAYERS FOR VARIOUS NEEDS AND FOR VARIOUS
CIRCUMSTANCES 21
VOTIVE MASSES 23
MASSES FOR THE DEAD 23
APPENDICES 23
APPENDIX MISSALIS ROMANI 24
INDEXES 24
PRACTICAL ASPECTS TO TAKE INTO ACCOUNT DURING THE CELEBRATION
SOLEMN OF THE LITURGY OF THE HOURS 25
PRACTICAL ASPECTS TO TAKE INTO ACCOUNT IN WORSHIP 25
COMMUNITY TO THE HOLY SACRAMENT IN THE SCM 25
1.
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THE LITURGY,
SOURCE AND SUMMIT OF THE LIFE OF THE CHURCH

1. Nature and importance of the liturgy in the life of the Church

“In Christ our reconciliation was fully realized and we were given the fullness of divine
worship” (SC 5). That is why “the Church has never stopped meeting to celebrate the
paschal mystery; reading everything that refers to him throughout Scripture (Luke 24:27),
celebrating the Eucharist, in which "the victory and triumph of his death is made present
again," and at the same time giving thanks to God for the ineffable gift (2Cor 9,15) in Christ
Jesus to praise his glory (Eph 1,12) by the power of the Holy Spirit” (SC 6).
“To carry out this great work, Christ is always present in his Church, mainly in liturgical
acts” (SC 7). It is present in a special and unparalleled way in the Holy Sacrifice of the
Mass.
The liturgy is “The exercise of the priestly function of Jesus Christ in which, through
sensible signs, the sanctification of man and, thus, the mystical Body of Christ is signified
and carried out , according to each individual's own way, that is, , the Head and its
members, exercises public worship ” (SC 7).
In other words, the work of our redemption is carried out through the liturgy. 1 .
“Therefore every liturgical action, as the work of Christ the priest and his body, which is the
Church, is a sacred action par excellence, whose effectiveness, with the same title and to the
same degree, is not equaled by any other action of the Church.” (SC 7).
“Truly, in such a great work by which God is perfectly glorified and men sanctified,
Christ always associates with himself the Church, his most beloved wife, who invokes her
Lord and through Him worships the Eternal Father” (SC 7) .
Furthermore, “ In the earthly liturgy we foreshadow and participate in the celestial
liturgy ” (SC 8). That is why it is understandable that “the liturgy is the summit towards
which the action of the Church tends and, at the same time, the source from which all its
strength flows .” For the apostolic works are ordered so that all, made children of God by
faith and baptism, come together, praise God in the midst of the Church, participate in the
sacrifice and eat the Lord's Supper” (SC 10).
Therefore, “ From the liturgy , especially from the Eucharist, grace flows towards us, as
from a fountain , and with maximum effectiveness the sanctification of men in Christ and
the glorification of God are obtained, to which they tend.” all other works of the Church as
at their end” (SC 10).

2. «Actuosa participatio»

To take advantage of the grace that comes from liturgical celebrations, any type of
participation in it is not enough. What is needed is an “ actuosa participatio”, that is, an
active and fruitful participation.

« Actuosa participatio » means participating with all the soul, with all the mind, with all

1 Cf. Sacrosanctum Concilium n. 2.

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the heart, taking advantage of the grace that comes from the celebrations and allowing the
mystery that is celebrated in each sacred action to touch and transform life to live according
to with that which is celebrated, as Sacrosanctum Concilium 11 states:

However, to ensure [the full effectiveness of the grace that comes from liturgical actions] it
is necessary that the faithful access the sacred liturgy with a right disposition of mind, put
their soul in agreement with its voice and cooperate with divine grace to not receive it in
vain. For this reason, sacred pastors must ensure that in the liturgical action not only are the
laws observed for a valid and licit celebration, but also that the faithful participate in it
consciously, actively and fruitfully.

3. Incomparable value of the Eucharistic Celebration

We must not tire of continually remembering, even though we already know it !, that the
Eucharist makes present, sacramentally, the only redeeming sacrifice of Christ.
It is urgent to remember again and again that in each Eucharistic celebration the sacrifice
of Christ is sacramentally renewed.
How can we not be filled with amazement when we consider that the entire personal
offering of the Savior, with the totality of his sacrifice, is actualized in the Eucharistic
offering?
We must never tire of repeating to our hearts over and over again what the Council of
Trent says: "It is [...] one and only host, the same one that is now offered through the
ministry of priests, the one that was offered himself then on the cross, only with a different
way of offering himself" (DS 1743).
We must not fail to be surprised and feel captivated by believing and contemplating that
“The only difference between the two sacrifices [that of the cross and that of the altar]
consists in the “mode of offering.” "The sacrifice of the cross involves a bloody immolation,
while the Eucharistic sacrifice is of a ritual order and excludes all bloodshed." 2 . Saint John
Chrysostom already said:

We always offer the same Lamb, and not one today and another tomorrow, but always the
same. For this reason the sacrifice is always a single […] We also now offer that victim,
which was offered then and which will never be consumed3 .

«When the Church celebrates the Eucharist, memorial of the death and resurrection of its
Lord, this central event of salvation becomes truly present and “the work of our redemption
is carried out” (LG 3). This sacrifice is so decisive for the salvation of the human race, that
Jesus Christ has made it and has returned to the Father only after having left us the means to
participate in it , as if we had been present.4 .
To value the sacred Eucharist even more, it is worth remembering that it has a fourfold
purpose in the order of human sanctification:

a) Latréutic purpose (worship)

2 Ibid., 114 and 115.

3 S. JOHN CHRYSÓSTOMO, Homilies on the letter to the Hebrews, 17,3: PG 63,131.
4JOHN PAUL II, Ecclesia de Eucharistia, 11.
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b) Eucharistic purpose (thanksgiving)

c) Propitiatory purpose (forgiveness of sins)
d) Impetratory purpose (request for graces and divine favors)

Do I truly believe in this mystery? Do I believe and vibrate with emotion when I realize
that the sacrifice of the altar makes present the sacrifice of the cross? What does this reality
of faith mean in my life?
Regarding the Eucharist, it is up to the master of ceremonies to arrange everything in
such a way that the full active, conscious and fruitful participation of the assembly is
achieved.5 .
LITURGICAL SPIRITUALITY

1. The liturgy as a source of spirituality

History, which is a “teacher of life,” shows that, “During the first centuries of the
Church's journey, the liturgy nourished the spiritual life of Christians; "There was no other
spirituality beyond that coming from the celebration of the Eucharist, the sacraments and the
liturgy of the hours."6 .
Thus, for example, the mystagogic catechesis of some fathers of the Church such as
Saint Ambrose ( De mysteriis ), Saint Cyril of Jerusalem, Saint Augustine (Sermons for the
Easter Vigil and for the Easter season), Saint John Chrysostom ( Baptismal Catechesis ),
Theodore of Mopsuestia ( Baptismal Catechesis ), Saint Leo the Great and Saint Gregory the
Great, constitute an eloquent testimony that, during the first centuries of Christian history,
believers nourished their spiritual life mainly from the liturgy.
Although it is true that, according to the Second Vatican Council, “ participation in
the sacred liturgy does not encompass the entire spiritual life ”7 Today as yesterday , only
by drinking from the sources of the liturgy as a spring of grace, spiritual life is possible.
Because?
Because “ ［ … ］ through the liturgy, mainly through the sacraments, our life is
grafted into the very life of God” 8 Therefore, through “ ［ … ］ the liturgy, Christ, our
Redeemer and High Priest, continues in his Church, with her and through her, the work of
our redemption ”9 , which he carried out through his incarnation, passion, death, resurrection
and ascension to heaven.

2. What is liturgical spirituality?

We can affirm with Salvatore Marsili that the liturgy “ ［ … ］ is the source and

5 Cf. General institution for the use of the Roman Missal (third typical edition), nn. 18 and 20.
6 J. J. FLOWERS, Translate the paschal mystery into life. Notes for a liturgical spirituality , Paulinas, Madrid
1992, 11.
7 VATICAN COUNCIL II, Constitution on the sacred liturgy Sacrosanctum Concilium , no. 12.
8 c. JEAN-NESMY, Spirituality of the liturgical year , Herder, Barcelona 1965, 18.
9 Catechism of the Catholic Church , no. 1069.
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method of the Church's own and original spirituality ［ … ］ ” 10 because it puts us in direct
communion with God himself.
Now, if spirituality is communion with God and the liturgy is the primary source of
this communion with God, then participation in it requires its own spirituality, that is, a
liturgical spirituality, which, in general terms, can be defined as the set of dispositions and
attitudes that the believer needs to consciously, fruitfully and actively live the liturgical
celebrations, so that his participation in them configures him more and more with the
paschal mystery of Christ and that configuration is manifested in all areas of his existence .

Thus, the development and assimilation of an authentic liturgical spirituality

constitutes a substantial element in the life of faith and in the spiritual growth of the
Christian.
Furthermore, just as spiritual life ends without liturgical participation , the very
experience of liturgical celebrations is also weakened and impoverished when the believer
lacks the adequate dispositions to live it in the fullness of the Spirit.

3. Essential features of liturgical spirituality

Some of the specific traits, values and attitudes that make up the physiognomy of
liturgical spirituality are the following:

a) Liturgical spirituality is a spirituality of the obedience of faith

Only through faith, instilled by God as a theological virtue in baptism, and freely
assumed by the Christian as a fundamental option, does God himself grant the ability to
firmly believe that in the liturgy Christ continually renews the work of redemption.
Therefore, in liturgical participation what Saint Thomas Aquinas says in the Corpus
Christi Sequence becomes a reality, referring specifically to the Eucharist: “What you do not
understand and do not see, is witnessed by a living faith, outside of everything.” the order of
nature. “What appears is a sign: it hides sublime realities in mystery.”
Faith is required to live liturgical actions, which necessarily imply a free, but total
and unreserved abandonment to God who reveals himself and makes himself present in the
celebrated mystery.
Thus, the liturgy can only be lived from the dynamics of faith.

b) Liturgical spirituality is a celebratory and sacramental spirituality , since it is nourished,

first of all, by the active, conscious, living and prayerful participation of the celebrations
themselves, finding in them, primarily through the sacraments, a privileged means for
communion with God and growth in faith.

10 S. MARSILI, “Principi di spiritualità liturgica”, in: I segni del mistero di Cristo. Teologia liturgica dei
sacramenti , Rome 1987, 505.
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c) Liturgical spirituality is a Trinitarian spirituality , since it opens the baptized to the

mystery and contact with each of the persons of the Holy Trinity.

d) Liturgical spirituality is a Christ-centered spirituality and, therefore, Easter , since “what

the liturgy celebrates is always the mystery of Christ from his incarnation to his passion,
death, resurrection and ascension to heaven and is oriented towards participation and
existential configuration of the Christian with the paschal mystery of Christ that it
celebrates.

e) Liturgical spirituality is a pneumatological spirituality - since faith and active

participation in the mysteries that the liturgy celebrates is only possible through docility to
the transforming and life-giving action of the Holy Spirit.
It is necessary to develop the necessary interior attitudes so that, through openness to
divine grace, participation in the sacred mysteries helps us to live according to the Spirit,
transforms us more and more according to the model of Christ and makes our being always
more evident. living temples of the Holy Spirit.”

f) Liturgical spirituality is a biblical spirituality and listening to the Word

Knowing that, “When the Holy Scriptures are read in the Church, it is God himself
who speaks to his people, and Christ, present in his Word, who announces the Good News” 11
, in the experience of liturgical celebrations we need to develop an attentive, docile and
humble listening to Scripture.
It is necessary to work so that our hearts can be purified and increasingly disposed to
listen silently, and at the same time actively and fruitfully, to the Word, received with a spirit
of faith and in communion with the Church, so that that Word, which It is proclaimed and
announced with particular force in the liturgy, be heard, welcomed, believed and kept in the
heart, to become, more and more, the sustenance and vigor of faith, “[…] nourishment of the
soul [and] limpid source and perennial of spiritual life”12 .

g) Liturgical spirituality is an oblative spirituality

The liturgy constitutes a privileged moment for the exercise of the baptismal
priesthood, in communion with the Supreme and Eternal Priest who is Christ.
Through the liturgy, Christians not only join in the priestly exercise of Christ but,
also, associated with his unique sacrifice, offer themselves to the Lord of history and
prolong their liturgical offering in the immolation of their own existence. , lived in harmony
with the Spirit, as an offering to the praise of God and in favor of our brothers.

11 General Instruction for the Use of the Roman Missal , no. 9.

12 VATICAN COUNCIL II, Dogmatic Constitution on Divine Revelation Dei Verbum , no. 21.
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h) Liturgical spirituality is an ecclesial spirituality and communion

This ecclesial spirit, which has multiple manifestations, must be made evident when
we participate in the liturgy, since it is celebrated by the Church, with the Church and in the
Church.
In the liturgical sphere, communion with the Church must be manifested particularly
in two essential aspects:

I. In the celebrations themselves, carried out with the utmost respect for the specific
spirit and manner in which the Church wishes them to be celebrated; way that is
expressed in the liturgical norms, whose theological content manifests what the
Church believes regarding the celebrated mystery.
II. In the immovable conviction that it is only in the Church, as a mystery of Trinitarian
communion in missionary tension, where every Christian identity is manifested.

i) Liturgical spirituality is a prayerful and contemplative spirituality because it delves into

what it celebrates and assimilates it in silence, in adoration and in prayer that reverently
contemplates the celebrated mystery.

j) Liturgical spirituality is an apostolic spirituality

Living contact with the divine mysteries ignites and strengthens apostolic ardor.
Whoever, through participation in the liturgical life of the Church, grows in
communion with God, cannot but be driven to transmit, by an almost uncontrollable
impulse, what he hears and experiences of the mystery of God.

k) Liturgical spirituality is a spirituality of diakonia

The strength and grace communicated by the mystery celebrated, contemplated and
internalized must be expressed in commitment and fraternal service in favor of others.

l) Liturgical spirituality is an eschatological spirituality

The earthly liturgy is anticipation, foreshadowing and pledge of what we hope to

live and celebrate in the heavenly liturgy. Therefore, the liturgy nourishes our eschatological
hope.

4. Liturgical spirituality in priestly formation

a) The liturgy is a source of grace, but to live it with authentic spiritual benefit a deep
spirituality is necessary.
b) Priests and future priests need to cultivate a solid liturgical spirituality, understood as the
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set of attitudes of mind and heart that help us take advantage of the grace that derives
from the sacraments.
c) Liturgical spirituality must lead us to the celebration, increasingly conscious, active,
contemplative and fruitful, of the liturgy, of a “ ［…］ liturgy open to the motions of the
Spirit that creates deep communion with God and with our brothers” 13 , which makes
our life a pleasing offering to the Father, which drives us to apostolate and service and
sustains us in eschatological hope.
d) Therefore, liturgical formation in the seminary must take care of decorum, form, but
above all, substance, the deep experience of the celebrated mystery, which aims at the
transformation of life.
e) The master of ceremonies, diligently arranging everything that refers to the liturgical
celebrations and coordinating the participation of the different members of a liturgical
assembly, provides an invaluable service to help the community in strengthening
liturgical spirituality and taking advantage of the grace that comes from sacred
celebrations.

13 S. MARSILI, “Principi di spiritualità liturgica”, in: I segni del mistero di Cristo. Theologia liturgica dei
sacramenti , 505.
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IMPORTANCE OF THE MASTER OF CEREMONIES IN CELEBRATIONS

LITURGICAL ACCORDING TO THE CEREMONIAL OF THE BISHOPS

1. Nature and importance of masters of ceremonies

For the [liturgical] celebration to shine with its decorum, simplicity and order, a
master of ceremonies is necessary to prepare and direct it in close cooperation with
the (Bishop) who presides over the celebration and the others who have the job of
organizing its events. parts, especially under the pastoral aspect 14 .

The particular mission of the masters of ceremonies is to ensure all the details and
details that facilitate liturgical celebrations that are duly prepared, dignified, decorous and,
above all, deeply lived and spiritually used by the ecclesial community.
Given the importance of this service, it is required that the ceremoniers have
adequate knowledge of the liturgy and liturgical spirituality (and if they do not have it, they
strive to acquire it), know and expertly handle the liturgical books, have organizational
capacity, have a sharp and analytical look to attend to the multiple details required to
prepare a celebration; They are forward-thinking, capable of prompt and efficient response
and, at the same time, develop a great capacity for dialogue and teamwork, in order to
facilitate communion and co-responsibility with all those who participate in each liturgical
celebration.

2. The master of ceremonies as a promoter of liturgical spirituality

Keep in mind that the liturgy is, par excellence, the source of grace, the spring and
the summit of the Christian life.
Therefore, the master of ceremonies is not a simple "director" or "organizer" of the
celebrations; Nor is he a "custodian" of the rubrics, understood from a reductionist
perspective and not from their theological, spiritual and pastoral aspect.
The ceremony worker is, above all, a promoter of liturgical spirituality , who lives it
in depth and who helps the community to live it too with true spiritual fruit.
That is why it is necessary that the ceremonier, and with him the entire community,
understand that the preparation and celebration of the liturgy must take care of decorum and
form, but above all, the active and fruitful participation on the part of the community so that
may it " have life and have it in abundance " (Cfr. Jn 10,10).

With his personal attitude and his service in the liturgical celebrations, the master of
ceremonies must help the community to prepare internally to participate with all the mind,
with all the heart and with all the soul in each celebration in order to obtain the grace that

14 Ceremonial of the Bishops , no. 34. See also the rest of issue 34 and issues 35 and 36.
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from there it derives.

3. General responsibilities of ceremony workers

a) Take care of the dignity, decorum and order of liturgical celebrations.

b) Organize the liturgical celebrations that they are responsible for directing, in dialogue
and collaboration with the person who presides over them, with the concelebrants (when
there are any), with the senior sacristans on duty, with the altar service and with the
person in charge of the choir who is responsible for singing. in the liturgical celebration
in his charge.
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SPECIFIC TASKS OF THE FIRST CEREMONIOR

The function of the first ceremony is to assist the bishop or priest who presides over
the celebration. This function is embodied in a series of actions that directly concern it:

1. Before the celebration

I. Dialogue with the president of the celebration well in advance, agreeing on various
details (having first carefully reviewed the liturgical calendar ):
a) Liturgical greeting to be used.
b) Penitential form.
c) Minor eulogy: collect prayer, prayer over the offerings and prayer after communion.
d) Preface
e) Eucharistic Prayer
f) Prayer or solemn blessing over the people.
g) Particular indications when it comes to special celebrations: Holy Week, diaconal or
priestly ordinations, religious profession, consecration of a Church or an altar, etc.

II. If there is an intention to hold Mass, the president must be notified. It is advisable that
the intention sheet be placed in a visible place near the page where the liturgical greeting is
located, since the intention must be announced immediately after the liturgical greeting and
before the penitential act.

III. Agree with the president if any song will be omitted within the celebration and notify
the choir in a timely manner.

IV. Agree with the choir on the songs that will be used, for example, if any of the schemes
of the third penitential form will be used, if there will be glory, if there will be creed (sung
or recited), if any song will be omitted (especially in the times of Advent and Lent), etc.

V. Check that all liturgical books are properly prepared (readings, prayers, preface, special
blessings [if any], etc.) according to the indications of the liturgical calendar, which have
previously been discussed with the president.

VI. Verify that the prayers that will be said at the celebration are in the folder for the
president of the celebration and in the folder for the reader.

VII. Make sure that everything necessary for the celebration is in the credence.

VIII. In solemn Eucharists, verify, in coordination with the second cermoner, that the
entire altar service is present, otherwise make pertinent decisions.
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IX. If Eucharistic Prayer I is used, before the procession begins, at least four concelebrants
must be asked to come up to the presbytery.

X. Communicate to the acolytes the Eucharistic prayer that will be used.

XI. Help the priest who will preside over the celebration to dress in sacred vestments (if
for some reason the senior sacristans do not do so).

XII. Instruct the president to bow to the crucifix.

XIII. Mark the beginning of the procession with some expression that helps the
participants prepare for it, such as: "Let us go with joy to meet the Lord", "Let us proceed in
peace", "Let us walk to meet the Lord", etc.

2. during the celebration

a) During the initial rites

I. If it is a solemn Mass, accompany the president during the incensation when there is no
deacon(s).

II. Bring the lectern with the Roman Missal to the president on the page of the initial
invocation and liturgical greeting.

III. Remove the lectern and the Missal once the collect prayer has concluded.

b) During the liturgy of the Word

I. If there is no deacon, indicate with a discreet signal to the priest that he must proclaim
the gospel, if he has forgotten to do so.

II. Bring the lectern closer to the president if you will use it to place the homily there when
it is written.

III. Bring the lectern closer to the president so that he can begin and conclude the prayer of
the faithful.

IV. Remove the lectern once the prayer of the faithful has concluded.

c) During the Liturgy of the Eucharist

I. Place the lectern for the Roman Missal and the Roman Missal on the page where the
offertory is located on the altar.

II. Accompany the president during the incensation, if it is a solemn Mass, as long as there
is no deacon(s).
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III. Change the pages of the Roman Missal during the entire Eucharistic prayer at all
necessary moments.

IV. Discretely indicate to the president of the celebration the parts of the Eucharistic prayer
that he should say – if there is a need to do so. Otherwise it is better to focus on changing
the pages of the Missal.

V. Remove the Missal and the lectern once the president of the celebration has received
communion.

d) During the communion rite and concluding rites

I. When circumstances require it, indicate to the president which pyx of those on the altar
he should take to distribute Holy Communion and in what place it should be placed to give
communion.

II. Bring the lectern and the Roman Missal or the Ordinary of the Mass to the president so
that he can recite the post-communion prayer.

III. Remove the lectern and the Missal once the president has said the post-communion
prayer.

IV. Give the instructions regarding the final bow and genuflection.

3. After the celebration

I. Indicate reverence to the crucifix once arriving at the sacristy.

II. Help the president remove the sacred vestments, if the sacristans do not do so.
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SPECIFIC TASKS OF THE SECOND CEREMONIERO

The function of the second ceremony is to coordinate the altar service and ensure
that each of the ministers participating in the celebration does their part. The service of the
second ceremony is required for solemn celebrations.

1. Before the celebration

I. Agree with the first ceremony leader on the details of the celebration.

II. Verify, in coordination with the first ceremony attendant, that the entire altar service is
present, otherwise make pertinent decisions.

III. Order the altar service respecting the following order:

• Censer
• high cross
• Ciriales
• Psalmist and naveta minister
• Reader(s)
• Acolytes
• Deacon carrying the Gospel
• Concelebrants
• President
• First ceremony
• Deacons
• Ministers of staff and miter – if it is a Mass presided over by a bishop.

IV. Lead and direct the entrance procession.

2. during the celebration

a) During the initial rites

I. Upon arriving at the altar, instruct the members of the altar service and the concelebrants
to genuflect to the Blessed Sacrament and bow to the altar and, if necessary, indicate where
they should go and where they should stand once the veneration of the altar has been
completed.

II. Verify that, having arrived at the presbytery, the members of the altar service occupy
their corresponding places.
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b) During the Liturgy of the Word

I. Accompany the reader and the psalmist when they go to read the reading and sing the
responsorial psalm, indicating the moment of reverence before the president of the
celebration.

II. Verify that the ceroferarios and the naveta and censer ministers are preparing to carry
out their function once the responsorial psalm has begun to be sung.

III. Accompany the ceroferarios and ministers of censer and naveta in the procession to the
headquarters, until arriving in front of the president during the singing of the hallelujah.

IV. Accompany the procession back to the place of the ceroferarios and naveta and censer
ministers once the proclamation of the gospel has concluded.

c) During the Liturgy of the Eucharist

I. Verify that the acolytes (or deacons, if there are any) prepare the gifts in a timely manner.

II. Be on the lookout for the censer and naveta ministers to approach the president in a
timely manner once the gifts have been presented.

III. Accompany the censer minister in the incense of the concelebrants and the assembly.

IV. Be aware that the ceroferarios and the naveta and censer ministers are placed during the
singing of the sanctus at the foot of the altar to carry out the functions that correspond to
them from the consecration.

V. Supervise that the ministers who have to bring the microphone and the Ordinary of the
Mass closer to the concelebrants do so in a timely manner.

d) During the communion rite and concluding rites

I. Verify that the ceroferarios return to their place once the Blessed Sacrament has been
reserved.

II. Organize the exit procession following the same order as the entry procession (but
considering that neither the censer nor the evangelical are carried).
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SOME PRACTICAL ASPECTS TO CONSIDER FOR THE EUCHARISTIC

CELEBRATIONS IN THE TLALPAN HOUSE OF THE SCM

There are some organizational peculiarities that the ceremony workers of the Tlalpan
house of the Conciliar Seminary of Mexico must take into account when preparing a
celebration:

a) If Eucharistic Prayer I is used, before the procession begins, at least four concelebrants
must be asked to come up to the presbytery.
b) When there is no deacon at the celebration, normally the concelebrant who is seated to
the left of the president of the celebration will be in charge of proclaiming the Gospel.
But if for some reason you forget, the ceremony worker will discreetly remind you.
c) It is necessary to handle the Roman Missal lectern with care and skill to avoid the
Missal falling.
d) Avoid at all costs preparing the Roman Missal, the Liturgy of the Hours or the prayer
folders while the readings of the word of God are proclaimed or while the homily is
being carried out. The details of the celebration should be reviewed beforehand, so that
the cermoner is not distracted or the liturgical assembly and concelebrants are not
distracted.
e) Ensure that movements and movements in the sanctuary are agile, but at the same time
discreet and reduced to what is strictly necessary (it is not advisable to move from one
place to another when there is no need to do so!).
f) When there are invited priests, especially if they do not know the presbytery of the
seminary chapel, the cermoner must be very attentive to offer the president, with
discretion, but also with firmness and clarity, the indications that he may need for the
proper development of the seminar. the celebration, especially regarding the entrance
and exit of the Mass, the movements in the presbytery, the recitation of the Eucharistic
prayer (to allow concelebrants 1 and 2 to recite their part of the prayer) and the
distribution of communion. It would be advisable, without overwhelming the guest
priest with excessive instructions, to communicate the above aspects to him in the
sacristy before the start of the celebration.
g) Turiferario and naveta should not forget that when the Deacon is present, he is in
charge of presenting the president with the naveta at the different times that it is
required, as well as giving him the thuriferario once the incense has been placed on it.
h) For the incensation of the president , which is carried out after presenting and
incensing the gifts, the altar and the cross during the offertory, the first ceremonier is
placed on the left side of the thuriferary; Later, the second ceremonier will accompany
the thurifer to incense the concelebrants and the faithful.

SITUATIONS THAT THE MASTER OF CEREMONIES SHOULD AVOID

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1. Regarding his personal presentation

a) Avoid disorder, or even more so, slovenliness. The ceremony attendant must wear the
cassock and the clean roquette and the collar and band well placed. Wear black pants, black
socks and well-polished black shoes.

2. Regarding his service in the celebrations

The ceremony worker must avoid:

a) The lateness;
b) Improvisation;
c) Lack of attention and carelessness;
d) The nervousness;
e) Grotesque or unnecessary movements and movements on the altar;
f) Being organizing aspects of the celebration when it is already in progress;
g) Be arranging the dividers of the liturgical books during the celebration;
h) Whisper with other altar servers;
i) The lack of firmness or clarity in the instructions;
j) Mistreating liturgical books. No labels or dividers should be attached to the Roman
Missal (neither in Spanish nor in Latin).

It should be noted that countless issues related to the art of being a master of ceremonies are
learned through careful observation of the celebrations. Attentive and continuous
observation of the different celebrations will help the ceremony workers to perform their
service well.
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GENERAL STRUCTURE OF THE “BOOK OF PRAYERS”

FROM THE ROMAN MISSAL

OWN OF TIME
advent time
Christmas time
Lent time
Easter
Holy Easter Triduum
Pascual Weather
ordinary time
Solemnities of the Lord during Ordinary Time
• The Holy Trinity (Sunday after Pentecost)
• The Body and Blood of Christ (Thursday after the Holy Trinity)
• The Sacred Heart of Jesus
• Our Lord Jesus Christ, King of the universe

ORDINARY OF THE MASS

Initial rites
Liturgy of the Word
Eucharistic liturgy
Prefaces
Eucharistic Prayer I or Roman Canon
Eucharistic prayer II
Eucharistic prayer III
Eucharistic prayer IV
communion rite
Concluding rite
solemn blessings
Prayers about the town
Ordinary of the Mass in which only one minister participates
Appendix to the ordinary of the Mass:
Eucharistic Prayer of Reconciliation I
Eucharistic Prayer of Reconciliation II
Eucharistic prayers that can be used in Masses for various circumstances:
Form I
Form II
Form III
Form IV
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OWN OF THE SAINTS

COMMON MASSES
Common of the dedication of a Church
Common of the Holy Virgin Mary
Common of Martyrs
Shepherds' Common
Common of Doctors of the Church
Common Virgins
Common of Saints and Saints

RITUAL MASSES
I. For the sacraments of Christian initiation:
1. For the election or registration of the name
2. For the scrutiny of the Catechumenate
3. for baptism
4. For confirmation
5. For the first communion
II. For the anointing of the sick
III. for the viaticum
IV. To confer Holy Orders
V. For the celebration of the Marriage
VI. For the blessing of an abbot or abbess
VII. For the consecration of the virgins
VIII. For religious profession:
IX. For the institution of readers or acolytes
X. For the dedication of a church and an altar

MASSES AND PRAYERS FOR VARIOUS NEEDS AND FOR VARIOUS

CIRCUMSTANCES

I. FOR THE HOLY CHURCH:

1. For the holy Church
2. For the Pope
3. By the bishop
4. For the election of the Pope or Bishop
5. By a Council or a synod
6. By the priests
7. By the priest celebrant
8. By the ministers of the Church
9. For vocations to sacred orders
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10. For the laity

11. On the anniversaries of Marriage
12. For the family
13. For the religious
14. For vocations to religious life
15. To promote harmony
16. For reconciliation
17. For Christian unity
18. For the evangelization of the people
19. For persecuted Christians
20. In a spiritual or pastoral meeting

II. DUE TO PUBLIC CIRCUMSTANCES

21. For the country or the city
22. For the rulers of the nations
23. For the meetings of the rulers of the nations
24. By the President of the Republic
25. At the beginning of the calendar year
26. For the sanctification of human work
27. At planting time
28. For after harvest
29. For the progress of the people
30. For peace and justice
31. In times of war or disorder
32. For the fugitives and exiles
33. In the time of hunger or for those who are hungry
34. In case of earthquake
35. to ask for rain
36. To ask for good weather
37. To ward off the storms

III. IN VARIOUS CIRCUMSTANCES

38. For the remission of sins
39. To ask for chastity
40. To ask for charity
41. For family and friends
42. For those who afflict us
43. For the captives
44. For those imprisoned
45. For the sick
46. For the dying
47. To ask for the grace of a good death
48. In any need
49. To give thanks to God
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VOTIVE MASSES
1. Of the Holy Trinity.
2. Of Divine Mercy
3. Of Our Lord Jesus Christ, Supreme and Eternal Priest
4. Of the mystery of the Holy Cross
5. Of the Holy Eucharist
6. Of the Most Holy Name of Jesus
7. Of the most precious Blood of Our Lord Jesus Christ
8. Of the Sacred Heart of Jesus
9. Holy Spirit
10. Of the Blessed Virgin Mary
11. Of the holy angels
12. Of Saint John the Baptist
13. From San jose
14. Of all the holy apostles
15. Of Saints Peter and Paul, apostles
16. Of Saint Peter, Apostle
17. Of Saint Paul, Apostle
18. From any of the Holy Apostles
19. Of all the saints
MASSES FOR THE DEAD
I. AT THE FUNERALS
II. ON THE ANNIVERSARY
III. VARIOUS COMMEMORATIONS
IV. VARIOUS PRAYERS FOR THE DECEASED
1. For the Pope
2. By the Bishop
3. By a priest
4. By a deacon
5. By a religious
6. For a deceased who has worked in the service of the Gospel
7. For a deceased young man
8. For a deceased who died after a long illness
9. For whom he died suddenly
10. For deceased spouses
11. By the parents themselves
12. For brothers, relatives and benefactors
APPENDICES

APPENDIX I: Texts set to music

APPENDIX II: Announcement of the mobile celebrations of the year
APPENDIX III: Rite for the blessing and sprinkling of water on Sundays
APPENDIX IV: Rite to designate an occasional minister to distribute the Sacred
Communion
APPENDIX V: Rite of blessing the chalice and paten within the Mass.
APPENDIX VI: Forms for universal prayer
APPENDIX VII: Directory of Masses with children
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APPENDIX VIII: Eucharistic prayers for Masses with children

APPENDIX IX: Preparation for Mass and Thanksgiving after Mass

APPENDIX MISSALIS ROMANI

ORDO MISSAE
MISSARUM FORM
FORMULA GENERALIS ORATIONIS FIDELIUM
PRAEPARATIO AD MISSAM
GRATIARUM ACTIO POST MISSAM

INDEXES

ALPHABETICAL INDEX OF CELEBRATIONS

INDEX OF PREFACES
GENERAL INDEX
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PRACTICAL ASPECTS TO TAKE INTO ACCOUNT DURING THE

CELEBRATION
SOLEMN OF THE LITURGY OF THE HOURS

a) For the entrance and exit of lauds and solemn vespers, a high cross and candles are
carried.
b) Upon reaching the presbytery, one first genuflects to the Blessed Sacrament (except
those who carry the high cross and candles) and then bows to the altar.
c) Whoever presides over the celebration says “Lord, open my lips” from the headquarters
after he has kissed the altar.
d) When incensing the President during the evangelical song, the ceremonier accompanies
the thuriferary by standing on his left side.
e) When the faithful are incensed, the ceremony attendant accompanies the thuriferary,
standing on his left side facing the faithful, in order to avoid crossings or collisions at
the end of the incensation.
f) To exit the celebration, at the foot of the presbytery, people first genuflect to the Blessed
Sacrament and then bow to the altar.

PRACTICAL ASPECTS TO TAKE INTO ACCOUNT IN WORSHIP

COMMUNITY TO THE HOLY SACRAMENT IN THE SCM

a) At the moments in which the service arrives and leaves during the exhibition, the
person carrying the thurifera does not genuflect.
b) The altar service moves to the sacristy at 10:15 p.m. to renew the charcoal in the
censer and go out again to the nave of the chapel together with the priest who will
give the blessing.
c) The censer and the navet are offered while those carrying them are standing, unless
the person exposing the Holy Sacrament is kneeling. Once the incense has been
placed in the censer and the censer has been handed to the person who will incense,
everyone kneels.
d) It is necessary to be attentive to the moment in which the shoulder cloth needs to be
placed and removed from the priest who gives the blessing with the Blessed
Sacrament.
e) After the reservation of the Blessed Sacrament and the Marian song, the acolyte who
has done the catechesis before the exposition, reads the Gospel of the Mass of the
following day.