The

Sacred
Liturgy
 Learning Competencies
At the end of the discussion, students will be able to:
- Understand the etymology of Liturgy and its significance in
what the world is experiencing now,
- Realize the importance of active participation in the Liturgy
to strengthen our bond with God the Father,
- Pray to God to deepen our devotion and appreciation of the
richness of the liturgy,
- Understand that the priest acts in the person of Christ and the
Holy Spirit has an important role in the liturgy,
- Bear witness to their roles as members of the liturgical
assembly and live the life nourished and sustained by the Holy
Spirit,
 Learning Competencies
- Pray that the Holy Spirit may enrich their life and they may
understand more deeply their share in the priesthood of Christ,
- Describe the essential role of the celebrant in liturgical
celebrations and understand the meaning and usage of the signs and
symbols in the liturgy,
- Demonstrate an active life of service in the Church. Be the
living signs of God’s presence in the world,
- Participate actively in liturgical celebrations and be the living
witnesses of God’s love amidst the different situations that people are
experiencing today,
Learning Competencies
- Familiarize themselves on the different liturgical
celebrations of the church,
- Develop a sense of reverence to different liturgical
celebrations done virtually and attended at home,
- Construct a comprehensive infographic on the liturgical
seasons and the places to celebrate liturgy, and
- Pray that God may strengthen their faith in their
fulfillment of religious practices, even at home and done
virtually.
CHRISTIA
N
MESSAGEDoctrine
God the Father is the source and goal of all
Liturgical Celebrations. He alone can relieve us
from the world’s sufferings.
In the book of Mark, Jesus summoned his
Apostle and they immediately followed Him.
This is a manifestation of His leadership. As a
priest He instituted the Eucharist and we are
encouraged to partake in the sacrament.
CHRISTIA
N
MESSAGEDoctrine
We are the celebrants in every liturgical
celebration. We must convey the signs and
symbols as we worship Him especially
during the liturgical celebration.
God is omnipresent. Wherever we are,
whenever it is, God is always with us.
CHRISTIA
N
MESSAGE Moral
Our full, active, and conscious
participation in the Liturgy may lead us to
holiness.
Holy Mass is the highest form of
worship. As Catholics, we are encourage to
attend and participate in the Holy Mass
every Sunday and all days of obligation.
CHRISTIA
N
MESSAGE Moral
We are called to have an active life in the
Church, we must give light and hope to those
who are in the midst of darkness.
Be a living witness of God’s
unconditional love, whenever and wherever
we may be, and on what situation we may be
in.
CHRISTIA
N
MESSAGEWorship
Give praise to God the Father in the
Liturgical Celebrations for the spiritual
blessings
God is calling us to live in holiness
through the guidance of the Holy Spirit. Let
us trust God’s promise and accept Jesus as
our Lord and Savior.
CHRISTIA
N
MESSAGEWorship
As the community of believers, pray that
other people may feel the love of God
through our words and actions.
Celebrate God’s unstoppable best, even
amidst this pandemic, through our personal
prayer of confidence in the presence of the
Lord.
Learning Output Time Duration
A Liturgical Brochure
(Midterm Performance
8 hours
Task)
Part I
God the
Father, to
whom the
Liturgy begins
and ends
What does
the word
“Liturgy”
mean?
The term liturgy comes from the combination of
two Greek words: ergos, which means work:
and leiton, an adjective of leos – laos, which
means people.

Leitourgia means “public work.” From its root

words, liturgy signifies “public service” in the
sense of serving and worshipping God as a
people or a community.
 The Church’s Constitution on the Sacred Liturgy, the
Sacrosanctum Concilium, defines liturgy as “an exercise of
the priestly office of Jesus Christ.” (SC 7). The word
"liturgy" originally meant a "public work" or a "service in
the name of/on behalf of the people." In Christian Tradition,
it means the participation of the People of God in "the work
of God." (CCC 1069). In the New Testament, the word
"liturgy" refers not only to the celebration of divine worship
but also to the proclamation of the Gospel and to active
charity. (CCC1070)
 What is the
importance of
Liturgy?
 What is the importance of
Liturgy?
The liturgy is considered as an exercise of the priestly office of Mystical
Body of Jesus Christ. (Christ as head and the Church as His body)
The Liturgy is a sacred action surpassing all others; no other action of the
Church can equal its efficacy by the same title and to the same degree. The
sacred liturgy does not exhaust the entire activity of the Church. Before men can
come to the liturgy they must be called to faith and to conversion. The liturgy is
the summit toward which the activity of the Church is directed; at the same
time, it is the font from which all her power flows. The liturgy in its turn moves
the faithful, filled with "the paschal sacraments," to be "one in holiness" (SC 7 –
11)
 How does God the Father
become the source and goal of
Liturgy?
 Liturgy is the work of the Holy Trinity. God the Father is
the source of all blessings. His blessings is both word and
gift. From the beginning, God blessed all living beings,
especially man and woman. Divine blessings were made
manifest in the astonishing and saving events God worked for
His people, especially in the Exodus from Egypt. Divine
blessing is fully revealed and communicated today in and
through the Church’ liturgy. In Liturgy, all Christian prayers
find its source and goal through God the Father. (CCC 1078 –
1082)
The Church
and
the Liturgy
 Our Heavenly Father does not only provide for our
material needs but more so, for our spiritual needs.
Liturgical celebrations such as Holy Mass, Holy Hour, and
Novenas in public are sources of our spiritual
nourishments.
The saying “nasa Diyos ang Awa, nasa tao ang gawa”
is inviting us to do our part to receive God’s blessings
through liturgical events. Our Mother Church reminds us
that for the liturgy to produce its full effects, it is
necessary that we have proper dispositions, our minds
attuned to our voices, and we render a full, active, and
conscious participation in liturgical celebrations (SC14).
 PART II:
LITURGY: THE
ACTION OF THE
HOLY SPIRIT
WITH CHRIST AS
THE PRIEST
What are the
roles of the
priests in the
Liturgy?
We are taught that the priests are “representatives of
Christ” and they, too, are “men of God”,’ hence, we hold
them in high esteem. The Church teaches that the priest
acts in persona Christi (in the person of Christ) in
celebrating the sacraments. The priest is intimately and
uniquely configured to Jesus Christ, the High Priest. By
his ordination, it is the priest who sanctifies (munus
sanctificandi), teaches (munus docendi), and governs
(unus regendi) in persona Christi capitis (in the person of
Christ the head). (Sancrosanctum concilium, n.2)
True enough, priests inspire people to go to
Mass. Conversely, priests may also be a
disappointment to people because of their
inability to deliver a good homily or because
they themselves are distracted at what they are
doing. Nonetheless, we should understand that
the Mass is neither about the priest nor about
his homily, but it is all about the sacrifice of
Christ.
 Christ is present during the Eucharist in various ways. He
is present in the person of the priest who offers the
sacrifice of the Mass. According to the Constitution of the
Sacred Liturgy of the Second Vatican Council, Christ is
present in his word “since it is He Himself who speaks
when the Holy Scriptures are read in the Church.” He is
also present in the assembled people as they pray and sing,
“for He has promised ‘where two or three are gathered
together in my name there am I in the midst of them’. (Mt
18:20) (Sancrosanctum Concilium, n.7)
In his Encyclical Letter Mysterium Fidei, Pope Paul VI enumerates
the presence of Christ in the Church:

1. Christ is present in the Church when she prays. He prays for us as our
priest, He prays in us as our Head, He is prayed to by us as our God.
2. Christ is present in the Church as she performs her works of mercy.
He is the one who performs these works through the Church and who
continuously helps men with His divine love.
3. Christ is present in the Church as she moves along her pilgrimage
with a longing to reach the portals of eternal life.
4. Christ is present in the Church as she preaches since the Gospel which
she proclaims is the Word of God.
 Christ is present in the Church as she rules and governs the
people of God, since her sacred power comes from Him and
since He, the “Shepherd of the Shepherd,” is present in the
Bishops who exercise that power.
Christ is present in the liturgy of the Church as she administers
the sacraments.
Moreover, Christ is present in His Church in a still more
sublime manner as she offers the sacrifice of the mass in His
name. The divine Founder of the Church is present in the
Mass both in person of his minister and above all - really and
sacramentally present- under the Eucharistic species.
 Why do we
consider
Christ
as the priest in
Christ is truly the priest in the liturgy. The priest that we see at
Mass is acting in the person of Christ. At the Last Supper,
Jesus commanded His Apostles to do the breaking of the bread
in memory of Him. In celebrating the Eucharist, we are
remembering the sacrifice of Christ, the High Priest, at
Calvary. This act of remembering is not a mere recollection of
a distant past, but rather a way of making present the bloody
sacrifice of our Lord in the Cross in an unbloody way, that is,
by offering bread and wine for the forgiveness of our sins and
for our salvation.
The greatest point of the Mass is not the homily,
but the consecration. In this part, the bread and
wine become the real body and blood of Christ.
At the Holy Mass, Christ is giving Himself to us
to nourish us and to sustain us on our journey
toward His heavenly Kingdom where we can
celebrate the heavenly banquet forever with
Him.
 The essence of the Mass, therefore, is meeting Christ and joining
Him in His sacrifice. We go to Mass because we want to be
nourished by Christ through His life-giving Word and by receiving
His body and blood. The “common priesthood” is that of Christ the
sole priest, in which all his members participate: Mother Church
earnestly desires that all the faithful should be led to that full,
conscious, and active participation in liturgical celebrations which is
demanded by the very nature of the Liturgy, and to which the
Christian people, “a chosen race, a royal priesthood, a holy nation, a
redeemed people,” have a right and an obligation by reason of their
Baptism. (CCC 1141)
 
The entire life of Jesus is an uninterrupted exercise of His triple role
of mediation as king, prophet, and priest. He is the mediator of the
New Eternal Covenant. His mediation is absolutely necessary
because as He said; “No one comes to the Father except through
Me” (Jn 14 :6) and because “there is no salvation through anyone
else, nor is there any other name under heaven given to the human
race by which we are to be saved” (Acts 4:12). Christ is the sole
Mediator and Priest. Because He is true God, He intercedes for us
with the Father, and because He is true Man, He is our High Priest
who presides in our earthly liturgy.
The Catechism emphasizes that Christ is the
priest in the liturgy. “The liturgy is the work
of the whole Christ, head and body. Our High
Priest celebrates it unceasingly in the
heavenly liturgy, with the Holy Mother of
God, the apostles, all the saints and the
multitude of those who have already entered
the kingdom” (CCC 1187).
Aside from Jesus Christ as the Priest, the
Holy Spirit has also a big role in the
liturgical celebrations. The descent of the
Holy Spirit in the form of tongues of fire
upon the apostles at Pentecost
inaugurated the time of the Church.
 The gathering of the believers for prayer and worship
were, from then on, the visible signs and fruits of the
promptings of the Holy Spirit. In relation to the Church,
the Holy Spirit is what a soul is to the body. It is the
principle of life and unity within the Church. The
Nicene Creed professes the Church’s faith in the Holy
Spirit as Dominum et Vivificantem, the Lord and the
Giver of life.
 The role of the Holy Spirit in the Liturgy is somewhat ambiguous and
less precisely stated compared with the explicit roles of the Father and
the Son. The Father is the one from whom all things come and to whom
all our prayers are ultimately directed. The Son is the one through
whom the Father comes to us and through whom we return to the
Father: He is the Mediator. But, what does it mean to say “in the Holy
Spirit”? “To God the Father with (meta) the Son, together with (sun)
the Holy Spirit.” More frequently, “in the Spirit” means in the power of
the Spirit. The Spirit in the person by whom the Church is enabled to
worship the Father through the Son
(Rom 8:15).
 The Holy Spirit is hard to understand because we do
not have a concrete or visible image of Him, even
though we might have had many daily experiences
with Him. From the Scriptures, we know many
symbols of the Holy Spirit, such as water, dove, fire,
anointing, cloud, and light. Likewise, the Holy Spirit is
known by many names and titles such as Sanctifier,
Paraclete, Advocate, Comforter, Counselor, Guide,
Spirit of God, among others.
 The work of the Holy Spirit in the liturgy, by sanctifying us, seals us
in the loving relationship of the Trinity, which is at the heart of the
Church. The Holy Spirit inspires faith and brings about our co-
operation. It is that genuine co-operation, expressive of our desire for
God, which makes the liturgy a common between the Trinity and the
Church. (CCC 1091-1092). In the liturgy, we offer a pleasing sacrifice
and fitting adoration to the Father in union with Jesus through the
Holy Spirit. We honor and praise God worthily because the Holy
Spirit helps us turn our minds and hearts to God. It is also through
Holy Spirit that we are able to make a commitment to lead a holy life
and to serve the Church in unity and charity.
The Catechism of the Catholic Church summarizes the
essential elements of the relationship between the Holy Spirit
and the Church in the liturgy:

1. The Holy Spirit is the teacher of Church’s faith and the

artisan of the sacraments.
2. The Holy Spirit prepares the Church to receive the life of the
risen Christ.
3. The Holy Spirit makes present the mystery of Christ and
elicits the response of faith of the believers.
4. The Holy Spirit, Through His own transforming power,
brings about the salvation of Christ.
5. The Holy Spirit unites the Church to the life
and mission of Christ.
 PART III:
CELEBRANTS IN
ACTION:
WHO CELEBRATES
AND HOW DO THEY
CELEBRATE THE
 Who
celebrates
the liturgy?
 Sacramental and liturgical celebrations are the fundamental
occasions in which the people of God gather together as
God’s assembly.
 
“Celebrant” - one who is celebrating one’s own
occasion just like the celebrator.
“Presider” - referring to the priest who leads that
people in the celebration of the liturgy.
 
Liturgy is a celebration not only of the priest, but all
the people of God who are gathered together as a liturgical
assembly.
 “In all liturgies, Christ the Lord
himself is the one who celebrates the
cosmic liturgy, which encompasses
angels and men, the living and the
dead, the past, present, and future,
heaven and earth. Priests and believers
participate in different ways in Christ’s
divine worship.” (YOUCAT 179)
What do you feel
when you are a
part of an
important
celebration?
Please elaborate.
Do you want to
be part of that
celebration
again? Why?
The liturgy is a celebration of all the faithful; it is a
celebration of our life with Christ. It is a celebration
of meeting Christ. It is a solemn yet joyful
celebration because we are invited by Christ to be
His guests in that spiritual meal.

We are encouraged to be “there”, to be “present” in

every liturgical celebration because in the liturgy, we
are participants. We are “celebrants”.
It is the whole community, the Body of Christ united with its
Head, that celebrates. We, being the body of Christ are the
community that celebrates the liturgy. (CCC 1140)

Certain members are called by God, in and through the

Church, to a special service of the community.
(CCC 1142)

The ordained ministers are the ones who preside the Holy
Mass, but it is the whole assembly that celebrates.
 Particular ministries also exist, not
consecrated by the sacrament of Holy Orders;
their functions are determined by the bishops,
in accord with liturgical traditions and
pastoral needs. "Servers, readers,
commentators, and members of the choir also
exercise a genuine liturgical function." (CCC
1143)
 Liturgy is a cultic action of the “total Christ –
“Christus totus. In other words, the Body of Christ
united to its Head is the celebrant of the sacramental
liturgy.
 
In the celebration of the sacraments it is thus the
whole assembly that is leitourgos, each according to
his function, but in the "unity of the Spirit" who acts
in all.
(CCC 1144)
 What are the
signs and
symbols in the
celebration of
the liturgy?
 Signs and symbols are essential during the celebration of
Liturgy. It serve as “bearers of the saving and sanctifying
action of Christ”. These signs are related to creation, human
life and the history of salvation.
(CCC 1189)
 
These human rites, gestures, or elements are inserted in the
word of faith and assumed by the power of the Holy Spirit;
thus, they become instruments of Christ’s salvific and
sanctifying action. (FSU vol. 1 p.470)
 We need signs and
symbols in order to
perceive and describe
spiritual or interior
realities. (YouCat, 181)
 We celebrate
the liturgy by
means of the
following signs:
Signs of the human world. We
need signs and symbols in our
lives especially when we are
communicating with others. It
can be our language, gestures,
and actions.
(CCC 1146-1147)
 Signs of the covenant.
The liturgical signs of the Old Testament
are circumcision, the anointing, the
consecration of kings and priests, the
laying on of hands, sacrifices, and above
all, the Passover. The Church sees these
signs as the prefiguration of the
Sacraments in the New Covenant.
(CCC 1150)
 Signs taken up by Christ.
The Lord Jesus frequently
made use of the signs of
creation in his preaching to
make known the mysteries of
the Kingdom of God.
(cf. Lk.8:10)
 Sacramental signs.
The sacramental signs fulfil the
types and figures of the Old
Covenant, signify and
accomplish the salvation wrought
by Christ, and foreshadow and
anticipate the glory of heaven.
(CCC1152)
What are the words, actions, and elements in
the celebration of the liturgy?

1. Liturgy of the Word – an integral part of

the sacramental celebrations.

2. Liturgical gestures – the actions we do

during the celebration
 The most important liturgical gestures are:
 
• the sign of the cross (used in the blessing of persons and
things),
• striking one’s breast (a sign of repentance and humility),
• looking upward (used by Jesus and included in Eucharistic
Prayer I),
• anointing (a symbol of the grace infused with the sacrament),
• giving of ashes (a sign of humility, repentance, resurrection,
and trustful prayer),
 The most important liturgical gestures are:
 
• laying on of hands (signifying a supernatural action
being performed by God),
• raising and extending hands (prayer, seeking and
expecting help from God),
• joining one’s hands at the chest (a gesture of prayer
when the hands are not extended), and
• extending hands to give the sign of peace.
 The most important liturgical body postures are:
 
• standing (a sign of joy and the freedom of God’s
children),
• kneeling (a sign of repentance, penance, or adoration),
• sitting down (the attitude of a disciple listening to the
teacher),
• bowing one’s head (reverence given to the name of
Jesus, Mary, or the saint of the day),
 The most important liturgical body postures are:
 
• bowing the body (toward the altar when there is no tabernacle,
within the Profession of Faith at the words, “by the power of the
Holy Spirit”, during the prayers, “Almighty God, cleanse” and
“Lord God, we ask you to receive,” and in Eucharistic Prayer I at
the words, “Almighty God, we pray”),
• prostration (only on Good Friday and in priestly ordination), and
• procession (a symbol of the pilgrim Church, done several times
within the Mass and in some solemn celebrations around the
church or in the streets).
Signs and symbols employed in liturgical
celebrations are not as ordinary as it
seem, but it remind us how we should act
and participate in every Church’s
services.

The way we celebrate the liturgy

expresses our love to God and our
willingness to serve Him even though we
cannot see Him. As St. Paul exhorts that
we should put God first in everything we
do whether in words or in action.
 Expressing our love to our neighbors and showing
respect towards them are not only proofs of who we
are as a person, but a concrete way of putting into
action our love for God.

Those simple signs and symbols of love and

compassion are great help to those people who are
suffering, those who are in the verge of giving up and
those who are in the midst of darkness, to find light
and hold onto His undying love.
 PART IV:
CELEBRATIN
G WITH
JESUS
 When to
celebrate
the liturgy?
 From the beginning to end, there are liturgical
seasons which denote the unfolding of the various
aspects of the on Paschal mystery (cf. CCC 1171).
From the time of the Mosaic Law, the People of
God have observed fixed feasts, beginning with
Passover, to commemorate the astonishing actions
of the Savior God, to give him thanks for them, to
perpetuate their remembrance, and to teach new
generations to conform their conduct to them.
In the age of the Church, between the
Passover of Christ already
accomplished once for all, and its
consummation in the kingdom of
God, the liturgy celebrated on fixed
days bears the imprint of the newness
of the mystery of Christ.
 The actions of Jesus Christ as his words are
eternal: they communicate and explain life;
that is why they do not pass, beginning with
the supreme act of his sacrifice on the cross;
this is represented or renewed, as
the Catechism says again, in as much as it is
not past, but is always present. And we recall
it, obeying His invitation:
“Do this in memory of me.”
Perhaps it is crucial to understand the concept of
memory to understand the liturgical season: it
does not mean a recalling of the past but man’s
capacity, given by God, to understand in unity
today the past and the future. In fact, a man who
loses his memory, not only forgets the past
but also does not understand what he is in the
present, and much less is he able to project
himself in the future.
 Then, in the flow of time there are the
Christian feasts – festum which recall
something to which one rushes, hurries,
which many frequent – but also the ferial
days in which there are not necessarily
many, yet likewise Christ is recalled, who
is today and always.
It is not enough to commemorate them, or rather
they are commemorated by rendering thanks –
that is why the feasts are celebrated essentially
with the Eucharist –, but it is also necessary to
hand them down to the new generations and to
conform one’s life to them. Man’s morality
depends on the memory of God, says Saint
Augustine in the Confessions: the more the Lord
is celebrated, we could say, the more one
becomes moral.
Thus the liturgical season reveals itself as
season of the Church, placed between the
historical Easter and the Lord’s coming at
the end of time. The mystery of Christ,
across time, makes all things new. That is
why every time that we celebrate, we
receive the grace that renews and
transforms us
(cf. CCC, 1164).
 The day of Christ, the day that is
Christ, constitutes the liturgical
season. Whoever follows Him, offers
himself to Him, unites himself to His
living sacrifice with his whole being,
fulfills the work of God, that is, the
liturgy.
The liturgical season recalls the cosmic
dimension of creation and of the
Redemption of the Lord who has
recapitulated all things in Himself, all
time and space. Because of this Christian
prayer, the prayer of those who adore the
true God is turned to the East, cosmic
point of the apparition of the Presence.
What are
the
liturgical
seasons?
 We may use the acronym ACOLPEO to spell out the
liturgical seasons in the Church’s calendar. This acronym
stands for:
 
Advent
Christmas
Ordinary Time I
Lent
Paschal Triduum
Easter
Ordinary Time II
 Advent
Season
It is the time of joyful expectation in which we
prepare in the spirit of penance both for the
celebration of Jesus’ birth and for His coming
again in the glory “to judge the living and the
dead”, as we profess in the Creed. There are four
Sundays in this season. This season begins on
the First Sunday of Advent falling on or closest to
November 30 and ends before Christmas. It marks
the beginning of a new year in the liturgical year.
Christmas Season
It begins from the vigil of the Lord’s birth
and ends with the feast of the Baptism of
the Lord. It is the long-awaited birth of
the Son of God, the Word made flesh, the
promise Messiah, the Savior of all
mankind, Jesus Christ, true God and true
Man who came into the world to lay
down His life for our redemption.
 Ordinary Time
It is the period of thirty-four Sundays
referring to the “hidden life of Jesus”, the
stage in the Lord’s life in which the
Gospels are silent about Him. It is from
the time He was found in the temple when
he was twelve years old up to the
beginning of His public ministry at the age
of thirty. This period has two phases.
 Ordinary Time
The first phase begins after the Christmas
Season and continues until Tuesday before Ash
Wednesday. It is resumed again on Monday
after Pentecost and ends at the beginning of
Advent. It is called “Ordinary” because it refers
to the time of the year in which the Church is
not celebrating the more prominent seasons of
Advent, Christmas, Lent, or Easter.
 Paschal Triduum
It commences with the Mass of the Lord’s Supper on
Holy Thursday and ends with the celebration of Easter
Sunday. During this most sacred time, we focus on the
Lord’s Paschal Mystery, that is, His Passion, Death,
and Resurrection. The day of Resurrection is the apex
of the Church’s calendar. “It is called the Lord’s day
because on it the Lord rose victorious to the Father”
(CCC 1166). It is the Easter Sunday. “Therefore Easter
is not simply one feast among others, but the “Feast of
feasts”, the “Solemnity of solemnities” (CCC 1169).
 Easter Season
It is the fifty-day celebration
of the joyful exultation of
the Lord’s Resurrection from
Easter Sunday to Pentecost.
 The “sanctoral” in the liturgical year refers to the
annual cycle of celebrating the mysteries of Christ,
the memorials of martyrs and saints, especially the
Mother of God. The Catechism of the Catholic
Church states that “by keeping the memorials of the
saints – first of all the holy Mother of God, then the
apostles, the martyrs, and other saints – on fixed days
of the liturgical year, the Church on earth shows that
she is united with the liturgy of heaven” (CCC 1195).
Along with the liturgical seasons, we have mentioned
earlier that there are certain days to be observed as
“holy days of obligation”. They are as follows:
 
January 1 – Solemnity of Mary, Mother of God
December 8 – Solemnity of the immaculate
Conception
December 25 ­– Solemnity of the Nativity of our
Lord Jesus Christ
 Where to
celebrate
the liturgy?
 “The beauty of church building directs our attention to the
beauty, greatness, and love of God. Churches are not just stone
messengers of the faith, but dwelling places of God, who is
really and truly and substantially present in the sacrament of
the altar” (YouCat 190). We, Catholics, give due reverence to
our church as a “house of God” when, upon entering, we bless
ourselves with the holy water and make a genuflection in
front of the tabernacle. We know our church to be a “house of
prayer”, not a place where to meet friends or where we can
spend time to stand by.
 A church, "a house of prayer in which the Eucharist is
celebrated and reserved, where the faithful assemble, and
where is worshipped the presence of the Son of God our
Savior, offered for us on the sacrificial altar for the help
and consolation of the faithful - this house ought to be in
good taste and a worthy place for prayer and sacred
ceremonial." In this "house of God" the truth and the
harmony of the signs that make it up should show Christ
to be present and active in this place
(cf SC 122-127; CCC 1181).
 It is imperative for us, Catholics, to be
able to identify where the sacrifice of the
parts of the church that manifest the
presence and action of Christ. The
Catechism of the Catholic Church (CCC
1182-1185) enumerates these parts:
 The Altar
It is the center of the church where
the sacrifice of the Cross is made
present under sacramental signs. It
is the table of the Lord to which the
People of God are invited to share
in the banquet of the Lord.
 
 The Tabernacle
It is the boxlike receptacle where the Blessed
Sacrament is reserved. It is solid, inviolable, and
located always within the church in a most dignified
place that is truly prominent and conducive to
prayer. The dignity, placing, and the security of the
Eucharistic tabernacle should facilitate the adoration
of the Lord really present in the Most Blessed
Sacrament of the altar. The sanctuary lamp must be
kept burning before the tabernacle.
 The Cathedra
It is a chair at the cathedral reserved
for the bishop (cathedra) or a
presider’s chair in every church for
the priest to express his office of
presiding over the assembly and of
directing prayer.
 The lectern
(ambo)
This is the suitable place
in a church intended for
the proclamation of the
Word of God.
 The baptistery
The gathering of the People of
God begins with baptism,
thus a church must have an
appropriate place for the
celebration of baptism.
 The confessional
The renewal of the baptismal life
requires penance. It is an
appropriate place to receive
penitents for the expression of
repentance and the reception of
forgiveness.
In your simple ways,
how are you going to
invite people to
religiously attend the
Holy Mass and accept
God in their hearts?
Having learned the
different aspects
and concerns to
consider in Liturgy,
and different
liturgical
celebrations, create
a Liturgical
Brochure
The Liturgical Brochure will be graded
according to the following rubric:

Attractiveness Content Writing

and Organization (Accuracy and Quantity)
(Organization and
Grammar)

Graphics/
Sources
Pictures
 References
Catholic Church. (1994). Catechism of the Catholic Church. Vatican City: Libreria Editrice
Vaticana.
Catholic Church. (2005). Compendium of the Catechism of the Catholic Church. Vatican City:
Libreria Editrice Vaticana.
Flannery, A. (Ed.). (1984). Sacrosanctum Concilium in Vatican Council II: The Conciliar and Post
Conciliar Documents. Pasay City: Paulines Publishing House.Catechism of the Catholic
Church
Belmonte, Charles. (2006). Faith Seeking Understanding. Mandaluyong: Studium Theologiae
Foundation, Inc.
YOUCAT. (2010). San Francisco: Ignatius Press.
https://www.vatican.va/news_services/liturgy/details/ns_lit_doc_20120307_dio-spirito_en.html
https://www.vatican.va/archive/ccc_css/archive/catechism/p2s1c2a1.htm
http://www.clerus.org/clerus/dati/2002-10/03-999999/07LitIN.html
https://www.gresham.k12.or.us/site/handlers/filedownload.ashx?moduleinstanceid=573&dataid=1
819&FileName=Brochure%20Rubric_1.pdf