A quote was tabled for the painting of the clerestory (upper level) of the church interior, as well as the refinishing of the ceiling, end walls of the church (sanctuary and choir gallery) and other selected elements such as the timber wall on the front of the choir gallery.  This has helped to give a clearer picture regarding the cost involved.  The matter will be taken up by the finance committee, who will provide further information to parishioners as required.

Further advice was sought on movement within the floor of the building, with a full report promised.  It was noted that while some movement occurred in the floor at one point, no further movement has occurred for several years, which is considered to be a positive sign.

The committee also began initial discussions about how the vision for the parish and its church, articulated in the Guiding Concepts, may be best expressed in the way the church is arranged and ordered.  There was an overwhelming desire to preserve as much of the church’s seating capacity as possible.  Also expressed was the need to respect the architectural form of the building which, for better or worse, suits itself to having its main focal points, such as the sanctuary, set along the longer north-south axis of the building.

An update on this discussion has since been provided to our liturgical consultant, Fr Stephen Hackett MSC, and he has already responded with feedback.  The committee will meet again in due course to consider Fr Stephen’s advice and continue our discussion around how the church can be best arranged and designed to support our parish community and the liturgy we celebrate.

It is important to respect the liturgical year and seasons.  Through the course of the Church’s liturgical year, the life, death and resurrection of Christ is opened up to us for us to reflect upon and celebrate.  The readings and prayers for today, therefore, remain those for the Sixth Sunday of Easter.  Music selections should normally be based upon the scriptures and liturgical season.

Local concerns can still be recognised in other ways, however.  They can be reflected in some aspects of the art and environment.  For example, today our sanctuary is decorated with floral arrangements of roses, each donated in memory or honour of mothers, and supporting the Carmelite Mission in Timor Leste.  The Prayer of the Faithful can include a prayer for mothers on this day.  After all, the Prayer of the Faithful is a time for all of us, the faithful, to pray for our needs and concerns.   The priest can comment on Mothers’ Day in his homily, while still ensuring that he breaks open the scriptures of the day.  Part of the responsibility of the homilist is to connect what Christ teaches us with our own life experience.  Finally, the Church’s Book of Blessings provides a range of prayers for various needs and occasions.  It includes a special prayer that can be incorporated in the Concluding Rites on Mothers’ Day, which we will also use today.

Sometimes people may comment when lay ministers are wearing albs that they are wearing “priest’s clothes”.  Priests certainly do wear albs, and are required to do so, but they are not a garment that belongs solely to ordained ministers.

The alb is a sign that the one who wears it has been baptised.  The alb is (at least in a larger form for us baptised as babies) the white garment in which we are clothed when we are baptised, “the outward sign of our Christian dignity.”  This is why Damian, Lona and Laime were clothed in albs once they were baptised at the Easter Vigil a month ago.  In fact, all of us could wear an alb at Mass if we wanted to, but it is probably easier for us all to stick to our “Sunday best” (and trust me, Sunday best is much cooler in the summer!).

Fr Paul wearing an alb and stole, and holding a chasuble

The priest puts on the alb first when vesting for Mass because he is, firstly, a baptised Christian.  Next, he puts on the stole (the coloured strip of cloth worn over the shoulders) as a sign that he is ordained.  Finally, he puts on the chasuble (the coloured outer garment we can see) as a sign that he is a priest entrusted with the duty of celebrating the Eucharist.

The vestment proper to the priest celebrant at Mass and other sacred actions directly connected with Mass is, unless otherwise indicated, the chasuble, worn over the alb and stole.  Acolytes, lectors, and other lay ministers may wear the alb or other suitable vesture that is lawfully approved by the Conference of Bishops.  (General Instruction of the Roman Missal, articles 337, 339)

Bishop Anthony receiving the gifts, with acolyte assisting

Last week, we looked at the liturgical ministries of altar server and acolyte.  Altar service is a ministry that is open to all, whilst adult men can choose to serve as instituted acolytes.

Acolytes have some exclusive responsibilities.  On the other hand, other duties can be carried out by altar servers if acolytes are not present, or if the number of acolytes at the Mass is so few that it is not possible for them to carry out all their duties effectively; especially given that they may need to attend to several matters at once.

For example, the acolyte may take responsibility for carrying the cross in processions.  It is their role to be the first point of assistance to the priest and deacon during Mass, particularly by ensuring that the liturgical books such as the Missal are presented to the priest or deacon for them to follow.  He also assists the priest with the incense at the preparation of the gifts, should it be used.

It is typically the role of the acolyte to prepare the altar for the Liturgy of the Eucharist if a deacon is not present.  Furthermore, if a deacon is not present, the acolyte can assist the priest with the purification of the sacred vessels after communion.  This is one duty of the acolyte that cannot be delegated to other lay ministers.

Often during Mass, you will see the altar servers assist with several of the duties I have outlined above.  Again, this is to be expected as at Wentworthville we have only one active acolyte.  It becomes necessary, then, for altar servers to take on these additional duties to assist the priest and the assembly and ensure the Mass is celebrated in a fitting manner.

Reference: General Instruction of the Roman Missal, articles 187-193

Three years ago on Holy Thursday, our first altar servers were blessed and began their service to our parish.  Our servers play an invaluable role, assisting the priest and ensuring the liturgy is celebrated in a fitting manner.  The General Instruction of the Roman Missal states:

In the absence of an instituted acolyte, there may be deputed lay ministers to serve at the altar and assist the Priest and the Deacon; these carry the cross, the candles, the thurible, the bread, the wine, and the water, or who are even deputed to distribute Holy Communion as extraordinary ministers. (article 100)

As a role open to “lay ministers”, we can and do encourage all parishioners who have celebrated First Communion, male and female, to participate in this important ministry.  While some might remember the “altar boys” of past generations, servers today may be children or adults.

The General Instruction of the Roman Missal goes on to explain that if there is only one acolyte present at a Mass, some of the duties which he is not bound to do may be carried out by altar servers (article 187).  Given that we presently have only one actively serving acolyte in Wentworthville, the support of our altar servers is essential!  The ministry of acolyte, unlike that of the altar server, is more limited in its membership.

Lay men who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte.  (Code of Canon Law, Canon 230.1, our emphasis)

After a period of formation, men are admitted to the ministry of acolyte through a liturgical rite of institution.  This is different to the blessing of servers and, like ordination, is a perpetual state.  The acolyte has both specific functions at the altar and in supporting the parish priest in the pastoral care of the community.

These celebrations would not have happened without the hard work of many people.

There are so many people who deserve our thanks: our priests; John O’Loughlin and our servers; our choir and musicians; the Liturgy Committee who worked on preparing the church and the celebrations; our Ministers of the Word and Extraordinary Ministers of Holy Communion; those who had their feet washed; and all the people who assisted with various parts of the celebrations, from collections, to processions of the gifts, to putting cardboard discs on tapers to stop dripping wax.

Thanks must also go to everyone who came along and participated in the celebrations.  The liturgy is our work as the people of God, and the presence and contribution of each person enriches our community.

Thank you to everyone, and may the peace of God be with you throughout the rest of this holy Easter season.

The liturgical celebration of the Easter Triduum then continues with the Easter Sunday Masses and reaches its formal conclusion with the celebration of Evening Prayer on Sunday.  For the first time this year, we invite everyone to celebrate Evening Prayer as a parish on Easter Sunday.

Evening Prayer (or Vespers) is part of the Liturgy of the Hours or Divine Office as it’s also known.  Its key aspects include the praying of psalms, listening to the proclamation of a passage of scripture, and interceding for the needs of the Church and the world.  Once something that was rarely prayed outside of religious communities and clergy, this traditional way of prayerfully marking the passage of time is something the whole Church is called to rediscover.

We encourage you all to come along on Easter Sunday at 6:00 pm and pray with us to conclude what is a great day of celebration for all of us who hold firm in the hope in the resurrection.

As such, we will celebrate Palm Sunday in a similar fashion as in previous years.  9:00 am Mass will begin with a procession beginning under the shade structures in the school playground (outside the parish hall).  All other Masses will begin with a solemn entrance beginning in the narthex.

Palm Sunday marks the beginning of Holy Week, which leads us to the Easter Triduum.  This will be the first time we celebrate the Easter Triduum according to the new English translation of the Missal.  There are some changes to texts that we may only use once a year, such as the showing of the cross on Good Friday and the Litany of the Saints.  Please be mindful of this.  We will do our best to prompt and assist you with any changes.

Please take note of the times of the various Holy Week and Easter Triduum celebrations, and make sure you pass the timetable on to others (perhaps there are people in your neighbourhood) who may be interested in participating, but don’t get a Carmel bulletin.

Asking all of us to be consistent in how we process to the front of the church and receive communion is not simply about efficiency, safety and the like.

A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them.

General Instruction of the Roman Missal, no. 42

As Fr Paul has also reminded us, when approaching to receive communion, we are asked to bow towards the Blessed Sacrament being given to us as a sign of reverence.  This allows us to offer a common sign of reverence whilst maintaining the flow of the communion procession.

Once we have received communion, the procession continues as we return to our seats.  Everyone is encouraged to spend time in silent prayer after receiving communion, and people may choose to do this whilst kneeling or sitting.  It is only at our seat, however, that this silent prayer should take place.

Praying at the Marian Shrine or at the images of the saints, and asking for their intercession is something that many people find spiritually nourishing, but this is only appropriate before or after Mass.  During Mass, our focus is rightly upon Christ, whose death and resurrection we celebrate, and whose body and blood we receive in holy communion.

The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent.

Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday.

The law of abstinence binds those who have completed their fourteenth year. The law of fasting binds those who have attained their majority, until the beginning of their sixtieth year. Pastors of souls and parents are to ensure that even those who by reason of their age are not bound by the law of fasting and abstinence, are taught the true meaning of penance.

The conference of bishops can determine more precisely the observance of fast and abstinence as well as substitute other forms of penance, especially works of charity and exercises of piety, in whole or in part, for abstinence and fast.

Code of Canon Law, 1250-1253

Photo credit: FreeFoto.com