GENERAL SEMINARY LITURGICAL FORMATION PROGRAM

Introduction The importance of the sacred liturgy in priestly formation is clear to all. Priests indeed are consecrated to God by the bishop not only to preach the Gospel and to pasture the faithful, but also so that, constituted in a special way as participants in the priesthood of Christ, they might preside over liturgical actions in the person of Christ the head, who continually exercises in the liturgy His priestly office for us through the Holy Spirit. The diligent exercise and study will bestow on future priests a more solid knowledge and firmness in their faith as well as opening for them a living experience of the Church. (Instruction on Liturgical Formation in Seminaries, no. 1) All genuine liturgical formation involves not only doctrine but also practice. This practice, as a mystagogical formation is obtained first and mainly through the very liturgical life of the students into which they are daily more deeply initiated through liturgical actions celebrated in common. (Instruction on Liturgical Formation in Seminaries, no. 2) The necessity of liturgical formation among seminarians is indispensable. They must be formed to become faithful ministers of the sacraments. The liturgical formation in the seminary must enrich their spiritual life and prepare them to become presiders of the liturgical actions in the person of Christ the head. Proper liturgical celebration in seminary is a concrete medium of liturgical formation. Moreover, liturgical study and conferences help to develop their mind and heart to know and even to love the liturgy, and most of all to follow and to imitate Christ who is the center and the head of the liturgical celebrations.

Individual Liturgical Acts A. Holy Eucharist The Eucharistic Sacrifice must be the source and fount of Christian life. The seminarians must value the significance of this celebration in his life. He must learn to draw his strength for the Eucharist and make the Eucharist as the summit of all his activity and life. He must develop strong affection for the Mass. This will be facilitated through proper and solemn celebration. Full, active and conscious participation must always be their disposition and attitude so that the bounty of grace which this sacrament confers will be received.

Specific Guidelines and Functions 1. Things needed for the celebration must be prepared by the sacristans. It must be set before the celebration that there will be time for silence and disposition as an immediate preparation. 2. The celebration of the day (on weekday or ferial day) must be coordinated with the presider or padre de semana. 3. To maintain the sacredness and solemnity of the celebration, order and cleanliness must be observed always. Silence is also needed for disposition to facilitate the encounter of God and prayerful celebration. 4. The instituted ministers must perform their functions properly during the liturgical celebration. For Sunday Mass with the Community: The sacristan must be trained in serving the mass. Proper instructions with regard to their gestures, actions and disposition must also be inculcated. They must be taught about the value of punctuality and most of all the respect of the sacred. They must wear proper vestment in serving as well as observe cleanliness, modesty and proper hygiene. On Sundays celebration, they can bring carry the cross and two candles during the entrance procession and recessional. The designed on-going formation as well as training for new altar servers is needed. The seed of vocation to the priesthood may grow from them. For Weekday Celebration of the Mass: The First Year and Second Year do the function of altar servers. They must prepare the Sacramentary and check the things needed for the celebration. They must also assist the priest in the vestry and coordinate with regard to the celebration of the day. The lector (s) must practice and prepare the reading(s). The lectionary should be used in proclaiming the word of God. It must be set on the ambo before the celebration. The lector may join in the opening procession together with the other ministers. Only the evangeliary can be processed. This is recommended especially during Sundays and Solemnities. In the proclamation the Word of God, a period of short silence must be observed after the reading so that the faithful can reflect to the word. The reading must be done in a way the faithful can meditate and pray, not hurriedly. The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which,

at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily. (GIRM, no. 56) The prayers of the faithful should also be prepared. It is the task of the lector to read the prayers of the faithful in the absence of the deacon. The General Instruction on RomanMissal gives the specific functions of the lector: Introductory Rites 194. In coming to the altar, when no deacon is present, the lector, wearing approved attire, may carry the Book of the Gospels, which is to be slightly elevated. In that case, the lector walks in front of the priest but otherwise along with the other ministers. 195. Upon reaching the altar, the lector makes a profound bow with the others. If he is carrying the Book of the Gospels, he approaches the altar and places the Book of the Gospels upon it. Then the lector takes his own place in the sanctuary with the other ministers. The Liturgy of the Word 196. The lector reads from the ambo the readings that precede the Gospel. If there is no psalmist, the lector may also proclaim the responsorial Psalm after the first reading. 197. When no deacon is present, the lector, after the introduction by the priest, may announce from the ambo the intentions of the Prayer of the Faithful. 198. If there is no singing at the Entrance or at Communion and the antiphons in the Missal are not recited by the faithful, the lector may read them at the appropriate time (cf. nos. 48, 87). The commentator may read the intentions for the Holy Mass and the introduction. He directs the people for active participation and instructs them about the rite. Moreover, he also reads the announcement after postcommunion prayer. The acolyte serves the altar and assist the deacon and the priest in the liturgical celebration, especially the celebration of Mass. The General Instruction on Roman Missal indicates the following specific duties of the acolyte.

187. The duties that the acolyte may carry out are of various kinds and several may coincide. Hence, it is desirable that these duties be suitably distributed among several acolytes. If, however, only one acolyte is present, he should perform the more important duties while the rest are to be distributed among several ministers.\ The Introductory Rites 188. In the procession to the altar, the acolyte may carry the cross, walking between two ministers with lighted candles. Upon reaching the altar, the acolyte places the cross upright near the altar so that it may serve as the altar cross; otherwise, he puts it in a worthy place. Then he takes his place in the sanctuary. 189. Through the entire celebration, the acolyte is to approach the priest or the deacon, whenever necessary, in order to present the book to them and to assist them in any other way required. Thus it is appropriate, insofar as possible, that the acolyte occupy a place from which he can conveniently carry out his ministry either at the chair or at the altar. The Liturgy of the Eucharist 190. If no deacon is present, after the Prayer of the Faithful is concluded and while the priest remains at the chair, the acolyte places the corporal, the purificator, the chalice, the pall, and the Missal on the altar. Then, if necessary, the acolyte assists the priest in receiving the gifts of the people and, if appropriate, brings the bread and wine to the altar and hands them to the priest. If incense is used, the acolyte presents the thurible to the priest and assists him while he incenses the gifts, the cross, and the altar. Then the acolyte incenses the priest and the people. 191. A duly instituted acolyte, as an extraordinary minister, may, if necessary, assist the priest in giving Communion to the people. If Communion is given under both kinds, when no deacon is present, the acolyte administers the chalice to the communicants or holds the chalice if Communion is given by intinction. 192. Likewise, when the distribution of Communion is completed, a duly instituted acolyte helps the priest or deacon to purify and arrange the sacred vessels. When no deacon is present, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes, and arranges them in the usual way. 193. After the celebration of Mass, the acolyte and other ministers return in procession to the sacristy, together with the deacon and the priest in the same way and order in which they entered.

The Ministry on Liturgical Music must prepare the repertoire for the whole week. Careful selection of the songs proper for liturgical celebration is the primary consideration. Communal singing must be facilitated for the active participation of the faithful. Practice while preparing for the mass is highly discouraged. 102. The psalmists role is to sing the Psalm or other biblical canticle that comes between the readings. To fulfill this function correctly, it is necessary that the psalmist have the ability for singing and a facility in correct pronunciation and diction. 103. Among the faithful, the schola cantorum or choir exercises its own liturgical function, ensuring that the parts proper to it, in keeping with the different types of chants, are properly carried out and fostering the active participation of the faithful through the singing. What is said about the choir also applies, in accordance with the relevant norms, to other musicians, especially the organist. 104. It is fitting that there be a cantor or a choir director to lead and sustain the peoples singing. When in fact there is no choir, it is up to the cantor to lead the different chants, with the people taking part. (GIRM) The Instruction on Sacred Music in Liturgy- Musicam Sacram prescribes: 62. Musical instruments either accompanying the singing or played alone can add a great deal to liturgical celebrations. "The pipe organ is to be held in high esteem, for it is the traditional musical instrument that adds a wonderful splendor to the Church's ceremonies and powerfully lifts up the spirit to God and to higher things. "But other instruments also may be admitted for use in divine worship, with the knowledge and consent of the competent territorial authority . . . This may be done, however, only on condition that the instruments are suitable, or can be made suitable, for sacred use, are in accord with the dignity of the place of worship, and truly contribute to the uplifting of the faithful." [43] 63. One criterion for accepting and using musical instruments is the genius and tradition of the particular peoples. At the same time, however, instruments that are generally associated and used only with worldly music are to be absolutely barred from liturgical services and religious devotions. [44] All musical instruments accepted for divine worship must be played in such a way as to meet the requirements of a liturgical service and to contribute to the beauty of worship and the building up of the faithful.

64. Musical instruments as the accompaniment for singing have the power to support the voice, to facilitate participation, and to intensify the unity of the worshipping assembly. But their playing is not to drown out the voice so that the texts cannot be easily heard. Instruments are to be silent during any part sung by the priest or ministers by reason of their function. 65. As accompaniment for the choir or congregation the organ and other lawfully acceptable instruments may be played in both sung and read Masses. Solo playing is allowed at the beginning of Mass, prior to the priest's reaching the altar, at the presentation of the gifts, at the communion, and at the end of Mass. With the appropriate adaptations, the same rule may be applied for other liturgical services. 66. Solo playing of musical instruments is forbidden during Advent, Lent, the Easter triduum, and at services and Masses for the dead. 67. It is, of course, imperative that organists and other musicians be accomplished enough to play properly. But in addition they must have a deep and thorough knowledge of the significance of the liturgy. That is required in order that even their improvisations will truly enhance the celebration in accord with the genuine character of each of its parts and will assist the participation of the faithful. [45] Knowing the treasury of old liturgical music also enriches the liturgical celebration. B. Benediction The worship of the Eucharist outside of the Mass is of inestimable value for the life of the Church. This worship is strictly linked to the celebration of the Eucharistic Sacrifice. The presence of Christ under the sacred species reserved after Mass a presence which lasts as long as the species of bread and of wine remain 45 derives from the celebration of the sacrifice and is directed towards communion, both sacramental and spiritual. It is pleasant to spend time with him, to lie close to his breast like the Beloved Disciple (cf.Jn 13:25) and to feel the infinite love present in his heart. If in our time Christians must be distinguished above all by the art of prayer,48 how can we not feel a renewed need to spend time in spiritual converse, in silent adoration, in heartfelt love before Christ present in the Most Holy Sacrament? The devotion to the Blessed Sacrament especially the communal celebration of benediction is a beautiful practice where the community of priests and

seminarians gather to pray before the real presence of the Lord. It assures us of his infinite and unending presence; thus, nourishing our faith and trust in him. Moreover, after the weekend ministry, we come together in his loving presence where we can renew our strength and rest in his love. Specific Guidelines and Functions 1. In the celebration of Benediction, the liturgical norms give us two options. It can either be celebrated as purely benediction or integrated with psalmody. This structure gives us the richness of the Churchs devotion to the Blessed Sacrament through the various option of celebrating it. The person-in-charge (spiritual life servant leader or his pandayan counterpart) must coordinate in advance to the priest assigned or the padre de semana with regard to the form to be used. 2. Preferably, the first year and second years serve during the benediction. They must practice before the celebration to ensure order and solemnity. 3. The sacristan must prepare the things needed. The cleanliness and order of the things needed as well as of the place of worship must be observed. C. Liturgy of the Hours Introduction on the Liturgical Formation in the Seminaries prescribed the following: 29. The celebration of the Hours, therefore, is to be fostered in the seminary and often, especially on Sundays and feastdays, it should be solemnized with song. 30. Usually it is to be celebrated in common, observing the proper time of day: Lauds as morning prayer and Vespers as evening prayer. "By a venerable tradition of the Universal Church, they are the two hinges on which the daily office turns. [44] Wherever possible, Compline is to be recited before the students retire to their rooms and, when it is not possible to recite it in common, the students should be counseled to say it in private. Especially on the vigils of Sundays and solemnities it is laudable to celebrate the Office of Readings, and to do this, at least sometimes, by means of the rite known as the vigilia protracta as described in the book containing the Liturgy of the Hours. Finally, during spiritual retreats it would be proper to celebrate the entire Divine Office with each of the Hours said at its proper time.

31. Great care must be exercised to form the minds of the students so that at the time of their diaconate they will accept the mandate from the Church of celebrating the whole Liturgy of the Hours each day gladly and with due understanding of what they are doing. For the Church deputes this task to those who share in sacred orders "so that the office of the whole community might certainly and continuously be carried out at least by these men, and so that the prayer of Christ might ceaselessly continue in the Church. [45] Specific Guidelines and Functions Guidelines on the Celebration of Liturgy of the Hours Morning Prayer and Evening Prayer 37. "By the venerable tradition of the universal Church, lauds as morning prayer and vespers as evening prayer are the two hinges on which the daily office turns; hence they are to be considered as the chief hours and celebrated as such." [2] 38. As is clear from many of the elements that make it up, morning prayer is intended and arranged to sanctify the morning. St. Basil the Great gives an excellent description of this character in these words: "It is said in the morning in order that the first stirrings of our mind and will may be consecrated to God and that we may take nothing in hand until we have been gladdened by the thought of God, as it is written: 'I was mindful of God and was glad' (Ps 77:4 [Jerome's translation from Hebrew]), or set our bodies to any task before we do what has been said: 'I will pray to you, Lord, you will hear my voice in the morning; I will stand before you in the morning and gaze on you' (Ps 5:4-5)." [3] Celebrated as it is as the light of a new day is dawning, this hour also recalls the resurrection of the Lord Jesus, the true light enlightening all people (see Jn 1:9) and "the sun of justice" (Mal 4:2), "rising from on high" (Lk 1:78). Hence, we can well understand the advice of St. Cyprian: "There should be prayer in the morning so that the resurrection of the Lord may thus be celebrated." [4] 39. When evening approaches and the day is already far spent, evening prayer is celebrated in order that "we may give thanks for what has been given us, or what we have done well, during the day." [5] We also recall the redemption through the prayer we send up "like incense in the Lord's sight," and in which "the raising up of our hands" becomes "an evening sacrifice." [6] This sacrifice "may also be interpreted more spiritually as the true evening sacrifice that our Savior the Lord entrusted to the apostles at supper on the evening when he instituted the sacred mysteries of the Church or of

the evening sacrifice of the next day, the sacrifice, that is, which, raising his hands, he offered to the Father at the end of the ages for the salvation of the whole world." [7] Again, in order to fix our hope on the light that knows no setting, "we pray and make petition for the light to come down on us anew; we implore the coming of Christ who will bring the grace of eternal light." [8] Finally, at this hour we join with the Churches of the East in calling upon the "joy-giving light of that holy glory, born of the immortal, heavenly Father, the holy and blessed Jesus Christ; now that we have come to the setting of the sun and have seen the evening star, we sing in praise of God, Father, Son, and Holy Spirit. . . ." 40. Morning prayer and evening prayer are therefore to be accorded the highest importance as the prayer of the Christian community. Their public or communal celebration should be encouraged, especially in the case of those who live in community. Indeed, the recitation of these hours should be recommended also to individual members of the faithful unable to take part in a celebration in common. 41. Morning prayer and evening prayer begin with the introductory verse, God come to my assistance. Lord, make haste to help me. There follows the Glory to the Father, with As it was in the beginning and Alleluia (omitted in Lent). This introduction is omitted at morning prayer when the invitatory immediately precedes it. 42. Then an appropriate hymn is sung immediately. The purpose of the hymn is to set the tone for the hour or the feast and, especially in celebrations with a congrega tion, to form a simple and pleasant introduction to prayer. 43. After the hymn the psalmody follows. The psalmody of morning prayer consists of one morning psalm, then a canticle from the Old Testament and, finally, a second psalm of praise, following the tradition of the Church. The psalmody of evening prayer consists of two psalms (or two parts of a longer psalm) suited to the hour and to celebration with a congregation and a canticle from the letters of the apostles or from the Book of Revelation. 44. After the psalmody there is either a short reading or a longer one. 45. The short reading is provided to fit the day, the season, and the feast. It is to be read and received as a true proclamation of God's word that emphasizes some holy thought or highlights some shorter passages that may be overlooked in the continuous cycle of Scripture readings. The short readings are different for each day of the psalter cycle. 46. Especially in a celebration with a congregation, a longer Scripture reading may be chosen either from the office of readings or the Lectionary

for Mass, particularly texts that for some reason have not been used. From time to time some other more suitable reading may be used. 47. In a celebration with a congregation a short homily may follow the reading to explain its meaning, as circumstances suggest. 48. After the reading or homily a period of silence may be observed. 49. As a response to the word of God, a responsorial. Chant or short responsory is provided; this may be omitted. Other chants with the same purpose and character may also be substituted in its place, provided these have been duly approved by the conference of bishops. 50. Next is the solemn recitation of the gospel canticle with its antiphon, that is, the Canticle of Zechariah at morning prayer and the Canticle of Mary at evening prayer. Sanctioned by age-old popular usage in the Roman Church, these canticles are expressions of praise and thanksgiving for our redemption. The antiphon for each canticle is indicated, according to the character of the day, the season, or the feast. 51. After the canticle, at morning prayer come the petitions for the consecration of the day and its work to God and at evening prayer, the intercessions. 52. After the petitions or intercessions the Lord's Prayer is said by all. 53. Immediately after the Lord's Prayer there follows the concluding prayer, which for weekdays in Ordinary Time is found in the psalter and for other days in the proper. 54. Then, if a priest or deacon is presiding, he dismisses the congregation with the greeting, The Lord be with you, and the blessing as at Mass. He adds the invitation, Go in peace. R. Thanks be to God. In the absence of a priest or deacon the celebration concludes with May the Lord bless us, etc. Daytime Hours 74. Following a very ancient tradition Christians have made a practice of praying out of private devotion at various times of the day, even in the course of their work, in imitation of the Church in apostolic times. In different ways with the passage of time this tradition has taken the form of a liturgical celebration. 75. Liturgical custom in both East and West has retained midmorning, midday, and midafternoon prayer, mainly because these hours were linked to a commemoration of the events of the Lord's passion and of the first preaching of the Gospel. 76. Vatican Council II decreed that these lesser hours are to be retained in choir. The liturgical practice of saying these three hours is to be retained, without prejudice to particular law, by those who live the contemplative life.

It is recommended also for all, especially those who take part in retreats or pastoral meetings. 77. Outside choir, without prejudice to particular law, it is permitted to choose from the three hours the one most appropriate to the time of day, so that the tradition of prayer in the course of the day's work may be maintained. 78. Daytime prayer is so arranged as to take into account both those who recite only one hour and those who are obliged, or desire, to say all three hours. 79. The daytime hours begin with the introductory verse, God come to my assistance with the Glory to the Father, As it was in the beginning, and the Alleluia (omitted in Lent). Then a hymn appropriate to the hour is sung. The psalmody is next, then the reading, followed by the verse. The hour concludes with the prayer and, at least in recitation in common, with the acclamation, Let us praise the Lord. R. And give him thanks. 80. Different hymns and prayers are given for each of the hours so that, in keeping with tradition, they may correspond to the true time of day and thus sanctify it in a more pointed way. Those who recite only one hour should therefore choose the texts that correspond to the true time of day. In addition, the readings and prayers vary in keeping with the character of the day, the season, or the feast. 81. Two psalmodies are provided: the current psalmody and the complementary psalmody. Those who pray one hour should use the current psalmody. Those who pray more than one hour should use the current psalmody at one hour and the complementary psalmody at the others. 82. The current psalmody consists of three psalms (or parts in the case of longer psalms) from the psalter, with their antiphons, unless directions are given to the contrary. On solemnities, the Easter triduum, and days within the octave of Easter, proper antiphons are said with three psalms chosen from the complementary psalmody, unless special psalms are to be used or the celebration falls on a Sunday, when the psalms are those from the Sunday of Week I of the psalter. 83. The complementary psalter consists of three sets of three psalms, chosen as a rule from the Gradual Psalms. Night Prayer 84. Night prayer is the last prayer of the day, said before retiring, even if that is after midnight.

85. Night prayer begins like the other hours, with the verse, God, come to my assistance, the Glory to the Father, As it was in the beginning, and the Alleluia (omitted in Lent). 86. It is a laudable practice to have next an examination of conscience; in a celebration in common this takes place in silence or as part of a penitential rite based on the formularies in the Roman Missal. 87. The appropriate hymn follows. 88. After evening prayer I of Sunday the psalmody consists of Ps 4 and Ps 134; after evening prayer II of Sunday it consists of Ps 91. On the other days psalms are chosen that are full of confidence in the Lord; it is permissible to use the Sunday psalms instead, especially for the convenience of those who may wish to pray night prayer from memory. 89. After the psalmody there is a reading, followed by the responsory, Into your hands. Then, as a climax to the whole hour, the Canticle of Simeon, Lord, now you let your servant go in peace follows, with its antiphon. 90. The concluding prayer then follows, as it appears in the psalter. 91. After the prayer the blessing, May the all-powerful Lord is used, even in private recitation. 92. Finally, one of the antiphons in honor of the Blessed Virgin Mary is said. In the Easter season this is always to be the Regina caeli. In addition to the antiphons given in The Liturgy of the Hours, others may be approved by the conferences of bishops. [15]

1. The prayer maybe led by the first year or the second year. The word is proclaimed by the lector. 2. Whenever the priest is present, he says the final prayer and the blessing if it is not followed by another liturgical celebration. 3. It is recommended especially among the fourth year to acquire a set of the liturgy of the hours in order to start praying the proper time of the day, specifically to include the office of the reading. D. Sacrament of Reconciliation

Devotions

Vestments The vestments used by the sacred ministers in liturgical celebrations derive from ancient Greek and Roman secular clothing. Beyond the historical circumstances, the sacred vestments had an important function in the liturgical celebrations: In the first place, the fact that they are not worn in ordinary life, and thus possess a "liturgical" character, helps one to be detached from the everyday and its concerns in the celebration of divine worship. Furthermore, the ample form of the vestments, the alb, for example, the dalmatic and the chasuble, put the individuality of the one who wears them in second place in order to emphasize his liturgical role. One might say that the "camouflaging" of the ministers body by the vestments depersonalizes him in a way; it is that healthy depersonalization that de-centers the celebrating minister and recognizes the true protagonist of the liturgical action: Christ. The form of the vestments, therefore, says that the liturgy is celebrated "in persona Christi" and not in the priest's own name. He who performs a liturgical function does not do so as a private person, but as a minister of the Church and an instrument in the hands of Jesus Christ. The alb is the long white garment worn by the sacred ministers, which recalls the new and immaculate clothing that every Christian has received through baptism. The alb is, therefore, a symbol of the sanctifying grace received in the first sacrament and is also considered to be a symbol of the purity of heart that is necessary to enter into the joy of the eternal vision of God in heaven (cf. Matthew 5:8). (OFFICE FOR THE LITURGICAL CELEBRATIONS OF THE SUPREME PONTIFF ; Liturgical Vestments and the Vesting Prayers no. 1,3) 1. When the seminarians act as liturgical ministers, proper liturgical vestments should be observed. For the servers, cassocks and surplice are required. Instituted lector and acolyte may wear alb. 2. In attending festive and solemn celebrations, they must wear cassocks and surplice. 3. For daily mass, they are allowed to wear cassocks without surplice. Pontifical Servers Gradual Solemnity Liturgical Furnishing Decoration *The use of the things in the sacristy.

Committees and Functions