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Part of the Church’s liturgy since A.D. 128, the Gloria is the hymn of praise the angels sang at Christ’s birth, and that John heard in heaven (Lk 2:13-14, Rv 15:4). The hymn is a doxology, literally “word of praise,” a prayer expressing the Church’s great joy in God becoming man and revealing himself to us.

When the Word of God is proclaimed from the pulpit, Christ is really and truly present to his people. This encounter with Christ in his Scriptures has, since the days of the apostles, occupied a central place in the liturgy, with Catholics seeking to heed St. Paul’s admonition that “Faith comes from what is heard” (Rom 10:17).

In the homily, the priest follows the example of Christ on the road to Emmaus, explaining and interpreting the Scriptures. Sometimes this interpretation is biblical, sometimes theological, sometimes moral or catechetical (Lk 24:13-35).

Before the second part of the Mass begins, however, the congregation first rises to make our profession of faith. The Credo, literally “I believe,” is a summation of Catholic belief. Each word is weighted with meaning and was the subject of much theological wrestling in the first three centuries after Christ.

For the Lord has truly risen, alleluia. Let us pray. O God, who gave joy to the world through the resurrection of Thy Son, our Lord Jesus Christ, grant we beseech Thee, that through the intercession of the Virgin Mary, His Mother, we may obtain the joys of everlasting life.

This can happen through the Kyrie — “Lord have mercy; Christ have mercy; Lord have mercy.” — an ancient penitential prayer with a petition for each of the Three Persons of the Trinity.

The collect is a short general prayer of a particular structure used in Christian liturgy. Collects appear in the liturgies of Roman Catholic, Orthodox, Anglican, Methodist, Lutheran, and Presbyterian churches, among others.

Every sacrifice requires an offering, and the Holy Sacrifice of the Mass is no exception

While the collection is taken up, the priest prepares the altar. When all is ready, he elevates first the bread, then the wine, pronouncing a blessing over each.

The preface of the Eucharistic Liturgy has remained virtually unchanged for the past 1800 years. In the early 200s, St. Hippolytus’ account of the Mass in Rome included the dialogue between priest and people that enjoins the congregation to “Lift up your hearts to the Lord” and “Give thanks to the Lord our God.

After the Sanctus, the congregation kneels, assuming a posture of reverence in preparation for the central act of the Mass. The priest then prays the Eucharistic Prayer, or Canon.

In preparation for holy Communion, the congregation stands and, with the priest, prays the Our Father. This prayer, taught by Jesus to his disciples in Luke 11:1-4, has been a part of the Mass since at least the second century.

Christ adjured his followers that before they could approach the altar, they first needed to be reconciled with their brother (Mt 5:23-24).

The rite today is an exact image of the early Church’s. As St. Ambrose in the fourth century wrote, “The priest says to you ‘The Body of Christ’ and you say, ‘Amen.\'”

Then, almost too quickly, it’s over. The priest dismisses the congregation, blessing them once more with the Sign of the Cross and charging them to live what they have received.