Church Year – Part 2
Evolution of the Church Year

(11th july 2010)

For the first thousand years of Christianity, the church year did not have the structural unity so evident today. This evolved gradually and naturally around a remembrance of the greatest moment: the resurrection of Jesus. First came a weekly memorial of the resurrection called the Lord’s Day or Sunday, the weekly Pascha. Throughout Christian history Sundays would be the primary vehicle for the unfolding of the church year and Christianity’s core religious themes.

From the beginning there was also an annual memorial of Christ’s resurrection, an annual Pascha, later to be called Easter among English-speaking people. Easter in turn evolved into a Holy Triduum (Latin, “three days”), the Friday, Saturday, Sunday of the Pascha with Holy Thursday added later. Then came a Holy Week which commemorated the passage of Jesus through death to new life: the Paschal Mystery. And Holy Week eventually was preceded by the season of Lent, six weeks of preparation for Easter. Fifty days of rejoicing after the Pascha, or Easter, were celebrated already by the early Christians just as the Jews observed a fifty-day festival following their Passover. This season ended with Pentecost, a harvest festival and  memorial of the covenant for Jews, and for Christians the memorial of the outpouring of the Spirit.

Only later did other pieces of the church year fall into place. There were some annual feasts commemorating martyrs already in the 2nd century.

The feast of Christ’s nativity, or Christmas, became popular in the late 3rd or early 4th century, its preparation season of Advent in the late 5th century, and finally a Christmas cycle and annual feasts honouring Mary. By the end of the 6th, the church year was complete in the essentials we know today.

(Re: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p17)

The Church Year – Part 1

(27th june 2010)

The church year, or liturgical year, is one of the ways Christian people have made a fundamental part of creation, time, sacred. It is regulated in part by the sun and moon. Immovable feasts, such as Christmas and the feasts of saints, are based on the solar, or secular, calendar. Christmas, for example, is always on December 25. Movable feasts, on the other hand, are determined by seasonal changes and phases of the moon. Easter, for example, occurs on the first Sunday following the first full moon after the spring equinox. Counting back, this date then determines Ash Wednesday and the beginning of Lent. A considerable part of the church year, therefore, fluctuates each year.

Unlike the secular calendar, the church year has no exact beginning or end. It is like a circle. Advent comes first only in a popular sense.

The church year was never planned. The first Christians had a personal and detailed experience of the Jewish calendar of feasts which remembered and celebrated God’s saving actions. It was only natural that after experiencing the saving action of Christ they would understand their previous celebrations in a new light. Jesus himself had asked for a new remembering: “Do this in remembrance of me” (1 Corinthians 11: 34)

(Re: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p15-16)

Corpus Christi

(6th june 2010)

The Feast of Corpus Christi, or the Feast of the Body and Blood of Christ (as it is often called today), goes back to the 13th century, but it celebrates something far older: the institution of the Sacrament of Holy Communion at the Last Supper. While Holy Thursday is also a celebration of this mystery, the solemn nature of Holy Week, and the focus on Christ's Passion on Good Friday, overshadows that aspect of Holy Thursday.

Thus, in 1246, Bishop Robert de Thorete of the Belgina diocese of Liège, at the suggestion of St. Juliana of Mont Cornillon (also in Belgium), convened a synod and instituted the celebration of the feast. From Liège, the celebration began to spread, and, on September 8, 1264, Pope Urban IV issued the papal bull "Transiturus," which established the Feast of Corpus Christi as a universal feast of the Church, to be celebrated on the Thursday following Trinity Sunday.

For centuries after the celebration was extended to the universal Church, the feast was also celebrated with a eucharistic procession, in which the Sacred Host was carried throughout the town, accompanied by hymns and litanies. The faithful would venerate the Body of Christ as the procession passed by. In recent years, this practice has almost disappeared, though some parishes still hold a brief procession around the outside of the parish church.

Liturgical Colours

(30th May 2010)

Pentecost

(23rd May 2010)

The Easter season lasts for fifty days, ending with Pentecost (Greek pentekoste, “fiftieth”).  Ranking second only to Easter, the feast of Pentecost must be understood in the context of the Jewish feast by the same name.  Its other name in Jewish tradition is Feasts of Weeks, a full season of seven weeks of thanksgiving beginning with Passover Sabbath (see Tobit 2:1; 2 Maccabees 12:32). This prolonged festival celebrated the theme of harvest and thanksgiving.  It evolved before the time of Christ into a memorial of the covenant and, by 300 C.E, a memorial of the giving of the Law.

By the end of the 2nd century, Christians were observing a similar fifty day festival

The weeks between the Ascension and Pentecost are a preparation for the outpouring of the Spirit.  This is popularly called the Pentecost Novena (see Acts 1:14).

Pentecost itself closes out the Easter season.  It celebrates the overwhelming experience of God pouring out the Spirit upon the first community of those who believed Jesus was Lord and Christ (see Acts 2:1-4).  Pentecost is called, therefore, the birth of the church or the birth of the church’s mission.
 
The colour of vestments and decoration for Pentecost is red.  It symbolized the intense love and fire of the Holy Spirit.  Other symbols of the Pentecost event are the dove (see Luke 3: 21-22), the tongues of flame (see Acts 2:1-4), and wind (see Acts 2:2).
 
(Re: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p103)

Holy Water Fonts – Blessing self

(28th March 2010)

Another sacramental and religious tradition is to use holy water to bless things, others and ourselves when we enter and leave our Church. This blessing of oneself is a way of remembering our Baptism (a child of God) and a way of purifying ourselves as we enter and leave the sacred space of worship.

Holy Week: The Chrism Mass and Holy Oils

(28th March 2010)

At the rear wall of the Place of Gathering in our parish, there is a glass case containing three bottles of holy oils. Each year on Holy Thursday, the Archdiocese celebrates the Chrism Mass where the Archbishop gathers with the priests, deacons and representative of the Archdiocese to bless a new batch of holy oils for use at Easter and the coming year.

The gathering of the entire priesthood at the Eucharist reinforces and renews the unity of the priests and bishop and reminds us of our oneness in Christ through Baptism and its holy anointing, made possible by the ministry of the Bishop and his priests. At the Mass, the assembled faithful renew their baptismal promises. At the same time, the deacons and priests renew their vow of obedience to the Bishop and their commitment to serve God’s people.

The Holy Oils are then brought back to each parish for use. Whenever the oils are used in the diocese, the ministry of the bishop who consecrated them is symbolically present. The holy oils that are blessed are: the Oil of the Sick, the Oil of Catechumens and the Sacred Chrism. The Oil of the Sick is used in the Sacrament of the Anointing of the sick. The Oil of Catechumens is used in the rites and ceremonies involving catechumens in the Rite of Christian Initiation for Adults (RCIA).

The most important of the three though, is the Sacred Chrism which is used in the Sacrament of Confirmation as well the anointing of priests in the sacrament of Holy Orders. It is also used in the dedication of new churches.

The use of oils for anointing in the sacraments reminds us that we Christians are an anointed people. The word “Christ” comes from “Christos” in Greek, which is a direction translation of “Messiah” in Hebrew meaning “anointed one”. When we are anointed during our Baptism and Confirmation, we are identified with Jesus and share in His anointing as priest, prophet and king.

Lent - Repentance and Reconciliation

(21st March 2010)

The Church encourages the faithful to participate in the Sacrament of Reconciliation during Lent as a means of renewing ourselves spiritually in preparation for the renewal of our Baptismal promise at Easter. It is a time to reflect on our relationship with God and with the people around us and to put right our wounded relationships.

Sin is the hurting and breaking of our relationship with God and also with others. The Sacrament of Reconciliation is primarily a Sacrament of healing, restoring our relationship with God, and with our fellow human beings, especially the people in our community. That is why Jesus told us, “So then, if you are bringing your offering to the altar and there remember that your brother has something against you, leave your offering there before the altar, go and be reconciled with your brother first, and then come back and present your offering.” (Mt 5: 23-24)

Each time we sin, we hurt not only individual persons but also the whole community. Take a simple but telling example. When we engage in gossip, we often not only spoil an individual’s name, we contribute to the distrust and at times the tension in the community we share with that person. In the Sacrament of Reconciliation, the priest who represents Christ (“in personal Christi”), and as an ordained minister/representative of the Christian community, pronounce absolution of the contrite penitent’s sins.

During this Lent, as you make your Confession, ponder in particular on how your daily living may be causing strained or hurt relationships to your family and those around you. As such, make special efforts, with God’s graces towards healing them.

Lent – Almsgiving

(14th March 2010)

Prayer, penance and almsgiving form the three pillar of our Lenten observance. These practices are very much linked to our Baptismal promises, which we prepare to renew at Easter, because they help us to renew our relationship with God and our neighbours.

In fasting and penance, we give up something which we desire and in so doing learn to grow in freedom and generosity. In our experience of hunger for these earthly things, we learn to reflect on our hunger and longing for God. Some people then choose to charity the money they save from the things they give up, thus allowing them to share the fruits of their freedom with others.

While almsgiving includes the giving of money or material goods to the poor, it can also include the sharing of ones’ time and talents with those in need. For example, you can visit or call someone you know who is lonely, especially if it is someone whom you know that others find difficult to like; or you can help someone you know who is stressed, with some of his/her chores.

Almsgiving expresses our care and concern for our less fortunate brothers and sisters who are also loved by God our Father. The value of almsgiving is not solely measured in how much we give away monetarily, but by the degree of love that accompanies our giving, as in the case of the widow whom Jesus praised for giving away the two small coins.

Almsgiving is also an expression of gratitude for the many gifts that God has given us. In sharing these gifts, we share the life-giving love of God. Let us not forget that what ever we do to the least of our brother and sisters, we do to Jesus.

(Mt 25: 40)

Lent – The Stations of the Cross

(7th March 2010)

In preparation for Holy Week, when we reflect on and commemorate the final days of Jesus’ earthly life and His Passion, Cross and Resurrection, it is a yearly religious practice for many of us to attend the Stations of the Cross.

The Stations of the Cross or the Way of the Cross, in Latin Via Crucis; also called the Via Dolorosa or Way of Sorrows, arose out of the pilgrimages to the Holy Land in the Middle Ages. During the crusades in the 11th and 12th centuries, it became popular for Christians to journey to the biblical places of Jesus’ life, and in particular, to follow the path that Jesus took as He carried the cross from Jerusalem to Calvary. After the Muslims recaptured the Holy Land, pilgrimages became too dangerous and Christians took to reproducing the holy places in their own lands so that they could journey with Jesus in His suffering, at least in spirit.

The early way of the cross varied anywhere from 5 to 20 stations and were held out-doors. It was only in the 18th century that the Pope fixed the number at 14 stations and allowed the station of the cross inside churches. From the 1960s, it became popular to add a 15th station to meditate on the Resurrection of Our Lord.

In praying the Stations either individually or as part of a community, we journey with Jesus reflecting on how Jesus felt as He carried the Cross. We relate His Passion and suffering to our own lives and learn from Him how to carry our own crosses and challenges in our daily living

Communion of Saints – Relics and Images of Saints - (PART 2)

(28th February 2010)

As Christians, we believe that Christ who rose from His death opened the gates of heaven for us.  Those who believed and lived holy lives are enjoying eternal life with God in heaven.  These people form the Communion of Saints.  When we ask them to pray for us, we are also affirming that there is eternal victory after death. 

We all have images e.g. photographs of our living and deceased members of our family and friends.  Likewise, as Christians, it is only natural that we wish to be reminded of these believers who lived exemplary Christian lives, and have them as our models and inspiration for our daily living. 

The veneration of Saints began with the practice of honouring martyrs who died heroically for the faith in the persecution of the church in the early centuries of Christianity.  Christians would bury the remains of martyrs and care for their graves as a mark of respect and remembrance.

A system of symbols also evolved to accompany the image of particular Saint to identify their attributes.  For example, St Peter is depicted with keys in his hand symbolizing his authority in the Church; St Joseph is depicted as an old man with a lily in his hands symbolizing purity and St Sebastian is portrayed with the arrows by which he was martyred.

Ref: Catholic Customs and Tradition – a popular guide, by Greg Dues; 23rd Pub: 1992: p110-119)

Lent - Fasting and Abstinence

(28th February 2010)

(Ref: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p74-79)

Lent and Baptism

Communion of Saints –
Patron Saints (part 1)

(7th February 2010)

As our family name links us with a whole generation of people, a saint’s name at Baptism associates us with the Christian community of believers. At Baptism we are freed from our sins, become a child of God, and made like to Christ. This is gives the baptised person a new identity. Thus, the Church urges parents, sponsors and parish priests to take care that at Baptism a name is not given which is foreign to Christian sentiment. (Canon 855).

A Baptismal saint becomes a special and personal patron, protecting and praying for the person who bears his or her name. It is expected that the baptised learns the story of their patron saint. The patron saint testifies that it is possible, with faith in God, that the baptised person can live the challenges of the mystery of the Christian faith in today’s world.

Devotion to saints, with Mary having the highest priority, is a distinguishing feature of Catholicism. This tradition goes back to the early generations of Christianity. Throughout the centuries the Church community honoured saints by reading their names during the Eucharistic Prayer and by celebrating their feast days on our annual Church calendar.

(Re: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p110-116)

ADVENT wreath (part 2)

(13th december 2009)

As the candles are lighted over the four week period, it also symbolizes the darkness of fear and hopelessness receding and the shadows of sin falling away as more and more light is shed into the world. The flame of each new candle reminds the worshippers that something is happening, and that more is yet to come. Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the promise of long ago has been realized.
The first candle is traditionally the candle of Expectation or Hope (or in some traditions, Prophecy). This draws attention to the anticipation of the coming of an Anointed One, a Messiah. 

The remaining three candles of Advent may be associated with different aspects of the Advent story in different churches, or even in different years. Usually they are organized around characters or themes as a way to unfold the story and direct attention to the celebrations and worship in the season. So, the sequence for the remaining three Sundays might be Bethlehem, Shepherds, Angels. Or Love, Joy, Peace.  Or John the Baptist, Mary, the Magi. Or the Annunciation, Proclamation, Fulfillment. Whatever sequence is used, the Scripture readings, prayers, lighting of the candles, the participation of worshipers in the service, all are geared to unfolding the story of redemption through God’s grace in the Incarnation.

(“The Season of Advent Anticipation and Hope by Dennis Bratcher)

ADVENT wreath (part 1)

(6th december 2009)

The Advent wreath is a circular evergreen wreath with five candles, four around the wreath and one in the center.
The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life. Candles symbolize the light of God coming into the world through the birth of His son. The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ.

The colors of the candles vary with different traditions, but there are usually three purple /blue candles, corresponding to the sanctuary colors of Advent, and one pink/rose candle. When one of the purple candles is lighted on the first Sunday of Advent, a Sacred Scripture passage is read together with a prayer. On subsequent Sundays, an additional candle is lighted. The pink/rose candle is usually lighted on the third Sunday of Advent.

The light of the candles itself becomes an important symbol of the season. The light reminds us that Jesus is the Light of the world that comes into the darkness of our lives to bring newness, life, and hope. It also reminds us that we are called to be a light to the world as we reflect the light of God's grace to others (Isa 42:6). The progression in the lighting of the candles symbolizes the various aspects of our waiting experience.

(“The Season of Advent Anticipation and Hope by Dennis Bratcher)

ADVENT – Its Meaning

(29th November 2009)

The word "advent," from the Latin adventus (Greek parousia), means "coming" or "arrival." The season of Advent is focused on the "coming" of Jesus as Messiah (Christ or King).  Our worship, scripture readings, and prayers not only prepare us spiritually for Christmas (his first coming), but also for his eventual second coming.

The Catholic Catechism describes the worship during Advent succinctly as:

“When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior's first coming, the faithful renew their ardent desire for his second coming. By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease" (524).

The liturgical color for Advent is violet (except for the Third Week of Advent, often called Gaudete Sunday, in which rose may be used), and the season is somewhat penitential, similar to Lent, although not so explicit and emphatic. The character of worship during Advent is more solemn, quiet, and less festive than during other times of the year. In the Catholic Church, for example, the Gloria in Excelsis is not used. The use of violet reflects the general themes of Advent: penitence (generally expressed more in terms of expectant hope) and royalty. Some prominent feasts fall within the Season of Advent, including the Feast of the Immaculate Conception and the Feast of Our Lady of Guadalupe.

Christmas is not meant to be an isolated day.  Christmas is only properly understood after having the preparation provided by Advent. In the midst of the secular excesses leading up to Christmas, Advent provides a welcome solace and an opportunity to continually re-orient ourselves to God's will as we expectantly wait with patriarchs, prophets, and kings for the true meaning of Christmas: the Incarnation of God the Son.  

(Re: adapted from - Church Year.net )

Candles (part 2)

(15th November 2009)

Candles continued to be a feature of public worship in churches when there was freedom in the practice of the faith in 313 AD.  Only from the 7th century, however, is there evidence of their symbolic use at Mass. By then they were carried in the opening procession and Gospel procession and placed around the altar.  In the 11th century, they were placed on the altar for the first time.  The use and number of candles at Mass were determined by church law only from the 17th century.

The symbolic use of candles at Mass was probably influenced by civil practices.  High-ranking officials had the privilege of being accompanied in public by a light-bearer.  This practice seemed to have been transferred to high-ranking church people, especially bishops, once Christianity obtained a privileged position in the Roman Empire.  It was only natural that lights or candles eventually honour the presence of the most important person present, Christ Himself, symbolised by the altar.  The candle that is kept burning before the presence of Christ in the reserved Eucharist, popularly called the tabernacle light, or sanctuary light, reflects this meaning.  This tradition began in England in the 13th century and was made obligatory every where in the 17th.

(Re: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p187-188)

Candles (Part 1)

(4TH OCTOBER 2009)

The Presider’s Chair

The chair of the priest celebrant must signify his office of presiding over the gathering and of directing the prayer. Thus the best place for the chair is in a position facing the people at the head of the sanctuary, unless the design of the building or other circumstances impedes this. (GIRM, 310)

Candles

The first evidence of the use of candles as sacramentals comes from the 2nd century, and ancient daily evening prayer service at the twelfth hour (6.00 pm) in homes and housechurches. The ritual is called Lucernare (Latin lux, “light”). This practice evolved into Vespers, one of the daily Hours of prayer. It is also considered the origin of the blessing, of the Easter Fire and Easter Paschal Candle.

Christians carried candles in funeral processions from the 3rd century on, burned them at the tombs of martyrs and other dead, and from the 4th century, before relics and image of saints. When worship assemblies occurred in the catacombs because of persecutions, candles were practical fixtures. Even then, however, they were considered an honour to the dead buried there, especially martyrs.

(Re: Catholic Customs and Traditions – a popular guide, by Greg Dues; 23rd Pub: 1992: p187)

The Catholic Altar (Part 2)

(20th September 2009)

Fixed altars made of stone became prevalent when Christianity was no longer illegal under Constantine. More churches were erected for the purpose of celebrating the Mass. Wood altars were still used for a time, as were metal altars. However, with time, preference was given to stone because it lasted better than wood and metal.

Early altars were not placed against walls, but set apart so that the bishop or priests would stand facing the people. Around the 5th century, it became popular for the altar (and church) to face the East or be set against a wall. The priest would celebrate the Mass facing east; together with the people; symbolic of looking toward Christ as the Dawn.

In the Middle Ages, the altar ceased to resemble the table of the early Church. Altars of Medieval times began to be designed very ornately, and were adorned with statues, relics, and paintings, and of course the tabernacle.

After Vatican Council II (1963) in many countries, the altar was moved away from the wall again, with the priest celebrating the Mass facing the people. This is what we find in Churches today; a better sense of the Eucharist as a meal than a ritual sacrifice.

(Ref: The Catholic Encyclopedia,Catholic customs and Traditions, How to Read a Church, and the General Instruction on the RomanMissal.)

The Catholic Altar (Part 1)

(13th September 2009)

The Catholic altar is both a sacrificial altar, and a table for a communal meal. In Jesus’ time, altars where animal sacrifices took place as atonement for sin were common under Jewish norms and traditions. The passion of Christ was the ultimate sacrifice, to atone for the sin of mankind. Therefore, the Christ’s sacrifice is enacted each Mass at an altar. The altar is also a table because we are all “called to the Lord’s supper.”

The sense of the Catholic altar as a table calls to mind the last supper and the tables around which the early Christians celebrated the Eucharist, as well as the fact that we as a faithful community are sharing in the saving meal. The Christian altar is one of the earliest elements of the liturgy. In the first years when Christianity was illegal, the Eucharist was typically celebrated in the homes of the faithful.

The altar could have been the dinner table in the home or the wooden chest in which a bishop would carry needed materials for celebrating the Eucharist from place to place. (Ref: The Catholic Encyclopedia, Catholic customs and Traditions, How to Read a Church, and the General Instruction on the Roman Missal)

The Sign of the Cross (part 2)

(6th September 2009)

By the end of the 4th century, crucifixion as a public form of execution was no longer used and the Cross became acceptable. Crosses of gold and studded with jewels were used in imperial and pontifical liturgies. But, the Church gradually moved away from this image of imperial splendour to preferring the crucifix, where the body of Christ on the Cross helped give us the focus on Christ’s sacrifice.

By the year 692, the Council of Constantinople ordered the use of crucifixes instead of ornamented crosses.  But, the trend toward realism continued steadily, and by about the year 1,000 the familiar crucifix has became the standard in Christian art.  Realistically painted crucifixes showing the Suffering Christ, bloody and cut up,  became popular in Spain, Germany and elsewhere.  However, in Italy, France and England in the Middle Ages crucifixes portrayed Christ as being calm and at peace, the Sacrifice consummated.  Both these types of imagery of Jesus suffering continues till today, but in the Catholic Church the symbol of the Crucifix, instead of the plain Cross has prevailed.

The Sign of the Cross (Part 1)

(30th August 2009)

Christ crucified is one of the Church’s most familiar images.  The crucifix helps us focus on the sufferings and death of Jesus.  Only the worse criminals and non Roman citizens were crucified: murderers, habitual bandits, and traitors – those who like Jesus of Nazareth, posed a threat to the government.  Thus, in the early Churches, the cross was a symbol of shame.
 
However, in the early 4th century, emperor Constantine, on the night before the battle with Maxentius, he saw a bright vision of a great cross in the sky with the words, “in this sign you shall conquer.”  The next day Constantine won the battle and became the sole emperor of Rome.  In his gratitude to God, Constantine built immense Churches (Basilicas) and made Christianity the official religion of the Roman Empire. . .

(*Read more above)

Genuflecting

(16th August 2009)

This gesture of bending our right knee till it touches the ground gently and slowly is an expression of our Deep Reverence to Our Lord’s Real Presence, in the consecrated Hosts, in the Tabernacle.

When we genuflect before the Lord we are expressing our belief in Jesus being “The Lord of my life.”  When we pray with words or contemplate in silence and reflect on God’s Word, we are communicating with God.  All meaningful gestures and words that help us engage with God in a personal way are helpful.  When we genuflect, we are expressing how our whole heart, mind and body are in our union with our divine Lord.

Reflection Question:  When you genuflect, be more conscious of how you are expressing your deep reverence to the Real Presence of our Lord in the tabernacle. How does such gesture help you in your relationship with the Lord?

Kneeling

(16th August 2009)

St Paul knelt to pray (Act 20:36) with the Christians.  Kneeling was later introduced into liturgy as a sign of penance, supplication and adoration.  In the growing emphasis of the divinity of Christ, kneeling was an expression of our human unworthiness in His presence.  In 813 CE (Synod of Tours), kneeling was considered the ordinary posture of people during Mass.  An exception was made during the proclamation of the Gospel, when the more ancient and traditional position of standing continued.

Today, kneeling symbolises our humble adoration before God’s presence especially during the Eucharistic Prayer i.e. from the Holy, Holy until after singing of the Great “Amen.”  (General Instruction of Roman Missal no.42).