Temple Talk #1: Overview and Introductory Rite
Today we begin a series called “Temple Talks”. Every other week one of our lectors will deliver one of these talks prior to the beginning of Mass. These talks are to provide short snippets of information about our faith. It has been decided to begin these talks with The Mass and its parts. So to kick off this series, the topic is the Introductory Rite.
The whole Introductory Rite is designed to bring people into a state of prayer and humility centering on Christ’s grace given freely for our salvation and our reconciliation as sinners. “Christ died so we might live”. The Rite also, brings us together and reminds us that although we are individual people, we are gathered as the one people of God.
Upon entering the sanctuary we dip our fingers in a font containing Holy Water which is to first remind us of our baptism and secondly to show reverence for the house of the Lord and to bring us into a sense of worship. Catholic’s will also kneel upon the right leg before sitting called genuflecting. This gesture should take place by looking at or facing the Tabernacle and making the sign of the cross, acknowledging our fellow brothers and sisters in Christ and remembering Christ’s love for us as he gave his life on the cross. Before the service begins, many will kneel in prayer, reflecting upon our sins and our need for forgiveness.
The different parts of the Introductory Rite are:
The Entrance Chant
This entire Introductory Rite is a call to prayer and a period of quieting our minds to pray to the Lord, concluded by the celebrant gathering up all our prayers in a summation, bringing them to the Lord.
Temple Talk #2: Entrance Chant, Greeting, Penitential Act
Last week we were given an introduction to the first part of the Mass the Introductory Rites. Today we further explore this first part of the Mass. The Introductory Rite includes the Entrance, the Greeting, the Penitential Act, the Kyrie, the Gloria and the Collect. Today we will focus on the Entrance, the Greeting, the Penitential Act, and the Kyrie
When the people are gathered, and as the Priest enters with the Deacon and ministers, the Entrance Chant or as we most often think of it the Entrance hymn begins. The purpose of the entrance hymn is to open the celebration, foster the unity of those who have been gathered, help us to understand the mystery of the liturgical time, to accompany the procession of the Priest and ministers.
If there is no singing at the Entrance, the antiphon given in the Missal is recited either by the faithful, by a reader; or by the Priest himself, who may even adapt it as an introductory explanation.
When they have arrived at the sanctuary, the Priest, the Deacon, and the ministers reverence the altar with a profound bow. Moreover, as an expression of veneration, the Priest and Deacon then kiss the altar itself; the Priest, if appropriate, also incenses the cross and the altar.
When the Entrance Hymn is concluded, the Priest stands at the chair and, together with the whole gathering, signs himself with the Sign of the Cross. Then by means of the Greeting he signifies the presence of the Lord to the assembled community. By this greeting and the people’s response, the mystery of the Church gathered together is made manifest.
After the greeting of the people, the Priest, or the Deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day.
The Priest then calls upon the whole community to take part in the Penitential Act, which, after a brief pause for silence, it does by means of a formula of general confession. The rite concludes with the Priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance.
From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism.
These beginning prayers are meant to ensure that all of us, who come together as one, establish communion and dispose ourselves properly to listen to the Word of God and to celebrate the Eucharist worthily.
Temple Talk # 3: The Gloria and Collect
We continue our Temple Talk series this week on the topic of the Gloria and Collect Prayer
The Gloria has followed a long and interesting path. Today it is regarded as an important part of the Mass ordinary that is sung every week, with the exceptions of Lent and Advent. The Gloria has been celebrated throughout history using many varied styles of music. Today in America alone there are many styles, from traditional chant to versions based on popular music. This rich and varied tapestry of music all began during the first century as simple prayer.
It was not until the Council of Remini in 359 that the Latin text of the Gloria was declared doctrine and integrated into the Mass.
The Gloria’s text was in reference to the angels that the shepherds heard singing announcing the birth of the Christ in Luke. After being introduced to the nighttime Christmas Mass in the second century, it took 514 to expand the use of the Gloria and integrate it into Sunday Mass and Major Feast days.
Nov. 27, 2011, the Gloria began another change with the revision of the Roman Missal, which is the version we all sing today.
After the Gloria we enter the part of the Mass called the Collect. The Priest calls upon the people to pray and everybody, together with the Priest, observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. By an ancient tradition of the Church, the Collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, and is concluded with a Trinitarian ending, or longer ending, in the following manner:
The people, joining in this petition, make the prayer their own by means of the acclamation Amen.
Temple Talk #4 – Liturgy of the Word
We continue our “Temple Talk” series this week on the topic of Liturgy of the Word.
One of the greatest parts of family gatherings is story telling. If you think about it, how much of every family gathering whether it is a reunion or a holiday celebration is spent talking about what you are currently doing, who in the family is ill or in need of help, and reminiscing and telling tales of the past. How different would our family events be without all this story telling? How silent and almost sad would it be if we didn’t share our history with one another?
The same is true each time we gather as members of God’s family at Mass. We all get to participate in the story telling of the Liturgy of the Word. It is comprised of scriptures written under the divine inspiration of God. Through these readings from the Old Testament, the New Testament and the Gospels, we get to hear a history of our Family of God and come to understand where we have come from and where we are going to. One of the most special moments is hearing about the life and ministry of Christ through the Gospels.
That takes care of our reminiscing and telling tales of the past, but what about, like at our family gatherings, we talk about what we are currently doing? That is taken care of in the part of the Liturgy of the Word called the homily. There is no way that Christ could have explained today’s world to the scribes of the Bible or to his disciples so many years ago, so the homily takes the basic moral lessons gleaned from the scriptures and allows us to understand how those moral lessons pertain to our ever-changing lives today.
Temple Talk #5– First Reading, Responsorial Psalm and Second Reading
We continue our “Temple Talk” series this week on the topics of, First Reading, Responsorial Psalm and Second Reading.
There is a standard formula to most birthday celebrations. There are greetings at the beginning where people start to arrive and see who else is there. Following that, depending on the age of the person for whom the party is given, generally there are some games to help add to the celebration. All these preliminary activities lead up to the main event of the party which would be the presentation of gifts to the recipient and the eating of cake.
If you showed up late, just in time for the cake, you would be missing out on so much that has already transpired, the fellowship, the celebratory activities and of course the giving of gifts. The same is true of the Mass.
You will often see some people running into the pews somewhere around the first reading, and sometimes as late as the Gospel. Although things happen in life that occasionally make this necessary, those who miss out on the beginning of the Mass are missing out on one of the two essential pieces leading to the “main event’ of the Eucharist: the Liturgy of the Word.
Today we focus on three aspects of the Liturgy of the Word: the First Reading, the Second Reading and the Responsorial Psalm.
On Sundays and solemnities, there are always three scripture readings. For most of the year with the exception of Easter time when the reading is from the Acts of the Apostles, the first reading is taken from the Old Testament. I would venture to say that the Old Testament readings often present confusion to some because the stories that they tell are so far away from our contemporary lives, however, if we think about it in the Jewish Tradition as we do for the Eucharist, the retelling of the stories from the Old Testament is another way for us to make God present with us today.
The second reading is taken from one of the epistles or the New Testament letters, most which are attributed to Paul. The focus of these letters, sent to the early Christian communities before they were even specifically identified as “Christians”, was to instruct them how to live in footsteps of Christ and to understand the significance of Christ’s coming.
In between we have the Responsorial Psalm. The Psalm is a sacred song or hymn and at Mass it is generally sung. The Responsorial Psalm generally reflects the overall theme of the Gospel, and gives us a chance to reflect on the Word of God we just listened to.
These parts of the Liturgy of the Word have purpose and have meaning, and without them we are only getting part of what we need from the Mass. Before our souls and bodies are filled with the spiritual nourishment of the Eucharist, it is crucial that our minds are also filled with the Word of God so that we can understand God’s will for our lives, and using the strength of the Eucharist, carry those words out into our world to make it one step closer to the Kingdom of God here on earth.
Temple Talk # 6: Gospel Acclamation, Gospel and Homily
We continue our “Temple Talk” series this week on the topics of the Gospel Acclamation, the Gospel itself, and the Homily.
We know that all Scripture is the Word of God, written under the inspiration of the Holy Spirit. Through scripture, God speaks to us, leading us along the path to salvation.
The Gospel is the high point of the Liturgy of the Word. All four Gospels hold a special place in Scripture because they not only help us to know about Jesus’ life, ministry and teaching; they also document his crucifixion and resurrection from the dead – the very core of our belief as Christians. We honor Jesus and show reverence to him when we stand to hear the Gospel which begins with the sung “Alleluia.”
“Alleluia” is a Hebrew word which literally means “let us praise Yahweh” – the name of God. So “Alleluia” means “Praise the Lord!”
To further honor the Gospel and to reverence God’s presence in the Gospel, servers stand by the ambo with lit candles. Incense is sometimes used in the model of the psalm which says, “Let my prayer rise like incense.”
The Gospel reading is always from one of the four Gospels in the Bible: Matthew, Mark, Luke or John. The Gospel passage that is read at each Mass is prescribed by the Church based on a three-year cycle. The Gospel and other readings for special-occasion Masses, such as weddings or funerals, may be chosen by the participants
Proclaiming the Gospel at Mass belongs to the ministry of a deacon, but a priest or bishop may proclaim the Gospel if no deacon is present. After the deacon receives a blessing from the priest, he carries the Book of Gospels to the ambo, opens the book and says, “The Lord be with you.” The people reply, “And with your Spirit.” That doesn’t mean, “And the same to you!” Rather it means, “We acknowledge the grace, presence and Spirit of Christ in you.”
Then the deacon says, “A reading from the holy Gospel,” while making the Sign of the Cross with his thumb on the book and then on his forehead, mouth and breast which everyone else does as well.
After reading the Gospel, the deacon kisses the book while saying silently, “Through the words of the Gospel may our sins be wiped away." If a bishop is present at Mass, the deacon would not kiss the book but instead bring it to the bishop who kisses it and who makes the Sign of the Cross with it to bless the congregation.
The homily follows the Gospel and may be given only by a bishop, priest or deacon. The homily provides insights to better understand the readings and their application to our daily lives as Catholics. The homily also serves as a transition to the second half of the Mass, the Liturgy of the Eucharist, which is where we encounter Christ in the most personal way through his Body and Blood at Holy Communion. More on that subject in the weeks to come, thank you.
Temple Talk # 7: Profession of Faith
Today for our temple talk we will focus on the Profession of Faith.
After the readings, the homily, and a brief period of silence, we join together in praying or singing the Nicene Creed. If baptismal promises are renewed as happens each year at the Easter Vigil and Easter Sunday, the promises replace the Creed.
The word creed comes from a Latin word “credo” which means “I believe”. In the early years of the church it became apparent that the church needed a formal creed to instruct those preparing to enter the church and to correct any heresies, The Council of Nicaea met in 325 A.D to address this need. At this Council, the bishops composed a Creed to clearly state the beliefs of the Church and to reject many of the false understandings that were being taught. Praying the creed as a profession of faith was incorporated into the Mass in the year 1014 by Pope Benedict VIII, which means we having been praying the creed as part of Mass for over a thousand years!
The Creed is divided into three parts. The beginning speaks of the first Divine Person, God the Father, and the wonderful work of creation. The first thing our Creed tells us about God Himself is that He is the Father Almighty. Here we affirm that there is only one God and He is the creator of everything.
The middle part speaks of the second Divine Person, Jesus Christ, and the mystery of His Redemption for mankind. We state that Jesus is indeed God. Here we reflect on Jesus’ life story and how He came to save mankind.
The final part speaks of the third Divine Person, the Holy Spirit, who is the source of our sanctification. Again, there is emphasis that the Holy Spirit is also God. The Holy Spirit is the part of the Trinity that is able to dwell within us so that we have the gift of the grace of God.
By reciting the summation of the Church’s belief in the profession of faith, we declare ourselves both full members of the Church and faithful disciples of our Lord.
Temple Talk # 8: Universal Prayer
We continue our “Temple Talk” series this week on the topic of the “Universal Prayer,” or as it is more commonly known, the “Prayer of the Faithful.”
The Universal Prayer, or Prayer of the Faithful, comes after we recite the Creed together. The standing posture of the community signifies that we form one body. It also reminds us that as baptized Catholic Christians, we exercise our baptismal priesthood by offering our needs together to God. Universal Prayers are “universal” because they express the collective needs of all the People of God.
The priest celebrant initiates the Universal Prayer from the chair. He reminds us that God the Father delights in hearing our prayers and responding to our needs.
The deacon – or when there is no deacon present, a lector, cantor or reader – goes to the ambo to read the prayer petitions. The community responds to each saying, “We pray to the Lord.”
The petitions follow a defined order:
- the needs of the Church, the Pope, our Bishops or specific Church event
- for those who govern us at the Federal, state and local levels
- for the salvation of the entire world
- for those weighed down by various needs and for all humanity
- for our local community
The Universal Prayer petitions should be composed so that they are easy to understand. When Mass is celebrated for a particular purpose, such as a wedding or funeral, the petitions should match the occasion.
Following the final prayer petition, the priest says a closing prayer. Mass follows with collection of gifts for the Offertory.
Temple Talk #9: Liturgy of the Eucharist-Overview - Presentation & Preparation of the Gifts
Today’s temple talk will focus on our preparation to enter into the heart of the Mass, the Liturgy of the Eucharist. During the Liturgy of the Eucharist, we remember what Jesus did on the night before he died: he took bread and wine, gave them to his disciples, and said, "This is my body; this is my blood.
The Liturgy of the Eucharist is made up of the following parts: Preparation of the Gifts, the Prayer over the gifts, the Eucharistic Prayer, The Lord’s Prayer, The Sign of Peace, the Lamb of God, the Breaking of the Bread and Communion.
The first thing to happen is the preparation of the gifts and the preparation of the altar, our main focus for today.
In the presentation of the gifts (or the offertory) the priest (and we with him) offers the hosts, unleavened bread and the wine. What he offers is really very little. We could say; that it has practically no value. But, it should represent us. A suggestion for taking part in the Holy Mass, try to offer yourself and to offer all that is yours in this moment of the Mass.Take your work, your studies, your needs, your struggle, and even your weaknesses. Take all of that and put it on the paten beside the host, that small piece of bread. Put it in the chalice with the wine.
In addition to the bread and wine, monetary gifts are offered for the support of the Church, the care of the poor and the less fortunate.
As early as the 2nd century, people would bring material gifts.
We are all encouraged to take a turn in presenting our gifts at offertory. Simply ask one of the ushers before Mass if anyone has volunteered to do so and if not, they will assist you in this ministry.
Let us all be a witness of our faith by fully participating in the Mass today.
Temple Talk #10 – Prayer over the Offerings
We continue our “Temple Talk” series this week on the topic of Prayer over the Offerings. “My sacrifice and yours” Let’s sit with those words one more time: my sacrifice and yours. When we think of the Mass, most of the time we think of the priest as “in charge” and the rest of us merely show up and either help through one of the lay ministries or just sing when we are supposed to, kneel when we are supposed to and sit when we are supposed to. Actually if you have ever noticed sometimes there is a something different at a Mass, and you can see the entire congregation hesitate and stutter over what posture to take next. It would almost appear to an outsider viewing it that all those gathered are engaged in a game of “Simon Says” with the priest leading and everyone else just following along with what he does.
But in the prayer over the offerings, more is implied: my sacrifice and yours.
If you assumed from the time you began to understand the Mass that the priest was a special player in the Mass your assumption has been absolutely correct, but one thing most of us have not considered is how important our role is at the liturgy as well.
There are two types of priesthood: The Royal Priesthood and the Ordained Priesthood. Those called among those fully initiated into the Church to the ordained priesthood most certainly have a very special role. Among many sundry and various tasks of a parish or mission life, their main responsibility is the administration of the sacraments to the believers in Christ, and most specifically in the form of the Eucharist. As “In Persona Christi” or acting as the person of Christ, only priests have the power and ability as they have been called administer the sacraments (Reconciliation, Anointing of the Sick) and consecrate the Eucharist. Even while this is true, the priest should never be acting alone.
At our own baptism we were given the offices of priest, prophet and king. Although this in no way gives us the same privilege as ordained priests, it does call on us to offer sacrifice in conjunction with the priest. So when the words are stated, “my sacrifice and yours”, it is more than a statement- it is a command for us to fulfill our office of priesthood! The priest offers the bread and wine while we offer our very selves!
During this prayer, we ask not only that God accepts the gift of the Eucharist from us, but that He also accepts the gift of ourselves- our talents, our time and our treasures that we offer to one another.
Temple Talk #12 – Eucharistic Prayer
We continue our “Temple Talk” series this week on the topic of the Eucharistic Prayer.
The Mass is not a spectator sport, although many people who attend Mass may be under the impression it is. It is not something that we sit and watch and it is not something that the priest “does” or is responsible for. The Mass is a calling for all those present to participate in the sacrifice of Christ, not only in the memorial sacrifice of the Eucharist, but in the daily sacrifice of our lives to give of ourselves to others so that we may be more like Christ!
There are eight main ‘parts’ to the Eucharistic Prayer. As we hear the prayer at Mass we don’t often stop to think of the distinctive divisions of the prayer and what they represent because the prayer is so beautifully penned, but each part has an explicit person and reason.
The first part of the prayer is where the priest, for us, gives thanksgiving for God’s work of salvation and for His greatness overall. Before we receive any gift we always give thanks to the one who gave the gift, and the same absolutely applies when we are given the greatest gift human kind has ever known, the gift of Christ through the Eucharist.
The second part is; the Sanctus or as we better know it as the “Holy, Holy, Holy”. Have you ever really listened to the words contained in this prayer? The first part of the Sanctus is taken from Isaiah 6: 3 where the author describes his vision of what the throne of God would look like, and these were the words that were said from angel to angel about God. The second part is taken from Psalms and conversely describes Jesus’ entry into Jerusalem: “He who comes in the name of the Lord!”
The third part is the called the epiclesis. This very important part of the Eucharist prayer is when the power of the Holy Spirit is called upon to consecrate or make holy the gifts of bread and wine into the Body and Blood of Christ. We know that the priest himself cannot cause the real presence to happen, and that it is only through the power of the Holy Spirit can the “ordinary gifts” be made into the “extraordinary sacrifice” of Christ himself!
The fourth part is the Institutional narrative and consecration. This is the part that is most familiar to us, where we hear the actual words and see the actions of Jesus through the priest at the Last Supper when he first gave us the Eucharist. This is also where the command for the Eucharist is given and the command for the tradition to be carried on comes from when the priest says, “Do this in memory of me!”
The fifth part is the anamnesis is when we, as a community of believers, stop and reflect on the sacrifice of Christ particularly his passion, death, resurrection and ascension into heaven!
The sixth element is the oblation where the Church offers the unblemished offering to the Father, but that we learn to also offer ourselves in sacrifice to one another and to the Church! It would be through this type of individual sacrifice on the part of each believer that would bring the church to perfection and make God’s mission complete.
Then comes the intercessions where we make an offering to God of the whole Church and its members that we may adequately share in saving actions of Christ through the Eucharist.
Temple Talk #13- Communion Rite
We continue our “Temple Talk” series this week with the Communion Rite. This part of the Mass follows the Eucharistic Prayer, leading the faithful to the Eucharistic table. The rite begins with the Lord's Prayer. Jesus taught this prayer to his disciples when they asked how to pray. In this prayer, the people join their voices to pray for the coming of God's kingdom and to ask God to provide for our needs, forgive our sins, and bring us to the joy of heaven. The Rite of Peace follows. The celebrant prays that the peace of Christ will fill our hearts, flowing from our families into the world In the Fraction Rite; the celebrant breaks the consecrated bread as the people sing the "Lamb of God." Before receiving Holy Communion, the celebrant and assembly acknowledge their unworthiness to receive so great a gift. Those who receive Holy Communion should be prepared to receive by fasting and examining their conscience for serious sin. The Communion Rite ends with the Prayer after Communion which asks that the benefits of the Eucharist will remain active in our daily lives.
Temple Talk #14 – Sign of Peace and Lamb of God
We continue our “Temple Talk” series this week on the topics on Sign of Peace and Lamb of God.
Jesus said; “Peace I leave you; my peace I give you.” As they gathered in the upper room, these are the words with which Jesus promises the gift of peace to his disciples before going to face his passion, in order to implant in them the joyful certainty of his steadfast presence. After his resurrection, the Lord fulfills his promise by appearing among them in the place where they had gathered for fear of the Jews saying, “Peace be with you!” Christ’s peace is the fruit of the redemption that he brought into the world by his death and resurrection—the gift that the Risen Lord continues to give even today to his Church as she gathers for the celebration of the Eucharist in order to bear witness to this in everyday life.
In the Roman liturgical tradition, the exchange of peace is placed before Holy Communion with its own specific theological significance. The sign of peace, therefore, is placed after the Lord’s Prayer, and before the breaking of the bread, which signifies love and unity. The Eucharist is the sacrament of peace.
The Fraction of the Bread and the Lamb of God or Agnus Dei begins as the Priest breaks the Bread, sometimes with the assistance of the Deacon. John the Baptist proclaimed Jesus as "the Lamb of God who takes away the sin of the world". The action of breaking the bread recalls the actions of Jesus at the Last Supper, when he broke the bread before giving it to his disciples. This action signifies that the faithful are made one body by receiving Communion from the one Bread of Life. The Priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation. The prayer Agnus Dei (Lamb of God) is usually sung by the choir and or cantor with the congregation; or at least recited aloud. This invocation accompanies the fraction of the bread and the final line concludes with the words grant us peace.
Then the Priest shows the faithful the Eucharistic Bread, holding it over the paten or over the chalice, and invites them to the banquet of Christ; all make an act of humility in prayer together.
Stay tuned for our next Temple Talk for more on the reception of Holy Communion.
Temple Talk # 15:-- Holy Communion
We continue our “Temple Talk” series this week on the topic of Holy Communion.
Holy Communion is at the very center of our Catholic faith and it is the reason why we celebrate Mass! Jesus himself gave us the Mass so that he could remain with us in a tangible way as real food to nourish us and to help us to become more like him for others.
At the Last Supper on the night before Jesus was arrested and crucified, he gave his disciples two commands. He first washed their feet as model of their responsibility to serve all people. Then at the meal he took bread, blessed it and said, “This is my body; take it and eat.” Next with a cup of wine, he blessed it and said, “This is my blood; take it and drink.” His second command was that they were to repeat that same meal forever in his memory. In fact, every Mass is a celebration of the Last Supper!
We believe that Jesus’ body and blood to be present in Holy Communion not only because Jesus’ words are recorded in the Bible, but because the apostles and their followers were willing to give their lives in testimony to this truth. We ourselves, along with countless millions of people through the ages, affirm the reality of Holy Communion because of the difference it makes in our lives.
Through faith, our eyes can see that what looks like bread is really Jesus’ body. Our eyes of faith allow us to see that what looks like wine is really Jesus’ blood. That is why the Church teaches that Holy Communion is the “real presence” of Jesus’ Body, Blood, Soul and Divinity!
When we come forward to receive Holy Communion at Mass, the Church has guidelines to honor the Eucharist and to remind us that Mass is a time of prayer that we do together. The Church prescribes certain movement and gesture to demonstrate our oneness.
When approaching the minister, bow slightly as a sign of respect to God’s presence. The minister says, “The Body of Christ.” You reply, “Amen!” and the minister will place the host either on your tongue or in your hand. If you want to receive on your tongue, open your mouth and extend your tongue. If you want to receive in your hand, cup one hand beneath the other and wait for the minster to place the host in your hand, and then consume it.
Although Jesus is present in both the host and the wine, the cup is provided as a fuller sign of Holy Communion for those who want both forms. Approach the cup minister, then bow slightly to acknowledge God’ presence. The minister holds out the cup and says, “The Blood of Christ.” You reply, “Amen!” Receive the cup from the minister, take a sip and hand the cup back to the minister. “Dunking” the host in the cup is not allowed in this diocese.
Our growth in understanding God’s desire to give himself to us and to be with us helps us to appreciate the great gift that is the Eucharist. When we receive communion, we are receiving God in our hands!
Temple Talk # 16--Communion Chant
Today for our temple talk we will focus on the Communion Chant.
While the Priest is receiving the Sacrament of Holy Communion, the Communion Chant shall begin. This continues as the people receive Holy Communion. The unity of voices echoes the unity the Eucharist brings. This may also be a period of instrumental music, suitable for prayer and reflection.
Many of us have learned a variety of prayers to use after communion any of these prayers are appropriate as we are expressing our gratitude. Then, there should be a period of silence for prayer of thanksgiving.
The Communion Rite ends with the Prayer after Communion which asks that the benefits of the Eucharist will remain active in our daily lives.