Right worship is not just about attending Mass but about uniting our hearts with Christ’s sacrifice in a profound and transformative way.
Briefly
- Catholic worship is about more than rituals — it’s the faithful offering themselves fully to God through reverent and active participation in the liturgy.
- The laity plays a vital role in worship, not as passive observers but as co-offerers, uniting their hearts with Christ’s eternal sacrifice.
- Understanding the variety of liturgical forms — from the Novus Ordo to Eastern rites — reveals the Church’s rich tradition of unified yet diverse worship.
When speaking to nearly 100 potential future priests at The Saint Paul Seminary last year, Bishop Robert Barron posited that “the master theme of the Bible is right praise,” or worship.
“You become what you worship,” the Bishop of the Diocese of Winona-Rochester and Word on Fire founder continued. “What’s of highest value to you? Everyone’s got one, inescapably. You can’t be on the sidelines with that question. Everyone worships something. … Do you worship aright, namely the Creator, or do you worship something other than the creator?
“That’s the question.”
A practicing Catholic would hopefully claim the former, or at least be striving to. But what does “right worship” or “right praise” look like, and what does the Catholic
Church have to say about it?
What is ‘right worship’?
Right worship can be defined as the authentic and communal act of giving God the adoration, reverence, and praise He alone deserves. This takes place through participation in the liturgical life of the Church, particularly in the Eucharist, while aligning one’s heart and intentions with the sacrificial offering of Christ. At its core, right worship is about ordering our hearts and lives toward God.
The C.S. Lewis Institute defines worship as “respectful devotion – loving, honoring and obeying someone who deserves our highest regard.” In the Catholic tradition, worship isn’t simply about outward rituals or personal preferences — it’s about participating in the life of Christ and the Church through the liturgy, especially the Mass.
“Right worship is the worship of God through Christ … based on our baptismal character,” said Dr. John Froula, associate professor of dogmatic theology at The Saint Paul Seminary. “[It’s] participation in the worship that Christ offered to the Father on the cross.”
The Catechism of the Catholic Church emphasizes this communal and sacrificial nature of worship: “The Eucharist is the source and summit of the Christian life” (1324). The Mass is not a mere remembrance, but a real participation in Christ’s eternal offering to the Father.
“We’re invited to participate with the priest in that act,” said Saint Paul Seminary Rector Fr. Joseph Taphorn. “We receive the very Body and Blood of Jesus that pulls us into a special relationship.”
This is why the Church teaches that worship is both personal and communal. It is not an isolated act but one that unites us with the entire Mystical Body of Christ — the Church — as emphasized in Sacrosanctum Concilium, the Second Vatican Council’s Constitution on the Sacred Liturgy:
“Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy, the sanctification of man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy, the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members” (7).
The role of the laity in right worship
A common misconception about Catholic liturgy is that it’s primarily the priest’s “job” while the congregation simply observes. But the Church has consistently taught that the laity are called to engage fully in the liturgical celebration.
And it is a celebration! While reverence and respect are key components of right worship, they should lead to a sense of joy, wonder and awe at the miracle that takes place on the altar each Mass and the fact the Creator of the universe is a loving Father with a plan of sheer goodness for each of His children.
Sacrosanctum Concilium makes this clear: “Mother Church earnestly desires that all the faithful should be led to that fully conscious and active participation in liturgical celebrations which is demanded by the very nature of the liturgy” (14).
Taphorn echoes this, challenging the faithful to bring their entire selves — struggles, joys and even imperfections — to the altar.
“Even if it means on Sunday, all you can manage to bring is your rotten self,” Taphorn said. “I might be in a bad mood. I may have just got in a fight with my spouse. I may have been arguing with the kids. … But if I can bring that and just bring all of my frustrations and anxieties and even my sinfulness and give that to Jesus at Sunday Mass and offer that – OK, then I’m actively participating.”
Active participation also doesn’t simply mean singing louder or being a lector (though playing a particular ministerial role in your parish may be very helpful). At the end of the day, it’s about what’s in the heart.
“Active participation really is primarily internal,” Froula says, “uniting our minds and hearts with what’s going on at the altar.”
“We all have our role to play in the life of the Church,” said Msgr. Stephen Gideon, The Saint Paul Seminary’s director of liturgy. “It’s not just something where we are a passenger … we all have a job.”
Right worship is the worship of God through Christ … based on our baptismal character. [It’s] participation in the worship that Christ offered to the Father on the cross. — Dr. John Froula, associate professor of dogmatic theology at The Saint Paul Seminary
Demystifying liturgical forms and practices
For many Catholics, the variety of liturgical forms, postures, and practices can be a source of curiosity — or even confusion. Why do some Masses look and sound so different from others? Why does the priest sometimes face the altar? Is Latin still required? These questions are common, and understanding the “why” behind these traditions can deepen our appreciation of the Church’s rich liturgical life.
The different forms of the Mass
At the heart of Catholic worship is the Mass, but it isn’t celebrated in a single, uniform way. The Church, in her universality, offers multiple forms that all lead to the same encounter with Christ in the Eucharist.
- The Novus Ordo (“New Order”): The Mass most Catholics experience today is shaped by the reforms of the Second Vatican Council and promulgated by Pope Paul VI in 1969. The most recent edition of the Roman Missal was published in 2002. It is typically celebrated in the vernacular, or local language, with the priest generally facing the people, and designed to foster greater active participation from the congregation. The Novus Ordo emphasizes accessibility, allowing the faithful to engage deeply in the prayers, readings and responses. While often celebrated in the local language, Latin remains an option, and many parishes incorporate traditional elements like Latin during certain Mass parts or Gregorian chant, which Sacrosanctum Concilium states should still hold “pride of place” (116).
- The Usus Antiquior (“More Ancient Usage”): Also known as the Tridentine Mass, this form follows the Roman Missal of 1962. Celebrated in Latin, this form is characterized by its solemnity, extensive periods of silence and the priest facing ad orientem — with the congregation — toward the altar and, symbolically, toward God. The Usus Antiquior emphasizes the transcendent nature of the liturgy, often inspiring a deep sense of reverence and awe. Though it looks and feels different from the Novus Ordo, it remains a valid and beautiful expression of Catholic worship. It’s up to the local bishop where and when the Usus Antiquior can be celebrated, attentive to the norms Pope Francis promulgated in 2021.
- Eastern Catholic liturgies: The Catholic Church isn’t limited to the Roman Rite. It includes 23 Eastern Catholic Churches, each with its own rich liturgical traditions — like the Byzantine, Maronite, and Coptic rites. These liturgies, often marked by incense, icons and ancient hymns, reveal the Church’s incredible diversity while maintaining full communion with Rome. Whether in an Eastern or Western liturgy, the core of the Mass — the Eucharistic sacrifice — remains the same.
Some common questions about the liturgy
Why does the priest sometimes celebrate with his back to the congregation?
The practice of the priest celebrating Mass ad orientem — Latin for “to the east” — is rooted in ancient tradition. Symbolically, facing east represents the Christian’s orientation toward Christ, the “Rising Sun,” and the anticipation of His return. When the priest faces the altar in this posture, he isn’t turning his back on the people but leading them together in worship, all facing God.
Priests should receive guidance from their local bishop on this matter, as local policies vary.
Is Latin still important in the liturgy?
Yes — though not always in the way people expect. Sacrosanctum Concilium affirmed that “the use of the Latin language is to be preserved in the Latin rites” when possible (36), but it also encouraged the use of vernacular languages to promote understanding and participation.
Latin remains the official language of the Church, and many prayers — like the Sanctus (Holy, Holy, Holy) or the Agnus Dei (Lamb of God) — are still chanted in
Latin in many parishes.
Yet, whether in Latin or the local language, what matter most is that the faithful understand and participate actively, joining their hearts to the prayers of the Church.
What’s the significance of kneeling, standing and other gestures?
Catholic liturgy is rich in symbolism, and our physical postures help express the reverence and participation we bring to worship.
“The exterior can help condition our interior,” Froula said, “putting us in the right frame of mind for the particular liturgical action.”
- Standing shows respect and attentiveness, especially during the Gospel reading and prayers.
- Kneeling expresses humility and adoration, particularly during the Consecration when Christ becomes present on the altar.
- Genuflecting before the tabernacle acknowledges Christ’s real presence in the Eucharist.
- The Sign of the Cross reminds us of Christ’s sacrifice and our baptismal identity as children of God.
These gestures aren’t just rituals; they’re profound ways of engaging both body and soul in worship.
Practical tips for engaging in right worship
Before Mass:
- Review the readings and reflect on how they apply to your life.
- Arrive early to quiet your mind and prepare your heart.
During Mass:
- Sing and respond, even if you don’t have the best voice — it’s about participation, not performance.
- Offer your personal intentions silently during the Offertory.
- Be attentive during the Eucharistic Prayer, uniting your heart with the priest’s prayers.
Beyond Mass:
- Participate in Eucharistic Adoration, including a weekly Holy Hour if you’re able.
- Explore the Liturgy of the Hours, the Church’s daily prayer of Psalms, readings and responses, open to all the faithful.
- Engage in devotions — individually and with your family or friends — like the Rosary or Stations of the Cross, which can deepen your connection to Christ.
Why do these practices matter?
The details of the liturgy — from postures to language to music — aren’t arbitrary. They serve a profound purpose: to direct our hearts and minds toward God and foster deeper unity within the Church.
The Mass is often called the “sacrament of unity” (CCC 1329) because it brings together the Body of Christ — people of different backgrounds, cultures and liturgical preferences — around one altar.
“Our disposition should be one of humility and receiving the liturgy as a gift,” Fr. Taphorn said, “not trying to stake out that … ‘this is the only way to do it,’ but actually to receive with gratitude what the Church instructs.”
Ultimately, the liturgy is where heaven meets earth, where Christians participate in the eternal worship of God.
“In Mass, we’re stepping into heaven” Taphorn said.
Worship doesn’t only happen at Mass
While the Mass is the “source and summit of the Christian life” (CCC 1324), right worship extends far beyond the walls of the church and the Sunday liturgy. Right worship, in its fullest sense, is a way of life — a continuous offering of ourselves to God in love, reverence and gratitude throughout each day.
The Catholic Church offers many opportunities for the faithful to worship more deeply outside of Mass. One profound example is Eucharistic Adoration, where the Blessed Sacrament is exposed for silent prayer and veneration.
Another way Catholics can participate in the Church’s prayer is through the Liturgy of the Hours, also known as the Divine Office. This daily prayer of psalms, Scripture and intercessions is prayed by clergy, religious and lay faithful worldwide, sanctifying the hours of the day and uniting the Church in a continual offering of praise.
Organized praise and worship gatherings are another way the faithful can express their love for God outside the Mass. These events — often featuring joyful singing, contemporary worship music and communal prayer — create spaces for deeper encounters with Christ through song and spontaneous prayer. While sometimes less formal than the liturgy, they complement the Church’s sacramental life by fostering a spirit of gratitude and unity. The Saint Paul Seminary hosts such a prayer meeting for seminarians on Tuesday evenings. Yet worship isn’t confined even to structured liturgies or devotions. It also happens in the everyday moments — in the prayers whispered during a morning commute, the grace said before a family meal, or the quiet reflection during a walk in nature. St. Paul exhorts Catholics to “pray without ceasing” (1 Thessalonians 5:17), inviting us to integrate worship into our work, studies and family life. Whether through simple acts of thanksgiving, spontaneous praise, or offering up daily struggles, these moments become small acts of worship, drawing us closer to God.
The path to holiness
In the end, right worship is less about liturgical preferences and specific rituals and more about the disposition of the heart.
“Praise is … the most pure form of prayer because it’s not about us,” Taphorn said. “It’s simply praising God for who He is.”
Whether at a grand cathedral or a small parish, in Latin or the local language, the goal is the same — to glorify God, unite ourselves with Christ’s sacrifice, and be transformed by His grace.