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GENERAL INSTRUCTION
OF THE ROMAN MISSAL
INSTITUTIO GENERALIS
MISSALIS ROMANI
Including
Adaptations for the Dioceses of the United States of America
INDEX
Adaptations for the Dioceses of the United States of
America
A Witness to Unchanged Faith (2 - 5)
A Witness to Unbroken Tradition (6 - 9) Accommodation to New Conditions (10 - 15)
I
- The General Structure of the Mass (27
- 28)
II - The Different Elements of the Mass (29 - 45)
- Reading and Explaining the Word of God
- The Prayers and Other Parts Pertaining to the Priest - The Other Formulas in the Celebration - The Vocal Expression of the Different Texts - The importance of Singing - Movements and Posture - Silence
III
- The Individual Parts of the Mass (46
- 90)
A)
The Introductory Rites (46
- 54)
- The Entrance
- Greeting of the Altar and of the People Gathered Together - Act of Penitence - The Kyrie eleison - The Gloria - The Collect
B)
The Liturgy of the Word (55 - 71)
- Silence
- The Biblical Readings - The Responsorial Psalm - The Acclamation Before the Gospel - The Homily - The Profession of Faith - The Prayer of Faithful
C)
The Liturgy of the Eucharist (72
- 89)
- The Preparation of the Gifts
- The Prayer Over the Offerings - The Eucharistic Prayer - The Communion Rite - The Lord's Prayer - The Rite of Peace - The Fraction - Communion
I
- The Duties of Those in Holy Orders (92
- 94)
II
- The Duties of the People of God (95
- 97)
III
- Particular Ministries (98
- 107)
- The Ministry of the Instituted Acolyte and Lector
- Other Ministries
I
- Mass With a Congregation (115
- 198)
The Articles to Be Prepared (117 - 119)
A)
Mass Without a Deacon (120-170)
- The Introductory Rites
- The Liturgy of the Word - The Liturgy of the Eucharist - The Concluding Rites
B)
Mass With a Deacon (120-170)
- The Introductory Rites
- The Liturgy of the Word - The Liturgy of the Eucharist - The Concluding Rites
C)
The Duties of the Acolyte (187
- 193)
- The Introductory Rites
- The Liturgy of the Eucharist
D)
The Duties of the Lector (194
- 198)
- The Introductory Rites
- The Liturgy of the Word
II
- Concelebrated Mass (199
- 251)
- The Introductory Rites
- The Liturgy of the Word - The Liturgy of the Eucharist - The Manner of Speaking the Eucharistic prayer
Eucharistic Prayer I or Roman Canon
Eucharistic Prayer II Eucharistic Prayer III Eucharistic Prayer IV
- The Communion Rite
- The Concluding Rites
- The Introductory Rites
- The Liturgy of the Word - The Liturgy of the Eucharist - The Concluding Rites
IV
- Some General Norms for All Forms of Mass (273 - 287)
- Veneration of the Altar and the Book of the Gospels
- Genuflections and Bows - Incensation - The Purification - Communion under Both Kinds
I
- General Principles (288
- 294)
- The Altar and Its Appointments
- The Ambo - The Chair for the Priest Celebrant and Other Seats
III
– The Arrangement of the Church (311
– 318)
- The Places of Faithful
- The Place for the Choir and the Musical Instruments - The Place for the Reservation of the Most Holy Eucharist - Sacred Images
II
- Sacred Furnishings in General (325
- 326)
III - Sacred Vessels (327 - 334)
IV
- Sacred Vestments (335
- 347)
V
- Other Things Intended for Church Use (348
- 351)
I
- The Choice of Mass (353-355)
II
- The Choice of Mass Texts (356-367)
- The Readings
- The Orations - The Eucharistic prayer - The Chants
I
- Masses and Prayers for Various Circumstances (368 - 378)
II - Masses for the Dead (379-385)
Concordat cum originali:
Msgr. James Patrick Moroney
Executive Director, Secretariat for the Liturgy United States Conference of Catholic Bishops
The English translation of the General Instruction
of the Roman Missal (Third Typical Edition) © 2002, International
Committee on English in the Liturgy, Inc. All rights reserved. No part of
this document may be reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopying, recording, or by any
information storage and retrieval system, without permission in writing from
the copyright holder.
This text is confirmed for use in the Dioceses of the
United States of America. Persons from other nations should consult the local
Episcopal Conference regarding the appropriate text for their nation.
* * *
CONGREGATION FOR
DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENTS
Prot. N. 2235/02/L
THE UNITED STATES OF
AMERICA
At the request of His Excellency, the Most Reverend Wilton
D. Gregory, Bishop of Belleville, President of the Conference of Bishops of
the United States of America, in a letter of November 13, 2002, and in virtue
of the faculties granted to this Congregation by the Supreme Pontiff JOHN
PAUL II, we gladly confirm and approve the English translation of the Institutio
Generalis Missalis Romani, excerpted from the third typical edition of
the same Missal, as in the attached copy.
Two copies of the printed text should be forwarded to this
Congregation.
All things to the contrary notwithstanding.
From the offices of the Congregation for Divine Worship
and the Discipline of the Sacraments, March 17, 2003.
Francis Cardinal Arinze
Prefect
Franciscus Pius Tamburrino
Archbishop-Secretary
* * *
UNITED STATES
CONFERENCE OF CATHOLIC BISHOPS
In accord with the norms established by decree of the
Sacred Congregation of Rites in Cum, nostra ætate (January 27, 1966), this
edition of the General Instruction of The Roman Missal is
declared to be the vernacular typical edition of the Institutio
Generalis Missalis Romani, editio typica tertia in the dioceses of
the United States of America, and is published by authority of the United
States Conference of Catholic Bishops.
The General Instruction of the Roman Missal was
canonically approved for use by the United States Conference of Catholic
Bishops on November 12, 2002, and was subsequently confirmed by the Holy See
by decree of the Congregation for Divine Worship and the Discipline of the
Sacraments on March 17, 2003 (Prot. N. 2235/02/L).
Effective immediately, this translation of the General
Instruction of the Roman Missal is the sole translation of the Institutio
Generalis Missalis Romani, editio typica tertia for use in the
dioceses of the United States of America.
Given at the General Secretariat of the United States
Conference of Catholic Bishops, Washington, D.C., on March 19, 2003, the
Feast of Saint Joseph, Husband of the Blessed Virgin Mary.
Most Reverend Wilton D. Gregory
Bishop of Belleville President United States Conference of Catholic Bishops
Reverend Monsignor William P. Fay
General Secretary
1. When he was about to celebrate with his disciples the
Passover meal in which he instituted the sacrifice of his Body and Blood,
Christ the Lord gave instructions that a large, furnished upper room should
be prepared (Lk 22:12). The Church has always regarded this command as
applying also to herself when she gives directions about the preparation of
people’s hearts and minds and of the places, rites, and texts for the
celebration of the Most Holy Eucharist. The current norms, prescribed in
keeping with the will of the Second Vatican Ecumenical Council, and the new
Missal that the Church of the Roman Rite is to use from now on in the
celebration of Mass are also evidence of the great concern of the Church, of
her faith, and of her unchanged love for the great mystery of the Eucharist.
They likewise bear witness to the Church’s continuous and unbroken tradition,
irrespective of the introduction of certain new features.
A Witness to Unchanged Faith
2. The sacrificial nature of the Mass, solemnly asserted
by the Council of Trent in accordance with the Church’s universal tradition,[1] was reaffirmed by the Second
Vatican Council, which offered these significant words about the Mass: “At
the Last Supper our Savior instituted the Eucharistic Sacrifice of his Body
and Blood, by which he would perpetuate the Sacrifice of the Cross throughout
the centuries until he should come again, thus entrusting to the Church, his
beloved Bride, the memorial of his death and resurrection.”[2]
What the Council thus teaches is expressed constantly in
the formulas of the Mass. This teaching, which is concisely expressed in the
statement already contained in the ancient Sacramentary commonly known as the
Leonine“As
often as the commemoration of this sacrifice is celebrated, the work of our
redemption is carried out”[3]is aptly and accurately developed in the Eucharistic
Prayers. For in these prayers the priest, while he performs the
commemoration, turns towards God, even in the name of the whole people,
renders him thanks and offers the living and holy Sacrifice, namely, the
Church’s offering and the Victim by whose immolation God willed to be
appeased;[4]and he prays that the Body and Blood
of Christ may be a sacrifice acceptable to the Father and salvific for the
whole world.[5]
In this new Missal, then, the Church’s rule of prayer (lex
orandi) corresponds to her perennial rule of belief (lex credendi),
by which namely we are taught that the Sacrifice of the Cross and its
sacramental renewal in the Mass, which Christ the Lord instituted at the Last
Supper and commanded the Apostles to do in his memory, are one and the same,
differing only in the manner of offering, and that consequently the Mass is
at once a sacrifice of praise and thanksgiving, of propitiation and
satisfaction.
3. Moreover, the wondrous mystery of the Lord’s real
presence under the Eucharistic species, reaffirmed by the Second Vatican
Council[6] and other documents of the
Church’s Magisterium[7]in the same sense and with the same
words that the Council of Trent had proposed as a matter of faith,[8] is proclaimed in the
celebration of Mass not only by means of the very words of consecration, by
which Christ becomes present through transubstantiation, but also by that
interior disposition and outward expression of supreme reverence and
adoration in which the Eucharistic Liturgy is carried out. For the same
reason the Christian people is drawn on Holy Thursday of the Lord’s Supper,
and on the solemnity of the Most Holy Body and Blood of Christ, to venerate
this wonderful Sacrament by a special form of adoration.
4. Further, the nature of the ministerial priesthood
proper to a Bishop and a priest, who offer the Sacrifice in the person of
Christ and who preside over the gathering of the holy people, is evident in
the form of the rite itself, by reason of the more prominent place and office
of the priest. The meaning of this office is enunciated and explained clearly
and at greater length in the Preface for the Chrism Mass on Holy Thursday, the
day commemorating the institution of the priesthood. The Preface brings to
light the conferral of the priestly power accomplished through the laying on
of hands; and, by listing the various duties, it describes that power, which
is the continuation of the power of Christ the High Priest of the New
Testament.
5. In addition, the nature of the ministerial priesthood
also puts into its proper light another reality, which must indeed be highly
regarded, namely, the royal priesthood of the faithful, whose spiritual
sacrifice is brought to completeness through the ministry of the Bishop and
the priests in union with the sacrifice of Christ, the one and only Mediator.[9] For the celebration of the
Eucharist is an action of the whole Church, and in it each one should carry
out solely but completely that which pertains to him or her, in virtue of the
rank of each within the People of God. In this way greater consideration will
also be given to some aspects of the celebration that have sometimes been
accorded less attention in the course of time. For this people is the People
of God, purchased by Christ’s Blood, gathered together by the Lord, nourished
by his word. It is a people called to bring to God the prayers of the entire
human family, a people giving thanks in Christ for the mystery of salvation
by offering his Sacrifice. Finally, it is a people made one by sharing in the
Communion of Christ’s Body and Blood. Though holy in its origin, this people
nevertheless grows continually in holiness by its conscious, active, and
fruitful participation in the mystery of the Eucharist.[10]
A Witness to Unbroken Tradition
6. In setting forth its instructions for the revision of
the Order of Mass, the Second Vatican Council, using the same words as did
St. Pius V in the Apostolic Constitution Quo primum, by which the
Missal of Trent was promulgated in 1570, also ordered, among other things,
that some rites be restored “to the original norm of the holy Fathers.”[11] From the fact that the same
words are used it can be seen how both Roman Missals, although separated by
four centuries, embrace one and the same tradition. Furthermore, if the inner
elements of this tradition are reflected upon, it also becomes clear how
outstandingly and felicitously the older Roman Missal is brought to
fulfillment in the new.
7. In a difficult period when the Catholic faith on the
sacrificial nature of the Mass, the ministerial priesthood, and the real and
permanent presence of Christ under the Eucharistic species were placed at
risk, St. Pius V was especially concerned with preserving the more recent tradition,
then unjustly being assailed, introducing only very slight changes into the
sacred rite. In fact, the Missal of 1570 differs very little from the very
first printed edition of 1474, which in turn faithfully follows the Missal
used at the time of Pope Innocent III. Moreover, even though manuscripts in
the Vatican Library provided material for the emendation of some expressions,
they by no means made it possible to inquire into “ancient and approved
authors” farther back than the liturgical commentaries of the Middle Ages.
8. Today, on the other hand, countless learned studies
have shed light on the “norm of the holy Fathers” which the revisers of the
Missal of St. Pius V followed. For following the publication first of the
Sacramentary known as the Gregorian in 1571, critical editions of other
ancient Roman and Ambrosian Sacramentaries were published, often in book
form, as were ancient Hispanic and Gallican liturgical books which brought to
light numerous prayers of no slight spiritual excellence that had previously
been unknown.
In a similar fashion, traditions dating back to the first
centuries, before the formation of the rites of East and West, are better
known today because of the discovery of so many liturgical documents.
Moreover, continuing progress in the study of the holy
Fathers has also shed light upon the theology of the mystery of the Eucharist
through the teachings of such illustrious Fathers of Christian antiquity as
St. Irenaeus, St. Ambrose, St. Cyril of Jerusalem, and St. John Chrysostom.
9. For this reason, the “norm of the holy Fathers”
requires not only the preservation of what our immediate forebears have
passed on to us, but also an understanding and a more profound study of the
Church’s entire past and of all the ways in which her one and only faith has
been set forth in the quite diverse human and social forms prevailing in the
Semitic, Greek, and Latin areas. Moreover, this broader view allows us to see
how the Holy Spirit endows the People of God with a marvelous fidelity in preserving
the unalterable deposit of faith, even amid a very great variety of prayers
and rites.
Accommodation to New Conditions
10. The new Missal, therefore, while bearing witness to
the Roman Church’s rule of prayer (lex orandi), also safeguards the
deposit of faith handed down by the more recent Councils and marks in its own
right a step of great importance in liturgical tradition.
Indeed, when the Fathers of the Second Vatican Council
reaffirmed the dogmatic pronouncements of the Council of Trent, they spoke at
a far different time in world history, so that they were able to bring
forward proposals and measures of a pastoral nature that could not have even
been foreseen four centuries earlier.
11. The Council of Trent already recognized the great
catechetical value contained in the celebration of Mass but was unable to
bring out all its consequences in regard to actual practice. In fact, many
were pressing for permission to use the vernacular in celebrating the
Eucharistic Sacrifice; but the Council, weighing the conditions of that age,
considered it a duty to answer this request with a reaffirmation of the
Church’s traditional teaching, according to which the Eucharistic Sacrifice
is, first and foremost, the action of Christ himself, and therefore its proper
efficacy is unaffected by the manner in which the faithful take part in it.
The Council for this reason stated in firm but measured words, “Although the
Mass contains much instruction for people of faith, nevertheless it did not
seem expedient to the Fathers that it be celebrated everywhere in the
vernacular.”[12] The Council accordingly
anathematized anyone maintaining that “the rite of the Roman Church, in which
part of the Canon and the words of consecration are spoken in a low voice, is
to be condemned, or that the Mass must be celebrated only in the vernacular.”[13] Although on the one hand it
prohibited the use of the vernacular in the Mass, nevertheless, on the other
hand, the Council did direct pastors of souls to put appropriate catechesis
in its place: “Lest Christ’s flock go hungry . . . the Holy Synod commands
pastors and all others having the care of souls to give frequent instructions
during the celebration of Mass, either personally or through others,
concerning what is read at Mass; among other things, they should include some
explanation of the mystery of this most holy Sacrifice, especially on Sundays
and holy days.”[14]
12. Therefore, when the Second Vatican Council convened in
order to accommodate the Church to the requirements of her proper apostolic
office precisely in these times, it examined thoroughly, as had Trent, the
instructive and pastoral character of the sacred Liturgy.[15] Since no Catholic would now
deny the lawfulness and efficacy of a sacred rite celebrated in Latin, the
Council was also able to grant that “the use of the vernacular language may
frequently be of great advantage to the people” and gave the faculty for its
use.1[16] The enthusiasm in response to
this measure has been so great everywhere that it has led, under the leadership
of the Bishops and the Apostolic See itself, to permission for all liturgical
celebrations in which the people participate to be in the vernacular, for the
sake of a better comprehension of the mystery being celebrated.
13. Indeed, since the use of the vernacular in the sacred
Liturgy may certainly be considered an important means for presenting more
clearly the catechesis regarding the mystery that is inherent in the
celebration itself, the Second Vatican Council also ordered that certain
prescriptions of the Council of Trent that had not been followed everywhere
be brought to fruition, such as the homily to be given on Sundays and holy
days[17] and the faculty to interject
certain explanations during the sacred rites themselves.[18]
Above all, the Second Vatican Council, which urged “that
more perfect form of participation in the Mass by which the faithful, after
the priest’s Communion, receive the Lord’s Body from the same Sacrifice,”[19] called for another desire of
the Fathers of Trent to be realized, namely that for the sake of a fuller
participation in the holy Eucharist “the faithful present at each Mass should
communicate not only by spiritual desire but also by sacramental reception of
the Eucharist.”[20]
14. Moved by the same desire and pastoral concern, the
Second Vatican Council was able to give renewed consideration to what was
established by Trent on Communion under both kinds. And indeed, since no one
today calls into doubt in any way the doctrinal principles on the complete
efficacy of Eucharistic Communion under the species of bread alone, the
Council thus gave permission for the reception of Communion under both kinds
on some occasions, because this clearer form of the sacramental sign offers a
particular opportunity of deepening the understanding of the mystery in which
the faithful take part.[21]
15. In this manner the Church, while remaining faithful to
her office as teacher of truth safeguarding “things old,” that is, the
deposit of tradition, fulfills at the same time another duty, that of
examining and prudently bringing forth “things new” (cf. Mt 13:52).
Accordingly, a part of the new Missal directs the prayers
of the Church in a more open way to the needs of our times, which is above
all true of the Ritual Masses and the Masses for Various Needs, in which
tradition and new elements are appropriately harmonized. Thus, while many
expressions, drawn from the Church’s most ancient tradition and familiar
through the many editions of The Roman Missal, have remained unchanged, many
other expressions have been accommodated to today’s needs and circumstances.
Still others, such as the prayers for the Church, the laity, the
sanctification of human work, the community of all peoples, and certain needs
proper to our era, have been newly composed, drawing on the thoughts and
often the very phrasing of the recent documents of the Council.
Moreover, on account of the same attitude toward the new
state of the present world, it seemed that in the use of texts from the most
ancient tradition, so revered a treasure would in no way be harmed if some
phrases were changed so that the style of language would be more in accord
with the language of modern theology and would truly reflect the current
discipline of the Church. Thus, not a few expressions bearing on the
evaluation and use of the goods of the earth have been changed, as have also
not a few allusions to a certain form of outward penance belonging to past
ages of the Church.
Finally, in this manner the liturgical norms of the
Council of Trent have certainly been completed and perfected in many respects
by those of the Second Vatican Council, which has brought to realization the
efforts of the last four hundred years to bring the faithful closer to the
sacred Liturgy especially in recent times, and above all the zeal for the
Liturgy promoted by St. Pius X and his successors.
16. The celebration of Mass, as the action of Christ and
the People of God arrayed hierarchically, is the center of the whole
Christian life for the Church both universal and local, as well as for each
of the faithful individually.[22] In it is found the high point
both of the action by which God sanctifies the world in Christ and of the
worship that the human race offers to the Father, adoring him through Christ,
the Son of God, in the Holy Spirit.[23] In it, moreover, during the
course of the year, the mysteries of redemption are recalled so as in some
way to be made present.[24] Furthermore, the other sacred
actions and all the activities of the Christian life are bound up with it,
flow from it, and are ordered to it.[25]
17. It is therefore of the greatest importance that the
celebration of the Massthat
is, the Lord’s Supperbe
so arranged that the sacred ministers and the faithful taking part in it,
according to the proper state of each, may derive from it more abundantly[26] those fruits for the sake of
which Christ the Lord instituted the Eucharistic Sacrifice of his Body and
Blood and entrusted it to the Church, his beloved Bride, as the memorial of
his Passion and Resurrection.[27]
18. This will best be accomplished if, with due regard for
the nature and the particular circumstances of each liturgical assembly, the
entire celebration is planned in such a way that it leads to a conscious,
active, and full participation of the faithful both in body and in mind, a
participation burning with faith, hope, and charity, of the sort which is
desired by the Church and demanded by the very nature of the celebration, and
to which the Christian people have a right and duty by reason of their
Baptism.[28]
19. Even if it is sometimes not possible to have the
presence and active participation of the faithful, which bring out more
plainly the ecclesial nature of the celebration,[29] the Eucharistic Celebration
always retains its efficacy and dignity because it is the action of Christ
and the Church, in which the priest fulfills his own principal office and
always acts for the people’s salvation.
It is therefore recommended that the priest celebrate the
Eucharistic Sacrifice even daily, if possible.[30]
20. Because, however, the celebration of the Eucharist,
like the entire Liturgy, is carried out through perceptible signs that
nourish, strengthen, and express faith,[31] the utmost care must be taken
to choose and to arrange those forms and elements set forth by the Church
that, in view of the circumstances of the people and the place, will more
effectively foster active and full participation and more properly respond to
the spiritual needs of the faithful.
21. This Instruction aims both to offer general guidelines
for properly arranging the Celebration of the Eucharist and to set forth
rules for ordering the various forms of celebration.[32]
22. The celebration of the Eucharist in a particular
Church is of utmost importance.
For the diocesan Bishop, the chief steward of the
mysteries of God in the particular Church entrusted to his care, is the
moderator, promoter, and guardian of the whole of its liturgical life.[33]In celebrations at which the Bishop
presides, and especially in the celebration of the Eucharist led by the
Bishop himself with the presbyterate, the deacons, and the people taking
part, the mystery of the Church is revealed. For this reason, the solemn
celebration of Masses of this sort must be an example for the entire diocese.
The Bishop should therefore be determined that the
priests, the deacons, and the lay Christian faithful grasp ever more deeply
the genuine meaning of the rites and liturgical texts, and thereby be led to
an active and fruitful celebration of the Eucharist. To the same end, he
should also be vigilant that the dignity of these celebrations be enhanced.
In promoting this dignity, the beauty of the sacred place, of music, and of
art should contribute as greatly as possible.
23. Moreover, in order that such a celebration may
correspond more fully to the prescriptions and spirit of the sacred Liturgy,
and also in order to increase its pastoral effectiveness, certain accommodations
and adaptations are specified in this General Instruction and in the Order of
Mass.
24. These adaptations consist for the most part in the
choice of certain rites or texts, that is, of the chants, readings, prayers,
explanations, and gestures which may respond better to the needs,
preparation, and culture of the participants and which are entrusted to the
priest celebrant., the priest must remember that he is the servant of the
sacred Liturgy and that he himself is not permitted, on his own initiative,
to add, to remove, or to change anything in the celebration of Mass.[34]
25. In addition, certain adaptations are indicated in the
proper place in the Missal and pertain respectively to the diocesan Bishop or
to the Conference of Bishops, in accord with the Constitution on the Sacred
Liturgy[35] (cf. nos. 387, 388-393).
26. As for variations and the more substantial adaptations
in view of the traditions and culture of peoples and regions, to be
introduced in accordance with article 40 of the Constitution on the Sacred
Liturgy because of benefit or need, the norms set forth in the Instruction On
the Roman Liturgy and Inculturation[36] and in nos. 395-399 are to be
observed.
27. At Massthat is, the Lord’s Supperthe People of God is called together, with a priest
presiding and acting in the person of Christ, to celebrate the memorial of
the Lord, the Eucharistic Sacrifice.[37] For this reason Christ’s
promise applies in an outstanding way to such a local gathering of the holy
Church: “Where two or three are gathered in my name, there am I in their
midst” (Mt 18:20). For in the celebration of Mass, in which the Sacrifice of
the Cross is perpetuated,[38] Christ is really present in
the very liturgical assembly gathered in his name, in the person of the
minister, in his word, and indeed substantially and continuously under the
Eucharistic species.[39]
28. The Mass is made up, as it were, of two parts: the
Liturgy of the Word and the Liturgy of the Eucharist. These, however, are so
closely interconnected that they form but one single act of worship.[40] For in the Mass the table
both of God’s word and of Christ’s Body is prepared, from which the faithful
may be instructed and refreshed.[41] There are also certain rites
that open and conclude the celebration.
Reading and Explaining the Word of God
29. When the Sacred Scriptures are read in the Church, God
himself speaks to his people, and Christ, present in his own word, proclaims
the Gospel.
Therefore, all must listen with reverence to the readings
from God’s word, for they make up an element of greatest importance in the
Liturgy. Although in the readings from Sacred Scripture God’s word is
addressed to all people of every era and is understandable to them,
nevertheless, a fuller understanding and a greater effectiveness of the word
is fostered by a living commentary on the word, that is, the homily, as part
of the liturgical action.[42]
The Prayers and Other Parts Pertaining to the Priest
30. Among the parts assigned to the priest, the foremost
is the Eucharistic Prayer, which is the high point of the entire celebration.
Next are the orations: that is to say, the collect, the prayer over the
offerings, and the prayer after Communion. These prayers are addressed to God
in the name of the entire holy people and all present, by the priest who
presides over the assembly in the person of Christ.[43] It is with good reason, therefore,
that they are called the “presidential prayers.”
31. It is also up to the priest, in the exercise of his
office of presiding over the gathered assembly, to offer certain explanations
that are foreseen in the rite itself. Where it is indicated in the rubrics,
the celebrant is permitted to adapt them somewhat in order that they respond
to the understanding of those participating. However, he should always take
care to keep to the sense of the text given in the Missal and to express it
succinctly. The presiding priest is also to direct the word of God and to
impart the final blessing. In addition, he may give the faithful a very brief
introduction to the Mass of the day (after the initial Greeting and before
the Act of Penitence), to the Liturgy of the Word (before the readings), and
to the Eucharistic Prayer (before the Preface), though never during the
Eucharistic Prayer itself; he may also make concluding comments to the entire
sacred action before the dismissal.
32. The nature of the “presidential” texts demands that
they be spoken in a loud and clear voice and that everyone listen with
attention.[44] Thus, while the priest is
speaking these texts, there should be no other prayers or singing, and the
organ or other musical instruments should be silent.
33. The priest, in fact, as the one who presides, prays in
the name of the Church and of the assembled community; but at times he prays
only in his own name, asking that he may exercise his ministry with greater
attention and devotion. Prayers of this kind, which occur before the reading
of the Gospel, at the Preparation of the Gifts, and also before and after the
Communion of the priest, are said quietly.
The Other Formulas in the Celebration
34. Since the celebration of Mass by its nature has a
“communitarian” character,[45] both the dialogues between
the priest and the faithful gathered together, and the acclamations are of
great significance;[46] in fact, they are not simply
outward signs of communal celebration but foster and bring about communion
between priest and people.
35. The acclamations and the responses of the faithful to
the priest’s greetings and prayers constitute that level of active
participation that the gathered faithful are to contribute in every form of
the Mass, so that the action of the entire community may be clearly expressed
and fostered.[47]
36. Other parts, very useful for expressing and fostering
the faithful’s active participation, that are assigned to the whole assembly
that is called together include especially the Act of Penitence, the
Profession of Faith, the Prayer of the Faithful, and the Lord’s Prayer.
37. Finally, concerning the other formulas:
a.
Some
constitute an independent rite or act, such as the Gloria, the
responsorial Psalm, theAlleluia and verse before the Gospel,
the Sanctus, the Memorial Acclamation, and thecantus post
communionem (song after communion);
b.
Others
accompany another rite, such as the chants at the Entrance, at the Offertory,
at the fraction (Agnus Dei), and at Communion.
The Vocal Expression of the Different Texts
38. In texts that are to be spoken in a loud and clear
voice, whether by the priest or the deacon, or by the lector, or by all, the
tone of voice should correspond to the genre of the text itself, that is,
depending upon whether it is a reading, a prayer, a commentary, an
acclamation, or a sung text; the tone should also be suited to the form of
celebration and to the solemnity of the gathering. Consideration should also
be given to the idiom of different languages and the culture of different
peoples.
In the rubrics and in the norms that follow, words such as
“say” and “proclaim” are to be understood of both singing and reciting,
according to the principles just stated above.
The Importance of Singing
39. The Christian faithful who gather together as one to
await the Lord’s coming are instructed by the Apostle Paul to sing together
psalms, hymns, and spiritual songs (cf. Col 3:16). Singing is the sign of the
heart’s joy (cf. Acts 2:46). Thus St. Augustine says rightly, “Singing is for
one who loves.”[48] There is also the ancient
proverb: “One who sings well prays twice.”
40. Great importance should therefore be attached to the
use of singing in the celebration of the Mass, with due consideration for the
culture of the people and abilities of each liturgical assembly. Although it
is not always necessary (e.g., in weekday Masses) to sing all the texts that
are of themselves meant to be sung, every care should be taken that singing
by the ministers and the people is not absent in celebrations that occur on
Sundays and on holy days of obligation.
In the choosing of the parts actually to be sung, however,
preference should be given to those that are of greater importance and
especially to those to be sung by the priest or the deacon or the lector,
with the people responding, or by the priest and people together.[49]
41. All other things being equal, Gregorian chant holds
pride of place because it is proper to the Roman Liturgy. Other types of
sacred music, in particular polyphony, are in no way excluded, provided that
they correspond to the spirit of the liturgical action and that they foster
the participation of all the faithful.[50]
Since faithful from different countries come together ever
more frequently, it is fitting that they know how to sing together at least
some parts of the Ordinary of the Mass in Latin, especially the Creed and the
Lord’s Prayer, set to the simpler melodies.[51]
Movements and Posture
42. The gestures and posture of the priest, the deacon,
and the ministers, as well as those of the people, ought to contribute to
making the entire celebration resplendent with beauty and noble simplicity,
so that the true and full meaning of the different parts of the celebration
is evident and that the participation of all is fostered.[52] Therefore, attention should
be paid to what is determined by this General Instruction and the traditional
practice of the Roman Rite and to what serves the common spiritual good of
the People of God, rather than private inclination or arbitrary choice.
A common posture, to be observed by all participants, is a
sign of the unity of the members of the Christian community gathered for the
sacred Liturgy: it both expresses and fosters the intention and spiritual
attitude of the participants.
43. The faithful should stand from the beginning of the
Entrance chant, or while the priest approaches the altar, until the end of
the collect; for the Alleluia chant before the Gospel; while
the Gospel itself is proclaimed; during the Profession of Faith and the
Prayer of the Faithful; from the invitation, Orate, fratres (Pray,
brethren), before the prayer over the offerings until the end of Mass,
except at the places indicated below.
They should, however, sit while the readings before the
Gospel and the responsorial Psalm are proclaimed and for the homily and while
the Preparation of the Gifts at the Offertory is taking place; and, as
circumstances allow, they may sit or kneel while the period of sacred silence
after Communion is observed.
In the dioceses of the United States of America, they
should kneel beginning after the singing or recitation of the Sanctus until
after the Amen of the Eucharistic Prayer, except when prevented on occasion
by reasons of health, lack of space, the large number of people present, or
some other good reason. Those who do not kneel ought to make a profound bow
when the priest genuflects after the consecration. The faithful kneel after
the Agnus Dei unless the diocesan Bishop determines
otherwise.[53]
With a view to a uniformity in gestures and postures
during one and the same celebration, the faithful should follow the
directions which the deacon, lay minister, or priest gives according to
whatever is indicated in the Missal.
44. Among gestures included are also actions and
processions: of the priest going with the deacon and ministers to the altar;
of the deacon carrying the Evangeliary or Book of the Gospels to
the ambo before the proclamation of the Gospel; of the faithful presenting
the gifts and coming forward to receive Communion. It is appropriate that
actions and processions of this sort be carried out with decorum while the
chants proper to them occur, in keeping with the norms prescribed for each.
Silence
45. Sacred silence also, as part of the celebration, is to
be observed at the designated times.[54] Its purpose, however, depends
on the time it occurs in each part of the celebration. Thus within the Act of
Penitence and again after the invitation to pray, all recollect themselves;
but at the conclusion of a reading or the homily, all meditate briefly on
what they have heard; then after Communion, they praise and pray to God in
their hearts.
Even before the celebration itself, it is commendable that
silence to be observed in the church, in the sacristy, in the vesting room,
and in adjacent areas, so that all may dispose themselves to carry out the
sacred action in a devout and fitting manner.
46. The rites preceding the Liturgy of the Word, namely
the Entrance, Greeting, Act of Penitence,Kyrie, Gloria,
and collect, have the character of a beginning, introduction, and
preparation.
Their purpose is to ensure that the faithful who come
together as one establish communion and dispose themselves to listen properly
to God’s word and to celebrate the Eucharist worthily.
In certain celebrations that are combined with Mass
according to the norms of the liturgical books, the Introductory Rites are
omitted or performed in a particular way.
The Entrance
47. After the people have gathered, the Entrance chant
begins as the priest enters with the deacon and ministers. The purpose of
this chant is to open the celebration, foster the unity of those who have
been gathered, introduce their thoughts to the mystery of the liturgical
season or festivity, and accompany the procession of the priest and
ministers.
48. The singing at this time is done either alternately by
the choir and the people or in a similar way by the cantor and the people, or
entirely by the people, or by the choir alone. In the dioceses of the United
States of America there are four options for the Entrance Chant: (1) the
antiphon from The Roman Missal or the Psalm from the Roman Gradual as
set to music there or in another musical setting; (2) the seasonal antiphon
and Psalm of the Simple Gradual; (3) a song from another
collection of psalms and antiphons, approved by the Conference of Bishops or
the diocesan Bishop, including psalms arranged in responsorial or metrical
forms; (4) a suitable liturgical song similarly approved by the Conference of
Bishops or the diocesan Bishop.[55]
If there is no singing at the entrance, the antiphon in
the Missal is recited either by the faithful, or by some of them, or by a
lector; otherwise, it is recited by the priest himself, who may even adapt it
as an introductory explanation (cf. no. 31).
Greeting of the Altar and of the People Gathered Together
49. When they reach the sanctuary, the priest, the deacon,
and the ministers reverence the altar with a profound bow.
As an expression of veneration, moreover, the priest and
deacon then kiss the altar itself; as the occasion suggests, the priest also
incenses the cross and the altar.
50. When the Entrance chant is concluded, the priest
stands at the chair and, together with the whole gathering, makes the Sign of
the Cross. Then he signifies the presence of the Lord to the community
gathered there by means of the Greeting. 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, the deacon,
or a lay minister may very briefly introduce the faithful to the Mass of the
day.
The Act of Penitence
51. Then the priest invites those present to take part in
the Act of Penitence, which, after a brief pause for silence, the entire
community carries out through a formula of general confession. The rite
concludes with the priest’s absolution, which, however, lacks the efficacy of
the Sacrament of Penance.
On Sundays, especially in the Season of Easter, in place
of the customary Act of Penitence, from time to time the blessing and
sprinkling of water to recall Baptism may take place.[56]
The Kyrie Eleison
52. After the Act of Penitence, the Kyrie is
always begun, unless it has already been included as part of the Act of
Penitence. Since it is a chant by which the faithful acclaim the Lord and
implore his mercy, it is ordinarily done by all, that is, by the people and
the choir or cantor having a part in it.
As a rule, each acclamation is sung or said twice, though
it may be repeated several times, by reason of the character of the various
languages, as well as of the artistry of the music or of other circumstances.
When the Kyrie is sung as a part of the Act of Penitence, a
trope may precede each acclamation.
The Gloria
53. The Gloria is a very ancient and
venerable hymn in which the Church, gathered together in the Holy Spirit,
glorifies and entreats God the Father and the Lamb. The text of this hymn may
not be replaced by any other text. The Gloria is intoned by
the priest or, if appropriate, by a cantor or by the choir; but it is sung
either by everyone together, or by the people alternately with the choir, or
by the choir alone. If not sung, it is to be recited either by all together
or by two parts of the congregation responding one to the other.
It is sung or said on Sundays outside the Seasons of Advent
and Lent, on solemnities and feasts, and at special celebrations of a more
solemn character.
The Collect
54. Next the priest invites the people to pray. All,
together with the priest, observe a brief silence so that they may be
conscious of the fact that they are in God’s presence and may formulate their
petitions mentally. Then the priest says the prayer which is customarily
known as the collect and through which the character of the celebration is
expressed. In accordance with the ancient tradition of the Church, the
collect prayer is usually addressed to God the Father, through Christ, in the
Holy Spirit,[57] and is concluded with a
trinitarian ending, that is to say the longer ending, in the following
manner:
·
If the
prayer is directed to the Father: Per Dominum nostrum Iesum Christum
Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per
omnia saecula saeculorum (Through our Lord, Jesus Christ, your Son, who lives
and reigns with you and the Holy Spirit, one God, forever and ever);
·
If it is
directed to the Father, but the Son is mentioned at the end: Qui
tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula
saeculorum (Who lives and reigns with you and the Holy spirit, one God,
forever and ever);
·
If it is
directed to the Son: Qui vivis et regnas cum Deo Patre in unitate
Spiritus Sancti, Deus, per omnia saecula saeculorum (You live and reign with
God the Father in the unity of the Holy Spirit, one God, forever and ever).
The people, uniting themselves to this entreaty, make the
prayer their own with the acclamation,Amen.
There is always only one collect used in a Mass.
55. The main part of the Liturgy of the Word is made up of
the readings from Sacred Scripture together with the chants occurring between
them. The homily, Profession of Faith, and Prayer of the Faithful, however,
develop and conclude this part of the Mass. For in the readings, as explained
by the homily, God speaks to his people,[58] opening up to them the
mystery of redemption and salvation, and offering them spiritual nourishment;
and Christ himself is present in the midst of the faithful through his word.[59] By their silence and singing
the people make God’s word their own, and they also affirm their adherence to
it by means of the Profession of Faith. Finally, having been nourished by it,
they pour out their petitions in the Prayer of the Faithful for the needs of
the entire Church and for the salvation of the whole world.
Silence
56. 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.[60]
The Biblical Readings
57. In the readings, the table of God’s word is prepared
for the faithful, and the riches of the Bible are opened to them.[61] Hence, it is preferable to
maintain the arrangement of the biblical readings, by which light is shed on
the unity of both Testaments and of salvation history. Moreover, it is
unlawful to substitute other, non-biblical texts for the readings and
responsorial Psalm, which contain the word of God.[62]
58. In the celebration of the Mass with a congregation,
the readings are always proclaimed from the ambo.
59. By tradition, the function of proclaiming the readings
is ministerial, not presidential. The readings, therefore, should be
proclaimed by a lector, and the Gospel by a deacon or, in his absence, a
priest other than the celebrant. If, however, a deacon or another priest is
not present, the priest celebrant himself should read the Gospel. Further, if
another suitable lector is also not present, then the priest celebrant should
also proclaim the other readings.
After each reading, whoever reads gives the acclamation,
to which the gathered people reply, honoring the word of God that they have
received in faith and with grateful hearts.
60. The reading of the Gospel is the high point of the
Liturgy of the Word. The Liturgy itself teaches that great reverence is to be
shown to it by setting it off from the other readings with special marks of
honor: whether on the part of the minister appointed to proclaim it, who
prepares himself by a blessing or prayer; or on the part of the faithful, who
stand as they listen to it being read and through their acclamations
acknowledge and confess Christ present and speaking to them; or by the very
marks of reverence that are given to the Book of the Gospels.
The Responsorial Psalm
61. After the first reading comes the responsorial Psalm,
which is an integral part of the Liturgy of the Word and holds great
liturgical and pastoral importance, because it fosters meditation on the word
of God.
The responsorial Psalm should correspond to each reading
and should, as a rule, be taken from the Lectionary.
It is preferable that the responsorial Psalm be sung, at
least as far as the people’s response is concerned. Hence, the psalmist, or
the cantor of the Psalm, sings the verses of the Psalm from the ambo or
another suitable place. The entire congregation remains seated and listens
but, as a rule, takes part by singing the response, except when the Psalm is
sung straight through without a response. In order, however, that the people
may be able to sing the Psalm response more readily, texts of some responses
and Psalms have been chosen for the various seasons of the year or for the
various categories of Saints. These may be used in place of the text
corresponding to the reading whenever the Psalm is sung. If the Psalm cannot be
sung, then it should be recited in such a way that it is particularly suited
to fostering meditation on the word of God.
In the dioceses of the United States of America, the
following may also be sung in place of the Psalm assigned in the Lectionary
for Mass: either the proper or seasonal antiphon and Psalm from the
Lectionary, as found either in the Roman Gradual or Simple
Gradual or in another musical setting; or an antiphon and Psalm from
another collection of the psalms and antiphons, including psalms arranged in
metrical form, providing that they have been approved by the United States
Conference of Catholic Bishops or the diocesan Bishop. Songs or hymns may not
be used in place of the responsorial Psalm.
The Acclamation Before the Gospel
62. After the reading that immediately precedes the
Gospel, the Alleluia or another chant indicated by the
rubrics is sung, as required by the liturgical season. An acclamation of this
kind constitutes a rite or act in itself, by which the assembly of the
faithful welcomes and greets the Lord who is about to speak to it in the
Gospel and professes its faith by means of the chant. It is sung by all while
standing and is led by the choir or a cantor, being repeated if this is
appropriate. The verse, however, is sung either by the choir or by the
cantor.
a.
The Alleluia is
sung in every season other than Lent. The verses are taken from the
Lectionary or the Gradual.
b.
During
Lent, in place of the Alleluia, the verse before the Gospel is
sung, as indicated in the Lectionary. It is also permissible to sing another
psalm or tract, as found in the Gradual.
63. When there is only one reading before the Gospel,
a.
During a
season when the Alleluia is to be said, either the Alleluia Psalm
or the responsorial Psalm followed by the Alleluia with its
verse may be used;
b.
During
the season when the Alleluia is not to be said, either the
psalm and the verse before the Gospel or the psalm alone may be used;
c.
The Alleluia or
verse before the Gospel may be omitted if they are not sung.
64. The Sequence, which is optional except on Easter
Sunday and on Pentecost Day, is sung before the Alleluia.
The Homily
65. The homily is part of the Liturgy and is strongly
recommended,[63] for it is necessary for the
nurturing of the Christian life. It should be an exposition of some aspect of
the readings from Sacred Scripture or of another text from the Ordinary or
from the Proper of the Mass of the day and should take into account both the
mystery being celebrated and the particular needs of the listeners.[64]
66. The homily should ordinarily be given by the priest
celebrant himself. He may entrust it to a concelebrating priest or
occasionally, according to circumstances, to the deacon, but never to a lay
person.[65] In particular cases and for a
just cause, the homily may even be given by a Bishop or a priest who is present
at the celebration but cannot concelebrate.
There is to be a homily on Sundays and holy days of
obligation at all Masses that are celebrated with the participation of a
congregation; it may not be omitted without a serious reason. It is
recommended on other days, especially on the weekdays of Advent, Lent, and
the Easter Season, as well as on other festive days and occasions when the
people come to church in greater numbers.[66]
After the homily a brief period of silence is
appropriately observed.
The Profession of Faith
67. The purpose of the Symbolum or Profession of Faith, or
Creed, is that the whole gathered people may respond to the word of God
proclaimed in the readings taken from Sacred Scripture and explained in the
homily and that they may also call to mind and confess the great mysteries of
the faith by reciting the rule of faith in a formula approved for liturgical
use, before these mysteries are celebrated in the Eucharist.
68. The Creed is to be sung or said by the priest together
with the people on Sundays and solemnities. It may be said also at particular
celebrations of a more solemn character.
If it is sung, it is begun by the priest or, if this is
appropriate, by a cantor or by the choir. It is sung, however, either by all
together or by the people alternating with the choir.
If not sung, it is to be recited by all together or by two
parts of the assembly responding one to the other.
The Prayer of the Faithful
69. In the Prayer of the Faithful, the people respond in a
certain way to the word of God which they have welcomed in faith and,
exercising the office of their baptismal priesthood, offer prayers to God for
the salvation of all. It is fitting that such a prayer be included, as a
rule, in Masses celebrated with a congregation, so that petitions will be
offered for the holy Church, for civil authorities, for those weighed down by
various needs, for all men and women, and for the salvation of the whole
world.[67]
70. As a rule, the series of intentions is to be
a. For the needs of the Church;
b. For public authorities and the salvation of the whole world; c. For those burdened by any kind of difficulty; d. For the local community.
Nevertheless, in a particular celebration, such as
Confirmation, Marriage, or a Funeral, the series of intentions may reflect
more closely the particular occasion.
71. It is for the priest celebrant to direct this prayer
from the chair. He himself begins it with a brief introduction, by which he
invites the faithful to pray, and likewise he concludes it with a prayer. The
intentions announced should be sober, be composed freely but prudently, and
be succinct, and they should express the prayer of the entire community.
The intentions are announced from the ambo or from another
suitable place, by the deacon or by a cantor, a lector, or one of the lay
faithful.[68]
The people, however, stand and give expression to their
prayer either by an invocation said together after each intention or by
praying in silence.
72. At the Last Supper Christ instituted the Paschal
Sacrifice and banquet, by which the Sacrifice of the Cross is continuously
made present in the Church whenever the priest, representing Christ the Lord,
carries out what the Lord himself did and handed over to his disciples to be
done in his memory.[69]
For Christ took the bread and the chalice and gave thanks;
he broke the bread and gave it to his disciples, saying, “Take, eat, and drink:
this is my Body; this is the cup of my Blood. Do this in memory of me.”
Accordingly, the Church has arranged the entire celebration of the Liturgy of
the Eucharist in parts corresponding to precisely these words and actions of
Christ:
1.
At the
Preparation of the Gifts, the bread and the wine with water are brought to
the altar, the same elements that Christ took into his hands.
2.
In the
Eucharistic Prayer, thanks is given to God for the whole work of salvation,
and the offerings become the Body and Blood of Christ.
3.
Through
the fraction and through Communion, the faithful, though they are many,
receive from the one bread the Lord’s Body and from the one chalice the
Lord’s Blood in the same way the Apostles received them from Christ’s own
hands.
The Preparation of the Gifts
73. At the beginning of the Liturgy of the Eucharist the
gifts, which will become Christ’s Body and Blood, are brought to the altar.
First, the altar, the Lord’s table, which is the center of
the whole Liturgy of the Eucharist,[70] is prepared by placing on it
the corporal, purificator, Missal, and chalice (unless the chalice is
prepared at the credence table).
The offerings are then brought forward. It is praiseworthy
for the bread and wine to be presented by the faithful. They are then
accepted at an appropriate place by the priest or the deacon and carried to
the altar. Even though the faithful no longer bring from their own
possessions the bread and wine intended for the liturgy as in the past,
nevertheless the rite of carrying up the offerings still retains its force
and its spiritual significance.
It is well also that money or other gifts for the poor or
for the Church, brought by the faithful or collected in the church, should be
received. These are to be put in a suitable place but away from the
Eucharistic table.
74. The procession bringing the gifts is accompanied by
the Offertory chant (cf. no. 37b), which continues at least until the gifts
have been placed on the altar. The norms on the manner of singing are the
same as for the Entrance chant (cf. no. 48). Singing may always accompany the
rite at the offertory, even when there is no procession with the gifts.
75. The bread and wine are placed on the altar by the
priest to the accompaniment of the prescribed formulas. The priest may
incense the gifts placed upon the altar and then incense the cross and the
altar itself, so as to signify the Church’s offering and prayer rising like
incense in the sight of God. Next, the priest, because of his sacred
ministry, and the people, by reason of their baptismal dignity, may be
incensed by the deacon or another minister.
76. The priest then washes his hands at the side of the
altar, a rite that is an expression of his desire for interior purification.
The Prayer over the Offerings
77. Once the offerings have been placed on the altar and
the accompanying rites completed, the invitation to pray with the priest and
the prayer over the offerings conclude the preparation of the gifts and
prepare for the Eucharistic Prayer.
In the Mass, only one Prayer over the Offerings is said,
and it ends with the shorter conclusion: Per Christum Dominum nostrum
(Through Christ our Lord). If, however, the Son is mentioned at the
end of this prayer, the conclusion is, Qui vivit et regnat in saecula
saeculorum (Who lives and reigns forever and ever).
The people, uniting themselves to this entreaty, make the
prayer their own with the acclamation, Amen.
The Eucharistic Prayer
78. Now the center and summit of the entire celebration
begins: namely, the Eucharistic Prayer, that is, the prayer of thanksgiving
and sanctification. The priest invites the people to lift up their hearts to
the Lord in prayer and thanksgiving; he unites the congregation with himself
in the prayer that he addresses in the name of the entire community to God
the Father through Jesus Christ in the Holy Spirit. Furthermore, the meaning
of the Prayer is that the entire congregation of the faithful should join
itself with Christ in confessing the great deeds of God and in the offering
of Sacrifice. The Eucharistic Prayer demands that all listen to it with
reverence and in silence.
79. The chief elements making up the Eucharistic Prayer
may be distinguished in this way:
a.
Thanksgiving (expressed especially in the Preface): In which the
priest, in the name of the entire holy people, glorifies God the Father and
gives thanks for the whole work of salvation or for some special aspect of it
that corresponds to the day, festivity, or season.
b.
Acclamation: In which the whole congregation, joining with the
heavenly powers, sings theSanctus. This acclamation, which is part of
the Eucharistic Prayer itself, is sung or said by all the people with the
priest.
c.
Epiclesis: In which, by means of particular invocations, the Church
implores the power of the Holy Spirit that the gifts offered by human hands
be consecrated, that is, become Christ’s Body and Blood, and that the spotless
Victim to be received in Communion be for the salvation of those who will
partake of it.
d.
Institution
narrative and consecration:
In which, by means of words and actions of Christ, the Sacrifice is carried
out which Christ himself instituted at the Last Supper, when he offered his
Body and Blood under the species of bread and wine, gave them to his Apostles
to eat and drink, and left them the command to perpetuate this same mystery.
e.
Anamnesis: In which the Church, fulfilling the command that she
received from Christ the Lord through the Apostles, keeps the memorial of
Christ, recalling especially his blessed Passion, glorious Resurrection, and
Ascension into heaven.
f.
Offering: By which, in this very memorial, the Churchand in particular the Church here
and now gatheredoffers
in the Holy Spirit the spotless Victim to the Father. The Church’s intention,
however, is that the faithful not only offer this spotless Victim but also
learn to offer themselves,[71] and so day by day to be
consummated, through Christ the Mediator, into unity with God and with each
other, so that at last God may be all in all.[72]
g.
Intercessions: By which expression is given to the fact that the Eucharist
is celebrated in communion with the entire Church, of heaven as well as of
earth, and that the offering is made for her and for all her members, living
and dead, who have been called to participate in the redemption and the
salvation purchased by Christ’s Body and Blood.
h.
Final
doxology: By which the glorification of
God is expressed and which is confirmed and concluded by the people’s
acclamation, Amen.
The Communion Rite
80. Since the Eucharistic Celebration is the Paschal
Banquet, it is desirable that in keeping with the Lord’s command, his Body
and Blood should be received as spiritual food by the faithful who are
properly disposed. This is the sense of the fraction and the other
preparatory rites by which the faithful are led directly to Communion.
The Lord’s Prayer
81. In the Lord’s Prayer a petition is made for daily
food, which for Christians means preeminently the Eucharistic bread, and also
for purification from sin, so that what is holy may, in fact, be given to
those who are holy. The priest says the invitation to the prayer, and all the
faithful say it with him; the priest alone adds the embolism, which the
people conclude with a doxology. The embolism, enlarging upon the last
petition of the Lord’s Prayer itself, begs deliverance from the power of evil
for the entire community of the faithful.
The invitation, the Prayer itself, the embolism, and the
doxology by which the people conclude these things are sung or said aloud.
The Rite of Peace
82. The Rite of Peace follows, by which the Church asks
for peace and unity for herself and for the whole human family, and the
faithful express to each other their ecclesial communion and mutual charity
before communicating in the Sacrament.
As for the sign of peace to be given, the manner is to be
established by Conferences of Bishops in accordance with the culture and
customs of the peoples. It is, however, appropriate that each person offer
the sign of peace only to those who are nearest and in a sober manner.
The Fraction
83. The priest breaks the Eucharistic Bread, assisted, if
the case calls for it, by the deacon or a concelebrant. Christ’s gesture of
breaking bread at the Last Supper, which gave the entire Eucharistic Action
its name in apostolic times, signifies that the many faithful are made one body
(1 Cor 10:17) by receiving Communion from the one Bread of Life which is
Christ, who died and rose for the salvation of the world. The fraction or
breaking of bread is begun after the sign of peace and is carried out with
proper reverence, though it should not be unnecessarily prolonged, nor should
it be accorded undue importance. This rite is reserved to the priest and the
deacon.
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, namely, of the living and glorious Body of Jesus
Christ. The supplication Agnus Dei, is, as a rule, sung by the
choir or cantor with the congregation responding; or it is, at least, recited
aloud. This invocation accompanies the fraction and, for this reason, may be
repeated as many times as necessary until the rite has reached its
conclusion, the last time ending with the words dona nobis pacem
(grant us peace).
Communion
84. The priest prepares himself by a prayer, said quietly,
that he may fruitfully receive Christ’s Body and Blood. The faithful do the
same, praying silently.
The priest next shows the faithful the Eucharistic Bread,
holding it above the paten or above the chalice, and invites them to the
banquet of Christ. Along with the faithful, he then makes an act of humility
using the prescribed words taken from the Gospels.
85. It is most desirable that the faithful, just as the
priest himself is bound to do, receive the Lord’s Body from hosts consecrated
at the same Mass and that, in the instances when it is permitted, they
partake of the chalice (cf. no. 283), so that even by means of the signs
Communion will stand out more clearly as a participation in the sacrifice
actually being celebrated.[73]
86. While the priest is receiving the Sacrament, the
Communion chant is begun. Its purpose is to express the communicants’ union
in spirit by means of the unity of their voices, to show joy of heart, and to
highlight more clearly the “communitarian” nature of the procession to
receive Communion. The singing is continued for as long as the Sacrament is
being administered to the faithful.[74] If, however, there is to be a
hymn after Communion, the Communion chant should be ended in a timely manner.
Care should be taken that singers, too, can receive
Communion with ease.
87. In the dioceses of the United States of America there
are four options for the Communion chant: (1) the antiphon from The Roman
Missal or the Psalm from the Roman Gradual as set to music
there or in another musical setting; (2) the seasonal antiphon and Psalm of
the Simple Gradual; (3) a song from another collection of psalms
and antiphons, approved by the United States Conference of Catholic Bishops
or the diocesan Bishop, including psalms arranged in responsorial or metrical
forms; (4) a suitable liturgical song chosen in accordance with no. 86. This
is sung either by the choir alone or by the choir or cantor with the people.
If there is no singing, however, the Communion antiphon
found in the Missal may be recited either by the faithful, or by some of
them, or by a lector. Otherwise the priest himself says it after he has
received Communion and before he distributes Communion to the faithful.
88. When the distribution of Communion is finished, as
circumstances suggest, the priest and faithful spend some time praying
privately. If desired, a psalm or other canticle of praise or a hymn may also
be sung by the entire congregation.
89. To bring to completion the prayer of the People of
God, and also to conclude the entire Communion Rite, the priest says the
Prayer after Communion, in which he prays for the fruits of the mystery just
celebrated.
In the Mass only one prayer after Communion is said, which
ends with a shorter conclusion; that is,
·
If the
prayer is directed to the Father: Per Christum Dominum nostrum
(Through Christ our Lord);
·
If it is
directed to the Father, but the Son is mentioned at the end: Qui
vivit et regnat in saecula saeculorum (Who lives and reigns forever and
ever);
·
If it is
directed to the Son: Qui vivis et regnas in saecula saeculorum (You live
and reign forever and ever).
The people make the prayer their own by the acclamation,
Amen.
90. The concluding rites consist of
a.
Brief announcements,
if they are necessary;
b.
The
priest’s greeting and blessing, which on certain days and occasions is
enriched and expressed in the prayer over the People or another more solemn
formula;
c.
The
dismissal of the people by the deacon or the priest, so that each may go out
to do good works, praising and blessing God;
d.
The
kissing of the altar by the priest and the deacon, followed by a profound bow
to the altar by the priest, the deacon, and the other ministers.
The Duties and Ministries in the
Mass
91. The Eucharistic celebration is an action of Christ and
the Church, namely, the holy people united and ordered under the Bishop. It
therefore pertains to the whole Body of the Church, manifests it, and has its
effect upon it. It also affects the individual members of the Church in
different ways, according to their different orders, offices, and actual
participation.[75] In this way, the Christian
people, “a chosen race, a royal priesthood, a holy nation, God’s own people,”
expresses its cohesion and its hierarchical ordering.[76] All, therefore, whether they
are ordained ministers or lay Christian faithful, in fulfilling their office
or their duty, should carry out solely but completely that which pertains to
them.[77]
92. Every legitimate celebration of the Eucharist is
directed by the Bishop, either in person or through priests who are his
helpers.[78]
Whenever the Bishop is present at a Mass where the people
are gathered, it is most fitting that he himself celebrate the Eucharist and
associate priests with himself as concelebrants in the sacred action. This is
done not to add external solemnity to the rite, but to express in a clearer
light the mystery of the Church, “the sacrament of unity.”[79]
Even if the Bishop does not celebrate the Eucharist but
has assigned someone else to do this, it is appropriate that he should
preside over the Liturgy of the Word, wearing the pectoral cross, stole, and
cope over an alb, and that he give the blessing at the end of Mass.[80]
93. A priest also, who possesses within the Church the
power of Holy Orders to offer sacrifice in the person of Christ,[81] stands for this reason at the
head of the faithful people gathered together here and now, presides over
their prayer, proclaims the message of salvation to them, associates the
people with himself in the offering of sacrifice through Christ in the Holy
Spirit to God the Father, gives his brothers and sisters the Bread of eternal
life, and partakes of it with them. When he celebrates the Eucharist,
therefore, he must serve God and the people with dignity and humility, and by
his bearing and by the way he says the divine words he must convey to the
faithful the living presence of Christ.
94. After the priest, the deacon, in virtue of the sacred
ordination he has received, holds first place among those who minister in the
Eucharistic Celebration. For the sacred Order of the diaconate has been held
in high honor in the Church even from the time of the Apostles.[82] At Mass the deacon has his
own part in proclaiming the Gospel, in preaching God’s word from time to
time, in announcing the intentions of the Prayer of the Faithful, in
ministering to the priest, in preparing the altar and serving the celebration
of the Sacrifice, in distributing the Eucharist to the faithful, especially
under the species of wine, and sometimes in giving directions regarding the
people’s gestures and posture.
95. In the celebration of Mass the faithful form a holy
people, a people whom God has made his own, a royal priesthood, so that they
may give thanks to God and offer the spotless Victim not only through the
hands of the priest but also together with him, and so that they may learn to
offer themselves.[83] They should, moreover,
endeavor to make this clear by their deep religious sense and their charity
toward brothers and sisters who participate with them in the same
celebration.
Thus, they are to shun any appearance of individualism or
division, keeping before their eyes that they have only one Father in heaven
and accordingly are all brothers and sisters to each other.
96. Indeed, they form one body, whether by hearing the
word of God, or by joining in the prayers and the singing, or above all by
the common offering of Sacrifice and by a common partaking at the Lord’s
table. This unity is beautifully apparent from the gestures and postures
observed in common by the faithful.
97. The faithful, moreover, should not refuse to serve the
People of God gladly whenever they are asked to perform some particular
ministry or function in the celebration.
The Ministry of the Instituted Acolyte and Lector
98. The acolyte is instituted to serve at the altar and to
assist the priest and deacon. In particular, it is his responsibility to
prepare the altar and the sacred vessels and, if it is necessary, as an
extraordinary minister, to distribute the Eucharist to the faithful.[84]
In the ministry of the altar, the acolyte has his own
functions (cf. nos. 187-193), which he must perform personally.
99. The lector is instituted to proclaim the readings from
Sacred Scripture, with the exception of the Gospel. He may also announce the
intentions for the Prayer of the Faithful and, in the absence of a psalmist,
proclaim the Psalm between the readings.
In the Eucharistic Celebration, the lector has his own
proper office (cf. nos. 194-198), which he must exercise personally.
Other Ministries
100. In the absence of an instituted acolyte, lay
ministers may be deputed to serve at the altar and assist the priest and the
deacon; they may carry the cross, the candles, the thurible, the bread, the
wine, and the water, and they may also be deputed to distribute Holy
Communion as extraordinary ministers.[85]
101. In the absence of an instituted lector, other
laypersons may be commissioned to proclaim the readings from Sacred
Scripture. They should be truly suited to perform this function and should
receive careful preparation, so that the faithful by listening to the
readings from the sacred texts may develop in their hearts a warm and living
love for Sacred Scripture.[86]
102. The psalmist’s 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.[87] 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 people’s singing. When in fact there is no
choir, it is up to the cantor to lead the different chants, with the people
taking part.[88]
105. The following also exercise a liturgical function:
a.
The
sacristan, who carefully arranges the liturgical books, the vestments, and
other things necessary in the celebration of Mass.
b.
The
commentator, who provides the faithful, when appropriate, with brief
explanations and commentaries with the purpose of introducing them to the
celebration and preparing them to understand it better. The commentator’s
remarks must be meticulously prepared and clear though brief. In performing
this function the commentator stands in an appropriate place facing the
faithful, but not at the ambo.
c.
Those
who take up the collection in the church.
d.
Those
who, in some places, meet the faithful at the church entrance, lead them to
appropriate places, and direct processions.
106. It is appropriate, at least in cathedrals and in
larger churches, to have some competent minister, that is to say a master of
ceremonies, to oversee the proper planning of sacred actions and their being
carried out by the sacred ministers and the lay faithful with decorum, order,
and devotion.
107. The liturgical duties that are not proper to the
priest or the deacon and are listed in nos. 100-106 may also be entrusted by
a liturgical blessing or a temporary deputation to suitable lay persons
chosen by the pastor or rector of the church.[89] All should observe the norms
established by the Bishop for his diocese regarding the office of those who
serve the priest at the altar.
108. One and the same priest celebrant must always
exercise the presidential office in all of its parts, except for those parts
which are proper to a Mass at which the Bishop is present (cf. no. 92).
109. If there are several persons present who are able to
exercise the same ministry, nothing forbids their distributing among themselves
and performing different parts of the same ministry or duty. For example, one
deacon may be assigned to take the sung parts, another to serve at the altar;
if there are several readings, it is well to distribute them among a number
of lectors. The same applies for the other ministries. But it is not at all
appropriate that several persons divide a single element of the celebration
among themselves, e.g., that the same reading be proclaimed by two lectors,
one after the other, except as far as the Passion of the Lord is concerned.
110. If only one minister is present at a Mass with a
congregation, that minister may exercise several different duties.
111. Among all who are involved with regard to the rites,
pastoral aspects, and music there should be harmony and diligence in the
effective preparation of each liturgical celebration in accord with the
Missal and other liturgical books. This should take place under the direction
of the rector of the church and after the consultation with the faithful
about things that directly pertain to them. The priest who presides at the
celebration, however, always retains the right of arranging those things that
are his own responsibility.[90]
The Different Forms of Celebrating
Mass
112. In the local Church, first place should certainly be
given, because of its significance, to the Mass at which the Bishop presides,
surrounded by his presbyterate, deacons, and lay ministers,[91]and in which the holy people of God
participate fully and actively, for it is there that the preeminent
expression of the Church is found.
At a Mass celebrated by the Bishop or at which he presides
without celebrating the Eucharist, the norms found in the Caeremoniale
Episcoporum should be observed.[92]
113. Great importance should also be attached to a Mass
celebrated with any community, but especially with the parish community,
inasmuch as it represents the universal Church gathered at a given time and
place. This is particularly true in the communal Sunday celebration.[93]
114. Among those Masses celebrated by some communities,
moreover, the conventual Mass, which is a part of the daily Office, or the
community Mass, has a particular place. Although such Masses do not have a
special form of celebration, it is nevertheless most proper that they be
celebrated with singing, especially with the full participation of all
members of the community, whether of religious or of canons. In these Masses,
therefore, individuals should exercise the office proper to the Order or
ministry they have received. It is appropriate, therefore, that all the
priests who are not bound to celebrate individually for the pastoral benefit
of the faithful concelebrate at the conventual or community Mass in so far as
it is possible. In addition, all priests belonging to the community who are
obliged, as a matter of duty, to celebrate individually for the pastoral
benefit of the faithful may also on the same day concelebrate at the
conventual or community Mass.[94] For it is preferable that
priests who are present at a Eucharistic Celebration, unless excused for a
good reason, should as a rule exercise the office proper to their Order and
hence take part as concelebrants, wearing the sacred vestments. Otherwise,
they wear their proper choir dress or a surplice over a cassock.
115. By “Mass with a congregation” is meant a Mass
celebrated with the participation of the faithful. It is moreover
appropriate, whenever possible, and especially on Sundays and holy days of
obligation, that the celebration of this Mass take place with singing and
with a suitable number of ministers.[95] It may, however, also be
celebrated without singing and with only one minister.
116. If a deacon is present at any celebration of Mass, he
should exercise his office. Furthermore, it is desirable that, as a rule, an
acolyte, a lector, and a cantor should be there to assist the priest celebrant.
In fact, the rite to be described below foresees a greater number of
ministers.
The Articles to Be Prepared
117. The altar is to be covered with at least one white
cloth. In addition, on or next to the altar are to be placed candlesticks
with lighted candles: at least two in any celebration, or even four or six,
especially for a Sunday Mass or a holy day of obligation. If the diocesan
Bishop celebrates, then seven candles should be used. Also on or close to the
altar, there is to be a cross with a figure of Christ crucified. The candles
and the cross adorned with a figure of Christ crucified may also be carried
in the Entrance Procession. On the altar itself may be placed the Book
of the Gospels, distinct from the book of other readings, unless it is
carried in the Entrance Procession.
118. The following are also to be prepared:
a.
Next to
the priest’s chair: the Missal and, as needed, a hymnal;
b.
At the
ambo: the Lectionary;
c.
On the
credence table: the chalice, a corporal, a purificator, and, if appropriate,
the pall; the paten and, if needed, ciboria; bread for the Communion of the
priest who presides, the deacon, the ministers, and the people; cruets
containing the wine and the water, unless all of these are presented by the
faithful in procession at the Offertory; the vessel of water to be blessed,
if the asperges occurs; the Communion-plate for the
Communion of the faithful; and whatever is needed for the washing of hands.
It is a praiseworthy practice to cover the chalice with a
veil, which may be either the color of the day or white.
119. In the sacristy, the sacred vestments (cf. nos.
337-341) for the priest, the deacon, and other ministers are to be prepared
according to the various forms of celebration:
a.
For the
priest: the alb, the stole, and the chasuble;
b.
For the
deacon: the alb, the stole, and the dalmatic; the dalmatic may be omitted,
however, either out of necessity or on account of a lesser degree of
solemnity;
c.
For the
other ministers: albs or other lawfully approved attire.[96]
All who wear an alb should use a cincture and an amice
unless, due to the form of the alb, they are not needed.
When there is an Entrance Procession, the following are
also to be prepared: the Book of the Gospels; on Sundays and
festive days, the thurible and the boat with incense, if incense is used; the
cross to be carried in procession; and candlesticks with lighted candles.
The Introductory Rites
120. Once the people have gathered, the priest and
ministers, clad in the sacred vestments, go in procession to the altar in
this order:
a.
The
thurifer carrying a thurible with burning incense, if incense is used;
b.
The
ministers who carry lighted candles, and between them an acolyte or other
minister with the cross;
c.
The
acolytes and the other ministers;
d.
A
lector, who may carry the Book of the Gospels (though not
the Lectionary), which should be slightly elevated;
e.
The
priest who is to celebrate the Mass.
If incense is used, before the procession begins, the
priest puts some in the thurible and blesses it with the Sign of the Cross
without saying anything.
121. During the procession to the altar, the Entrance chant
takes place (cf. nos. 47-48).
122. On reaching the altar, the priest and ministers make
a profound bow.
The cross adorned with a figure of Christ crucified and
perhaps carried in procession may be placed next to the altar to serve as the
altar cross, in which case it ought to be the only cross used; otherwise it
is put away in a dignified place. In addition, the candlesticks are placed on
the altar or near it. It is a praiseworthy practice that the Book of
the Gospels be placed upon the altar.
123. The priest goes up to the altar and venerates it with
a kiss. Then, as the occasion suggests, he incenses the cross and the altar,
walking around the latter.
124. After doing these things, the priest goes to the
chair. Once the Entrance chant is concluded, the priest and faithful, all
standing, make the Sign of the Cross. The priest says, In nomine
Patris et Filii et Spiritus Sancti (In the name of the Father, and of the
Son, and of the Holy Spirit). The people answer, Amen.
Then, facing the people and extending his hands, the
priest greets the people, using one of the formulas indicated. The priest
himself or some other minister may also very briefly introduce the faithful
to the Mass of the day.
125. The Act of Penitence follows. Afterwards, the Kyrie is
sung or said, in keeping with the rubrics (cf. no. 52).
126. For celebrations where it is prescribed, the Gloria is
either sung or said (cf. no. 53).
127. The priest then invites the people to pray, saying,
with hands joined, Oremus (Let us pray).All pray silently with
the priest for a brief time. Then the priest, with hands extended, says the
collect, at the end of which the people make the acclamation, Amen.
The Liturgy of the Word
128. After the collect, all sit. The priest may, very
briefly, introduce the faithful to the Liturgy of the Word. Then the lector
goes to the ambo and, from the Lectionary already placed there before Mass,
proclaims the first reading, to which all listen. At the end, the lector says
the acclamation,Verbum Domini (The word of the Lord), and all
respond, Deo gratias (Thanks be to God).
Then, as appropriate, a few moments of silence may be
observed so that all may meditate on what they have heard.
129. Then the psalmist or even a lector proclaims the
verses of the Psalm and the people sing or say the response as usual.
130. If there is to be a second reading before the Gospel,
the lector proclaims it from the ambo. All listen and at the end respond to
the acclamation, as noted above (no. 128). Then, as appropriate, a few
moments of silence may be observed.
131. Afterwards, all rise, and the Alleluia or
other chant is sung as required by the liturgical season (cf. nos. 62-64).
132. During the singing of the Alleluia or
other chant, if incense is used, the priest puts some into the thurible and
blesses it. Then, with hands joined, he bows profoundly before the altar and
quietly says, Munda cor meum (Almighty God, cleanse my heart).
133. If the Book of the Gospels is on the
altar, the priest then takes it and goes to the ambo, carrying the Book
of the Gospels slightly elevated and preceded by the lay ministers,
who may carry the thurible and the candles. Those present turn towards the
ambo as a sign of special reverence to the Gospel of Christ.
134. At the ambo, the priest opens the book and, with
hands joined, says, Dominus vobiscum (The Lord be with you), and
the people respond, Et cum spiritu tuo (And also with you). Then
he says, Lectio sancti Evangelii (A reading from the holy Gospel), making the
sign of the cross with his thumb on the book and on his forehead, mouth, and
breast, which everyone else does as well. The people say the acclamation,
Gloria tibi, Domine (Glory to you, Lord). The priest incenses the book, if
incense is used (cf. nos. 276-277). Then he proclaims the Gospel and at the
end says the acclamation, Verbum Domini (The Gospel of the Lord), to
which all respond, Laus tibi, Christe (Praise to you, Lord Jesus
Christ). The priest kisses the book, saying quietly, Per
evangelica dicta (May the words of the Gospel).
135. If no lector is present, the priest himself proclaims
all the readings and the Psalm, standing at the ambo. If incense is used,
remaining at the ambo he puts some into the thurible, blesses it, and, bowing
profoundly, says, Munda cor meum (Almighty God, cleanse my heart).
136. The priest, standing at the chair or at the ambo
itself or, when appropriate, in another suitable place, gives the homily.
When the homily is completed, a period of silence may be observed.
137. The Creed is sung or recited by the priest together
with the people (cf. no. 68) with everyone standing. At the words et
incarnatus est (by the power of the Holy Spirit . . . and became man)all
make a profound bow; but on the solemnities of the Annunciation and of the
Nativity of the Lord, all genuflect.
138. After the recitation of the Creed, the priest,
standing at the chair with hands joined, by means of a brief introduction
invites the faithful to participate in the Prayer of the Faithful. Then the
cantor, the lector, or another person announces the intentions from the ambo
or from some other suitable place while facing the people, who take their
part by responding in supplication. After the intentions, the priest, with
hands extended, concludes the petitions with a prayer.
The Liturgy of the Eucharist
139. When the Prayer of the Faithful is completed, all
sit, and the Offertory chant begins (cf. no. 74).
An acolyte or other lay minister arranges the corporal,
the purificator, the chalice, the pall, and the Missal upon the altar.
140. It is appropriate for the faithful’s participation to
be expressed by an offering, whether of the bread and wine for the
celebration of the Eucharist or of other gifts for the relief of the needs of
the Church and of the poor.
The offerings of the faithful are received by the priest,
assisted by the acolyte or other minister. The bread and wine for the
Eucharist are carried to the celebrant, who places them upon the altar, while
other gifts are put in another appropriate place (cf. no. 73).
141. At the altar the priest accepts the paten with the
bread. With both hands he holds it slightly raised above the altar and says
quietly, Benedictus es, Domine (Blessed are you, Lord). Then
he places the paten with the bread on the corporal.
142. After this, as the minister presents the cruets, the
priest stands at the side of the altar and pours wine and a little water into
the chalice, saying quietly, Per huius aquae (By the mystery of this
water). He returns to the middle of the altar, takes the chalice with
both hands, raises it a little, and says quietly, Benedictus es,
Domine (Blessed are you, Lord). Then he places the chalice on the
corporal and covers it with a pall, as appropriate.
If, however, there is no Offertory chant and the organ is
not played, in the presentation of the bread and wine the priest may say the
formulas of blessing aloud, to which the people make the acclamation, Benedictus
Deus in saecula (Blessed be God for ever).
143. After placing the chalice upon the altar, the priest
bows profoundly and says quietly, In spiritu humilitatis (Lord God,
we ask you to receive us).
144. If incense is used, the priest then puts some in the
thurible, blesses it without saying anything, and incenses the offerings, the
cross, and the altar. A minister, while standing at the side of the altar,
incenses the priest and then the people.
145. After the prayer In spiritu humilitatis (Lord
God, we ask you to receive us) or after the incensation, the priest
washes his hands standing at the side of the altar and, as the minister pours
the water, says quietly, Lava me, Domine (Lord, wash away my
iniquity).
146. Upon returning to the middle of the altar, the
priest, facing the people and extending and then joining his hands, invites
the people to pray, saying, Orate, fratres (Pray, brethren). The
people rise and make their response: Suscipiat Dominus (May the Lord
accept). Then the priest, with hands extended, says the prayer over
the offerings. At the end the people make the acclamation,Amen.
147. Then the priest begins the Eucharistic Prayer. In
accordance with the rubrics (cf. no. 365), he selects a Eucharistic Prayer
from those found in The Roman Missal or approved by the Apostolic See. The
Eucharistic Prayer demands, by its very nature, that only the priest say it
in virtue of his ordination. The people, for their part, should associate
themselves with the priest in faith and in silence, as well as through their
parts as prescribed in the course of the Eucharistic Prayer: namely, the
responses in the Preface dialogue, the Sanctus, the acclamation
after the consecration, the acclamatory Amen after the final doxology, as
well as other acclamations approved by the Conference of Bishops and
recognized by the Holy See.
It is very appropriate that the priest sing those parts of
the Eucharistic Prayer for which musical notation is provided.
148. As he begins the Eucharistic Prayer, the priest
extends his hands and sings or says, Dominus vobiscum (The Lord be
with you). The people respond, Et cum spiritu tuo (And also with
you).As he continues, Sursum corda (Lift up your hearts), he
raises his hands. The people respond,Habemus ad Dominum (We lift them up
to the Lord). Then the priest, with hands outstretched, adds, Gratias
agamus Domino Deo nostro (Let us give thanks to the Lord, our God), and
the people respond, Dignum et iustum est (It is right to give him
thanks and praise). Next, the priest, with hands extended, continues
the Preface. At its conclusion, he joins his hands and, together with
everyone present, sings or says aloud the Sanctus (cf. no. 79b).
149. The priest continues the Eucharistic Prayer in
accordance with the rubrics that are set forth in each of the Prayers.
If the celebrant is a Bishop, in the Prayers, after the
words Papa nostro N. (N., our Pope), he adds, et me,
indigno famulo tuo (and me, your unworthy servant). If, however, the
Bishop is celebrating outside his own diocese, after the words Papa
nostro N. (N., our Pope), he adds, et me indigno famulo tuo,
et fratre meo N., Episcopo huius Ecclesiae N. (me, your unworthy servant, and
my brother N., the Bishop of this Church of N.).
The diocesan Bishop or anyone equivalent to him in law
must be mentioned by means of this formula: una cum famulo tuo Papa
nostro N. et Episcopo (or Vicario, Prelato, Praefecto, Abbate) (together with
your servant N., our Pope, and N., our Bishop [or Vicar, Prelate, Prefect,
Abbot]).
It is permitted to mention Coadjutor and Auxiliary Bishops
in the Eucharistic Prayer, but not other Bishops who happen to be present.
When several are to be named, this is done with the collective formula et
Episcopo nostro N. eiusque Episcopis adiutoribus (N., our Bishop and his
assistant Bishops).
In each of the Eucharistic Prayers, these formulas are to
be modified according to the requirements of grammar.
150. A little before the consecration, when appropriate, a
server rings a bell as a signal to the faithful. According to local custom,
the server also rings the bell as the priest shows the host and then the
chalice.
If incense is used, a server incenses the host and the
chalice when each is shown to the people after the consecration.
151. After the consecration when the priest has
said, Mysterium
fidei (Let us proclaim the mystery of faith), the people sing or
say an acclamation using one of the prescribed formulas.
At the end of the Eucharistic Prayer, the priest takes the
paten with the host and the chalice and elevates them both while alone
singing or saying the doxology, Per ipsum (Through him). At the
end the people make the acclamation, Amen. Then the priest places
the paten and the chalice on the corporal.
152. After the Eucharistic Prayer is concluded, the
priest, with hands joined, says the introduction to the Lord’s Prayer. With
hands extended, he then says this prayer together with the people.
153. After the Lord’s Prayer is concluded, the priest
alone, with hands extended, says the embolism Libera nos (Deliver
us). At the end, the people make the acclamation, Quia tuum
est regnum (For the kingdom).
154. Then the priest, with hands extended, says aloud the
prayer, Domine Iesu Christe, qui dixisti (Lord Jesus Christ, you
said). After this prayer is concluded, extending and then joining
his hands, he gives the greeting of peace while facing the people and
saying, Pax Domini sit simper vobiscum (The peace of the Lord be with
you always). The people answer, Et cum spiritu tuo (And also with
you). Afterwards, when appropriate, the priest adds, Offerte
vobis pacem (Let us offer each other the sign of peace).
The priest may give the sign of peace to the ministers but
always remains within the sanctuary, so as not to disturb the celebration. In
the dioceses of the United States of America, for a good reason, on special
occasions (for example, in the case of a funeral, a wedding, or when civic
leaders are present) the priest may offer the sign of peace to a few of the
faithful near the sanctuary. At the same time, in accord with the decisions
of the Conference of Bishops, all offer one another a sign that expresses
peace, communion, and charity. While the sign of peace is being given, one
may say,Pax Domini sit semper tecum (The peace of the Lord be with you
always), to which the response is Amen.
155. The priest then takes the host and breaks it over the
paten. He places a small piece in the chalice, saying quietly, Haec
commixtio (May this mingling). Meanwhile the Agnus Dei is
sung or said by the choir and congregation (cf. no. 83).
156. Then the priest, with hands joined, quietly says the
preparatory prayer of Communion:Domine Iesu Christe, Fili Dei vivi (Lord
Jesus Christ, Son of the living God) or Perceptio Corporis
et Sanguinis (Lord Jesus Christ, with faith in your love and mercy).
157. When the prayer is concluded, the priest genuflects,
takes the host consecrated in the same Mass, and, holding it slightly raised
above the paten or above the chalice, while facing the people, says, Ecce
Agnus Dei (This is the Lamb of God). With the people he adds, Domine,
non sum dignus (Lord, I am not worthy).
158. After this, standing and turned toward the altar, the
priest says quietly, Corpus Christi custodiat me in vitam aeternam
(May the Body of Christ bring me to everlasting life) and reverently
receives the Body of Christ. Then he takes the chalice, saying quietly, Sanguis
Christi custodiat me in vitam aeternam (May the Blood of Christ bring me to
everlasting life), and reverently receives the Blood of Christ.
159. The Communion chant begins while the priest is
receiving the Sacrament (cf. no. 86).
160. The priest then takes the paten or ciborium and goes
to the communicants, who, as a rule, approach in a procession.
The faithful are not permitted to take the consecrated
bread or the sacred chalice by themselves and, still less, to hand them from
one to another. The norm for reception of Holy Communion in the dioceses of
the United States is standing. Communicants should not be denied Holy
Communion because they kneel. Rather, such instances should be addressed
pastorally, by providing the faithful with proper catechesis on the reasons
for this norm.
When receiving Holy Communion, the communicant bows his or
her head before the Sacrament as a gesture of reverence and receives the Body
of the Lord from the minister. The consecrated host may be received either on
the tongue or in the hand, at the discretion of each communicant. When Holy
Communion is received under both kinds, the sign of reverence is also made
before receiving the Precious Blood.
161. If Communion is given only under the species of
bread, the priest raises the host slightly and shows it to each,
saying, Corpus Christi (The Body of Christ). The communicant
replies, Amen, and receives the Sacrament either on the tongue
or, where this is allowed and if the communicant so chooses, in the hand. As
soon as the communicant receives the host, he or she consumes it entirely.
If, however, Communion is given under both kinds, the rite
prescribed in nos. 284-287 is followed.
162. The priest may be assisted in the distribution of
Communion by other priests who happen to be present. If such priests are not
present and there is a very large number of communicants, the priest may call
upon extraordinary ministers to assist him, i.e., duly instituted acolytes or
even other faithful who have been deputed for this purpose.[97] In case of necessity, the
priest may depute suitable faithful for this single occasion.[98]
These ministers should not approach the altar before the
priest has received Communion, and they are always to receive from the hands
of the priest celebrant the vessel containing either species of the Most Holy
Eucharist for distribution to the faithful.
163. When the distribution of Communion is finished, the
priest himself immediately and completely consumes at the altar any
consecrated wine that happens to remain; as for any consecrated hosts that
are left, he either consumes them at the altar or carries them to the place
designated for the reservation of the Eucharist.
Upon returning to the altar, the priest collects any
fragments that may remain. Then, standing at the altar or at the credence
table, he purifies the paten or ciborium over the chalice, then purifies the
chalice, saying quietly, Quod ore sumpsimus (Lord, may I receive), and
dries the chalice with a purificator. If the vessels are purified at the
altar, they are carried to the credence table by a minister. Nevertheless, it
is also permitted, especially if there are several vessels to be purified, to
leave them suitably covered on a corporal, either at the altar or at the
credence table, and to purify them immediately after Mass following the
dismissal of the people.
164. Afterwards, the priest may return to the chair. A
sacred silence may now be observed for some period of time, or a Psalm or
another canticle of praise or a hymn may be sung (cf. no. 88).
165. Then, standing at the chair or at the altar and
facing the people the priest, with hands joined says, Oremus (Let us
pray); then, with hands extended, he recites the prayer after
Communion. A brief period of silence may precede the prayer, unless this has
been already observed immediately after Communion. At the end of the prayer
the people say the acclamation, Amen.
The Concluding Rites
166. When the prayer after Communion is concluded, brief
announcements to the people may be made, if they are needed.
167. Then the priest, extending his hands, greets the
people, saying, Dominus vobiscum (The Lord be with you). They
answer, Et cum spiritu tuo (And also with you). The priest,
joining his hands again and then immediately placing his left hand on his
breast, raises his right hand and adds, Benedicat vos omnipotens Deus (May
Almighty God bless you) and, as he makes the Sign of the Cross over
the people, continues, Pater, et Filius, et Spiritus Sanctus (the
Father, and the Son, and the Holy Spirit). All answer, Amen.
On certain days and occasions this blessing, in accordance
with the rubrics, is expanded and expressed by a prayer over the People or
another more solemn formula.
A Bishop blesses the people with the appropriate formula,
making the Sign of the Cross three times over the people.[99]
168. Immediately after the blessing, with hands joined,
the priest adds, Ite, missa est (The Mass is ended, go in peace),
and all answer, Deo gratias (Thanks be to God).
169. Then, as a rule, the priest venerates the altar with
a kiss and, after making a profound bow with the lay ministers, departs with
them.
170. If, however, another liturgical action follows the
Mass, the concluding rites, that is, the greeting, the blessing, and the
dismissal, are omitted.
171. When he is present at the Eucharistic Celebration, a
deacon should exercise his ministry, wearing sacred vestments. For the deacon
a.
Assists
the priest and remains at his side;
b.
Ministers
at the altar, with the chalice as well as the book;
c.
Proclaims
the Gospel and, at the direction of the priest celebrant, may preach the
homily (cf. no. 66);
d.
Guides
the faithful by appropriate introductions and explanations, and announces the
intentions of the Prayer of the Faithful;
e.
Assists
the priest celebrant in distributing Communion, and purifies and arranges the
sacred vessels;
f.
As
needed, fulfills the duties of other ministers himself if none of them is
present.
The Introductory Rites
172. Carrying the Book of the Gospels slightly
elevated, the deacon precedes the priest as he approaches the altar or else
walks at the priest’s side.
173. When he reaches the altar, if he is carrying
the Book of the Gospels, he omits the sign of reverence and goes
up to the altar. It is particularly appropriate that he should place the Book
of the Gospels on the altar, after which, together with the priest,
he venerates the altar with a kiss.
If, however, he is not carrying the Book of the
Gospels, he makes a profound bow to the altar with the priest in the
customary way and with him venerates the altar with a kiss.
Lastly, if incense is used, he assists the priest in
putting some into the thurible and in incensing the cross and the altar.
174. After the incensation of the altar, he goes to the
chair together with the priest, takes his place there at the side of the
priest and assists him as necessary.
The Liturgy of the Word
175. If incense is used, the deacon assists the priest
when he puts incense in the thurible during the singing of the Alleluia or
other chant. Then he makes a profound bow before the priest and asks for the
blessing, saying in a low voice, Iube, domine, benedicere (Father, give me
your blessing).The priest blesses him, saying, Dominus sit in
corde tuo (The Lord be in your heart). The deacon signs himself with
the Sign of the Cross and responds, Amen. Having bowed to the
altar, he then takes up the Book of the Gospels which was
placed upon it. He proceeds to the ambo, carrying the book slightly elevated.
He is preceded by a thurifer, carrying a thurible with smoking incense, and
by servers with lighted candles. There the deacon, with hands joined, greets
the people, saying, Dominus vobiscum (The Lord be with you). Then,
at the words Lectio sancti Evangelii (A reading from the holy
Gospel), he signs the book with his thumb and, afterwards, himself
on his forehead, mouth, and breast. He incenses the book and proclaims the
Gospel reading. When the reading is concluded, he says the acclamation Verbum
Domini (The Gospel of the Lord), and all respond, Laus tibi,
Christe (Praise to you, Lord Jesus Christ). He then venerates the book
with a kiss, saying privately, Per evangelica dicta (May the words of
the Gospel), and returns to the priest’s side.
When the deacon is assisting the Bishop, he carries the
book to him to be kissed, or else kisses it himself, saying quietly, Per
evangelica dicta dicta (May the words of the Gospel). In more solemn
celebrations, as the occasion suggests, a Bishop may impart a blessing to the
people with the Book of the Gospels.
Lastly, the deacon may carry the Book of the
Gospels to the credence table or to another appropriate and
dignified place.
176. If, in addition, there is no other suitable lector
present, the deacon should proclaim the other readings as well.
177. After the introduction by the priest it is the deacon
himself who normally announces the intentions of the Prayer of the Faithful,
from the ambo.
The Liturgy of the Eucharist
178. After the Prayer of the Faithful, while the priest
remains at the chair, the deacon prepares the altar, assisted by the acolyte,
but it is the deacon’s place to take care of the sacred vessels himself. He
also assists the priest in receiving the people’s gifts. Next, he hands the
priest the paten with the bread to be consecrated, pours wine and a little
water into the chalice, saying quietly, Per huius aquae (By the
mystery of this water), and after this presents the chalice to the
priest. He may also carry out the preparation of the chalice at the credence
table. If incense is used, the deacon assists the priest during the
incensation of the gifts, the cross, and the altar; afterwards, the deacon
himself or the acolyte incenses the priest and the people.
179. During the Eucharistic Prayer, the deacon stands near
the priest but slightly behind him, so that when needed he may assist the
priest with the chalice or the Missal.
From the epiclesis until the priest shows the chalice, the
deacon normally remains kneeling. If several deacons are present, one of them
may place incense in the thurible for the consecration and incense the host
and the chalice as they are shown to the people.
180. At the final doxology of the Eucharistic Prayer, the
deacon stands next to the priest, holding the chalice elevated while the
priest elevates the paten with the host, until the people have responded with
the acclamation, Amen.
181. After the priest has said the prayer at the Rite of
Peace and the greeting Pax Domini sit semper vobiscum (The peace of
the Lord be with you always) and the people have responded,Et cum
spiritu tuo (And also with you), the deacon, if it is appropriate,
invites all to exchange the sign of peace. He faces the people and, with
hands joined, says, Offerte vobis pacem (Let us offer each other the
sign of peace). Then he himself receives the sign of peace from the priest
and may offer it to those other ministers who are closer to him.
182. After the priest’s Communion, the deacon receives
Communion under both kinds from the priest himself and then assists the
priest in distributing Communion to the people. If Communion is given under
both kinds, the deacon himself administers the chalice to the communicants;
and, when the distribution is completed, he immediately and reverently
consumes at the altar all of the Blood of Christ that remains, assisted if
necessary by other deacons and priests.
183. When the distribution of Communion is completed, the
deacon returns to the altar with the priest and collects the fragments, if
any remain, and then carries the chalice and other sacred vessels to the
credence table, where he purifies them and arranges them in the usual way
while the priest returns to the chair. It is also permissible to leave the
vessels that need to be purified, suitably covered, at the credence table on
a corporal, and to purify them immediately after Mass following the dismissal
of the people.
The Concluding Rites
184. Once the prayer after Communion has been said, the
deacon makes brief announcements to the people, if indeed any need to be
made, unless the priest prefers to do this himself.
185. If a prayer over the people or a solemn formula for
the blessing is used, the deacon says,Inclinate vos ad benedictionem (Bow
your heads and pray for God’s blessing). After the priest’s
blessing, the deacon, with hands joined and facing the people, dismisses
them, saying, Ite, missa est (The Mass is ended, go in peace).
186. Then, together with the priest, the deacon venerates
the altar with a kiss, makes a profound bow, and departs in a manner similar
to the procession beforehand.
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.[100] 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.
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 theBook 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).
199. Concelebration, which appropriately expresses the
unity of the priesthood, of the Sacrifice, and also of the whole People of
God, is prescribed by the rite itself for the Ordination of a Bishop and of
priests, at the blessing of an abbot, and at the Chrism Mass.
Unless the good of the Christian faithful requires or
suggests otherwise, concelebration is also recommended at
a.
The
Evening Mass of the Lord’s Supper;
b.
The Mass
during Councils, meetings of Bishops, and synods;
c.
The
conventual Mass and the principal Mass in churches and oratories;
d.
Masses
at any kind of meeting of priests, either secular or religious.[101]
An individual priest is, however, permitted to celebrate
the Eucharist individually, though not at the same time as a concelebration
is taking place in the same church or oratory. On Holy Thursday, however, and
for Mass of the Easter Vigil, it is not permitted to celebrate individually.
200. Visiting priests should be gladly welcomed to
Eucharistic concelebration, as long as their priestly standing is
ascertained.
201. Where there is a large number of priests,
concelebration may take place even several times on the same day, wherever
necessity or pastoral benefit suggest it. Nevertheless, it must be held at
different times or in distinct sacred places.[102]
202. It is for the Bishop, in accordance with the norm of
law, to regulate the discipline for concelebration in all churches and
oratories of his diocese.
203. To be held in high regard is that concelebration in
which the priests of each diocese concelebrate with their own Bishop at a
stational Mass, especially on the more solemn days of the liturgical year, at
the Ordination Mass of a new Bishop of the diocese or of his Coadjutor or
Auxiliary, at the Chrism Mass, at the Evening Mass of the Lord’s Supper, at
celebrations of the Founder Saint of a local Church or the Patron of the
diocese, on anniversaries of the Bishop, and, lastly, on the occasion of a
Synod or a pastoral visitation.
For this same reason, concelebration is recommended
whenever priests gather together with their own Bishop either on the occasion
of a retreat or at any other meeting. In these instances the sign of the
unity of the priesthood and also of the Church inherent in every
concelebration is made more clearly manifest.[103]
204. For a particular reason, having to do either with the
significance of the rite or of the festivity, the faculty is given to
celebrate or concelebrate more than once on the same day in the following
cases:
a.
A priest
who has celebrated or concelebrated the Chrism Mass on Holy Thursday may also
celebrate or concelebrate the Evening Mass of the Lord’s Supper;
b.
A priest
who has celebrated or concelebrated the Mass of the Easter Vigil may
celebrate or concelebrate Mass during the day on Easter Sunday;
c.
On the
Nativity of the Lord (Christmas Day), all priests may celebrate or
concelebrate three Masses, provided the Masses are celebrated at their proper
times of day;
d.
On the
Commemoration of All the Faithful Departed (All Souls’ Day), all priests may
celebrate or concelebrate three Masses, provided that the celebrations take
place at different times, and that the norms established regarding the
application of second and third Masses are observed;[104]
e.
A priest
who concelebrates with the Bishop or his delegate at a Synod or pastoral
visitation, or concelebrates on the occasion of a meeting of priests, may
celebrate Mass again for the benefit of the faithful. This holds also, with
due regard for the prescriptions of law, for groups of religious.
205. A concelebrated Mass, whatever its form, is arranged
in accordance with the norms commonly in force (cf. nos. 112-198), except for
those matters that are to be observed, even with appropriate adaptation to
circumstances, as set forth below.
206. No one is ever to enter into a concelebration or to
be admitted as a concelebrant once the Mass has already begun.
207. In the sanctuary there should be prepared
a.
Seats
and texts for the concelebrating priests;
b.
On the
credence table: a chalice of sufficient size or else several chalices.
208. If a deacon is not present, his proper duties are to
be carried out by some of the concelebrants.
In the absence also of other ministers, their proper parts
may be entrusted to other suitable members of the faithful; otherwise, they
are carried out by some of the concelebrants.
209. In the vesting room or other suitable place, the
concelebrants put on the sacred vestments they customarily wear when
celebrating Mass individually. Should, however, a good reason arise, (e.g., a
large number of concelebrants or a lack of vestments), concelebrants other
than the principal celebrant may omit the chasuble and simply wear the stole
over the alb.
The Introductory Rites
210. When everything has been properly arranged, the
procession moves as usual through the church to the altar, the concelebrating
priests walking ahead of the principal celebrant.
211. On reaching the altar, the concelebrants and the
principal celebrant, after making a profound bow, venerate the altar with a
kiss, then go to their designated seats. The principal celebrant, if
appropriate, also incenses the cross and the altar and then goes to the
chair.
The Liturgy of the Word
212. During the Liturgy of the Word, the concelebrants
remain at their places, sitting or standing whenever the principal celebrant
does.
When the Alleluia is begun, all rise,
except for a Bishop, who puts incense into the thurible without saying
anything and blesses the deacon or, if there is no deacon, the concelebrant
who is to proclaim the Gospel. In a concelebration where a priest presides,
however, the concelebrant who in the absence of a deacon proclaims the Gospel
neither requests nor receives the blessing of the principal celebrant.
213. The homily is usually given by the principal
celebrant or by one of the concelebrants.
The Liturgy of the Eucharist
214. The Preparation of the Gifts (cf. nos. 139-146) is
carried out by the principal celebrant, while the other concelebrants remain
at their places.
215. After the prayer over the offerings has been said by
the principal celebrant, the concelebrants approach the altar and stand
around it, but in such a way that they do not obstruct the execution of the
rites and that the sacred action may be seen clearly by the faithful. They
should not be in the deacon’s way whenever he needs to go to the altar to
perform his ministry.
The deacon exercises his ministry at the altar whenever he
needs to assist with the chalice and the Missal. However, insofar as
possible, he stands back slightly, behind the concelebrating priests standing
around the principal celebrant.
The Manner of Speaking the Eucharistic Prayer
216. The Preface is sung or said by the principal priest
celebrant alone; but the Sanctus is sung or recited by all
the concelebrants, together with the congregation and the choir.
217. After the Sanctus, the priest
concelebrants continue the Eucharistic Prayer in the way described below.
Unless otherwise indicated, only the principal celebrant makes the gestures.
218. The parts spoken by all the concelebrants together
and especially the words of consecration, which all are bound to say, are to
be said in such a way that the concelebrants speak them in a very low voice
and that the principal celebrant’s voice be clearly heard. In this way the
words can be better understood by the people.
It is a praiseworthy practice for the parts that are to be
said by all the concelebrants together and for which musical notation is
provided in the Missal to be sung.
Eucharistic Prayer I, or The Roman Canon
219. In Eucharistic Prayer I, or the Roman Canon, the
prayer Te igitur (We come to you, Father)is said by the principal
celebrant alone, with hands extended.
220. It is appropriate that the commemoration of
the living (the Memento) and theCommunicantes (In union with the
whole Church) be assigned to one or other of the concelebrating
priests, who then speaks these prayers aloud, with hands extended.
221. The Hanc igitur (Father, accept this
offering) is likewise said by the principal celebrant alone, with
hands extended.
222. From the Quam oblationem (Bless and approve
our offering) up to and including theSupplices (Almighty God, we
pray that your angel), the principal celebrant alone makes the
gestures, while all the concelebrants speak everything together, in this
manner:
a.
The Quam
oblationem (Bless and approve our offering) with hands extended
toward the offerings;
b.
The Qui
pridie (The day before he suffered) and the Simili modo
(When supper was ended) with hands joined;
c.
While
speaking the words of the Lord, each extends his right hand toward the bread
and toward the chalice, if this seems appropriate; as the host and the
chalice are shown, however, they look toward them and afterwards bow
profoundly;
d.
The Unde
et memores (Father, we celebrate the memory) and the Supra
quae (Look with favor) with hands extended;
e.
From
the Supplices (Almighty God, we pray that your angel) up to
and including the words ex hac altaris participatione (as we receive
from this altar), they bow with hands joined; then they stand upright and
cross themselves at the words omni benedictione et gratia repleamur
(let us be filled with every grace and blessing).
223. The commemoration of the dead (Memento) and
the Nobis quoque peccatoribus (Though we are sinners) are
appropriately assigned to one or other of the concelebrants, who speaks them
aloud alone, with hands extended.
224. At the words Nobis quoque peccatoribus
(Though we are sinners) all the concelebrants strike their breast.
225. The Per quem haec omnia (Through him you give
us all these gifts) is said by the principal celebrant alone.
Eucharistic Prayer II
226. In Eucharistic Prayer II the Vere Sanctus
(Lord, you are holy indeed) is spoken by the principal celebrant
alone, with hands extended.
227. From the Haec ergo dona (Let your
Spirit come upon) to the Et supplices (May all of us who
share) inclusive, all the concelebrants speak all the following
together:
a.
The Haec
ergo dona (Let your Spirit come upon) with hands extended toward the
offerings;
b.
The Qui
cum passioni (Before he was given up to death) and the Simili
modo (When supper was ended) with hands joined;
c.
While
speaking the words of the Lord, each extends his right hand toward the bread
and toward the chalice, if this seems appropriate; as the host and the
chalice are shown, however, they look toward them and afterwards bow
profoundly;
d.
The Memores
igitur (In memory of his death) and the Et supplices (May
all of us who share) with hands extended.
228. The intercessions for the living, Recordare,
Domine (Lord, remember your Church), andfor the dead, Memento
etiam fratrum nostrorum (Remember our brothers and sisters), are
appropriately assigned to one or other of the concelebrants, who speaks them
aloud alone, with hands extended.
Eucharistic Prayer III
229. In Eucharistic Prayer III, the Vere Sanctus
(Father, you are holy indeed) is spoken by the principal celebrant
alone, with hands extended.
230. From the Supplices ergo te, Domine (And so,
Father, we bring you these gifts) to theRespice, quaesumus (Look
with favor) inclusive, all the concelebrants speak all the following
together:
The Supplices ergo te, Domine (And so,
Father, we bring you these gifts) with hands extended toward the
offerings;
The Ipse enim in qua nocte tradebatur (On the
night he was betrayed) and the Simili modo (When supper was
ended) with hands joined;
While speaking the words of the Lord, each extends his
right hand toward the bread and toward the chalice, if this seems
appropriate; as the host and the chalice are shown, however, they look at
them and, afterwards, bow profoundly;
The Memores igitur (Father, calling to mind) and
the Respice, quaesumus (Look with favor)with hands outstretched.
231. The intercessions Ipse nos (May he make us an
everlasting gift), Haec hostia nostrae reconciliationis (Lord,
may this sacrifice), and Fratres nostros (Welcome into your
kingdom)are appropriately assigned to one or other of the concelebrants,
who speaks them aloud alone, with hands extended.
Eucharistic Prayer IV
232. In Eucharistic Prayer IV, the Confitemur tibi,
Pater sancte (Father, we acknowledge) up to and including the
words omnem sanctificationem compleret (bring us the fullness of
grace) is spoken by the principal celebrant alone, with hands
extended.
233. From the Quaesumus, igitur, Domine (Father,
may this Holy Spirit) to the Respice, Domine (Lord, look
upon the sacrifice) inclusive, all the concelebrants speak all the
following together:
a.
The Quaesumus
igitur, Domine (Father, may this Holy Spirit) with hands extended
toward the offerings;
b.
The Ipse
enim, cum hora venisset (He always loved those) and the Simili
modo (When supper was ended) with hands joined;
c.
While
speaking the words of the Lord, each extends his right hand toward the bread
and toward the chalice, if this seems appropriate; as the host and the
chalice are shown, however, they look toward them and afterwards bow
profoundly;
d.
The Unde
et nos (Father, we now celebrate) and the Respice, Domine
(Lord, look upon this sacrifice) with hands outstretched.
234. The intercessions Nunc ergo, Domine, omnium
recordare (Lord, remember those) andNobis omnibus (Father, in
your mercy) are appropriately assigned to one or other of the
concelebrants, who speaks them aloud alone, with hands extended.
235. As to other Eucharistic Prayers approved by the
Apostolic See, the norms established for each one are to be observed.
236. The concluding doxology of the Eucharistic Prayer is
spoken solely by the principal priest celebrant and, if this is desired,
together with the other concelebrants, but not by the faithful.
The Communion Rite
237. Then the principal celebrant, with hands joined, says
the introduction to the Lord’s Prayer. Then, with hands extended, he says the
prayer itself together with the other concelebrants, who also pray with hands
extended and with the people.
238. Libera nos (Deliver us) is said by
the principal celebrant alone, with hands extended. All the concelebrants,
together with the people, sing or say the final acclamation Quia tuum
est regnum (For the kingdom).
239. After the deacon or, when no deacon is present, one
of the concelebrants has said the invitation Offerte vobis pacem (Let
us offer each other the sign of peace), all exchange the sign of
peace with one another. The concelebrants who are nearer the principal
celebrant receive the sign of peace from him before the deacon does.
240. While the Agnus Dei is sung or said,
the deacons or some of the concelebrants may help the principal celebrant
break the hosts for Communion, both of the concelebrants and of the people.
241. After the commingling, the principal celebrant alone,
with hands joined, privately says the prayer Domine Iesu Christe,
Fili Dei vivi (Lord Jesus Christ, Son of the living God) orPerceptio
Corporis et Sanguinis (Lord Jesus Christ, with faith in your love and mercy).
242. When this prayer before Communion is finished, the
principal celebrant genuflects and steps back a little. Then one after
another the concelebrants come to the middle of the altar, genuflect, and
reverently take the Body of Christ from the altar. Then holding it in their
right hand, with the left hand placed below, they return to their places. The
concelebrants may, however, remain in their places and take the Body of
Christ from the paten presented to them by the principal celebrant or by one
or more of the concelebrants, or by passing the paten one to another.
243. Then the principal celebrant takes a host consecrated
in the same Mass, holds it slightly raised above the paten or the chalice,
and, facing the people, says the Ecce Agnus Dei (This is the Lamb of
God). With the concelebrants and the people he continues, saying
the Domine, non sum dignus (Lord, I am not worthy).
244. Then the principal celebrant, facing the altar, says
quietly, Corpus Christi custodiat me ad vitam aeternam (May the body
of Christ bring me to everlasting life), and reverently receives the Body
of Christ. The concelebrants do likewise, communicating themselves. After
them the deacon receives the Body and Blood of the Lord from the principal
celebrant.
245. The Blood of the Lord may be received either by
drinking from the chalice directly, or by intinction, or by means of a tube
or a spoon.
246. If Communion is received by drinking directly from
the chalice, one or other of two procedures may be followed:
a.
The
principal celebrant, standing at the middle of the altar, takes the chalice
and says quietly,Sanguis Christi custodiat me in vitam aeternam (May the
Blood of Christ bring me to everlasting life). He consumes a little of
the Blood of Christ and hands the chalice to the deacon or a concelebrant. He
then distributes Communion to the faithful (cf. nos. 160-162). The
concelebrants approach the altar one after another or, if two chalices are
used, two by two. They genuflect, partake of the Blood of Christ, wipe the
rim of the chalice, and return to their seats.
b.
The
principal celebrant normally consumes the Blood of the Lord standing at the
middle of the altar.
The concelebrants may, however, partake of the Blood of
the Lord while remaining in their places and drinking from the chalice presented
to them by the deacon or by one of the concelebrants, or else passed from one
to the other. The chalice is always wiped either by the one who drinks from
it or by the one who presents it. After communicating, each returns to his
seat.
247. The deacon reverently drinks at the altar all of the
Blood of Christ that remains, assisted, if necessary, by some of the
concelebrants. He then carries the chalice over to the credence table and
there he or a duly instituted acolyte purifies, wipes, and arranges it in the
usual way (cf. no. 183).
248. The Communion of the concelebrants may also be
arranged so that each concelebrant communicates the Body of the Lord at the
altar and, immediately afterwards, the Blood of the Lord.
In this case the principal celebrant receives Communion
under both kinds in the usual way (cf. no. 158), observing, however, the rite
chosen in each particular instance for Communion from the chalice; and the
other concelebrants should follow suit.
After the principal celebrant’s Communion, the chalice is
placed on another corporal at the side of the altar. The concelebrants
approach the middle of the altar one after another, genuflect, and receive
the Body of the Lord; then they go to the side of the altar and consume the
Blood of the Lord, following the rite chosen for Communion from the chalice,
as has just been said.
The Communion of the deacon and the purification of the
chalice take place as already described.
249. If the concelebrants’ Communion is by intinction, the
principal celebrant receives the Body and Blood of the Lord in the usual way,
but making sure that enough of the precious Blood remains in the chalice for
the Communion of the concelebrants. Then the deacon, or one of the
concelebrants, arranges the chalice as appropriate in the center of the altar
or at the side on another corporal together with the paten containing
particles of the host.
The concelebrants approach the altar one after another,
genuflect, and take a particle, dip it partly into the chalice, and, holding
a purificator under their chin, consume the intincted particle. They then
return to their places as at the beginning of Mass.
The deacon also receives Communion by intinction and to
the concelebrant’s words, Corpus et Sanguis Christi (The Body and
Blood of Christ) makes the response, Amen. The deacon,
however, consumes at the altar all that remains of the Precious Blood,
assisted, if necessary, by some of the concelebrants. He carries the chalice
to the credence table and there he or a duly instituted acolyte purifies,
wipes and arranges it in the usual way.
The Concluding Rites
250. Everything else is done by the principal celebrant in
the usual way until the end of Mass (cf. nos. 166-168), while the other
concelebrants remain at their seats.
251. Before leaving the altar, the concelebrants make a
profound bow to the altar. For his part the principal celebrant, along with
the deacon, venerates the altar with a kiss in the usual way.
252. At a Mass celebrated by a priest with only one
minister to assist him and to make the responses, the rite of Mass with a
congregation is followed (cf. nos. 120-169) the minister saying the people’s
parts as appropriate.
253. If, however, the minister is a deacon, he performs
his proper duties (cf. nos. 171-186) and likewise carries out the other
parts, that is, those of the people.
254. Mass should not be celebrated without a minister or
at least one of the faithful, except for a just and reasonable cause. In this
case, the greetings, the introductory or explanatory remarks, and the
blessing at the end of Mass are omitted.
255. Before Mass, the necessary vessels are prepared
either at the credence table or on the righthand side of the altar.
The Introductory Rites
256. The priest approaches the altar and, after making a
profound bow along with the minister, venerates the altar with a kiss and
goes to the chair. If he wishes, the priest may remain at the altar; in this
case, the Missal is likewise prepared there. Then the minister or the priest
says the Entrance Antiphon.
257. Then the priest, standing, makes with the minister
the sign of the Cross as the priest says, In nomine Patris (In the
name of the Father). Facing the minister, he greets the minister choosing
one of the formulas of greeting.
258. Then the Act of Penitence takes place, and, if
required by the rubrics, the Kyrie and Gloriaare
said.
259. Then, with hands joined, the priest says, Oremus
(Let us pray). After a suitable pause, with hands extended he says
the collect. At the end the minister makes the acclamation, Amen.
The Liturgy of the Word
260. The readings should whenever possible be proclaimed
from the ambo or a lectern.
261. After the collect, the minister reads the first
reading and Psalm, the second reading, when it is to be said, and the verse
for the Alleluia or other chant.
262. Then the priest bows profoundly and says the Munda
cor meum (Almighty God, cleanse my heart) and, afterwards, reads the
Gospel. At the conclusion he says, Verbum Domini (The Gospel of the
Lord), to which the minister responds, Laus tibi, Christe (Praise
to you, Lord Jesus Christ). The priest then venerates the book with
a kiss, saying quietly the Per evangelica dicta (May the words of the
Gospel).
263. Afterwards, if required by the rubrics, the priest
says the Creed together with the minister.
264. The Prayer of the Faithful follows, which may be said
even in this form of Mass. The priest introduces and concludes it, with the
minister announcing the intentions.
The Liturgy of the Eucharist
265. In the Liturgy of the Eucharist, everything is done
as in a Mass with a congregation, with the following exceptions.
266. After the acclamation at the end of the embolism that
follows the Lord’s Prayer, the priest says the prayer Domine Iesu
Christe, qui dixisti (Lord Jesus Christ, you said). He then
adds, Pax Domini sit semper vobiscum (The peace of the Lord be with
you always), and the minister answers, Et cum spiritu tuo
(And also with you). The priest gives the sign of peace to the
minister, if appropriate.
267. Then, while he says the Agnus Dei (Lamb
of God) with the minister, the priest breaks the host over the
paten. After the Agnus Dei, he performs the commingling, saying
quietly the Haec commixtio (May this mingling).
268. After the commingling, the priest quietly says the
prayer Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of
the living God) or Perceptio (Lord Jesus Christ, with faith
in your love and mercy). Then he genuflects, takes the host, and, if the
minister is to receive Communion, turns to the minister and, holding the host
a little above the paten or the chalice, says the Ecce Agnus Dei
(This is the Lamb of God), adding with the minister the Domine,
non sum dignus (Lord, I am not worthy). Facing the altar, the priest then
partakes of the Body of Christ. If, however, the minister does not receive
Communion, the priest, after genuflecting, takes the host and, facing the
altar, says quietly the Domine, non sum dignus (Lord, I am not
worthy) and theCorpus Christi custodiat (May the Body of Christ
bring) and then receives the Body of Christ. Then he takes the
chalice and says quietly, Sanguis Christi custodiat (May the Blood of
Christ bring), and then consumes the Blood of Christ.
269. Before Communion is given to the minister, the
Communion Antiphon is said by the minister or by the priest himself.
270. The priest purifies the chalice at the credence table
or at the altar. If the chalice is purified at the altar, it may be carried
to the credence table by the minister or may again be placed on the altar at
the side.
271. After the purification of the chalice, the priest
should observe some moments of silence, after which he says the prayer after
Communion.
The Concluding Rites
272. The concluding rites are carried out as at a Mass
with a congregation, but the dismissal formula is omitted. The priest
venerates the altar in the usual way with a kiss and, after making a profound
bow with the minister, departs.
Veneration of the Altar and the Book of the Gospels
273. According to traditional practice, the altar and
the Book of the Gospels are venerated by means of a kiss.
Where, however, a sign of this kind is not in harmony with the traditions or
the culture of some region, it is for the Conference of Bishops to establish
some other sign in its place, with the consent of the Apostolic See.
Genuflections and Bows
274. A genuflection, made by bending the right knee to the
ground, signifies adoration, and therefore it is reserved for the Most
Blessed Sacrament, as well as for the Holy Cross from the solemn adoration
during the liturgical celebration on Good Friday until the beginning of the
Easter Vigil.
During Mass, three genuflections are made by the priest
celebrant: namely, after the showing of the host, after the showing of the
chalice, and before Communion. Certain specific features to be observed in a
concelebrated Mass are noted in their proper place (cf. nos. 210-251).
If, however, the tabernacle with the Most Blessed
Sacrament is present in the sanctuary, the priest, the deacon, and the other
ministers genuflect when they approach the altar and when they depart from
it, but not during the celebration of Mass itself.
Otherwise all who pass before the Most Blessed Sacrament
genuflect, unless they are moving in procession.
Ministers carrying the processional cross or candles bow
their heads instead of genuflecting.
275. A bow signifies reverence and honor shown to the
persons themselves or to the signs that represent them. There are two kinds
of bows: a bow of the head and a bow of the body.
a.
A bow of
the head is made when the three Divine Persons are named together and at the
names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor
Mass is being celebrated.
b.
A bow of
the body, that is to say a profound bow, is made to the altar; during the
prayersMunda cor meum (Almighty God, cleanse my heart) and In
spiritu humilitatis (Lord God, we ask you to receive); in the Creed at
the words Et incarnatus est (by the power of the Holy Spirit . . .
and became man); in the Roman Canon at the words Supplices te
rogamus (Almighty God, we pray that your angel). The same kind of bow is
made by the deacon when he asks for a blessing before the proclamation of the
Gospel. In addition, the priest bows slightly as he speaks the words of the
Lord at the consecration.
Incensation
276. Thurification or incensation is an expression of
reverence and of prayer, as is signified in Sacred Scripture (cf. Ps 141
[140]:2, Rev 8:3).
a.
Incense
may be used if desired in any form of Mass:
b.
During
the Entrance procession;
c.
At the
beginning of Mass, to incense the cross and the altar;
d.
At the
Gospel procession and the proclamation of the Gospel itself;
e.
After
the bread and the chalice have been placed upon the altar, to incense the
offerings, the cross, and the altar, as well as the priest and the people;
f.
At the
showing of the host and the chalice after the consecration.
277. The priest, having put incense into the thurible,
blesses it with the sign of the Cross, without saying anything.
Before and after an incensation, a profound bow is made to
the person or object that is incensed, except for the incensation of the
altar and the offerings for the Sacrifice of the Mass.
The following are incensed with three swings of the thurible:
the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord
exposed for public veneration, the offerings for the sacrifice of the Mass,
the altar cross, the Book of the Gospels, the Paschal Candle, the
priest, and the people.
The following are incensed with two swings of the
thurible: relics and images of the Saints exposed for public veneration,
which should be done, however, only at the beginning of the celebration,
after the incensation of the altar.
The altar is incensed with single swings of the thurible
in this way:
a.
If the
altar is freestanding with respect to the wall, the priest incenses walking
around it;
b.
If the
altar is not freestanding, the priest incenses it while walking first to the
righthand side, then to the left.
The cross, if situated on or near the altar, is incensed
by the priest before he incenses the altar; otherwise, he incenses it when he
passes in front of it.
The priest incenses the offerings with three swings of the
thurible or by making the sign of the cross over the offerings with the
thurible before going on to incense the cross and the altar.
The Purification
278. Whenever a fragment of the host adheres to his
fingers, especially after the fraction or the Communion of the faithful, the
priest is to wipe his fingers over the paten or, if necessary, wash them.
Likewise, he should also gather any fragments that may have fallen outside
the paten.
279. The sacred vessels are purified by the priest, the
deacon, or an instituted acolyte after Communion or after Mass, insofar as
possible at the credence table. The purification of the chalice is done with
water alone or with wine and water, which is then drunk by whoever does the
purification. The paten is usually wiped clean with the purificator.
Care must be taken that whatever may remain of the Blood
of Christ after the distribution of Communion is consumed immediately and
completely at the altar.
280. If a host or any particle should fall, it is to be
picked up reverently. If any of the Precious Blood is spilled, the area where
the spill occurred should be washed with water, and this water should then be
poured into the sacrarium in the sacristy.
Communion under Both Kinds
281. Holy Communion has a fuller form as a sign when it is
distributed under both kinds. For in this form the sign of the Eucharistic
banquet is more clearly evident and clear expression is given to the divine
will by which the new and eternal Covenant is ratified in the Blood of the
Lord, as also the relationship between the Eucharistic banquet and the
eschatological banquet in the Father’s Kingdom.[105]
282. Sacred pastors should take care to ensure that the
faithful who participate in the rite or are present at it are as fully aware
as possible of the Catholic teaching on the form of Holy Communion as set
forth by the Ecumenical Council of Trent. Above all, they should instruct the
Christian faithful that the Catholic faith teaches that Christ, whole and
entire, and the true Sacrament, is received even under only one species, and
consequently that as far as the effects are concerned, those who receive
under only one species are not deprived of any of the grace that is necessary
for salvation.[106]
They are to teach, furthermore, that the Church, in her
stewardship of the Sacraments, has the power to set forth or alter whatever
provisions, apart from the substance of the Sacraments, that she judges to be
most conducive to the veneration of the Sacraments and the well-being of the
recipients, in view of changing conditions, times, and places.[107] At the same time, the
faithful should be encouraged to seek to participate more eagerly in this
sacred rite, by which the sign of the Eucharistic banquet is made more fully
evident.
283. In addition to those cases given in the ritual books,
Communion under both kinds is permitted for
a.
Priests
who are not able to celebrate or concelebrate Mass;
b.
The
deacon and others who perform some duty at the Mass;
c.
Members
of communities at the conventual Mass or “community” Mass, along with
seminarians, and all who are engaged in a retreat or are taking part in a
spiritual or pastoral gathering.
The diocesan Bishop may establish norms for Communion
under both kinds for his own diocese, which are also to be observed in
churches of religious and at celebrations with small groups. The diocesan
Bishop is also given the faculty to permit Communion under both kinds
whenever it may seem appropriate to the priest to whom, as its own shepherd,
a community has been entrusted, provided that the faithful have been well
instructed and there is no danger of profanation of the Sacrament or of the
rite’s becoming difficult because of the large number of participants or some
other reason.
In all that pertains to Communion under both kinds,
the Norms for the Distribution and Reception of Holy Communion under
Both Kinds in the Dioceses of the United States of America are to be
followed (see nos. 27-54).
284. When Communion is distributed under both kinds,
a.
The
chalice is usually administered by a deacon or, when no deacon is present, by
a priest, or even by a duly instituted acolyte or another extraordinary
minister of Holy Communion, or by a member of the faithful who, in case of
necessity, has been entrusted with this duty for a single occasion;
b.
Whatever
may remain of the Blood of Christ is consumed at the altar by the priest or
the deacon or the duly instituted acolyte who ministered the chalice. The
same then purifies, wipes, and arranges the sacred vessels in the usual way.
Any of the faithful who wish to receive Holy Communion
under the species of bread alone should be granted their wish.
285. For Communion under both kinds the following should
be prepared:
a.
If
Communion from the chalice is carried out by communicants’ drinking directly
from the chalice, a chalice of a sufficiently large size or several chalices
are prepared. Care should, however, be taken in planning lest beyond what is
needed of the Blood of Christ remains to be consumed at the end of the
celebration.
b.
If
Communion is carried out by intinction, the hosts should be neither too thin
nor too small, but rather a little thicker than usual, so that after being
dipped partly into the Blood of Christ they can still easily be distributed
to each communicant.
286. If Communion of the Blood of Christ is carried out by
communicants’ drinking from the chalice, each communicant, after receiving
the Body of Christ, moves and stands facing the minister of the chalice. The
minister says, Sanguis Christi (The Blood of Christ), the
communicant responds, Amen, and the minister hands over the
chalice, which the communicant raises to his or her mouth. Each communicant
drinks a little from the chalice, hands it back to the minister, and then
withdraws; the minister wipes the rim of the chalice with the purificator.
287. If Communion from the chalice is carried out by
intinction, each communicant, holding a communion-plate under the chin,
approaches the priest who holds a vessel with the sacred particles, a
minister standing at his side and holding the chalice. The priest takes a
host, dips it partly into the chalice and, showing it, says, Corpus
et Sanguis Christi (The Body and Blood of Christ). The communicant
responds, Amen, receives the Sacrament in the mouth from the
priest, and then withdraws.
The Arrangement and Furnishing of
Churches
for the Celebration of the Eucharist
288. For the celebration of the Eucharist, the people of
God normally are gathered together in a church or, if there is no church or
if it is too small, then in another respectable place that is nonetheless
worthy of so great a mystery. Churches, therefore, and other places should be
suitable for carrying out the sacred action and for ensuring the active
participation of the faithful. Sacred buildings and requisites for divine
worship should, moreover, be truly worthy and beautiful and be signs and symbols
of heavenly realities.[108]
289. Consequently, the Church constantly seeks the noble
assistance of the arts and admits the artistic expressions of all peoples and
regions.[109] In fact, just as she is intent
on preserving the works of art and the artistic treasures handed down from
past centuries[110] and, insofar as necessary,
on adapting them to new needs, so also she strives to promote new works of
art that are in harmony with the character of each successive age.[111]
On account of this, in commissioning artists and choosing
works of art to be admitted into a church, what should be required is that
true excellence in art which nourishes faith and devotion and accords
authentically with both the meaning and the purpose for which it is intended.[112]
290. All churches should be dedicated or, at least,
blessed. Cathedrals and parish churches, however, are to be dedicated with a
solemn rite.
291. For the proper construction, restoration, and
remodeling of sacred buildings, all who are involved in the work are to
consult the diocesan commission on the sacred Liturgy and sacred Art. The
diocesan Bishop, moreover, should use the counsel and help of this commission
whenever it comes to laying down norms on this matter, approving plans for
new buildings, and making decisions on the more important issues.[113]
292. Church decor should contribute toward the church’s noble
simplicity rather than ostentation. In the choice of materials for church
appointments there should be a concern for genuineness of materials and an
intent to foster the instruction of the faithful and the dignity of the
entire sacred place.
293. A proper arrangement of a church and its surroundings
that appropriately meets contemporary needs requires attention not only to
the elements related more directly to the celebration of the sacred actions
but also to those things conducive to the appropriate comfort of the faithful
that are normally forthcoming in places where people regularly gather.
294. The People of God, gathered for Mass, has a coherent
and hierarchical structure, which finds its expression in the variety of
ministries and the variety of actions according to the different parts of the
celebration. The general ordering of the sacred building must be such that in
some way it conveys the image of the gathered assembly and allows the
appropriate ordering of all the participants, as well as facilitating each in
the proper carrying out of his function.
The faithful and the choir should have a place that
facilitates their active participation.[114]
The priest celebrant, the deacon, and the other ministers
have places in the sanctuary. Seats for concelebrants should also be prepared
there. If, however, their number is great, seats should be arranged in
another part of the church, but near the altar.
All these elements, even though they must express the
hierarchical structure and the diversity of ministries, should nevertheless
bring about a close and coherent unity that is clearly expressive of the unity
of the entire holy people. Indeed, the character and beauty of the place and
all its furnishings should foster devotion and show forth the holiness of the
mysteries celebrated there.
295. The sanctuary is the place where the altar stands,
where the word of God is proclaimed, and where the priest, the deacon, and
the other ministers exercise their offices. It should suitably be marked off
from the body of the church either by its being somewhat elevated or by a
particular structure and ornamentation. It should, however, be large enough
to allow the Eucharist to be celebrated properly and easily seen.[115]
The Altar and Its Appointments
296. The altar on which the Sacrifice of the Cross is made
present under sacramental signs is also the table of the Lord to which the
People of God is called together to participate in the Mass, as well as the
center of the thanksgiving that is accomplished through the Eucharist.
297. The celebration of the Eucharist in a sacred place is
to be carried out on an altar; but outside a sacred place, it may be carried
out on a suitable table, always with the use of a cloth, a corporal, a cross,
and candles.
298. It is appropriate to have a fixed altar in every
church, since it more clearly and permanently signifies Christ Jesus, the
living stone (1 Pt 2:4; cf. Eph 2:20). In other places set aside for sacred
celebrations, the altar may be movable.
An altar is called “fixed” if it is attached to the floor
so as not to be removeable; otherwise it is called “moveable.”
299. The altar should be built apart from the wall, in
such a way that it is possible to walk around it easily and that Mass can be
celebrated at it facing the people, which is desirable wherever possible. The
altar should, moreover, be so placed as to be truly the center toward which
the attention of the whole congregation of the faithful naturally turns.[116] The altar is usually fixed
and is dedicated.
300. An altar whether fixed or movable is dedicated
according to the rite prescribed in the Roman Pontifical; but it is
permissible for a movable altar simply to be blessed.
301. In keeping with the Church’s traditional practice and
the altar’s symbolism, the table of a fixed altar is to be of stone and
indeed of natural stone. In the dioceses of the United States of America,
however, wood which is worthy, solid, and well-crafted may be used, provided
that the altar is structurally immobile. The supports or base for upholding
the table, however, may be made of any sort of material, provided it is
worthy and solid.
A movable altar may be constructed of any noble and solid
materials suited to liturgical use, according to the traditions and usages of
the different regions.
302. The practice of placing relics of Saints, even those
not Martyrs, under the altar to be dedicated is fittingly retained. Care
should be taken, however, to ensure the authenticity of such relics.
303. In building new churches, it is preferable to erect a
single altar which in the gathering of the faithful will signify the one
Christ and the one Eucharist of the Church.
In already existing churches, however, when the old altar
is positioned so that it makes the people’s participation difficult but
cannot be moved without damage to its artistic value, another fixed altar, of
artistic merit and duly dedicated, should be erected and sacred rites
celebrated on it alone. In order not to distract the attention of the
faithful from the new altar, the old altar should not be decorated in any
special way.
304. Out of reverence for the celebration of the memorial
of the Lord and for the banquet in which the Body and Blood of the Lord are
offered on an altar where this memorial is celebrated, there should be at
least one white cloth, its shape, size, and decoration in keeping with the
altar’s design. When, in the dioceses of the United States of America, other
cloths are used in addition to the altar cloth, then those cloths may be of
other colors possessing Christian honorific or festive significance according
to longstanding local usage, provided that the uppermost cloth covering
the mensa (i.e., the altar cloth itself) is always white in
color.
305. Moderation should be observed in the decoration of
the altar.
During Advent the floral decoration of the altar should be
marked by a moderation suited to the character of this season, without
expressing prematurely the full joy of the Nativity of the Lord. During Lent
it is forbidden for the altar to be decorated with flowers. Laetare Sunday
(Fourth Sunday of Lent), solemnities, and feasts are exceptions.
Floral decorations should always be done with moderation
and placed around the altar rather than on its mensa.
306. Only what is required for the celebration of the Mass
may be placed on the mensa of the altar: namely, from the
beginning of the celebration until the proclamation of the Gospel, the Book
of the Gospels; then from the Presentation of the Gifts until the
purification of the vessels, the chalice with the paten, a ciborium, if
necessary, and, finally, the corporal, the purificator, the pall, and the
Missal.
In addition, microphones that may be needed to amplify the
priest’s voice should be arranged discreetly.
307. The candles, which are required at every liturgical
service out of reverence and on account of the festiveness of the celebration
(cf. no. 117), are to be appropriately placed either on or around the altar
in a way suited to the design of the altar and the sanctuary so that the
whole may be well balanced and not interfere with the faithful’s clear view
of what takes place at the altar or what is placed on it.
308. There is also to be a cross, with the figure of
Christ crucified upon it, either on the altar or near it, where it is clearly
visible to the assembled congregation. It is appropriate that such a cross,
which calls to mind for the faithful the saving Passion of the Lord, remain
near the altar even outside of liturgical celebrations.
The Ambo
309. The dignity of the word of God requires that the
church have a place that is suitable for the proclamation of the word and
toward which the attention of the whole congregation of the faithful
naturally turns during the Liturgy of the Word.[117]
It is appropriate that this place be ordinarily a
stationary ambo and not simply a movable lectern. The ambo must be located in
keeping with the design of each church in such a way that the ordained
ministers and lectors may be clearly seen and heard by the faithful.
From the ambo only the readings, the responsorial Psalm,
and the Easter Proclamation (Exsultet) are to be proclaimed; it may be
used also for giving the homily and for announcing the intentions of the
Prayer of the Faithful. The dignity of the ambo requires that only a minister
of the word should go up to it.
It is appropriate that a new ambo be blessed according to
the rite described in the Roman Ritual[118] before it is put into
liturgical use.
The Chair for the Priest Celebrant and Other Seats
310. 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
impede this: for example, if the great distance would interfere with
communication between the priest and the gathered assembly, or if the
tabernacle is in the center behind the altar. Any appearance of a throne, however,
is to be avoided.[119] It is appropriate that,
before being put into liturgical use, the chair be blessed according to the
rite described in the Roman Ritual.[120]
Likewise, seats should be arranged in the sanctuary for
concelebrating priests as well as for priests who are present for the
celebration in choir dress but who are not concelebrating.
The seat for the deacon should be placed near that of the
celebrant. Seats for the other ministers are to be arranged so that they are
clearly distinguishable from those for the clergy and so that the ministers
are easily able to fulfill the function entrusted to them.[121]
The Places for the Faithful
311. Places should be arranged with appropriate care for
the faithful so that they are able to participate in the sacred celebrations
visually and spiritually, in the proper manner. It is expedient for benches
or seats usually to be provided for their use. The custom of reserving seats
for private persons, however, is reprehensible.[122] Moreover, benches or chairs
should be arranged, especially in newly built churches, in such a way that
the people can easily take up the postures required for the different parts
of the celebration and can easily come forward to receive Holy Communion.
Care should be taken that the faithful be able not only to
see the priest, the deacon, and the lectors but also, with the aid of modern
technical means, to hear them without difficulty.
The Place for the Choir and the Musical Instruments
312. The choir should be positioned with respect to the
design of each church so as to make clearly evident its character as a part
of the gathered community of the faithful fulfilling a specific function. The
location should also assist the choir to exercise its function more easily
and conveniently allow each choir member full, sacramental participation in
the Mass.[123]
313. The organ and other lawfully approved musical
instruments are to be placed in an appropriate place so that they can sustain
the singing of both the choir and the congregation and be heard with ease by
all if they are played alone. It is appropriate that, before being put into
liturgical use, the organ be blessed according to the rite described in the
Roman Ritual.[124]
In Advent the organ and other musical instruments should
be used with a moderation that is consistent with the season’s character and
does not anticipate the full joy of the Nativity of the Lord.
In Lent the playing of the organ and musical instruments
is allowed only to support the singing. Exceptions are Laetare Sunday (Fourth
Sunday of Lent), solemnities, and feasts.
The Place for the Reservation of the Most Holy Eucharist
314. In accordance with the structure of each church and
legitimate local customs, the Most Blessed Sacrament should be reserved in a
tabernacle in a part of the church that is truly noble, prominent, readily
visible, beautifully decorated, and suitable for prayer.[125]
The one tabernacle should be immovable, be made of solid
and inviolable material that is not transparent, and be locked in such a way
that the danger of profanation is prevented to the greatest extent possible.[126] Moreover, it is appropriate
that, before it is put into liturgical use, it be blessed according to the
rite described in the Roman Ritual.[127]
315. It is more in keeping with the meaning of the sign
that the tabernacle in which the Most Holy Eucharist is reserved not be on an
altar on which Mass is celebrated.[128]
Consequently, it is preferable that the tabernacle be
located, according to the judgment of the diocesan Bishop,
a.
Either
in the sanctuary, apart from the altar of celebration, in a form and place
more appropriate, not excluding on an old altar no longer used for
celebration (cf. no. 303);
b.
Or even
in some chapel suitable for the faithful’s private adoration and prayer[129] and organically connected to
the church and readily visible to the Christian faithful.
316. In accordance with traditional custom, near the
tabernacle a special lamp, fueled by oil or wax, should be kept alight to
indicate and honor the presence of Christ.[130]
317. In no way should all the other things prescribed by
law concerning the reservation of the Most Holy Eucharist be forgotten.[131]
Sacred Images
318. In the earthly Liturgy, the Church participates, by a
foretaste, in that heavenly Liturgy which is celebrated in the holy city of
Jerusalem toward which she journeys as a pilgrim, and where Christ is sitting
at the right hand of God; and by venerating the memory of the Saints, she
hopes one day to have some part and fellowship with them.[132]
Thus, images of the Lord, the Blessed Virgin Mary, and the
Saints, in accordance with the Church’s most ancient tradition, should be
displayed for veneration by the faithful in sacred buildings[133]and should be arranged so as to
usher the faithful toward the mysteries of faith celebrated there. For this
reason, care should be taken that their number not be increased
indiscriminately, and that they be arranged in proper order so as not to
distract the faithful’s attention from the celebration itself.[134] There should usually be only
one image of any given Saint. Generally speaking, in the ornamentation and
arrangement of a church as far as images are concerned, provision should be
made for the devotion of the entire community as well as for the beauty and
dignity of the images.
The Requisites for the Celebration
of Mass
319. Following the example of Christ, the Church has
always used bread and wine with water to celebrate the Lord’s Supper.
320. The bread for celebrating the Eucharist must be made
only from wheat, must be recently baked, and, according to the ancient
tradition of the Latin Church, must be unleavened.
321. The meaning of the sign demands that the material for
the Eucharistic celebration truly have the appearance of food. It is
therefore expedient that the Eucharistic bread, even though unleavened and
baked in the traditional shape, be made in such a way that the priest at Mass
with a congregation is able in practice to break it into parts for
distribution to at least some of the faithful. Small hosts are, however, in
no way ruled out when the number of those receiving Holy Communion or other
pastoral needs require it. The action of the fraction or breaking of bread,
which gave its name to the Eucharist in apostolic times, will bring out more
clearly the force and importance of the sign of unity of all in the one
bread, and of the sign of charity by the fact that the one bread is
distributed among the brothers and sisters.
322. The wine for the Eucharistic celebration must be from
the fruit of the grapevine (cf. Lk 22:18), natural, and unadulterated, that
is, without admixture of extraneous substances.
323. Diligent care should be taken to ensure that the
bread and wine intended for the Eucharist are kept in a perfect state of
conservation: that is, that the wine does not turn to vinegar nor the bread
spoil or become too hard to be broken easily.
324. If the priest notices after the consecration or as he
receives Communion that not wine but only water was poured into the chalice,
he pours the water into some container, then pours wine with water into the
chalice and consecrates it. He says only the part of the institution
narrative related to the consecration of the chalice, without being obliged
to consecrate the bread again.
325. As in the case of the building of churches, so also
regarding all sacred furnishings the Church admits the artistic style of each
region and accepts those adaptations that are in keeping with the culture and
traditions of each people, provided that all fit the purpose for which the
sacred furnishings are intended.[135]
In this matter as well, a noble simplicity should be
ensured such as is the best companion of genuine art.
326. In the choice of materials for sacred furnishings,
besides those which are traditional, others are acceptable if by contemporary
standards they are considered to be noble, are durable, and are well suited
for sacred use. In the dioceses of the United States of America these
materials may include wood, stone, or metal which are solid and appropriate
to the purpose for which they are employed.
327. Among the requisites for the celebration of Mass, the
sacred vessels are held in special honor, especially the chalice and paten,
in which the bread and wine are offered and consecrated, and from which they
are consumed.
328. Sacred vessels are to be made from precious metal. If
they are made from metal that rusts or from a metal less precious than gold,
then ordinarily they should be gilded on the inside.
329. In the dioceses of the United States of America,
sacred vessels may also be made from other solid materials that, according to
the common estimation in each region, are precious, for example, ebony or
other hard woods, provided that such materials are suited to sacred use and
do not easily break or deteriorate. This applies to all vessels which hold
the hosts, such as the paten, the ciborium, the pyx, the monstrance, and
other things of this kind.
330. As regards chalices and other vessels that are
intended to serve as receptacles for the Blood of the Lord, they are to have
bowls of nonabsorbent material. The base, on the other hand, may be made of
other solid and worthy materials.
331. For the consecration of hosts, a large paten may
appropriately be used; on it is placed the bread for the priest and the
deacon as well as for the other ministers and for the faithful.
332. As to the form of the sacred vessels, the artist may
fashion them in a manner that is more in keeping with the customs of each
region, provided each vessel is suited to the intended liturgical use and is
clearly distinguishable from those intended for everyday use.
333. For the blessing of sacred vessels, the rites
prescribed in the liturgical books are to be followed.[136]
334. The practice is to be kept of building a sacrarium in
the sacristy, into which is poured the water from the purification of sacred
vessels and linens (cf. no. 280).
335. In the Church, which is the Body of Christ, not all
members have the same office. This variety of offices in the celebration of
the Eucharist is shown outwardly by the diversity of sacred vestments, which
should therefore be a sign of the office proper to each minister. At the same
time, however, the sacred vestments should also contribute to the beauty of
the sacred action itself. It is appropriate that the vestments to be worn by
priests and deacons, as well as those garments to be worn by lay ministers,
be blessed according to the rite described in the Roman Ritual[137] before they are put into
liturgical use.
336. The sacred garment common to ordained and instituted
ministers of any rank is the alb, to be tied at the waist with a cincture
unless it is made so as to fit even without such. Before the alb is put on,
should this not completely cover the ordinary clothing at the neck, an amice
should be put on. The alb may not be replaced by a surplice, not even over a
cassock, on occasions when a chasuble or dalmatic is to be worn or when,
according to the norms, only a stole is worn without a chasuble or dalmatic.
337. The vestment proper to the priest celebrant at Mass
and other sacred actions directly connected with Mass is, unless otherwise
indicated, the chasuble, worn over the alb and stole.
338. The vestment proper to the deacon is the dalmatic,
worn over the alb and stole. The dalmatic may, however, be omitted out of
necessity or on account of a lesser degree of solemnity.
339. In the dioceses of the United States of America,
acolytes, altar servers, lectors, and other lay ministers may wear the alb or
other suitable vesture or other appropriate and dignified clothing.
340. The stole is worn by the priest around his neck and
hanging down in front. It is worn by the deacon over his left shoulder and
drawn diagonally across the chest to the right side, where it is fastened.
341. The cope is worn by the priest in processions and
other sacred actions, in keeping with the rubrics proper to each rite.
342. Regarding the design of sacred vestments, Conferences
of Bishops may determine and propose to the Apostolic See adaptations that
correspond to the needs and the usages of their regions.[138]
343. In addition to the traditional materials, natural
fabrics proper to each region may be used for making sacred vestments;
artificial fabrics that are in keeping with the dignity of the sacred action
and the person wearing them may also be used. The Conference of Bishops will
be the judge in this matter.[139]
344. It is fitting that the beauty and nobility of each
vestment derive not from abundance of overly lavish ornamentation, but rather
from the material that is used and from the design. Ornamentation on
vestments should, moreover, consist of figures, that is, of images or
symbols, that evoke sacred use, avoiding thereby anything unbecoming.
345. The purpose of a variety in the color of the sacred
vestments is to give effective expression even outwardly to the specific
character of the mysteries of faith being celebrated and to a sense of
Christian life’s passage through the course of the liturgical year.
346. As to the color of sacred vestments, the traditional
usage is to be retained: namely,
a.
White is
used in the Offices and Masses during the Easter and Christmas seasons; also
on celebrations of the Lord other than of his Passion, of the Blessed Virgin
Mary, of the Holy Angels, and of Saints who were not Martyrs; on the
Solemnities of All Saints (November 1) and of the Nativity of St. John the
Baptist (June 24); and on the Feasts of St. John the Evangelist (December
27), of the Chair of St. Peter (February 22), and of the Conversion of St.
Paul (January 25).
b.
Red is
used on Palm Sunday of the Lord’s Passion and on Good Friday, on Pentecost
Sunday, on celebrations of the Lord’s Passion, on the feasts of the Apostles
and Evangelists, and on celebrations of Martyr Saints.
c.
Green is
used in the Offices and Masses of Ordinary Time.
d.
Violet
or purple is used in Advent and Lent. It may also be worn in Offices and
Masses for the Dead (cf. below).
e.
Besides
violet, white or black vestments may be worn at funeral services and at other
Offices and Masses for the Dead in the dioceses of the United States of
America.
f.
Rose may
be used, where it is the practice, on Gaudete Sunday (Third Sunday of Advent)
and on Laetare Sunday (Fourth Sunday of Lent).
g.
On more
solemn days, sacred vestments may be used that are festive, that is, more
precious, even if not of the color of the day.
h.
Gold- or
silver-colored vestments may be worn on more solemn occasions in the dioceses
of the United States of America.
347. Ritual Masses are celebrated in their proper color,
in white, or in a festive color; Masses for Various Needs, on the other hand,
are celebrated in the color proper to the day or the season or in violet if
they are of a penitential character, for example, in The Roman Missal, no. 31
(in Time of War or Conflict), no. 33 (in Time of Famine), or no. 38 (for the
Forgiveness of Sins); Votive Masses are celebrated in the color suited to the
Mass itself or even in the color proper to the day or the season.
348. Besides sacred vessels and sacred vestments for which
some special material is prescribed, other furnishings that either are
intended for strictly liturgical use[140] or are in any other way
admitted into a church should be worthy and suited to their particular
purpose.
349. In a special way, care must be taken that the
liturgical books, particularly the Book of the Gospels and
the Lectionary, which are intended for the proclamation of the word of God
and hence enjoy special veneration, really serve in a liturgical action as
signs and symbols of heavenly realities and hence are truly worthy, dignified,
and beautiful.
350. Furthermore, great attention is to be paid to
whatever is directly associated with the altar and the Eucharistic
celebration, e.g., the altar cross and the cross carried in procession.
351. Every effort should be made to ensure that even as
regards objects of lesser importance the canons of art be appropriately taken
into account and that noble simplicity come together with elegance.
The Choice of the Mass and Its
Parts
352. The pastoral effectiveness of a celebration will be
greatly increased if the texts of the readings, the prayers, and the
liturgical songs correspond as closely as possible to the needs, spiritual
preparation, and culture of those taking part. This is achieved by
appropriate use of the wide options described below.
The priest, therefore, in planning the celebration of
Mass, should have in mind the common spiritual good of the people of God,
rather than his own inclinations. He should, moreover, remember that the
selection of different parts is to be made in agreement with those who have
some role in the celebration, including the faithful, in regard to the parts
that more directly pertain to each.
Since, indeed, a variety of options is provided for the
different parts of the Mass, it is necessary for the deacon, the lectors, the
psalmist, the cantor, the commentator, and the choir to be completely sure
before the celebration about those texts for which each is responsible is to
be used and that nothing be improvised. Harmonious planning and carrying out of
the rites will be of great assistance in disposing the faithful to
participate in the Eucharist.
353. On solemnities the priest is bound to follow the
calendar of the church where he is celebrating.
354. On Sundays, on the weekdays of the Advent, Christmas,
Lenten, and Easter Seasons, on feasts, and on obligatory memorials:
a.
If Mass
is celebrated with a congregation, the priest should follow the calendar of
the church where he is celebrating;
b.
If Mass
is celebrated with the participation of one minister only, the priest may
choose either the calendar of the church or his own proper calendar.
355. On optional memorials,
a.
On the
weekdays of Advent from December 17 to December 24, on days within the Octave
of Christmas, and on the weekdays of Lent, except Ash Wednesday and during
Holy Week, the Mass for the current liturgical day is to be used; but the
collect may be taken from a memorial which happens to be listed in the
General Calendar for that day, except on Ash Wednesday and during Holy Week.
On weekdays of the Easter Season, memorials of Saints may rightly be
celebrated fully.
b.
On the
weekdays of Advent before December 17, the weekdays of the Christmas Season
from January 2, and the weekdays of the Easter Season, it is possible to
choose either the weekday Mass, or the Mass of the Saint, or the Mass of one
of the Saints whose memorial is observed, or the Mass of any Saint listed in
the Martyrology for that day.
c.
On the
weekdays in Ordinary Time, it is possible to choose either a weekday Mass, or
the Mass of an optional memorial which happens to occur on that day, or the
Mass of any Saint listed in the Martyrology for that day, or
a Mass for Various Needs, or a Votive Mass.
If he celebrates with a congregation, the priest will take
care not to omit the readings assigned for each day in the Lectionary for
weekdays too frequently and without sufficient reason, since the Church
desires that a richer portion at the table of God’s word be provided for the
faithful.[141]
For the same reason he should use Masses for the Dead in
moderation, since every Mass is offered for both the living and the dead, and
there is a commemoration of the dead in the Eucharistic Prayer.
Where, however, the optional memorials of the Blessed
Virgin Mary or of the Saints are dear to the faithful, the priest should
satisfy their legitimate devotion.
When, on the other hand, the option is given of choosing
between a memorial found in the General Calendar and one found in a diocesan
or religious calendar, preference should be given, all things being equal and
in keeping with tradition, to the memorial inscribed in the particular
calendar.
356. In the choice of texts for the several parts of the
Mass, whether of the Season or of the Saints, the following norms should be
observed.
The Readings
357. For Sundays and solemnities, three readings are assigned:
that is, from a Prophet, an Apostle, and a Gospel. By these the Christian
people are brought to know the continuity of the work of salvation according
to God’s wonderful plan. These readings should be followed strictly. During
the Easter Season, according to the tradition of the Church, instead of the
reading from the Old Testament, the reading is taken from the Acts of the
Apostles.
For feasts, on the other hand, two readings are assigned.
If, however, according to the norms a feast is raised to the rank of a
solemnity, a third reading is added, taken from the Common.
For memorials of Saints, unless strictly proper readings
are given, the readings assigned for the weekday are customarily used. In
certain cases, readings are provided that highlight some particular aspect of
the spiritual life or activity of the Saint. The use of such readings is not
to be insisted upon, unless a pastoral reason suggests it.
358. In the Lectionary for weekdays, readings are provided
for each day of every week throughout the entire year; as a result, these
readings are for the most part to be used on the days to which they are
assigned, unless there occurs a solemnity, feast, or memorial that has its
own proper New Testament readings, that is to say, readings in which mention
is made of the Saint being celebrated.
If, however, the continuous reading during the week is
interrupted by the occurrence of some solemnity or feast, or some particular
celebration, then the priest, taking into consideration the entire week’s
scheme of readings, is allowed either to combine parts omitted with other
readings or to decide which readings are to be preferred over others.
In Masses with special groups, the priest is allowed to
choose texts more suited to the particular celebration, provided they are
taken from the texts of an approved lectionary.
359. In addition, the Lectionary has a special selection
of texts from Sacred Scripture for Ritual Masses into which certain
Sacraments or Sacramentals are incorporated, or for Masses that are celebrated
for certain needs.
Selections of readings of this kind have been established
in this way, so that through a more apt hearing of the word of God the
faithful may be led to a fuller understanding of the mystery in which they
are participating and may be brought to a more ardent love of the word of
God.
As a result, texts spoken in the celebration are to be
chosen keeping in mind both a suitable pastoral reason and the options
allowed in this matter.
360. At times, a longer and shorter form of the same text
is given. In choosing between these two forms, a pastoral criterion must be
kept in mind. At such times, attention should be paid to the capacity of the
faithful to listen with understanding to a reading of greater or lesser
length, and to their capacity to hear a more complete text, which is then
explained in the homily.[142]
361. When a choice is allowed between alternative texts,
whether they are fixed or optional, attention must be paid to what is in the
best interests of those taking part, whether it is a matter of using the
easier text or one more appropriate in a given group, or of repeating or setting
aside a text that is assigned as proper to some particular celebration while
being optional for another,[143] as pastoral advantage may
suggest.
Such a situation may arise when the same text would have
to be read again within a few days, as, for example, on a Sunday and on a
following weekday, or when it is feared that a certain text might create some
difficulties for a particular group of the Christian faithful. Care should,
however, be taken that, when choosing scriptural passages, parts of Sacred
Scripture are not permanently excluded.
362. The adaptations to the Ordo Lectionum Missae as
contained in the Lectionary for Mass for use in the dioceses of the
United States of America should be carefully observed.
The Orations
363. In any Mass the orations proper to that Mass are
used, unless otherwise noted.
On memorials of Saints, the collect proper to the day is
used or, if none is available, one from an appropriate Common. The prayer
over the offerings, however, and the prayer after Communion, unless they are
proper, may be taken either from the Common or from the weekdays of the
current Season.
On the weekdays in Ordinary Time, however, besides the
orations from the previous Sunday, orations from another Sunday in Ordinary
Time may be used, or one of the prayers for various needs provided in the
Missal. It is always permissible, however, to use the collect alone from
these Masses.
In this way a richer collection of texts is available, by
which the prayer life of the faithful is more abundantly nourished.
During the more important seasons of the year, however,
the proper seasonal orations appointed for each weekday in the Missal already
make provision for this.
The Eucharistic Prayer
364. The purpose of the many prefaces that enrich The
Roman Missal is to bring out more fully the motives for thanksgiving within
the Eucharistic Prayer and to set out more clearly the different facets of
the mystery of salvation.
365. The choice among the Eucharistic Prayers found in the
Order of Mass is suitably guided by the following norms:
a.
Eucharistic
Prayer I, that is, the Roman Canon, which may always be used, is especially
suited to be sung or said on days when there is a proper text for the Communicantes
(In union with the whole Church) or in Masses endowed with a proper
form of the Hanc igitur (Father, accept this offering) and
also in the celebrations of the Apostles and of the Saints mentioned in the
Prayer itself; it is likewise especially appropriate for Sundays, unless for
pastoral considerations Eucharistic Prayer III is preferred.
b.
Eucharistic
Prayer II, on account of its particular features, is more appropriately used
on weekdays or in special circumstances. Although it has been provided with
its own Preface, it may also be used with other Prefaces, especially those
that summarize the mystery of salvation, such as the common Prefaces. When
Mass is celebrated for a particular dead person, the special formula may be
inserted in the place indicated, namely, before theMemento etiam (Remember
our brothers and sisters).
c.
Eucharistic
Prayer III may be said with any Preface. Its use is preferred on Sundays and
feast days. If, however, this Eucharistic Prayer is used in Masses for the
Dead, the special formula for the dead may be used, to be included at the
proper place, namely, after theOmnes filios tuos ubique dispersos, tibi,
clemens Pater, miseratus coniunge (In mercy and love unite all your
children).
d.
Eucharistic
Prayer IV has an invariable Preface and gives a fuller summary of salvation
history. It may be used when a Mass has no Preface of its own and on Sundays
in Ordinary Time. Because of its structure, no special formula for the dead
may be inserted into this prayer.
The Chants
366. It is not permitted to substitute other chants for
those found in the Order of Mass, such as at the Agnus Dei.
367. The norms laid down in their proper places are to be
observed for the choice of the chants between the readings, as well as of the
chants at the entrance, at the offertory, and at Communion (cf. nos. 40-41,
47-48, 61-64, 74, 86-88).
Masses and Prayers for Various
Circumstances and Masses for the Dead
368. Since the liturgy of the Sacraments and Sacramentals
causes, for the faithful who are properly disposed, almost every event in
life to be sanctified by divine grace that flows from the paschal mystery,[144] and because the Eucharist is
the Sacrament of Sacraments, the Missal provides formularies for Masses and
orations that may be used in the various circumstances of Christian life, for
the needs of the whole world or for the needs of the Church, whether
universal or local.
369. In view of the rather broad range of choice among the
readings and orations, it is best if Masses for various circumstances be used
in moderation, that is, when the occasion truly requires.
370. In all the Masses for various circumstances, unless
otherwise expressly indicated, it is permissible to use the weekday readings
and also the chants between them, if they are suited to the celebration.
371. Among Masses of this kind are included Ritual Masses,
Masses for Various Needs, Masses for Various Circumstances, and Votive
Masses.
372. Ritual Masses are connected to the celebration of
certain Sacraments or Sacramentals. They are prohibited on Sundays of Advent,
Lent, and Easter, on solemnities, on the days within the Octave of Easter, on
the Commemoration of All the Faithful Departed (All Souls’ Day), on Ash
Wednesday, and during Holy Week, taking due account of the norms given in the
ritual books or in the Masses themselves.
373. Masses for Various Needs or Masses for Various
Circumstances are used in certain situations either as matters arise or at
fixed times.
Days or periods of prayer for the fruits of the earth,
prayer for human rights and equality, prayer for world justice and peace, and
penitential observances outside Lent are to be observed in the dioceses of
the United States of America at times to be designated by the diocesan
Bishop.
In all the dioceses of the United States of America,
January 22 (or January 23, when January 22 falls on a Sunday) shall be
observed as a particular day of penance for violations to the dignity of the
human person committed through acts of abortion, and of prayer for the full
restoration of the legal guarantee of the right to life. The Mass “For Peace
and Justice” (no. 22 of the “Masses for Various Needs”) should be celebrated
with violet vestments as an appropriate liturgical observance for this day.
374. In cases of serious need or pastoral advantage, at
the direction of the diocesan Bishop or with his permission, an appropriate
Mass may be celebrated on any day except solemnities, the Sundays of Advent,
Lent, and Easter, days within the Octave of Easter, the Commemoration of All
the Faithful Departed (All Souls’ Day), Ash Wednesday, and Holy Week.
375. Votive Masses of the mysteries of the Lord or in
honor of the Blessed Virgin Mary or of the Angels or of any given Saint or of
all the Saints may be said for the sake of the faithful’s devotion on
weekdays in Ordinary Time, even if an optional memorial occurs. It is not,
however, allowed to celebrate as Votive Masses, those that refer to mysteries
related to events in the life of the Lord or of the Blessed Virgin Mary, with
the exception of the Mass of the Immaculate Conception, since their
celebration is an integral part of the unfolding of the liturgical year.
376. On obligatory memorials, on the weekdays of Advent up
to and including December 16, of the Christmas Season from January 2, and of
the Easter Season after the Octave of Easter, Masses for Various Needs,
Masses for Various Circumstances, and Votive Masses are as such forbidden.
If, however, required by some real need or pastoral advantage, according to the
judgment of the rector of the church or the priest celebrant himself, a Mass
corresponding to such a need or advantage may be used in a celebration with a
congregation.
377. On weekdays in Ordinary Time when there is an
optional memorial or the Office is of the weekday, it is permissible to use
any Mass or oration for various circumstances, though not from the Ritual
Masses.
378. It is especially recommended to celebrate the
commemoration of the Blessed Virgin Mary on Saturday, because it is to the
Mother of the Redeemer in the Liturgy of the Church that in the first place
and before all the Saints veneration is given.[145]
379. The Church offers the Eucharistic Sacrifice of
Christ’s Passover for the dead so that, since all the members of Christ’s
body are in communion with each other, the petition for spiritual help on
behalf of some may bring comforting hope to others.
380. Among the Masses for the Dead, the Funeral Mass holds
first place. It may be celebrated on any day except for solemnities that are
holy days of obligation, Holy Thursday, the Easter Triduum, and the Sundays
of Advent, Lent, and Easter, with due regard also for all the other
requirements of the norm of the law.[146]
381. A Mass for the Dead may be celebrated on receiving
the news of a death, for the final burial, or the first anniversary, even on
days within the Octave of Christmas, on obligatory memorials, and on
weekdays, except for Ash Wednesday or weekdays during Holy Week.
Other Masses for the Dead, that is, “daily” Masses, may be
celebrated on weekdays in Ordinary Time on which optional memorials occur or
when the Office is of the weekday, provided such Masses are actually applied
for the dead.
382. At the Funeral Mass there should, as a rule, be a
short homily, but never a eulogy of any kind.
383. The faithful, and especially the family of the
deceased, should be urged to participate in the Eucharistic Sacrifice offered
for the deceased person also by receiving Holy Communion.
384. If the Funeral Mass is directly joined to the burial
rite, once the prayer after Communion has been said and omitting the
concluding rite, the rite of final commendation or farewell takes place. This
rite is celebrated only if the body is present.
385. In the arranging and choosing of the variable parts
of the Mass for the Dead, especially the Funeral Mass (e.g., orations,
readings, Prayer of the Faithful), pastoral considerations bearing upon the
deceased, the family, and those attending should rightly be taken into
account.
Pastors should, moreover, take into special account those
who are present at a liturgical celebration or who hear the Gospel on the
occasion of the funeral and who may be non-Catholics or Catholics who never
or rarely participate in the Eucharist or who seem even to have lost the
faith. For priests are ministers of Christ’s Gospel for all.
Adaptations Within the Competence
of Bishops and Bishops Conferences
386. The renewal of The Roman Missal, carried out in our
time in accordance with the decrees of the Second Vatican Ecumenical Council,
has taken great care that all the faithful may engage in the celebration of
the Eucharist with that full, conscious, and active participation that is
required by the nature of the Liturgy itself and to which the faithful, in
virtue of their status as such, have a right and duty.[147]
In order, however, to enable such a celebration to
correspond all the more fully to the norms and the spirit of the sacred
Liturgy, certain further adaptations are set forth in this Instruction and in
the Order of Mass and entrusted to the judgment either of the diocesan Bishop
or of the Bishops’ Conferences.
387. The diocesan Bishop, who is to be regarded as the
high priest of his flock, and from whom the life in Christ of the faithful
under his care in a certain sense derives and upon whom it depends,[148]must promote, regulate, and be
vigilant over the liturgical life in his diocese. It is to him that in this
Instruction is entrusted the regulating of the discipline of concelebration
(cf. nos. 202, 374) and the establishing of norms regarding the function of
serving the priest at the altar (cf. no. 107), the distribution of Holy
Communion under both kinds (cf. no. 283), and the construction and ordering
of churches (cf. no. 291). With him lies responsibility above all for
fostering the spirit of the sacred Liturgy in the priests, deacons, and
faithful.
388. The adaptations spoken of below that call for a wider
degree of coordination are to be decided, in accord with the norm of law, by
the Conference of Bishops.
389. It is the competence of the Conferences of Bishops in
the first place to prepare and approve an edition of this Roman Missal in the
authorized vernacular languages, for use in the regions under their care,
once their decisions have been accorded the recognitio of the Apostolic See.[149]
The Roman Missal, whether in Latin or in lawfully approved
vernacular translations, is to be published in its entirety.
390. It is up to the Conferences of Bishops to decide on
the adaptations indicated in this General Instruction and in the Order of
Mass and, once their decisions have been accorded the recognitio of the
Apostolic See, to introduce them into the Missal itself. These adaptations
include
·
The
gestures and posture of the faithful (cf. no. 43);
·
The
gestures of veneration toward the altar and the Book of the Gospels (cf.
no. 273);
·
The
texts of the chants at the entrance, at the presentation of the gifts, and at
Communion (cf. nos. 48, 74, 87);
·
The
readings from Sacred Scripture to be used in special circumstances (cf. no.
362);
·
The form
of the gesture of peace (cf. no. 82);
·
The
manner of receiving Holy Communion (cf. nos. 160, 283);
·
The
materials for the altar and sacred furnishings, especially the sacred
vessels, and also the materials, form, and color of the liturgical vestments
(cf. nos. 301, 326, 329, 339, 342-346).
Directories or pastoral instructions that the Conferences
of Bishops judge useful may, with the prior recognitio of the Apostolic See,
be included in The Roman Missal at an appropriate place.
391. It is up to the Conferences of Bishops to provide for
the translations of the biblical texts used in the celebration of Mass,
exercising special care in this. For it is out of the Sacred Scripture that
the readings are read and explained in the homily and that psalms are sung,
and it is drawing upon the inspiration and spirit of Sacred Scripture that
prayers, orations, and liturgical songs are fashioned in such a way that from
them actions and signs derive their meaning.[150]
Language should be used that can be grasped by the
faithful and that is suitable for public proclamation, while maintaining
those characteristics that are proper to the different ways of speaking used
in the biblical books.
392. It will also be up to the Conferences of Bishops to
prepare, by means of careful study, a translation of the other texts, so
that, even though the character of each language is respected, the meaning of
the original Latin text is fully and faithfully rendered. In accomplishing
this task, it is expedient to take account of the different literary genres
used at Mass, such as the presidential prayers, the antiphons, the
acclamations, the responses, the litanies of supplication, and so on.
It should be borne in mind that the primary purpose of the
translation of the texts is not with a view to meditation, but rather that
they be proclaimed or sung during an actual celebration.
Language should be used that is accommodated to the
faithful of the region, but is noble and marked by literary quality, and
there will always remain the need for some catechesis on the biblical and
Christian meaning of certain words and expressions.
It is, indeed, of advantage that in regions using the same
language, the same translation be used whenever possible for liturgical
texts, especially for biblical texts and for the Order of Mass.[151]
393. Bearing in mind the important place that singing has
in a celebration as a necessary or integral part of the Liturgy,[152] all musical settings of the
texts for the people’s responses and acclamations in the Order of Mass and
for special rites that occur in the course of the liturgical year must be
submitted to the Secretariat for the Liturgy of the United States Conference
of Catholic Bishops for review and approval prior to publication.
While the organ is to be accorded pride of place, other
wind, stringed, or percussion instruments may be used in liturgical services
in the dioceses of the United States of America, according to longstanding
local usage, provided they are truly apt for sacred use or can be rendered
apt.
394. Each diocese should have its own Calendar and Proper
of Masses. For its part, the Bishops’ Conference should draw up a proper
calendar for the nation or, together with other Conferences, a calendar for a
wider territory, to be approved by the Apostolic See.[153]
In carrying this out, to the greatest extent possible the
Lord’s Day is to be preserved and safeguarded, as the primordial holy day,
and hence other celebrations, unless they be truly of the greatest
importance, should not have precedence over it.[154] Care should likewise be
taken that the liturgical year as revised by decree of the Second Vatican
Council not be obscured by secondary elements.
In the drawing up of the calendar of a nation, the
Rogation and Ember Days should be indicated (cf. no. 373), as well as the
forms and texts for their celebration,[155] and other special measures
should also be taken into consideration.
It is appropriate that in publishing the Missal,
celebrations proper to an entire nation or territory be inserted at the
correct place among the celebrations of the General Calendar, while those
proper to a region or diocese be placed in a special appendix.
395. Finally, if the participation of the faithful and
their spiritual welfare require variations and more thoroughgoing adaptations
in order that the sacred celebration respond to the culture and traditions of
the different peoples, then Bishops’ Conferences may propose such to the
Apostolic See in accordance with article 40 of the Constitution on the Sacred
Liturgy for introduction with the latter’s consent, especially in the case of
peoples to whom the Gospel has been more recently proclaimed.[156] The special norms given in
the Instruction On the Roman Liturgy and Inculturation[157] should be carefully
observed.
Regarding procedures to be followed in this matter, the
following should be followed:
In the first place, a detailed preliminary proposal should
be set before the Apostolic See, so that, after the necessary faculty has
been granted, the detailed working out of the individual points of adaptation
may proceed.
Once these proposals have been duly approved by the
Apostolic See, experiments should be carried out for specified periods and at
specified places. If need be, once the period of experimentation is
concluded, the Bishops’ Conference shall decide upon pursuing the adaptations
and shall propose a mature formulation of the matter to the Apostolic See for
its decision.[158]
396. Before, however, proceeding to new adaptations,
especially those more thoroughgoing, great care should be taken to promote
the proper instruction of clergy and faithful in a wise and orderly fashion,
so as to take advantage of the faculties already foreseen and to implement
fully the pastoral norms concerning the spirit of a celebration.
397. Furthermore, the principle shall be respected
according to which each particular Church must be in accord with the universal
Church not only regarding the doctrine of the faith and sacramental signs,
but also as to the usages universally handed down by apostolic and unbroken
tradition. These are to be maintained not only so that errors may be avoided,
but also so that the faith may be passed on in its integrity, since the
Church’s rule of prayer (lex orandi) corresponds to her rule of belief
(lex credendi).[159]
The Roman Rite constitutes a notable and precious part of
the liturgical treasure and patrimony of the Catholic Church. Its riches are
of benefit to the universal Church, so that were they to be lost, the Church
would be seriously harmed.
Throughout the ages, the Roman Rite has not only preserved
the liturgical usages that arose in the city of Rome, but has also in a deep,
organic, and harmonious way incorporated into itself certain other usages
derived from the customs and culture of different peoples and of various
particular Churches of both West and East, so that in this way, the Roman
Rite has acquired a certain supraregional character. In our own times, on the
other hand, the identity and unitary expression of this Rite is found in the
typical editions of the liturgical books promulgated by authority of the
Supreme Pontiff, and in those liturgical books corresponding to them approved
by the Bishops’ Conferences for their territories with the recognitio of the
Apostolic See.[160]
398. The norm established by the Second Vatican Councilthat in the liturgical reform there
should be no innovations unless required in order to bring a genuine and
certain benefit to the Church, and taking care that any new forms adopted
should in some way grow organically from forms already existing[161]must also be applied to efforts at the inculturation of
the same Roman Rite.[162]Inculturation, moreover, requires
a necessary length of time, lest the authentic liturgical tradition suffer
contamination due to haste and a lack of caution.
Finally, the purpose of pursuing inculturation is not in
any way the creation of new families of rites, but aims rather at meeting the
needs of a particular culture in such a way that adaptations introduced
either in the Missal or in combination with other liturgical books are not at
variance with the distinctive character of the Roman Rite.[163]
399. And so, The Roman Missal, even if in different
languages and with some variety of customs,[164] must be preserved in the
future as an instrument and an outstanding sign of the integrity and unity of
the Roman Rite.[165]
[1] Ecumenical
Council of Trent, Session 22, Doctrina de ss. Missae sacrificio,
17 September 1562 : Enchiridion Symbolorum, H. Denzinger and A.
Schönmetzer, editors (editio XXXIII, Freiburg: Herder, 1965; hereafter,
Denz-Schön), 1738-1759.
[2] Second
Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 47; cf. Second Vatican Ecumenical Council, Dogmatic
Constitution on the Church,Lumen
gentium, nos. 3, 28; Second Vatican Ecumenical Council, Decree on the
Ministry and Life of Priests, Presbyterorum
ordinis, nos. 2, 4, 5.
[3] Evening
Mass of the Lord’s Supper, prayer over the offerings. Cf. Sacramentarium
Veronense, L. C. Mohlberg et al., editors (3rd edition, Rome, 1978),
section I, no. 93.
[6] Second
Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 7, 47; Decree on the Ministry and Life of
Priests, Presbyterorum
ordinis, nos. 5, 18.
[7] Cf.
Pius XII, Encyclical Letter Humani generis, 12 August 1950: Acta
Apostolicae Sedis, Commentarium Officiale (Vatican City; hereafter,
AAS), 42 (1950), pp. 570-571; Paul VI, Encyclical Letter Mysterium
fidei, On the doctrine and worship of the Eucharist, 3 September
1965: AAS 57(1965), pp. 762-769; Paul VI, Solemn Profession of Faith, 30 June
1968, nos. 24-26: AAS 60 (1968), pp. 442-443; Sacred Congregation of Rites,
Instruction Eucharisticum mysterium, On the worship of the
Eucharist, 25 May 1967, nos. 3f, 9: AAS 59 (1967), pp. 543, 547.
[8] Cf.
Council of Trent, session 13, Decretum de ss. Eucharistia, 11
October 1551: Denz-Schön, 1635-1661.
[9] Cf.
Second Vatican Ecumenical Council, Decree on the Ministry and Life of
Priests,Presbyterorum
ordinis, no. 2.
[10] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 11.
[11] Second
Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 50.
[12] Ecumenical
Council of Trent, Session 22, Doctrina de ss. Missae sacrificio,
17 September 1562, chapter 8: Denz-Schön, 1749.
[13] Ecumenical
Council of Trent, Session 22, Doctrina de ss. Missae sacrificio,
17 September 1562, chapter 9: Denz-Schön, 1759.
[14] Ecumenical
Council of Trent, Session 22, Doctrina de ss. Missae sacrificio,
17 September 1562, chapter 8: Denz-Schön, 1749.
[15] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 33.
[16] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 36.
[17] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 52.
[18] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 35:3.
[19] Second
Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 55.
[20] Ecumenical
Council of Trent, Session 22, Doctrina de ss. Missae sacrificio,
17 September 1562, chapter 6: Denz-Schön, 1747.
[21] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 55.
[22] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 41; Dogmatic Constitution on the Church, Lumen
gentium, no. 11; Decree on the Ministry and Life of Priests, Presbyterorum
ordinis, nos. 2, 5, 6; Decree on the Pastoral Office of
Bishops, Christus
Dominus, 28 October 1965, no. 30; Second Vatican Ecumenical Council,
Decree on Ecumenism, Unitatis
redintegratio, 21 November 1964, no. 15; Sacred Congregation of
Rites, Instruction Eucharisticum mysterium, On the worship of the
Eucharist, 25 May 1967, nos. 3e, 6: AAS 59 (1967), pp. 542, 544-545.
[23] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 10.
[24] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 102.
[25] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 10; cf. Decree on the Ministry and Life of
Priests, Presbyterorum
ordinis, no. 5.
[26] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 14, 19, 26, 28, 30.
[27] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 47.
[28] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 14.
[29] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 41.
[30] Cf.
Second Vatican Ecumenical Council, Decree on the Ministry and Life of
Priests,Presbyterorum
ordinis, no. 13; Codex Iuris Canonici, can. 904.
[31] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 59.
[32] Special
celebrations of Mass should observe the guidelines established for them: For
Masses with special groups, cf. Sacred Congregation for Divine Worship,
Instruction Actio pastoralis, On Masses with special groups, 15
May 1969: AAS 61 (1969), pp. 806-811; for Masses with children, cf. Sacred
Congregation for Divine Worship, Directory for Masses with Children,
1 November 1973: AAS 66 (1974), pp. 30-46; for the manner of joining the
Hours of the Office with the Mass, cf. Sacred Congregation for Divine
Worship, General Instruction of the Liturgy of the Hours, editio
typica, 11 April 1971, editio typica altera, 7 April 1985, nos. 93-98;
for the manner of joining certain blessings and the crowning of an image of
the Blessed Virgin Mary with the Mass, cf. The Roman Ritual, Book of
Blessings, editio typica, 1984, Introduction, no. 28;Order of
Crowning an Image of the Blessed Virgin Mary, editio typica, 1981, nos.
10 and 14.
[33] Cf.
Second Vatican Ecumenical Council, Decree on the Pastoral Office of
Bishops, Christus
Dominus, no. 15; cf. also Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 41.
[34] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 22.
[35] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy. Sacrosanctum
Concilium, nos. 38, 40; Paul VI, Apostolic Constitution Missale
Romanum.
[36] Congregation
for Divine Worship and the Discipline of the Sacraments, Instruction, Varietates
legitimate, 25 January 1994: AAS 87 (1995), pp. 288-314.
[37] Cf.
Second Vatican Ecumenical Council, Decree on the Ministry and Life of
Priests,Presbyterorum
ordinis, no. 5; Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 33.
[38] Cf.
Ecumenical Council of Trent, Session 22, Doctrina de ss. Missae
sacrificio, 17 September 1562, chapter 1: Denz-Schön, 1740; Paul VI,
Solemn Profession of Faith, 30 June 1968, no. 24: AAS 60 (1968), p. 442.
[39] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 7; Paul VI, Encyclical Letter Mysterium
fidei, On the doctrine and worship of the Eucharist, 3 September
1965: AAS 57 (1965), p. 764; Sacred Congregation of Rites, InstructionEucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 9: AAS 59
(1967), p. 547.
[40] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 56; Sacred Congregation of Rites, Instruction Eucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 3: AAS 59
(1967), p. 542.
[41] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 48, 51; Second Vatican Ecumenical Council, Dogmatic
Constitution on Divine Revelation, Dei
Verbum, 18 November 1965, no. 21; Decree on the Ministry and Life of
Priests,Presbyterorum
ordinis, no. 4.
[42] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 7, 33, 52.
[43] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 33.
[44] Cf.
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967 , no. 14: AAS 59 (1967),
p. 304.
[45] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 26-27; Sacred Congregation of Rites,
Instruction Eucharisticum mysterium, On the worship of the
Eucharist, 25 May 1967, no. 3d: AAS 59 (1967), p. 542.
[46] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 30.
[47] Cf.
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 16a: AAS 59
(1967), p. 305.
[48] St.
Augustine of Hippo, Sermo 336, 1: Patrologiae cursus completus:
Series latina, J. P. Migne, editor, Paris, 1844-1855 (hereafter, PL), 38,
1472.
[49] Cf.
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, nos. 7, 16: AAS 59
(1967), pp. 302, 305.
[50] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 116; cf. also Sacred Congregation of Rites,
Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 30.
[51] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 54; Sacred Congregation of Rites, Instruction Inter
Oecumenici, On the orderly carrying out of the Constitution on the Sacred
Liturgy, 26 September 1964, no. 59: AAS 56 (1964), p. 891; Sacred
Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 47: AAS 59 (1967),
p. 314.
[52] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 30, 34; cf. also Sacred Congregation of Rites,
Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 21.
[53] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 40; Congregation for Divine Worship and the Discipline
of the Sacraments, Instruction Varietates legitimae, 25 January
1994, no. 41: AAS 87 (1995), p. 304.
[54] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 30; Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 17: AAS 59 (1967),
p. 305.
[57] Cf.
Tertullian, Adversus Marcionem, IV, 9: Corpus
Christianorum, Series latina, Turnhout, Belgium, 1953- (hereafter,
CCSL), 1, p. 560. PL 2, 376A; Origen, Disputatio cum Heracleida,
no. 4, 24: Sources chrétiennes, H. deLubac et al., editors.
(Paris, 1941-), p. 62; Statuta Concilii Hipponensis Breviata, 21:
CCSL 149, p. 39.
[58] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 33.
[59] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 7.
[61] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 51.
[62] Cf.
John Paul II, Apostolic Letter Vicesimus
quintus annus, 4 December 1988, no. 13: AAS 81 (1989), p. 910.
[63] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 52; Codex Iuris Canonici',
can. 767
[64] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 54: AAS 56 (1964), p. 890
[65] Cf. Codex
Iuris Canonici, 1'can.
767§; Pontifical Commission for the Authentic Interpretation of
the Code of Canon Law, response to dubium 1:
AAS 79 (1987), p. 1249; Interdicasterial Instruction on certain questions
regarding the collaboration of the non-ordained faithful in the sacred
ministry of priests,'regarding can. 767 Ecclesiae de mysterio, 15
August 1997, art. 3: AAS 89 (1997), p. 864.
[66] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 53: AAS 56 (1964), p. 890.
[67] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 53.
[68] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 56: AAS 56 (1964), p. 890.
[69] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 47; Sacred Congregation of Rites, Instruction Eucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 3a, b: AAS
59 (1967), pp. 540-541.
[70] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 91: AAS 56 (1964), p. 898; Sacred Congregation of Rites,
Instruction Eucharisticum mysterium, On the worship of the
Eucharist, 25 May 1967, no. 24: AAS 59 (1967), p. 554.
[71] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 48; Sacred Congregation of Rites, Instruction Eucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 12: AAS 59
(1967), pp. 548-549.
[72] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 48; Decree on the Ministry and Life of Priests, Presbyterorum
ordinis, no. 5; Sacred Congregation of Rites, Instruction Eucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 12: AAS 59
(1967), pp. 548-549.
[73] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, nos. 31, 32; Sacred
Congregation for the Discipline of the Sacraments, Instruction Immensae
caritatis, 29 January 1973, no. 2: AAS 65 (1973), pp. 267-268.
[74] Cf.
Sacred Congregation for the Sacraments and Divine Worship, Instruction Inestimabile
donum, 3 April, 1980, no. 17: AAS 72 (1980), p. 338.
[75] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 26.
[76] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 14.
[77] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 28.
[78] Cf.
Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen
gentium, nos. 26, 28; Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 42.
[79] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 26.
[81] Cf.
Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen
gentium, no. 28; Decree on the Ministry and Life of Priests, Presbyterorum
ordinis, no. 2.
[82] Cf.
Paul VI, Apostolic Letter Sacrum diaconatus ordinem, 18 June
1967: AAS 59 (1967), pp. 697-704; The Roman Pontifical, Rites of
Ordination of a Bishop, of Priests, and of Deacons, editio typica altera,
1989, no. 173.
[83] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 48; Sacred Congregation of Rites, Instruction Eucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 12: AAS 59
(1967), pp. 548-549.
[84] Cf. Codex
Iuris Canonici, can. 910 2;
cf. also Interdicasterial Instruction on certain questions regarding the
collaboration of the non-ordained faithful in the sacred ministry of priests,'Ecclesiae de mysterio,
15 August 1997, art. 8: AAS 89 (1997), p. 871.
[85] Cf.
Sacred Congregation for the Discipline of the Sacraments, Instruction Immensae
caritatis, 29 January 1973, no. 1: AAS 65 (1973), pp. 265-266; Codex
Iuris Canonici 3.', can. 230
[86] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 24.
[87] Cf.
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 19: AAS 59 (1967),
p. 306.
[88] Cf.
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 21: AAS 59 (1967),
pp. 306-307.
[89] Cf.
Pontifical Commission for interpreting legal texts, response to dubium
2: AAS 86 (1994), p. 541.'regarding can. 230
[90] Cf.
Second Vatican Ecumenical Council, Constitution on the Liturgy, Sacrosanctum
Concilium, no. 22.
[91] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 41.
[93] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 42; Dogmatic Constitution on the Church, Lumen
gentium, no. 28; Decree on the Ministry and Life of Priests, Presbyterorum
ordinis, no. 5; Sacred Congregation of Rites, Instruction Eucharisticum
mysterium, On the worship of the Eucharist, 25 May 1967, no. 26: AAS 59
(1967), p. 555.
[94] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 47: AAS 59 (1967), p. 565.
[95] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 26: AAS 59 (1967), p. 555;
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, nos. 16, 27: AAS 59
(1967), pp. 305, 308.
[96] Cf.
Interdicasterial Instruction on certain questions regarding the collaboration
of the non-ordained faithful in the sacred ministry of priests, Ecclesiae
de mysterio, 15 August 1997, art. 6: AAS 89 (1997), p. 869.
[97] Cf.
Sacred Congregation for the Sacraments and Divine Worship, Instruction Inaestimabile
donum, 3 April 1980, no. 10: AAS 72 (1980), p. 336; Interdicasterial
Instruction on certain questions regarding the collaboration of the
non-ordained faithful in the sacred ministry of priests,Ecclesiae de
mysterio, 15 August 1997, art. 8: AAS 89 (1997), p. 871.
[98] Cf.
below, Appendix, Order of Commissioning a Minister to Distribute Holy
Communion on a Single Occasion, p. 1253.
[101] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 57; Codex Iuris Canonici, can. 902.
[102] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 47: AAS 59 (1967), p. 566.
[103] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 47: AAS 59 (1967), p. 565.
[104] Cf.
Benedict XV, Apostolic Constitution Incruentum altaris sacrificium,
10 August 1915: AAS 7 (1915), pp. 401-404.
[105] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 32: AAS 59 (1967), p. 558.
[106] Cf.
Council of Trent, session 21, Doctrina de communione sub utraque
specie et parvulorum, 16 July 1562, chapters 1-3: Denz-Schön, 1725-1729.
[107] Cf.
Council of Trent, session 21, Doctrina de communione sub utraque
specie et parvulorum, chapter 2: Denz-Schön, 1725-1728.
[108] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 122-124; Decree on the Ministry and Life of
Priests, Presbyterorum
ordinis, no. 5; Sacred Congregation of Rites, Instruction Inter
Oecumenici, On the orderly carrying out of the Constitution on the Sacred
Liturgy, 26 September 1964, no. 90: AAS 56 (1964), p. 897; Sacred
Congregation of Rites, Instruction Eucharisticum mysterium, On
the worship of the Eucharist, 25 May 1967, no. 24: AAS 59 (1967), p.
554; Codex Iuris Canonici 1.', can. 932
[109] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 123.
[110] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 24: AAS 59 (1967), p. 554.
[111] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, nos. 123, 129; Sacred Congregation of Rites,
Instruction Inter Oecumenici, On the orderly carrying out of the
Constitution on the Sacred Liturgy, 26 September 1964, no. 13c: AAS 56
(1964), p. 880.
[112] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 123.
[113] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 126; Sacred Congregation of Rites, Instruction Inter
Oecumenici, On the orderly carrying out of the Constitution on the Sacred
Liturgy, 26 September 1964, no. 91: AAS 56 (1964), p. 898.
[114] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, nos. 97-98: AAS 56 (1964), p. 899.
[115] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 91: AAS 56 (1964), p. 898.
[116] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 91: AAS 56 (1964), p. 898.
[117] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 92: AAS 56 (1964), p. 899.
[118] Cf.
The Roman Ritual, Book of Blessings, editio typica, 1984, Order
for a Blessing on the Occasion of the Installation of a New Ambo, nos.
900-918.
[119] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no 92: AAS 56 (1964), p. 898.
[120] Cf.
The Roman Ritual, Book of Blessings, editio typica, 1984, Order
for a Blessing on the Occasion of the Installation of a New Cathedra or
Presidential Chair, nos. 880-899.
[121] Cf.
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 92: AAS 56 (1964), p. 898.
[122] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 32.
[123] Cf.
Sacred Congregation of Rites, Instruction Musicam
sacram, On music in the Liturgy, 5 March 1967, no. 23: AAS 59 (1967),
p. 307.
[124] Cf.
The Roman Ritual, Book of Blessings, editio typica, 1984, Order
for the Blessing of an Organ, nos. 1052-1067.
[125] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967, no. 54: AAS 59 (1967), p. 568;
cf. also Sacred Congregation of Rites, Instruction Inter Oecumenici,
On the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 95: AAS 56 (1964), p. 898.
[126] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967. no. 52: AAS 59 (1967), p. 568;
Sacred Congregation of Rites, Instruction Inter Oecumenici, On
the orderly carrying out of the Constitution on the Sacred Liturgy, 26
September 1964, no. 95: AAS 56 (1964), p. 898; Sacred Congregation for the
Sacraments, Instruction Nullo umquam tempore, 28 May 1938, no. 4:
AAS 30 (1938), pp. 199-200; The Roman Ritual, Holy Communion and
Worship of the Eucharist outside Mass, editio typica, 1973, nos.
10-11; Codex Iuris Canonici 3.', can. 938
[127] Cf.
The Roman Ritual, Book of Blessings, editio typica, 1984, Order
for a Blessing on the Occasion of the Installation of a New Tabernacle, nos.
919-929.
[128] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967. no. 55: AAS 59 (1967), p. 569.
[129] Cf.
Sacred Congregation of Rites, Instruction Eucharisticum mysterium,
On the worship of the Eucharist, 25 May 1967. no. 53: AAS 59 (1967), p. 568;
The Roman Ritual, Holy Communion and Worship of the Eucharist outside
Mass, edition typica, 1973, no. 9; Codex Iuris Canonici, can.
938 §2; John Paul II, Apostolic Letter Dominicae
Cenae, 24 February 1980, no. 3: AAS 72 (1980), pp. 117-119.
[130] Cf. Codex
Iuris Canonici, can. 940;
Sacred Congregation of Rites, InstructionEucharisticum mysterium, On
the worship of the Eucharist, 25 May 1967. no. 57: AAS 59 (1967), p. 569; The
Roman Ritual, Holy Communion and Worship of the Eucharist outside
Mass, edition typica, 1973, no. 11.
[131] Cf.
particularly in Sacred Congregation for the Sacraments, Instruction Nullo
umquam tempore, 28 May 1938: AAS 30 (1938), pp. 198-207; Codex
Iuris Canonici, cann. 934-944.
[132] Cf.
Second Vatican Ecumenical Council, Constitution on the Liturgy, Sacrosanctum
Concilium, no. 8.
[133] Cf.
The Roman Pontifical: Order of the Dedication of a Church and an
Altar, editio typica, 1984, Chapter 4, no. 10; The Roman Ritual, Book
of Blessings, edito typica, 1984, Order for the Blessing of Images
for Public Veneration by the Faithful, nos. 984-1031.
[134] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 125.
[135] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 128.
[136] Cf.
The Roman Pontifical: Order of the Dedication of a Church and an
Altar, editio typica, 1984, Chapter 7, Order of the Blessing of a Chalice
and a Paten; The Roman Ritual, Book of Blessings, editio typica,
1984, Order for the Blessing of Articles for Liturgical Use, nos. 1068-1084.
[137] Cf.
The Roman Ritual, Book of Blessings, editio typica, 1984, Order
for the Blessing of Articles for Liturgical Use, no. 1070.
[138] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 128.
[139] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 128.
[140] For
blessing objects that are designed for liturgical use in churches, cf. The
Roman Ritual,Book of Blessings, editio typica, 1984, part III.
[141] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 51.
[144] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 61.
[145] Cf.
Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen
gentium, no. 54; Paul VI, Apostolic Exhortation Marialis
cultus, 2 February 1974, no. 9: AAS 66 (1974), pp. 122-123.
[146] Cf.
particularly Codex Iuris Canonici, can. 1176-1185;
The Roman Ritual, Order of Christian Funerals, edition typica, 1969.
[147] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 14.
[148] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 41.
[150] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 24.
[151] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 36 §3.
[152] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 112.
[153] Cf. General
Norms for the Liturgical Year and the Calendar, nos. 48-51, p. 99; Sacred
Congregation for Divine Worship, Instruction Calendaria particularia,
24 June 1970, nos. 4, 8: AAS 62 (1970), pp. 652-653.
[154] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 106.
[155] Cf. General
Norms for the Liturgical Year and the Calendar, nos. 48-51, p. 99; Sacred
Congregation for Divine Worship, Instruction Calendaria particularia,
24 June 1970, no. 38: AAS 62 (1970), p. 660.
[156] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 37-40.
[157] Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
InstructionVarietates legitimate, 25 January 1994, nos. 54,
62-69: AAS 87 (1995), pp. 308-309, 311-313.
[158] Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
InstructionVarietates legitimate, 25 January 1994, nos. 66-68:
AAS 87 (1995), p. 313.
[159] Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
InstructionVarietates legitimate, 25 January 1994, nos. 26-27:
AAS 87 (1995), pp. 298-299.
[160] Cf.
John Paul II, Apostolic Letter Vicesimus
Quintus Annus, 4 December 1988, no. 16: AAS 81 (1989), p. 912;
Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Varietates
legitimate, 25 January 1994, nos. 2, 36: AAS 87 (1995), pp. 288,
302.
[161] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 23.
[162] Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
InstructionVarietates legitimate, 25 January 1994, no. 46: AAS 87
(1995), p. 306.
[163] Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
InstructionVarietates legitimate, 25 January 1994, no. 36: AAS 87
(1995), pp. 302.
[164] Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
InstructionVarietates legitimate, 25 January 1994, no. 54: AAS 87
(1995), pp. 308-309.
[165] Cf.
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, no. 38; Paul VI, Apostolic Constitution Missale
Romanum, p. 14.
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