[21] Cf. 14: AAS 59 (1967), p. 304. In this case the principal celebrant receives Communion under both kinds in the usual way (cf. He then incenses the Blessed Sacrament while Tantum Ergo Sacramentum or another Eucharistic song is sung. 0000021149 00000 n Then he takes his place in the sanctuary. Churches, therefore, and other places should be suitable for carrying out the sacred action and for ensuring the active participation of the faithful. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. 0000006649 00000 n Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 308-309, 311-313. 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. 375. 125. 177. [151] Cf. [18] Cf. no. The Roman Ritual, Book of Blessings, editio typica, 1984, Introduction, no. After the collect, all sit. 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. All churches should be dedicated or, at least, blessed. In choosing between these two forms, a pastoral criterion must be kept in mind. [163], 399. The Manner of Speaking the Eucharistic Prayer. To fulfill this function correctly, it is necessary that the psalmist have the ability for singing and a facility in correct pronunciation and diction. 231. 26. no. 21. 4: AAS 30 (1938), pp. Holy Thursday / The Last Supper April 2nd - 8th, 2023 Holy Week is the week before Easter Sunday, beginning seven days before with Palm Sunday. 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. The choice among the Eucharistic Prayers found in the Order of Mass is suitably guided by the following norms: 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. 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). 3: AAS 72 (1980), pp. To the same end, he should also be vigilant that the dignity of these celebrations be enhanced. The Lord be with you. 354. Next are the orations: that is to say, the collect, the prayer over the offerings, and the prayer after Communion. 301. %PDF-1.4 % 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. [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. 0000005387 00000 n 122-124; Decree on the Ministry and Life of Priests, Presbyterorum ordinis, no. The people rise and make their response: Suscipiat Dominus (May the Lord accept). xref no. 9 0 obj Including Adaptations for the Dioceses of the United States of America, Adaptations for the Dioceses of the United States of America, Decree of ConfirmationDecree of Publication, A Witness to Unchanged Faith (2 - 5) A Witness to Unbroken Tradition (6 - 9) Accommodation to New Conditions (10 - 15), Chapter I - THE IMPORTANCE AND DIGNITY OF THE EUCHARISTIC CELEBRATION (16 - 26), Chapter II - THE STRUCTURE OF THE MASS, ITS ELEMENTS AND ITS PARTS, 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), - The Entrance - Greeting of the Altar and of the People Gathered Together - Act of Penitence - The Kyrie eleison - The Gloria - The Collect, - 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, Chapter III - THE DUTIES AND MINISTRIES IN THE MASS, I - The Duties of Those in Holy Orders (92 - 94), II - The Duties of the People of God (95 - 97), - The Ministry of the Instituted Acolyte and Lector - Other Ministries, IV The Distribution of Duties and the Preparation of the Celebration (108-111), Chapter IV - THE DIFFERENT FORMS OF CELEBRATING MASS, - The Introductory Rites - The Liturgy of the Word - The Liturgy of the Eucharist - The Concluding Rites, - The Introductory Rites - The Liturgy of the Eucharist, - The Introductory Rites - The Liturgy of the Word, - 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, III - Mass at Which Only One Minister Participates (252 - 272), 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, Chapter V- THE ARRANGEMENT AND FURNISHING OF CHURCHES FOR THE CELEBRATION OF THE EUCHARIST, II Arrangement of the Sanctuary for the Sacred Synaxis (Eucharistic Assembly) (295 310), - 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, Chapter VI -THE REQUISITES FOR THE CELEBRATION OF THE MASS, I - The Bread and Wine for Celebrating the Eucharist (319 - 324), II - Sacred Furnishings in General (325 - 326) III - Sacred Vessels (327 - 334), V - Other Things Intended for Church Use (348 - 351), Chapter VII - The Choice of the Mass and Its Parts, - The Readings - The Orations - The Eucharistic prayer - The Chants, Chapter VIII- MASSES FOR VARIOUS CIRCUMSTANCES AND MASSES FOR THE DEAD, I - Masses and Prayers for Various Circumstances (368 - 378) II - Masses for the Dead (379-385), Chapter IX- ADAPTATIONS WITHIN THE COMPETENCE OF BISHOPS AND BISHOPS CONFERENCES (386-399), Msgr. %PDF-1.4 % Since the Eucharistic Celebration is the Paschal Banquet, it is desirable that in keeping with the Lords command, his Body and Blood should be received as spiritual food by the faithful who are properly disposed. Eph 2:20). 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. 42. [98] Cf. 380. 2616 13 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 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). 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. 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. He himself begins it with a brief introduction, by which he invites the faithful to pray, and likewise he concludes it with a prayer. At the end, the people make the acclamation, Quia tuum est regnum (For the kingdom). 12: AAS 59 (1967), pp. As Catholics, we know that the Holy Mass is the center of our faith and the source of divine life. 26: AAS 59 (1967), p. 555; Sacred Congregation of Rites, Instruction Musicam sacram, On music in the Liturgy, 5 March 1967, nos. Sacred Congregation of Rites, Instruction Inter Oecumenici, On the orderly carrying out of the Constitution on the Sacred Liturgy, 26 September 1964, no. [136] Cf. 190. 10 0 obj 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. 22. 21. Benedict XV, Apostolic Constitution Incruentum altaris sacrificium, 10 August 1915: AAS 7 (1915), pp. The Preparation of the Gifts (cf. 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. At its conclusion, he joins his hands and, together with everyone present, sings or says aloud the Sanctus (cf. 228. 3). 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. 3f, 9: AAS 59 (1967), pp. 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). [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. No one is ever to enter into a concelebration or to be admitted as a concelebrant once the Mass has already begun. Eucharistic Prayer IV has an invariable Preface and gives a fuller summary of salvation history. 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 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 celebrants voice be clearly heard. 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. 0000001376 00000 n endobj 0000003045 00000 n 390. 132. On weekdays of the Easter Season, memorials of Saints may rightly be celebrated fully. nos. 369. This rite is celebrated only if the body is present. <> Sacred silence also, as part of the celebration, is to be observed at the designated times. 39). 8: AAS 89 (1997), p. 871. 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]. 48). 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. Ornamentation on vestments should, moreover, consist of figures, that is, of images or symbols, that evoke sacred use, avoiding thereby anything unbecoming. Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. 0000002152 00000 n 356. 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. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. Holy Communion has a fuller form as a sign when it is distributed under both kinds. It therefore pertains to the whole Body of the Church, manifests it, and has its effect upon it. Facing the minister, he greets the minister choosing one of the formulas of greeting. 7671; Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, response to dubium regarding can. Caeremoniale Episcoporum, editio typica, 1984, nos. 215. particularly Codex Iuris Canonici, can. Sacred Congregation of Rites, Instruction Inter Oecumenici, On the orderly carrying out of the Constitution on the Sacred Liturgy, 26 September 1964, no. 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. If only one minister is present at a Mass with a congregation, that minister may exercise several different duties. Before leaving the altar, the concelebrants make a profound bow to the altar. As soon as the communicant receives the host, he or she consumes it entirely. The priest who presides at the celebration, however, always retains the right of arranging those things that are his own responsibility.[90]. The Church has always regarded this command as applying also to herself when she gives directions about the preparation of peoples hearts and minds and of the places, rites, and texts for the celebration of the Most Holy Eucharist. They then return to their places as at the beginning of Mass. <> 47: AAS 59 (1967), p. 566. The embolism, enlarging upon the last petition of the Lords Prayer itself, begs deliverance from the power of evil for the entire community of the faithful. On reaching the altar, the priest and ministers make a profound bow. Singing may always accompany the rite at the offertory, even when there is no procession with the gifts. 321. The offerings are then brought forward. 365), he selects a Eucharistic Prayer from those found in The Roman Missal or approved by the Apostolic See. 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. 119-186. 58. The oils blessed and consecrated at the Chrism Mass . 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]. 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. 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 altar is incensed with single swings of the thurible in this way: If the altar is freestanding with respect to the wall, the priest incenses walking around it; If the altar is not freestanding, the priest incenses it while walking first to the righthand side, then to the left. The readings should whenever possible be proclaimed from the ambo or a lectern. Laetare Sunday (Fourth Sunday of Lent), solemnities, and feasts are exceptions. 3a, b: AAS 59 (1967), pp. Sacred Congregation of Rites, Instruction Inter Oecumenici, On the orderly carrying out of the Constitution on the Sacred Liturgy, 26 September 1964, no. 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. 249. 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. 0 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. 157. All things to the contrary notwithstanding. Sacramentarium Veronense, L. C. Mohlberg et al., editors (3rd edition, Rome, 1978), section I, no. 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. 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. 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. 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. Two copies of the printed text should be forwarded to this Congregation. 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. 374. 0000003750 00000 n Most Reverend Wilton D. Gregory Bishop of Belleville President United States Conference of Catholic Bishops, Reverend Monsignor William P. Fay General Secretary. [49] Cf. These readings should be followed strictly. Through the fraction and through Communion, the faithful, though they are many, receive from the one bread the Lords Body and from the one chalice the Lords Blood in the same way the Apostles received them from Christs own hands. 385. 9. For memorials of Saints, unless strictly proper readings are given, the readings assigned for the weekday are customarily used. 28; Decree on the Ministry and Life of Priests, Presbyterorum ordinis, no. The chief elements making up the Eucharistic Prayer may be distinguished in this way: 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. 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. 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). Caeremoniale Episcoporum, editio typica, 1984, nos. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. Singing is the sign of the hearts joy (cf. 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. It is explicitly stated that the Prayer after Communion is said by the priest "standing at the chair" (EM, no. 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. 52. Then the "Deacon or the Priest himself places theSacrament in the tabernacle and closes the door" (EM, no. 0000010764 00000 n 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. H\j0l/J[0bR[c"o?*3KHIr$0&v{0 pXgvfz y\;ef8 The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen. 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). If a deacon is present at any celebration of Mass, he should exercise his office. 36. 97. 187-193), which he must perform personally. [162] Inculturation, moreover, requires a necessary length of time, lest the authentic liturgical tradition suffer contamination due to haste and a lack of caution. 126; Sacred Congregation of Rites, Instruction Inter Oecumenici, On the orderly carrying out of the Constitution on the Sacred Liturgy, 26 September 1964, no. 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. 26-27; Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. [16] Cf. Por tu inmensa gloria te alabamos, te bendecimos, te adoramos, te glorificamos, te damos gracias, Seor . 205. [57] Cf. 4 0 obj 0000003488 00000 n 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. [115] Cf. It is expedient for benches or seats usually to be provided for their use. 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. In this case, the greetings, the introductory or explanatory remarks, and the blessing at the end of Mass are omitted. 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.
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