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L I T U R G Y
Appendix To The General Instruction For The Dioceses Of The United States
[The adaptations contained in this (1975) American Appendix are those approved by
the Holy See.]
The following notes, related to the individual sections of the "General
Instruction of the Roman Missal," include adaptations made by the National
Conference of Catholic Bishops for the dioceses of the United States, as well as
supplementary references.
For further documentation concerning the Eucharistic celebration, see
Congregation of Rites, "Instruction on Eucharistic Worship" (May 25,
1967), especially "Some General Principles of Particular Importance in the
Catechesis of the People on the Mystery of the Eucharist" (nos. 5- 15) and
"The Celebration of the Memorial of the Lord" (nos. 16 48); and Sacred
Congregation for the Sacraments and Divine Worship, "On Certain Norms
concerning Worship of the Eucharistic Mystery" (April 17, 1980).
The number at the beginning of each section below refers to the respective
section of the "General Instruction." Unless otherwise indicated,
decisions of the National Conference of Catholic Bishops were taken at the
plenary session of November, 1969.
11. Introductions And Invitations
With regard to the adaptation of words of introduction, see the circular
letter of the Congregation for Divine Worship, April 27, 1973. No. 14 reads:
Among the possibilities for further accommodating any individual celebration,
it is important to consider the admonitions, the homily and the general
intercessions. First of all are the admonitions. These enable the people to be
drawn into a fuller understanding of the sacred action, or any of its parts, and
lead them into a true spirit of participation. The "General Instruction of
the Roman Missal" entrusts the more important admonitions to the priest for
preparation and use. He may introduce the Mass to the people before the
celebration begins, during the liturgy of the word prior to the actual readings,
and in the Eucharistic prayer before the preface; he may also conclude the
entire sacred action before the dismissal. The "Order of Mass"
provides others as well, which are important to certain portions of the rite,
such as during the penitential rite, or before the Lord's Prayer. By their very
nature these brief admonitions do not require that everyone use them in the form
in which they appear in the "Missal." Provision can be made in certain
cases that they be adapted to some degree to the varying circumstances of the
community. In all cases it is well to remember the nature of an admonition, and
not make them into a sermon or homily; care should be taken to keep them brief
and not too wordy, for otherwise they become tedious.
19. Singing
See the statement of the Bishops' Committee on the Liturgy, "The Place
of Music in Eucharistic Celebrations" (Washington, 1968); revised ed.,
"Music in Catholic Worship" (Washington, 1972).
The settings for liturgical texts to be sung by the priest and ministers that
are given in the "Sacramentary" are chant adaptations prepared by the
International Commission on English in the Liturgy, rather than new melodies.
Other settings for the ministerial chants are those approved by the National
Conference of Catholic Bishops (November, 1965).
No official approbation is needed for new melodies for the Lord's Prayer at
Mass or for the chants, acclamations and other song of the congregation.
In accord with no. 55 of the instruction of the Congregation of Rites on
music in the liturgy (March 5, 1967), the Conference of Bishops has determined
that vernacular texts set to music composed in earlier periods may be used in
liturgical services even though they may not conform in all details with the
legitimately approved versions of liturgical texts (November, 1967). This
decision authorizes the use of choral and other music in English when the older
text is not precisely the same as the official version.
21. Actions And Postures
At its meeting in November, 1969, the National Conference of Catholic Bishops
voted that in general, the directives of the "Roman Missal" concerning
the posture of the congregation at Mass should be left unchanged, but that no.
21 of the "General Instruction" should be adapted so that the people
kneel beginning after the singing or recitation of the Sanctus until after the
Amen of the Eucharistic prayer, that is, before the Lord's Prayer.
26. Entrance Song
As a further alternative to the singing of the entrance antiphon and psalm of
the "Roman Gradual" (Missal) or of the "Simple Gradual," the
Conference of Bishops has approved the use of other collections of psalms and
antiphons in English, as supplements to the "Simple Gradual,"
including psalms arranged in responsorial form, metrical and similar versions of
psalms, provided they are used in accordance with the principles of the
"Simple Gradual" and are selected in harmony with the liturgical
season, feast or occasion (decree confirmed by the Consilium for the
Implementation of the Constitution on the Liturgy, December 17, 1968).
With regard to texts of other sacred songs from the psalter that may be used
as the entrance song, the following criterion was adopted by the Conference of
Bishops in November, 1969:
The entrance rite should create an atmosphere of celebration. It serves the
function of putting the assembly in the proper frame of mind for listening to
the word of God. It helps people to become conscious of themselves as a
worshipping community. The choice of texts for the entrance song should not
conflict with these purposes.
In general, during the most important seasons of the Church year, Easter
time, Lent, Christmas and Advent, it is preferable that most songs used at the
entrance be seasonal in nature.
There are thus four options for the entrance song:
1. the entrance antiphon and psalm of the "Roman Gradual";
2. the entrance antiphon and psalm of the "Simple Gradual";
3. song from other collections of psalms and antiphons;
4. other sacred song chosen in accord with the above criterion.
The same options exist for the sacred song at the offertory and Communion,
but not for the chants between the readings (below).
Only if none of the above alternatives is employed and there is no entrance
song, is the antiphon in the Missal recited.
36. Chants Between The Readings
As a further alternative to (1) the singing of the psalm with its response in
the "Lectionary," (2) the gradual in the "Roman Gradual," or
(3) the responsorial or alleluia psalm in the "Simple Gradual," the
Conference of Bishops has approved the use of other collections of psalms and
antiphons in English, as supplements to the "Simple Gradual,"
including psalms arranged in responsorial form, metrical and similar versions of
psalms, provided they are used in accordance with the principles of the
"Simple Gradual" and are selected in harmony with the liturgical
season, feast or occasion (decree confirmed by the Consilium for the
Implementation of the Constitution on the Liturgy, December 17, 1968).
The choice of texts that are "not" from the Psalter (permitted at
the entrance, offertory and Communion) is not extended to the chants between the
readings.
For further information concerning the use of the chants between the
readings, see the Foreword and the Introduction (VIII) to the "Lectionary
for Mass" (New York, Collegeville, Minn., 1970). In particular, see the
common texts for sung responsorial psalms (nos. 174-175), which may be used in
place of the text corresponding to the reading whenever the psalm is sung.
During Lent the alleluia is not sung with the verse before the Gospel.
Instead one of the following (or similar) acclamations may be sung before and
after the verse before the Gospel:
Praise and honor to you, Lord Jesus Christ,
King of endless glory!
Praise and honor to you, Lord Jesus Christ!
Glory and praise to you, Lord Jesus Christ!
Glory to you, Word of God, Lord Jesus Christ!
If the psalm after the reading is not sung it is recited. The alleluia or the
verse before the Gospel may be omitted if not sung (see no. 39 of the
"General Instruction"). The people stand for the singing of the
alleluia before the Gospel (see no. 21 of the "General Instruction").
45. General Intercessions
See the statement of the Bishops' Committee on the Liturgy, "General
Prayer or Prayer of the Faithful," July, 1969.
50. Offertory Song
The choice of texts for the offertory song is governed by the same rule as
the entrance song, with the several options described above (no. 26). If there
is no offertory song, the offertory antiphon is omitted.
With regard to texts not from the Psalter that may be used as the offertory
song, the following criterion was adopted by the National Conference of Bishops
in November, 1969:
The offertory song need not speak of bread and wine or of offering. The
proper function of the offertory song is rather to accompany and celebrate the
communal aspects of the procession. The text, therefore, may be an appropriate
song of praise or of rejoicing in keeping with the season. Those texts are not
acceptable that speak of the offering completely apart from the action of
Christ.
In general, during the most important seasons of the Church year, Easter
time, Lent, Christmas and Advent, it is preferable that most songs used during
the offertory be seasonal in character. During the remainder of the Church year,
however, topical songs may be used during the offertory procession provided that
these texts do not conflict with the paschal character of every Sunday
("Constitution on the Liturgy," arts. 102,106).
With regard to the offertory song, the statement of the Bishops' Committee on
the Liturgy of 1968 ("The Place of Music in Eucharistic Celebrations")
gives additional comments:
The procession can be accompanied by song. Song is not always necessary or
desirable. Organ or instrumental music is also fitting at this time. The song
need not speak of bread or wine or offering. The proper function of this song is
to accompany and celebrate the communal aspects of the procession. The text,
therefore, can be any appropriate song of praise or of rejoicing in keeping with
the season. (See approved criterion above.) The song need not accompany the
entire preparation rite. (The song, if any, continues at least until the priest
has placed the bread and wine on the altar, while saying the accompanying
prayers quietly; see no. 50 of the "General Instruction," nos. 19-21
of the "Order of Mass.")
If there is no singing or organ or instrumental music, this may be a period
of silence (see no. 23 of the "General Instruction"). In fact, it is
good to give the assembly a period of quiet (that is, while the gifts are
prepared and placed on the altar, until the introduction to the prayer over the
gifts: "Pray, brethren. . .") before demanding, at the preface, their
full attention to the Eucharistic prayer.
56b. Sign Of Peace
The Conference of Bishops has left the development of specific modes of
exchanging the sign of peace to local usage. Neither a specific form nor
specific words are determined (November, 1969).
56i. Communion Song
The choice of texts for the Communion song is governed by the same rule as
the entrance song, with the several options described above (no. 26). With
regard to the texts not from the Psalter that may be used as the Communion song,
the following criterion was adopted by the National Conference of Catholic
Bishops in November, 1969: The Communion song should foster a sense of unity. It
should be simple and not demand great effort. It gives expression to the joy of
unity in the body of Christ and the fulfillment of the mystery being celebrated.
Most benediction hymns, by reason of their concentration on adoration rather
than on Communion, are not acceptable, as indicated in the instruction on music
in the liturgy, no. 36.
In general, during the most important seasons of the Church year, Easter
time, Lent, Christmas and Advent, it is preferable that most songs used at the
Communion be seasonal in nature. During the remainder of the Church year,
however, topical songs may be used during the Communion procession provided
these texts do not conflict with the paschal character of every Sunday
("Constitution on the Liturgy," arts. 102,106).
Only if none of the above alternatives is employed and there is no Communion
song, is the antiphon in the "Missal" recited. Until the publication
of the complete new "Missal," the antiphon from the present
"Missal" is said in such cases (Congregation for Divine Worship,
instruction, October 20,1969, no. 13).
59. Celebration By The Bishop
See Congregation of Rites, instruction on the simplification of pontifical
rites and insignia, June 21, 1968.
For occasions when the bishop is present at a celebration of the Eucharist
but, for a just reason, does not elect to be the principal celebrant, he may
assign another to celebrate the liturgy of the Eucharist while he presides over
the introductory rites, the liturgy of the word and the concluding rite of the
Mass. For directives on the manner in which this is done, see
"Newsletter" of the Bishops' Committee on the Liturgy, May-June, 1981.
66. Women As Readers
The Conference of Bishops has given permission for women to serve as readers
in accord with no. 66 of the "General Instruction" (November, 1969).
In February, 1971, the Bishops' Committee on the Liturgy prepared a
commentary on the liturgical ministry of women:
a. With the exception of service at the altar itself, women may be admitted
to the exercise of other liturgical ministries. In particular the designation of
women to serve in such ministries as reader, cantor, leader of singing,
commentator, director of liturgical participation, etc., is left to the judgment
of the pastor or the priest who presides over the celebration, in the light of
the culture and mentality of the congregation.
b. Worthiness of life and character and other qualifications are required in
women who exercise liturgical ministries in the same way as for men who exercise
the same ministries.
c. Women who read one or other biblical reading during the liturgy of the
word (other than the Gospel, which is reserved to a deacon or priest) should do
so from the lectern or ambo where the other readings are proclaimed: the
reservation of a single place for all the biblical readings is more significant
than the person of the reader, whether ordained or lay, whether woman or man
(cf. "General Instruction," no 272).
d. Other ministries performed by women, such as leading the singing or
otherwise directing the congregation, should be done either within or outside
the sanctuary area, depending on circumstances or convenience.
127. Office Of Deacon
The various ministries of the deacon at Mass may be distributed among several
deacons, present and wearing their vestments. (See Congregation of Rites,
instruction, June 21, 1968, nos. 4, 5.) Other deacons who are present but not
called upon to function in the celebration normally should not vest or occupy a
specific place in the liturgy, unless they are participating as the "order
of deacons," e.g., at the liturgy of ordination of another deacon. (See
Bishops' Committee on the Liturgy, "Newsletter," October, 1981.)
153. Concelebrated Mass
See the statement of the Bishops' Committee on the Liturgy,
"Concelebration," "Newsletter," June 1966.
240. Distribution Of Communion
On June 17, 1977, the Congregation of Sacraments and Divine Worship approved
the request of the National Conference of Catholic Bishops to permit the
optional practice of Communion in the hand. The Bishops' Committee on the
Liturgy, in its catechesis about this optional practice, drew attention to these
considerations:
a. Proper catechesis must be provided to assure the proper and reverent
reception of Communion without any suggestion of wavering on the part of the
Church in its faith in the Eucharistic presence.
b. The practice must remain the option of the communicant. The priest or
minister of Communion does not make the decision as to the manner of reception
of Communion. It is the communicant's personal choice.
c. When Communion is distributed under both kinds by intinction, the host is
not placed in the hands of the communicants, nor may the communicants receive
the host and dip it into the chalice. Intinction should not be introduced as a
means of circumventing the practice of Communion in the hand.
d. Children have the option to receive Communion in the hand or on the
tongue. No limitations because of age have been established. Careful preparation
for first reception of the Eucharist will provide the necessary instruction.
(See also the Roman Ritual, "Holy Communion and Worship of the Eucharist
outside Mass," no. 21.)
242. Communion Under Both Kinds
See the statement of the Bishops' Committee on the Liturgy, "Communion
under Both Kinds," "Newsletter," July 1966.
In accord with the instruction of the Congregation for Divine Worship on
Communion under both kinds June 29, 1970), the National Conference of Catholic
Bishops in November, 1970, added the following cases:
15. other members of the faithful present on the special occasions enumerated
in no. 242 of the "General Instruction";
16. at funeral Masses and at Masses for a special family observance;
17. at Masses on days of special religious or civil significance for the
people of the United States;
18. at Masses on Holy Thursday and at the Mass of the Easter Vigil, the norms
of the instruction of June 29, 1970, being observed;
19. at weekday Masses.
At its meeting in November, 1978, the National Conference of Catholic Bishops
further extended the occasions on which Holy Communion under both kinds might be
given when it approved the motion that Holy Communion may be given under both
kinds to the faithful at Masses on Sundays and holy days of obligation if, in
the judgment of the ordinary, Communion may be given in an orderly and reverent
manner.
263. Materials For Fixed Altars
Materials other than natural stone may be used for fixed altars provided
these are worthy, solid and properly constructed, subject to the further
judgment of the local ordinary in doubtful cases.
270. Altar Cross
Only a single cross should be carried in a procession in order to give
greater dignity and reverence to the cross. It is desirable to place the cross
that has been carried in the procession near the altar so that it may serve as
the cross of the altar. Otherwise it should be put away during the service. (See
Congregation of Rites, Instruction, June 21, 1968, no. 20.)
275. Musical Instruments
The Conference of Bishops has decreed that musical instruments other than the
organ may be used in liturgical services provided they are played in a manner
that is suitable to public worship (November, 1967; see "Constitution on
the Liturgy," art. 120). This decision deliberately refrains from singling
out specific instruments. Their use depends on circumstances, the nature of the
congregation, etc. In particular cases, if there should be doubt as to the
suitability of the instruments, it is the responsibility of the diocesan bishop,
in consultation with the diocesan liturgical and music commissions, to render a
decision.
288. Materials For Sacred Furnishings
Materials other than the traditional ones may be used for sacred furnishings
provided they are suitable for liturgical use, subject to the further judgment
of the local ordinary in doubtful cases.
305. Materials For Vestments
Fabrics, both natural and artificial, other than the traditional ones may be
used for sacred vesture provided they are suitable for liturgical use, subject
to the further judgment of the local ordinary in doubtful cases.
308. Color Of Vestments
White, violet or black vestments may be worn at funeral services and at other
offices and Masses for the dead (November, 1970).
318. Readings On Sundays And Feasts
According to the decision of the National Conference of Catholic Bishops, the
complete pattern of three readings for Sundays and feast days should be
completely implemented.
331. Days Of Prayer
The Conference of Bishops has decreed that there be observed in the dioceses
of the United States, at times to be designated by the local ordinary in
consultation with the diocesan liturgical commission, 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 observance outside Lent (November,
1971). This is in addition to observances customary on certain civic occasions
such as Independence Day, Labor Day and Thanksgiving Day, for which either
proper text or texts of the "Sacramentary" and "Lectionary for
Mass" are provided.
The Bishops' Committee on the Liturgy presented the above decision in these
terms: The expression of such days or periods of prayer should be left as
general as possible, so that the time, length, occasion, and more specific
intentions of prayer should be determined locally rather than nationally. In
this way no arbitrary rule is imposed until it becomes evident that a pattern of
such supplications is emerging from practice. See also General Norms for the
Liturgical Year and the Calendar, nos. 45-47.
340. Funeral Mass
Although the rite of final commendation at the catafalque or pall is
excluded, it is permitted to celebrate the funeral service, including the
commendations, in those cases where it is physically or morally impossible for
the body of the deceased person to be present (November, 1970).
For other adaptations in the funeral Mass and service, see the "Rite of
Funerals" (1971); "Newsletter" of the Bishops' Committee on the
Liturgy, April-May, 1971. The following refer directly to the Eucharistic
celebration:
It is appropriate that the paschal candle be carried in the entrance
procession.
If the introductory rites have taken place at the church door, the priest
venerates the altar and goes to his chair. The penitential rite is omitted, and
the priest says or sings the opening prayer.
It is desirable that the first and second readings be read by relatives or
friends of the deceased person.
The homily may properly include an expression of praise and gratitude to God
for his gifts, particularly the gift of a Christian life, to the deceased
person. The homily should relate Christian death to the paschal mystery of the
Lord's victorious death and resurrection and to the hope of eternal life.
It is desirable that members of the family or friends of the deceased person
participate in the usual offering of the bread and wine for the celebration of
the Eucharist, together with other gifts for the needs of the Church and of the
poor.
If incense is used, the priest, after incensing the gifts and the altar, may
incense the body. The deacon or another minister then incenses the priest and
people.
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