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L I T U R G Y
Notices Of The Sacred Congregation For Divine Worship And The Discipline Of The Sacrament
[The following official interpretations of the "General Instruction on
the Roman Missal" have been published by the Sacred Congregation in its
journal "Notitiae" [indicated by: Not., vol. (year) pages]. The
numbers preceding the Query and Reply are those of the applicable paragraph in
the "General Instruction."]
12. Query: An organ accompaniment for the recitation of the eucharistic
prayer is a practice that has developed in some places. Is this acceptable?
Reply: The GIRM no. 12 clearly states: "The nature of the
presidential prayers demands that they be spoken in a loud and clear voice and
that everyone present listen with attention. While the priest is reciting them
there should be no other prayer and the organ or other instruments should not be
played." This is a clear rule, leaving no room for doubt, since it is a
reminder of wrong practices that have greatly impeded and diminished the
people's participation in this central part of the Mass. Further, it is obvious
that the organ's so-called background music often puts into the background what
should be foremost and dominant. A "background" accompaniment of the
priest's homily would be out of the question: but in the eucharistic prayer the
word of the presider, "Tou proestou" in Justin's expression, reaches
the peak of its meaning: Not 13 (1977) 94-95, no. 2.
21. Query 1: After communion should the faithful be seated or not?
Reply: After communion they may either kneel, stand, or sit. Accordingly
the GIRM no. 21 gives this rule: "The people sit. . .if this seems useful
during the period of silence after communion." Thus it is a matter of
option, not obligation. The GIRM no. 121, should, therefore, be interpreted to
match no. 21: Not 10 (1974) 407.
Query 2: In liturgical assemblies there is a great variety of
gestures and postures during a celebration. For example, should the people: a.
stand during the prayer over the gifts; b. kneel after the "Sanctus"
and during the entire eucharistic prayer; c. sit after communion?
Reply: As usual the GIRM gives simple rules to solve these questions
(GIRM no. 21): a. The people stand while the presidential prayers are being
said, therefore, during the prayer over the gifts. b. Thy also stand throughout
the eucharistic prayer, except the consecration. The practice is for the
faithful to remain kneeling from the epiclesis before the consecration until the
memorial acclamation after it. c. The people may sit during the silence after
communion. The points determined are in no way to be considered trivial, since
their purpose is to ensure uniformity in posture in the assembly celebrating the
eucharist as a manifestation of the community's unity in faith and worship. The
people often give the impression immediately after the "Sanctus" and
even more often after the consecration by their diverse postures that they are
unmindful of being participants in the Church's liturgy, which is the supreme
action of a community and not a time for individuals to isolate themselves in
acts of private devotion: Not 14 (1978) 300-301, no. 1.
Query 3: In some places kneelers have been taken out of the
churches. Thus, the people can only stand or sit and this detracts from the
reverence and adoration due to the eucharist.
Reply: The appointments of a place of worship have some relationship to
the customs of the particular locale. For example, in the East there are
carpets; in the Roman basilicas, only since modern times, there are usually
chairs without kneelers, so as to accommodate large crowds. There is nothing to
prevent the faithful from kneeling on the floor to show their adoration, no
matter how uncomfortable this may be. In cases where kneeling is not possible
(see GIRM no. 21), a deep bow and a respectful bearing are signs of the
reverence and adoration to be shown at the time of the consecration and
communion: Not 14 (1978) 302-303, no. 4.
23. Query 1: Is it appropriate to meditate for a short time in silence
after the homily? Reply: Very much so.
Query 2: May the organ be played softly during this interval of
silence?
Reply: Yes, as long as it really is played softly and is not a
distraction to meditation: Not 9 (1973) 192.
26. Query: In the GIRM no. 26 are the words "actioni sacrae" to
be understood of the procession of the priest and ministers or of the entire
eucharistic celebration?
Reply: The words are to be understood of the procession, because the
context is about the entrance song. Nevertheless the norm takes on a general
applicability; whatever the singing during Mass, it should fit the character of
the season and of the part of the rite actually taking place: Not 6 (1970) 404,
no. 42.
29. Query: Does the "Asperges" rite still exist?
Reply: Yes. For it is a rite that on Sunday helpfully calls to mind the
baptismal washing. But this matter will be settled better in the new missal, in
such a way that the "Asperges" will be coordinated with the
penitential rite of the Mass: Not 5 (1969) 403, no. 11.
31. Query 1: What is to be understood by the phrase "a
special, more solemn celebration?"
Reply: This occasion on which GIRM no. 31 calls for the singing of the
"Gloria" is a celebration observed with solemnity or with a large
number of people: Not 6 (1970) 263, no. 33.
Query 2: When the "Gloria" and "Credo" are not
sung but just recited, sometimes the celebrant conducts the recitation in
alternation with the congregation. But since a hymn and a profession of faith
are at issue and these involve the assembly as a whole, does this practice seem
to be keeping with the rubrics?
Reply: The rubrics of the Order of Mass, drawn up in a practical fashion,
have only this on the "Gloria": "the hymn is sung or
recited" (no. 5) and on the "Credo": "the profession of
faith. . .is made" (no. 15). As is often the case, the GIRM shows progress
of a spiritual order (nos. 31 and 43), by bringing out the community character
proper to these texts and by stressing the dialogic style for their recitation.
a. As to the "Gloria," the GIRM no. 31, to preserve its character as a
hymn, says: "It is sung by the congregation, or by the congregation
alternately with the choir, or by the choir alone. If not sung, it is to be
recited either by all together or in alternation." By preference,
therefore, the "Gloria" should be sung. Otherwise it is recited by all
either together or in alternation. The celebrant should join with the assembly's
singing or reciting of the "Gloria" together or with one sector of the
assembly's dialogic recitation or else he should recite the hymn in alternation
with the assembly. b. As to the "Credo," the GIRM no. 44 says:
"Recitation of the profession of faith by the priest together with the
people is obligatory on Sundays and solemnities. It may be said also at special,
more solemn celebrations. If it is sung, as a rule all are to sing it together
or in alternation." Therefore, whether sung or recited the
"Credo" belongs to the entire liturgical assembly, which says it
together ("all") or sings it as two alternating choirs: Not 14 (1978)
538, no. 14.
42. Query: Is it advisable to invite the faithful to bless themselves
before or after the homily, to address a salutation to them, for example,
"Praised be Jesus Christ, etc.?"
Reply: It all depends on lawful local custom. But generally speaking it
is inadvisable to continue such customs because they have their origin in
preaching outside Mass. The homily is part of the liturgy; the people have
already blessed themselves and received the greeting at the beginning of Mass.
It is better, then, not to have a repetition before or after the homily: Not 9
(1973) 178.
44. Query: Is the "Credo" to be said during the Easter octave?
Reply: Not per se; still, it may be said even on these weekdays when
there is a "more solemn" celebration: Not 7 (1971) 112, no. 2. See
also no. 31, Query 2b above.
49. Query 1: What is the genuine meaning of the offertory rite? The
description of the offertory of the Mass, it is pointed out, speaks only of the
"preparation" of the gifts and placing them on the altar, of the
people's offerings for the Church and for the poor, but nothing about the of
"offering" of the sacrifice.
Reply: History teaches that the offertory rite is an action of
preparation for the sacrifice in which priest and ministers accept the gifts
offered by the people. These are the elements for the celebration (the bread and
wine) and other gifts intended for the Church and the poor. This preparatory
meaning has always been regarded as the identifying note of the offertory, even
though the formularies did not adequately bring it out and were couched in
sacrificial language. The new rite puts this specifying note in a clearer light
by means both of the active part taken by the faithful in the presentation of
the gifts and the formularies the celebrant says in placing the elements for the
eucharistic celebration on the altar: Not 6 (1970) 37, no. 25.
Query 2: Does it not seem that the suppression of the prayers that
accompanied the offering of the bread and wine has impoverished the offertory
rite?
Reply: In no way. The former prayers: "Suscipe, Sancte Pater."
. . and "Offerimus tibi, Domine." . . were not accurate expressions of
the genuine meaning of the "offertory" rites but merely anticipated
the meaning of the true and literal sacrificial offering that is present in the
eucharistic prayer after the consecration, when Christ becomes present on the
altar as victim. The new formularies for the gifts bring out the giving of glory
to God, who is the source of all things and of all the gifts given to humanity.
They state explicitly the meaning of the rite being carried out; they associate
the value of human work, which embraces all human concerns, with the mystery of
Christ. The offertory rite, then, has been restored through that explicit
teaching and shines forth with new light: Not 6 (1970) 37-38, no. 26.
51. Query: In Mass with a congregation celebrated more solemnly,
different ways of incensation are being used: one plain and simple; the other,
the same as the rite for incensation prescribed in the former Roman Missal.
Which usage should be followed?
Reply: It must never be forgotten that the Missal of Pope Paul VI has,
since 1970, supplanted the one called improperly "the Missal of St. Pius
V," and completely so, in both texts and rubrics. When the rubrics of the
Missal of Paul VI say nothing or say little on particulars in some places, it is
not to be inferred that the former rite should be observed. Therefore, the
multiple and complex gestures for incensation as prescribed in the former Missal
(see "Missale Romanum," Vatican Polyglot Press, 1962: "Ritus
servandus" VIII and "Ordo incensandi" pp. LXXXLXXXIII) are not to
be resumed. In incensation the celebrant (GIRM nos. 51 and 105) proceeds as
follows: a. toward the gifts: he incenses with three swings, as the deacon does
toward the Book of the Gospels; b. toward the cross: he incenses with three
swings when he comes in front of it; c. toward the altar: he incenses
continuously from the side as he passes around the altar, making no distinction
between the altar table and the base: Not 14 (1978) 301-302, no. 2.
52. Query: May the rite of washing the hands be omitted from the
celebration of Mass?
Reply: In no way. 1. Both the GIRM (nos. 52, 106, 222) and the Order of
Mass (with a congregation, no. 24; without a congregation, no. 18) show the
"Lavabo" to be one of the prescribed rites in the preparation of the
gifts. A rite of major importance is clearly not at issue, but it is not to be
dropped since its meaning is: "an expression of the (priest's) desire to be
cleansed within" (GIRM no. 52). In the course of the Consilium's work on
the Order of Mass, there were a number of debates on the value and the place to
be assigned to the "Lavabo," e.g., on whether it should be a rite in
silence or with an accompanying text; there was, however, unanimity that it must
be retained. Even though there has been no practical reason for the act of
hand-washing since the beginning of the Middle Ages, its symbolism is obvious
and understood by all (see SC art. 34). The rite is a usage in all liturgies of
the West. 2. The Constitution on the Liturgy (SC art. 37-40) envisions ritual
adaptations to be suggested by the conferences of bishops and submitted to the
Holy See. Such adaptations must be based on serious reasons, for example, the
specific culture and viewpoint of a people, contrary and unchangeable usages,
the practical impossibility of adapting some new rite that is foreign to the
genius of a people, and so on. 3. Apart from the envisioned exemptions from
rubrics and differing translations of texts (see Consilium, Instr. 25 Jan.
1969), the Order of Mass is presented as a single unit whose general structure
and individual components must be exactly respected. Arbitrary selectiveness on
the part of an individual or a community would soon result in the ruin of a
patiently and thoughtfully constructed work: Not 6 (1970) 38-39, no. 27.
55d. In certain vernacular versions of the text for consecrating the
wine, the words "pro multis" are translated thus: English, "for
all"; Spanish, "por todos"; Italian, "per tutti."
Query: a. Is there a sufficient reason for introducing in this variant
and if so, what is it?
b. Is the pertinent traditional teaching in the "Catechism of the
Council of Trent" to be considered superseded?
c. Are all other versions of the biblical passage in question to be regarded
as less accurate?
d. Did something inaccurate and needing correction or emendation in fact slip
in when the approval was given for such a version?
Reply: The variant involved is fully justified:
a. According to exegetes the Aramaic word translated in Latin by "pro
multis" has as its meaning "for all": the many for whom Christ
died is without limit; it is equivalent to saying "Christ has died for
all." The words of St. Augustine are apposite: "See what he gave and
you will discover what he bought. The price is Christ's blood. What is it worth
but the whole world? What, but all peoples? Those who say either that the price
is so small that it has purchased only Africans are ungrateful for the price
they cost; those who say that they are so important that it has been given for
them alone are proud" ("Enarr." in Ps. 95, 5).
b. The teaching of the "Catechism" is in no way superseded: the
distinction that Christ's death is sufficient for all but efficacious for many
remains valid.
c. In the approval of this vernacular variant in the liturgical text nothing
inaccurate has slipped in that requires correction or emendation: Not 6 (1970)
39-40, no. 28.
55g. Query: In the intercessions of Eucharistic Prayer III, this
parenthesis appears ("Saint N.—the saint of the day or the patron
saint"). How should these words be interpreted? Must the saint of the day
or the patron saint be mentioned? And even on a Sunday or on more solemn days?
May the blessed also be mentioned?
Reply: a. The words quoted, as is rightly noted, are in parenthesis;
therefore, mention of the saint of the day or the patron saint is to be
considered as optional. But it should not be omitted all the time, because
mention of the saint adds something concretely relevant to the participants, the
place, and the circumstances.
b. There may, therefore, always be a mention of the saint of the day or of
the patron saint, even if celebration of a Mass in honor of the saint is
impeded, and even on Sunday and more solemn days. Special conditions of people
and places may sometimes favor omission, for example, if mention of a
little-known saint may cause puzzlement. The celebrant should always guard
against imposing his own personal devotion on the faithful.
c. What has been said about saints is applicable to the blessed, but only in
keeping with places and ways established by law (see CIC can. 1277, 2): Not 14
(1978) 594-595, no. 17.
56e. Query 1: May the singing of "Shalom" replace the
singing of the "Agnus Dei"?
Reply: No. The Ordinary of the Mass in all its parts must be followed as
it appears in the Missal. Some slight adaptation is countenanced in the
"Directory for Masses with Children" no. 31. What is established for
children, however, is not transferable to other assemblies: Not 11 (1975) 205.
Query 2: How many times must the "Agnus Dei" be said or
sung, according to the indications in the Order of Mass?
Reply: The point of the "Agnus Dei" is to accompany the
breaking of the consecrated bread until a particle is dropped into the chalice
(GIRM no. 56e). In practice two situations are to be considered: a. If there is
only one celebrant presiding or if there are only a few concelebrants, the
breaking of the bread is done quite quickly. Usually the "Agnus Dei"
said or sung three times, as indicated in the Order of Mass no. 131, is enough
to accompany the rite. b. In the case when there are many concelebrants or the
breaking of the bread takes a long time, then the "Agnus Dei" may be
repeated until the completion of the breaking of the bread, following the rubric
in the Order of Mass no. 131: "This may be repeated. . ." and the
directive of the GIRM no. 56e: "This invocation may be repeated as often as
necessary to accompany the breaking of the bread. The final reprise concludes
with the words, "grant us peace"": Not 14 (1978) 306, no. 8.
57a. Query: What is the formulary a bishop is to use for the final
blessing of Mass?
Reply: Although nothing is said on this point in the new Order of Mass,
at the end of Mass bishops bless the people either with the more solemn
formulary that will appear in the new Roman Missal or with the formulary that
has been customary until now, namely: "Blessed be the name of the Lord. .
.; Our help is in the name of the Lord" (they do not cross themselves);
"May almighty God bless you." . .; as he makes the triple sign of the
cross: Not 5 (1969) 403, no. 14. See also no. 108 below.
62. Query: Are hand missals still needed?
Reply: Since reform of the liturgy the usefulness of hand missals for the
faithful is often questioned. All now understand the words spoken at Mass; what
is more, as far as the biblical readings are concerned, all ought to be
listening attentively to the word of God. Nevertheless hand missals, it seems,
remain necessary. People do not always hear well, especially in large churches,
and what they do hear physically they do not always understand right away. They,
therefore, often need to go back over the texts heard during a celebration. In
addition, the liturgy, and the eucharistic celebration above all, is "the
summit toward which the activity of the Church is directed; at the same time it
is the fount from which all the Church's power flows" (SC art. 10). All the
concerns of the spiritual life must be brought to the liturgy and that happens
if participation is truly actual and "aware." This requires frequent
meditation on the liturgical texts both before and after the celebration: Not 8
(1972) 195-196. See also the notes from Bp. R. Coffy, President of the
Liturgical Commission of France, and the survey of vernacular missals available:
ibid. 196-198.
79. See no. 269 below.
80c. Query: In a great many places the veil is hardly ever used to cover
the chalice prepared at a side table before Mass. Have any recent norms been
given to suppress use of the veil?
Reply: There is no norm, not even a recent one, to change the GIRM no.
80c, which reads: "The chalice should be covered with a veil, which may
always be white.": Not 14 (1978) 594, no. 16.
87. Query: During the recitation of certain formularies, for example, the
"Confiteor, Agnus Dei, Domine, non sum dignus," the accompanying
gestures on the part of both priest and people are not always the same: some
strike their breast three times; others, once during such formularies. What is
the lawful practice to be followed?
Reply: In this case it is helpful to recall:
1. gestures and words usually complement each other;
2. in this matter as in others the liturgical reform has sought authenticity and
simplicity, in keeping with SC art. 34: "The rites should be marked by a
noble simplicity." Whereas in the Roman Missal promulgated by authority of
the Council of Trent meticulous gestures usually accompanied the words, the
rubrics of the Roman Missal as reformed by authority of Vatican Council II are
marked by their restraint with regard to gestures. This being said: a. The
words, "Through my own fault" in the "Confiteor" are
annotated in the reformed Roman Missal with the rubric: "Thy strike their
breast" ("Ordo Missae" no. 3). In the former Missal at the same
place the rubric read this way: "He strikes his breast three times."
Therefore, it seems that the breast is not to be struck three times by anyone in
reciting the words, whether in Latin or another language, even if the tripled
formulary is said ("mea culpa, mea culpa, mea maxima culpa"). One
striking of the breast is enough. Clearly, also, one gesture is enough in those
languages in which the words expressing fault are translated in a simpler form,
for example in English, "I have sinned through my own fault"; in
French "Oui, j'ai vraiment peche'." b. The special restraint of the
reformed Roman Missal is also clear regarding the other texts mentioned, the
"Agnus Dei" and "Domine, non sum dignus," expressions of
repentance and humility accompanying the breaking of the bread and the call of
the faithful to communion. As noted in the Reply no. 2 of the comments in Not 14
(1978) 301, when the rubrics of the Missal of Paul VI say nothing, it is not to
be thereby inferred that the former rubrics must be followed (see no. 51 above).
The reformed Missal does not supplement but supplants the former Missal. The old
Missal at the "Agnus Dei" had the directive "striking his breast
three times" and the same for the "Domine, non sum dignus." But
because the new Missal says nothing on this point ("Ordo Missae," nos.
131 and 133), there is no reason for requiring any gesture to be added to these
invocations: Not 14 (1978) 534-535, no. 10.
89. Query: Before the biblical readings sometimes priests or lay readers
announce subtitles for the selection or even the rubric: "The first
reading," "The second reading," etc. Is it permissible to follow
this practice?
Reply: Clearly not. As with all rubrics, the titles, "The first
reading," "The second reading," are guides for the convenience of
the reader. As to the captions, which consist either in a sentence drawn from
the text or in a summary statement of the reading, they too are guides useful
for choosing among different texts, especially in the Commons. The sole title to
be announced is the one indicating the book of the Bible or, where applicable,
its author. For example: "A reading from the Letter of Paul to
Timothy"; "A reading from the holy Gospel according to Mark": Not
14 (1978) 303, no. 5.
97. Query: In the celebration of Mass may the bishop give the homily at
the chair and seated?
Reply: By rule of the GIRM no. 97, in the celebration of Mass the homily
is given at the chair or at the lectern. In keeping with custom, the bishop may
certainly give the homily seated: Not 10 (1974) 80, no. 3. See also no. 42
above.
101. Query: At the presentation of gifts at a Mass with congregation,
persons (lay or religious) bring to the altar the bread and wine which are to be
consecrated. These gifts are received by the priest celebrant. All those
participating in the Mass accompany this group procession in which the gifts are
brought forward. They then stand around the altar until communion time. Is this
procedure in conformity with the spirit of the law and of the Roman Missal?
Reply: Assuredly, the Eucharistic celebration is the act of the entire
community, carried out by all the members of the liturgical assembly.
Nevertheless, everyone must have and also must observe his or her own place and
proper role: "In liturgical celebrations each one, minister or layperson,
who has an office to perform, should do all of, but only, those parts which
pertain to that office by the nature of the rite and the principles of
liturgy." (SC art. 29). During the liturgy of the eucharist, only the
presiding celebrant remains at the altar. The assembly of the faithful take
their place in the Church outside the "presbyterium," which is
reserved for the celebrant or concelebrants and altar ministers: Not 17 (1981)
61.
102. Query: How are the presentation of the bread and wine by the
faithful and the presentation of the paten with the bread in GIRM no. 102
compatible?
Reply: There is no problem. For the offerings that the priest receives
from the people are put on a nearby table and the bread and wine are carried to
the altar (see GIRM no. 101), then the offertory rites take place. If the
celebrant takes the paten or ciborium with the bread from the faithful last, he
may proceed directly to the altar and immediately recite the formulary for
offering the bread: Not 6 (1970) 404, no. 43.
105. See no. 51 above.
108. Query: Some celebrants have the practice of raising then
joining their hands during the dialogue before the preface and at the beginning
of the final blessing. Others omit such gestures. What is right?
Reply: As is often the case, at issue is a habit having its source in the
rubrics of the former Roman Missal. The current directives of the Order of Mass
are to be followed, which are clear on the two points raised: a. As to the
dialogue before the preface, no. 27 (MR p. 392) says precisely: "With hands
extended he sings or says: "The Lord be with you";" "He
lifts up his hands and continues: "Lift up your hearts";"
"With hands extended, he continues: "Let us give thanks to the Lord
our God";" "The priest continues the preface with hands
extended." Therefore, the former rite is not to be continued; among other
things it indicated at this point: "He joins his hands before his breast
and bows his head as he says: "Let us give thanks."..." b. As to
the blessing at the end of Mass, the new Order of Mass says only: "The
priest blesses the people, with these words ... "(no. 42). But the rubrics
of the former Order of Mass, after the dismissal "Ite, Missa est,"
prescribed a gesture for the blessing having five steps: "Raising his eyes,
extending, raising, and joining his hands, and bowing his head to the cross, he
says: "May almighty God bless you." . .and turning to the people .
.continues: "the Father." . ." Now, however, only that gesture is
required which is indicated by the revelant rubric, namely, the priest blesses
the people, with the words: "May almighty God bless you, the Father, and
the Son, and the Holy Spirit": Not 14 (1978) 536-537, no. 12.
109 Query: Is a bell to be rung at Mass?
Reply: It all depends on the different circumstances of places and
people, as is clear from GIRM no. 109: "A little before the consecration,
the server may ring a bell as a signal to the faithful. Depending on local
custom, he also rings the bell at the showing of both the host and the
chalice." From a long and attentive catechesis and education in liturgy, a
particular liturgical assembly may be able to take part in the Mass with such
attention and awareness that it has no need of this signal at the central part
of the Mass. This may easily be the case, for example, with religious
communities or with particular or small groups. The opposite may be presumed in
a parish or public church, where there is a different level of liturgical and
religious education and where often people who are visitors or are not regular
churchgoers take part. In these cases the bell as a signal is entirely
appropriate and is sometimes necessary. To conclude: usually a signal with the
bell should be given, at least at the two elevations, in order to elicit joy and
attention: Not 8 (1972) 343.
112. Query 1: In churches without an altar facing the people should the
priest in the celebration of Mass turn toward the congregation as he says:
"The peace of the Lord be with you always" and "Let us offer each
other a sign of peace"?
Reply: Yes. The rubric in the Order of Mass with a congregation no. 128
directs that the priest speaks these words while facing the congregation: Not 6
(1970) 264, no. 39.
Query 2: In some places there is a current practice whereby those
taking part in the Mass replace the giving of the sign of peace at the deacon's
invitation by holding hands during the singing of the Lord's Prayer. Is this
acceptable?
Reply: The prolonged holding of hands is of itself a sign of communion
rather than of peace. Further, it is a liturgical gesture introduced
spontaneously but on personal initiative; it is not in the rubrics. Nor is there
any clear explanation of why the sign of peace at the invitation: "Let us
offer each other the sign of peace" should be supplanted in order to bring
a different gesture with less meaning into another part of the Mass: the sign of
peace is filled with meaning, graciousness, and Christian inspiration. Any
substitution for it must be repudiated: Not 11 (1975) 226.
113. See no. 56e above.
114. Query: After the commingling and during the prayer,
"Lord, Jesus Christ, Son of the living God" or "Lord Jesus
Christ, with faith," some celebrants place their joined hands on the altar
and, with bowed head, say the text of the prayer softly. Is this procedure still
to be followed?
Reply: Traces of the former rites are here again discernible. To resolve
this query the norms of the Order of Mass have to be heeded, with care not to
add anything and with attention once again to the principle so kindly stated by
Pope John XXIII: "Make complex and difficult matters simple; what is
already simple leave alone." The former "Ritus servandus"
regarding this prayer directed (no. X, 3): "Then with joined hands placed
on the altar, eyes foxed on the sacrament, and bowing over he says softly. .
." The Order of Mass of Paul VI (no. 132) more precisely determines what
the GIRM says in no. 114: "Then the priest, with hands joined, says softly.
. ." Therefore, the celebrant stands upright with hands joined before his
breast: Not 14 (1978) 537-538, no. 13.
115. See no. 87 above.
121. See no. 21 above.
124. Query 1: When at the end of Mass one of the solemn blessings or the
prayer over the people is used, how is it to be integrated into the concluding
rite?
Reply: The GIRM no. 124 indicates that on certain days and occasions
another, more solemn form of blessing or the prayer over the people precedes
this form of blessing as the rubrics direct. The rite in this case takes the
following form. After the greeting, "The Lord be with you," the deacon
or the priest himself, if there is no deacon, says the invitation, "Bow
your heads and pray for God's blessing" or something similar. Then the
priest, with hands outstretched over the people, says the solemn blessing or the
prayer over the people, then the words of the blessing; all reply:
"Amen" (see MR 495 and 507): Not 6 (1970) 404, no. 41.
Query 2: The use of the solemn blessings and prayers over the
people that are in the Roman Missal (MR, "ed. typica altera," 1975,
495-511) expand and add solemnity to the conclusion of the Mass. This form of
the concluding rite grows in use as the texts are translated and inserted into
the missal proper to each region. But practice varies: a. The celebrant omits
the greeting, "The Lord be with you," before the blessing. b. The
deacon or the celebrant omits the invitation, "Bow your heads and ask for
God's blessing," given in the Missal (MR 495 and 507). c. The priest omits
extending his hands over the congregation (MR 495 and 507). d. At the blessing
the priest sometimes uses the form, "May almighty God bless you. . .,"
sometimes, "May the blessing of almighty God."...
Reply: In this case also the queries arising from such diversity can be
answered from a careful reading of the Roman Missal: a. The rubrics of the
Missal (GIRM no. 124; Order of Mass no. 142) expressly lay down the steps in the
conclusion of the celebration: first the greeting ("the priest...greets the
people"), then the blessing ("he continues. . .blessing"), then
the dismissal ("he adds immediately"). Furthermore, one of the solemn
blessings or prayers over the people may be substituted for the usual formula
for the blessing, "May almighty God bless you," which follows the
greeting of the celebrant. Clearly these formularies have the same status as the
text of the usual blessing. Therefore, the celebrant's greeting, "The Lord
be with you," must precede them. b. The rubric at the beginning of this
part of the Missal says: ". . .may give the invitation: "Bow your
heads and pray for God's blessing"" (MR 495 and 507). Therefore, the
deacon or the priest celebrant is at liberty to use this invitation, to put it
in different words, or to omit it altogether. c. But in contrast this same
rubric also gives an explicit directive: "The priest extends his hands over
the congregation while he says or sings the blessing." Therefore, he holds
his hands extended over the congregation during the entire blessing and during
it the people respond: "Amen" to each part of this blessing. The
priest performs the same gesture over the assembly during the prayer over the
people. d. The celebrant as a rule uses the formulary: "May almighty God
bless you." . . (MR, "ed. typica altera," 1975, pp. 495-506): Not
14 (1978) 306-307, no. 9.
153. Query: At the eucharist where several bishops concelebrate, is the
use of the pastoral staff restricted to the presiding bishop only, even if he is
not the Ordinary of the place of celebration?
Reply: In all the liturgical rites, use of the pastoral staff belongs
only to the principal celebrant of the eucharist or the one who presides over
the liturgy and to no other bishops regardless of their rank. In the rite of
ordination of bishops, the newly ordained use(s) the pastoral staff at the
conclusion of the celebration, in accordance with the rubrics of the Roman
Pontifical: Not 17 (1981) 231.
158d. Query: Does the permission granted to religious to celebrate or
concelebrate twice when they concelebrate with their own Ordinary apply also in
the case of Ordinary's delegate?
Reply: Yes, just as this is granted to priests concelebrating with the
diocesan bishop or his delegate (see GIRM no. 158d): Not 5 (1969) 403, no. 13.
170. Query: In the manner of concelebrating we find the following
differences: a. Sometimes the celebrant's voice stands out clearly, while the
concelebrants recite the eucharistic prayer in a low or subdued voice. In other
cases, conversely, a clash of loud voices is heard, as though each were striving
to outdo the others. b. In carrying out the epiclesis before the consecration
not all concelebrants stretch out their hands toward the gifts to invoke the
action of the Holy Spirit, but they are extremely careful to do so during the
consecration. c. During the epiclesis some bring their hands back as soon as the
principal concelebrant has made the sign of the cross over the gifts; others
keep their hands outstretched until the text of the epiclesis is concluded.
Which ways are right?
Reply: To decide which of the differences are right, it is enough to
consider the nature of the functions that each concelebrant performs and the
nature of the corresponding gesture: a. According to the GIRM no. 170 the
assembly of the faithful must distinctly hear the voice of the one presiding.
This can be achieved by use of a sensitive and well-placed microphone and
especially by the modulation of the concelebrants' voices ("submissa
voce"). Otherwise, as in the second case cited, the unity of tone and
rhythm for the assembly's understanding of the text cannot be achieved. b. It is
rather odd that the norms of the Missal envision a situation quite the opposite
from the one alleged: during the epiclesis of the consecration all the
concelebrants must hold their hands over the gifts (GIRM nos. 174a, 180a, 184a,
188a: "with hands outstretched toward the gifts") in invoking the
action of the Holy Spirit. But during the consecration, the concelebrants hold
the right hand toward the bread and the chalice, "if this seems
appropriate" (GIRM nos. 174c, 180c, 184c, 188c) and they do so as they
recite the "words of the Lord," namely, up to "Do this in memory
of me" inclusive. c. The act of holding the hands outstretched must
accompany the words of the prayer. This is why the rubrics of the Order of Mass
(nos. 90, 103, 110, 119) indicate the end of this action by saying: "He
joins his hands": Not 14 (1978) 303304, no. 6.
191. Query: It is apparent that practices differ greatly in the
recitation or singing of the doxology concluding the eucharistic prayer: a.
Sometimes the principal celebrant alone says or sings it. b. Or regularly all
the concelebrants say or sing it. c. In some places the whole assembly says or
sings it. What rule should be followed?
Reply: In any meeting it customarily belongs to the one presiding to open
and close the proceedings that are the purpose of the meeting. In the case of
the eucharist the essential part of the entire celebration is clearly the
eucharistic prayer, which extends from the preface to the final doxology
inclusive. Therefore, it belongs to the one presiding to open this prayer with
the preface; this is followed by the "Sanctus," in which the assembly
joins, then the one presiding alone recites the "Father, you are holy
indeed" (or the parallel text). As to the concluding doxology, the three
cases reported call for the following remarks: a. It is the right of the one who
presides and who opened the eucharistic prayer also to close it by reciting the
final doxology. This is exactly what the GIRM no. 191 indicates: "The
concluding doxology of the eucharistic prayer is recited. . .by the principal
celebrant alone." b. The second case reflects the prevailing usage, which
almost everywhere concelebrants have quickly adopted in reciting or singing this
conclusion together. This usage also conforms to the GIRM no. 191, the second
part of which refers to it: ". . .or by all the concelebrants together with
the principal celebrant." c. Unlike the two preceding cases, the recitation
or singing of the conclusion by the whole assembly is an extension that is
unlawful not merely from a disciplinary point of view-as being against the rules
now in force—but at a deeper level, namely, as being in conflict with the very
nature of ministries and texts. Even though someone could interpret this
extension to the entire assembly as a sign of the desire of the assembly for
increased participation in the liturgy, it is necessary that this desire be
realized in an orderly and authentic way. What seems like progress is in fact
retrogression: it is a sign of forgetting the part that belongs to each
individual in the liturgical celebration. See SC art. 28: ". . .each
person, minister or layperson, who has an office to perform, should do all, but
only those parts which pertain to that office by the nature of the rite and the
principles of liturgy." In the third case it happens often that the final
"Amen" is said or sung by no one or almost no one. If, on the
contrary, the directions given in the Order of Mass (nos. 100, 108, 115, 124,
"The people respond: "Amen"") are followed, it is possible
in order to give greater emphasis to this response to use more elaborate chants
that give force and solemnity to the acclamation of all the people (for example,
the triple "Amen" sung by all the people at a Mass celebrated by the
pope or the more simple "Amen" in the French missal of 1974, p. 103):
Not 14 (1978) 304-305, no. 7.
223. Query: When there is no member of the faithful present able to make
the acclamation after the consecration, should the priest say: "Let us
proclaim the mystery of faith"?
Reply: No. The words "the mystery of faith," which have been
removed from the context of Christ's own words and put after the consecration,
"serve as an introduction to the acclamation" (Ap. Const.
"Missale Romanum"). But when no member of the faithful is present who
is able to respond to the acclamation, the priest omits saying: "Let us
proclaim the mystery of faith." The case is like that of a Mass which,
because of serious need, is celebrated without any server and, therefore,
without the greetings and the blessings at the end of Mass (GIRM no. 211). The
same reply applies to a concelebration by priests at which no member of the
faithful is present: Not 5 (1969) 324-325, no. 3.
229. See no. 238 below.
234b. Query: Some of the acts of reverence by both the celebrant
and the people have fallen into disuse, for example, the profound bow to be made
in place of the former genuflection at the words announcing the mystery of the
incarnation in the "Credo." Are such gestures still to be observed?
Reply: Clearly people should express their faith, devotion, and reverence
not only by words but also by gestures and posture. All the more care should be
taken about this because the gestures now prescribed since the reform of the
liturgy are fewer and simpler. Thus the Order of Mass and the GIRM assign a few
instances when gestures are to accompany the words. It is enough to recall the
GIRM no. 234 to recognize these various cases: "A bow of the head is made
when the three divine persons are named together and at the name of Jesus, Mary,
and the saint in whose honor Mass is celebrated. A bow of the body, or profound
bow, is made: toward the altar if there is no tabernacle with the blessed
sacrament; during the prayers, "Almighty God, cleanse and Lord God, we ask
you to receive"; within the profession of faith at the words, "by the
power of the Holy Spirit;" in Eucharistic Prayer I (Roman Canon) at the
words, "Almighty God, we pray."" In the case of the words in the
"Credo" the rubric of the Order of Mass also reads: "All
bow." It is well to remember that at the Mass of the Christmas Vigil, the
Mass at Midnight, the Mass at Dawn, and the Mass during the Day, there is
genuflection at the words "And he became man" (see MR pp. 153, 155,
156, 157); the same holds for Mass on the solemnity of the Annunciation of Our
Lord (see MR p. 538). For the consecration of the bread and wine the GIRM no.
234b prescribes: "The priest bends over slightly as he says the words of
the Lord at the consecration." Further the priest genuflects "after
the showing of the host," and "after the showing of the chalice"
(GIRM no. 233); "he genuflects in adoration" (Order of Mass, nos.
91-92, 104-105, 111-112, 120-121). As for concelebrants, they stand at the
showing of the host and chalice, look at them, then bow profoundly (GIRM nos.
174c, 180c, 184c, 188c). Likewise before communion there are gestures of
reverence and faith made by both the celebrant and the people who receive
communion. For the celebrant the GIRM no. 115 and the Order of Mass no. 133 have
". . .then the priest genuflects, takes the host" etc.; and for
concelebrants the GIRM directs: "One by one the concelebrants come to the
middle of the altar, genuflect, and reverently take the body of Christ from the
altar. Then holding the eucharistic bread in the right hand, with the left hand
under it, 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 from the paten as
it is passed from one to the other" (GIRM no. 197). As for the people, when
they receive the eucharist standing, they are able to make some sign of
reverence (GIRM nos. 244c, 245b, 246b, 247b): Not 14 (1978) 535-536, no. 11.
237. Query: The GIRM no. 237 says that particles of the eucharistic bread
are to be collected after the consecration, but it is not clear what is to be
done about them.
Reply: The GIRM no. 237 must be taken in context with other articles that
deal with the same point. The description of the basic form of celebration says
clearly: "After communion the priest returns to the altar and collects any
remaining particles. Then, standing at the side of the altar or at the side
table, he purifies the paten or ciborium "over the chalice," then
purifies the chalice ... and dries it with a purificator" (GIRM no. 120).
The Order of Mass with a congregation no. 138 says: "After communion the
priest or deacon purifies the paten "over the chalice" and the chalice
itself." The Order of Mass without a congregation no. 31 says: "Then
the priest purifies the chalice "over the paten" and the chalice
itself." The point, therefore, is quite clear: Not 8 (1972) 195.
238. Query: After the distribution of communion the priest often is
observed purifying the vessels (chalice, paten, ciborium) at the middle of the
altar. Cannot a better place and time be chosen to do this? May another minister
purify the vessels?
Reply: a. The directives in the GIRM are to be observed. There is a
general principle in no. 238: "The vessels are purified by the priest or
else by the deacon or acolyte after the communion or after Mass, if possible at
a side table." The directive as to time (whether after communion or after
Mass) is completed in no. 229 with one regarding place (at the side of the
altar). It is implicit in this regulation that the celebrant never stands at the
middle of the altar as he purifies the vessels (see also no. 120). b. Other
particulars are found elsewhere in the GIRM: As the priest, no. 120: "After
communion the priest returns to the altar and collects any remaining particles.
Then, standing at the side of the altar or at a side table, he purifies the
paten or ciborium over the chalice, then purifies the chalice, saying quietly:
"Lord, may I receive these gifts," etc., and dries it with a
purificator. If this is done at the altar, the vessels are taken to a side table
by a minister. It is also permitted, especially if there are several vessels to
be purified, to leave them, properly covered and on a corporal, either at the
altar or at a side table and to purify them after Mass when the people have
left." As to the deacon, no. 138: "After communion, the deacon returns
to the altar with the priest and collects any remaining fragments. He then takes
the chalice and other vessels to the side table, where he purifies them and
arranges them in the usual way; the priest returns to the chair. But it is
permissible to leave the vessels to be purified, properly covered and on a
corporal, at a side table and to purify them after Mass, when the people have
left." As to the acolyte, no. 147: "After communion, the acolyte helps
the priest or deacon to purify and arrange the vessels. If no deacon is present,
the acolyte takes the vessels to the side table, where he purifies and arranges
them." The remarks on the priest, deacon and acolyte are applicable to a
special minister who lawfully distributes communion (see SCDS, Instr.
"Immensae caritatis"; RR, "Holy Communion and Worship of the
Eucharist outside Mass," no. 17). See also GIRM no. 229 on a priest
celebrating without a congregation; nos. 202-206 on a concelebrated Mass: Not 14
(1978) 593-594, no. 15.
257. See no. 272 below.
263. Query: Should an altar with a table of wood or metal be
consecrated?
Reply: Yes, The GIRM no. 263 says: "According to the Church's
traditional practice and the altar's symbolism, the table of a fixed altar
should be of stone and indeed of natural stone. But at the discretion of the
conference of bishops some other solid, becoming, and well-crafted material may
be used." The consecration should be carried out according to the existing
practice until a new rite is ready: Not 6 (1970) 263, no. 34.
265. Query: Has the formulary for the blessing of a movable altar been
completed and where is it available?
Reply: According to the GIRM no. 265, movable altars may only be blessed.
The blessing formulary has not yet been completed: Not 6 (1970) 263, no. 35.
(Subsequent to this response, the Congregation of Sacraments and Divine Worship
published the rite of Dedication of a Church and an Altar, May 29,1977.)
269. Query: Must the lighted candles that are to be placed in
candlesticks for the celebration of Mass consist in part of beeswax, olive oil,
or other vegetable oil?
Reply: The GIRM prescribes candles for Mass "as a sign of reverence
and festiveness" (nos. 79, 269). But it makes no further determination
regarding the material of their composition, except in the case of the sanctuary
lamp, the fuel for which must be oil or wax (see "Holy Communion and
Worship of the Eucharist outside Mass," Introduction no. 11). The faculty
that the conferences of bishops possess to choose suitable materials for sacred
furnishings applies, therefore, to the candles for Mass. That faculty is limited
only by the condition that in the estimation of the people the materials are
valued and worthy and that they are appropriate for sacred use. Candles intended
for liturgical use should be made of material that can provide a living flame
without being smoky or noxious and that does not stain the altar cloths or
coverings. Electric bulbs are banned in the interest of safeguarding
authenticity and the full symbolism of light: Not 10 (1974) 80, no. 4.
272. Query: When there is no celebrant's chair and no special place for
carrying out the liturgy of the word, may a priest who celebrates with a small
group present:
a. remain at the altar during the liturgy of the word?
b. set the missal on the right side of the altar or at the middle?
c. and if so, which side of the altar is designated as the left or right?
Reply: a. The liturgical norms in force make a clear distinction between
the altar and the place for proclaiming the word of God (GIRM nos. 252-257).
Where places have not yet been remodeled in keeping with the reformed liturgy
(and such remodeling should be done without delay), it is necessary to provide
at least a chair for the celebrant and a movable lectern for the reader. When
the celebrant himself must act as reader, especially for the gospel, the reading
should be at the movable lectern. In the very exceptional case when not even a
bench can be set up, the priest may stay at the altar, where the missal and
lectionary are set on a reading stand.
b. This stand obviously should be placed conveniently for the celebrant's
reading, for example, at the middle of the altar. The custom of setting the
missal stand on the left side of the altar comes from the time when the chalice
was placed at the center at the beginning of Mass. This is no longer the case,
since reform of the liturgy, because the chalice is now placed on a side table,
away from the altar.
c. The left side of the altar is the side at the celebrant's left; the right
side, at his right. Not 14 (1978) 302, no. 3. 273. See no. 21, Query 3, above.
283. Query: In the GIRM no. 283 what does "eucharistic bread"
mean?
Reply: The term means the same thing as the "host" hitherto in
use, except that the bread is larger in size. The term "eucharistic
bread" in line 2 is explained by the words of line 4: "The priest is
able actually "to break the host into parts."" Thus line 2 is
about this eucharistic element as to its kind and line 4 as to its
"shape." Therefore, it was incorrect to interpret "eucharistic
bread" in line 2 as a reference to its shape as though the term implies
that bread in the shape designed for its everyday use may be substituted for the
host in its traditional shape. The GIRM in no way intended to change the shape
of the large and small hosts, but only to provide an option regarding size,
thickness, and color in order that the host may really have the appearance of
bread that is shared by many people: Not 6 (1970) 37, no. 24. 284. Card. F.
Seper, Prefect of the SCDF addressed the following letter, May 2, 1974, Prot.
No. 88/74, to Card. J. Krol, President of the Conference of Bishops of the
United States: For some time different Ordinaries have asked this Sacred
Congregation for the permission to allow priests who are undergoing a treatment
for alcoholism or who have undergone this treatment, to celebrate Mass with
unfermented grape juice. With this situation in mind, the Congregation for the
Doctrine of the Faith authorizes the Ordinaries of the United States of America
to grant to those priests who have made this request the permission either to
concelebrate with one or more priests a normal Mass but without receiving
communion under the species of wine or, when this is not possible, to celebrate
Mass using unfermented grape juice and to use water alone for the ritual
ablutions after Communion. Also, one must avoid creating scandal for the
faithful. In the hope of meeting the concern shown by the bishops for those of
their priests suffering from alcoholism and in asking you to inform the
Ordinaries of the permission that is granted to them, I am sincerely yours.
296. Query: In consecrating vessels not made of gold should the
formularies of the Roman Pontifical be used?
Reply: Yes. Whatever the material of their composition, provided this is
solid and noble in the judgment of the conference of bishops, vessels are to be
blessed or consecrated according to the rites appearing in the liturgical books
(see GIRM no. 296). The formularies to be used remain those from the Roman
Pontifical, with an anointing added in the case of consecration: Not 6 (1970)
263, no. 36.
299. Query: May the priest omit wearing the stole?
Reply: No. The query arises from an interpretation of the GIRM no. 299.
The contents of that number, "The chasuble is the vestment proper to the
priest celebrant, at Masses and other rites. . . ," must be understood as
governed by nos. 81 and 302. From these it is altogether clear that the stole is
a priestly vestment that never is to be left off at Mass and other rites
directly connected with Mass: Not 6 (1970) 104, no. 30.
308b. Query: On Passion Sunday is the color red worn only in the palms
procession?
Reply: No. Red is the color for the Mass and office for the entire
liturgical day on Passion, that is, Palm Sunday, namely, from Evening Prayer I
to Evening Prayer II. The same applies to Good Friday, on which red is the color
for both the office and the Celebration of the Lord's Passion: Not 5 (1969) 403,
no. 12.
316. Query: May Masses for various needs and occasions and votive Masses
be celebrated on weekdays of the Christmas and Easter seasons?
Reply: The GIRM no. 316(c) speaks only of the weekdays in Ordinary Time
and not of the weekdays of the Christmas and Easter seasons. But a comparison of
the GIRM with the General Norms for the Liturgical Year and the Calendar leads
to the following interpretation.
1. Masses for various needs and occasions or votive Masses are forbidden on
solemnities, the Sundays of Advent, Lent, and the Easter season, as well as on
Ash Wednesday and the weekdays of Holy Week, which "have precedence over
all other celebrations" (see GNLYC no. 16).
2. On the Sundays other than those just listed, on feasts, on the weekdays of
Advent from 17 to 24 December and of Lent, such Masses may be said "in
cases of serious need, at the direction of the local Ordinary or with his
permission" (GIRM no. 332).
3. On the weekdays of Advent, up to December 16 inclusive, during the
Christmas season from January 2 to the Saturday after Epiphany, during the
Easter season from the Tuesday after the octave of Easter until the Saturday
before Pentecost, and on obligatory memorials, "if some real need or
pastoral advantage requires, at the discretion of the rector of the church or
the priest celebrant, the Masses corresponding to such need or advantage may be
used in a celebration with a congregation" (GIRM no. 333). The need in
question is to be understood in a pastoral sense, for example, if a large number
of people gathers for a particular celebration, as is the case in some places on
the first Friday of the month. Apart from such situations Masses for various
needs and occasions are not allowed. During these seasons the weekday office has
a certain priority in order that the mystery of salvation, rather than other
feasts or commemorations, may be celebrated in the measure due to it (see SC
art. 108). This applies above all to the fifty days from Easter Sunday to
Pentecost, days that are celebrated "as one feast day, or better as 'one
great Sunday"' (GNLYC no. 22).
4. During Ordinary Time it is permissible to celebrate any of the Masses for
various needs and occasions whenever the office is of the weekday or an optional
memorial occurs.
5. Masses for the dead are regulated in the same way. a. The Mass of burial
may be celebrated on any day, except the Easter triduum, the Sundays of Advent,
Lent, and Easter, and solemnities. b. The Masses on the occasions of news of a
death, final burial, and the first anniversary may be celebrated on the days
indicated in nos. 3-4 (see GIRM no. 337). c. Daily Masses for the dead may be
celebrated on the weekdays in Ordinary Time and when an optional memorial
occurs, as in no. 4: Not 5 (1969) 323-324, no. 2.
316c. Query: On weekdays in Ordinary Time may the Mass of any saint one
chooses be celebrated?
Reply: Yes. The GIRM no. 316c says: "On the weekdays in Ordinary
Time, the priest may choose the weekday Mass, the Mass of an optional memorial,
the Mass of a saint inscribed in the martyrology for that day, a Mass for
various needs and occasions, or a votive Mass." The votive Masses listed
are those "of the mysteries of the Lord or in honor of Mary or of a
particular saint or of all the saints" (GIRM no. 329c). Even though no.
316c gives a certain precedence to those saints mentioned in the martyrology for
the day, no. 329c at the end allows, as an option in favor of the faithful's
devotion, a votive Mass of any saint or all the saints. Texts for votive Masses
to be celebrated in honor of the saints are to be chosen in keeping with no. 4,
p. 514 of the "Missale Romanum" (RM: Proper of the Saints,
Introduction no. 4): Not 10 (1974) 145, no. 2.
322a. Query: Are the formularies of the Roman Canon proper to the day
still to be followed on Holy Thursday?
Reply: Yes. They are not in the new Order of Mass because they are given
in their proper place, that is, in the Roman Missal for the Mass of the Lord's
Supper on Holy Thursday: Not 5 (1969) 403-404, no. 15.
322c. Query: When may the special formulary for the dead be used in
Eucharistic Prayers II and III?
Reply: The source of this query is the phrasing of the rubric for
Eucharistic Prayer III: "When this prayer is used in "Masses for the
dead. . ."" (See "Preces eucharisticae et praefationes,"
Vatican Polyglot Press, 1967, p. 35). This rubric has been clarified in the new
Order of Mass (GIRM no. 322b): "When Mass is celebrated "for any dead
person ..." Thus the special embolism for the deceased may be used in any
Mass that is celebrated for a dead person or in which a dead person receives
special remembrance. The purpose of the law is to facilitate the carrying out of
the GIRM no. 316 on restraint in using the Masses for the dead. Not 5 (1969)
325, no. 4.
322d. Query: When is a particular preface to be regarded as proper?
Reply: The problem arises mainly from the possibility of using
Eucharistic Prayer IV, which has a fixed preface and consequently is governed by
the rule that it may not be used when a Mass has its own proper preface (GIRM
no. 322d). Further, the preface of the season is said on feasts and also during
the particular seasons, some of which are quite long, and this raises the
question of the meaning of "proper preface." A preface is to be
regarded as "proper" in a strict sense in Masses that are celebrated
on the very day of a feast or during its "octave." In the Proper of
Seasons there is a corresponding preface, but this is not to be regarded as
proper strictly speaking and during the season Eucharistic Prayer IV and
Eucharistic Prayer II with their own prefaces may be used. In votive Masses
there is the option to use either the preface corresponding to the Mass or the
preface of any eucharistic prayer: Not 5 (1969) 323, no. 1.
323. Query: In Masses on a memorial may the prayer over the gifts and the
prayer after communion, unless they are proper, also be taken from the votive
Masses or from the votive prayers for various needs and occasions?
Reply: The GIRM no. 323 says: "In Masses on a memorial, however. .
.the prayer over the gifts and the prayer after communion, unless they are
proper, may be taken "either" from the common or from the weekday of
the current season." For the celebration of a memorial is combined with the
celebration of the current weekday; but Masses of saints cannot be combined with
the Masses for various needs and occasions: Not 7 (1971) 112, no. 1.
333. Query 1: May the votive Masses of Jesus Christ the High Priest, the
Sacred Heart, the Immaculate Heart of Mary be celebrated, respectively, on the
first Thursday, Friday and Saturday of the month even if an obligatory memorial
occurs?
Reply: They may be celebrated observing the rule of GIRM no. 333:
"If some real need or pastoral advantage requires, at the discretion of the
rector of the Church or the priest celebrant, the Masses corresponding to such
need or advantage may be used in a celebration with a congregation." The
decision about a real need is based on consideration of the sensibilities and
devotion of the people: Not 5 (1969) 404, no. 17.
Query 2: What is meant by the weekdays of Advent, Christmas, and
the Easter season on which "if some real need or pastoral advantage
requires, at the discretion of the rector of the Church or the priest celebrant,
the Masses corresponding to such need or advantage may be used in a celebration
with a congregation" (GIRM no. 333)?
Reply: These are the weekdays that are listed in the Table of Liturgical
Days no. 13, i.e., "weekdays of Advent up to December 16 inclusive;
weekdays of the Christmas season from January 2 until the Saturday after
Epiphany; weekdays of the Easter season from the Monday after the octave of
Easter until the Saturday before Pentecost inclusive." Since the GIRM no.
333 does not speak of the weekdays of Lent, neither does it intend to speak of
the weekdays of Advent from December 17 to 24 inclusive nor of the days within
the octave of Christmas, which in the Table of Liturgical Days no. 9 are ranked
with the weekdays of Lent: Not 10 (1974) 145, no. 1.
336. Query 1: May a funeral Mass be celebrated during the octaves of
Christmas and Easter?
Reply: Yes. The rule of the GIRM no. 336 is that of the Masses for the
dead the one for a funeral may be celebrated on any day except holy days of
obligation, the Sundays of Advent and Lent, and Easter Sunday. Therefore, it may
be celebrated during the octaves of Christmas or Easter: Not 6 (1970) 263, no.
37.
Query 2: May a funeral Mass be celebrated on Holy Thursday and
during the Easter triduum?
Reply: No. The directives in the Roman Missal apply. On Holy Thursday
morning as a rule the chrism Mass is celebrated (MR pp. 239-242). In addition to
the evening Mass of the Lord's Supper "the local Ordinary may permit
another Mass to be celebrated in churches and public or semipublic oratories in
the evening or, in the case of genuine necessity, even in the morning, but
exclusively for those who cannot in any way take part in the evening Mass"
(MR p. 243 RM, Holy Thursday "Evening Mass of the Lord's Supper"]).
Other eucharistic celebrations on Holy Thursday are entirely forbidden. On Good
Friday "according to the Church's ancient tradition, the sacraments are not
celebrated" (MR p. 250 RM, Good Friday, "Celebration of the Lord's
Passion"]). "On Holy Saturday the Church waits at the Lord's tomb,. .
.and the sacrifice of the Mass is not celebrated" (MR p. 265 RM, Holy
Saturday]). In the case of Easter Sunday, the GIRM no. 336 already forbids a
funeral Mass, since this is a solemnity that is of obligation: Not 10 (1974)
145-146, no. 3.
337. Query 1: May the Masses for the dead referred to in the GIRM no. 337
be celebrated even on weekdays of Lent?
Reply: Yes. The Masses mentioned in no. 337 (on the occasions of news of
a death, final burial, or the first anniversary) may be celebrated
"all" weekdays, with the exception only of Ash Wednesday and the
weekdays of Holy Week: Not 6 (1970) 264, no. 38.
Query 2: May a Mass for the dead after news of a death or on the
day of final burial or the first anniversary be celebrated even within the
octave of Christmas?
Reply: Yes. According to the GIRM no. 337 these Masses are allowed on
weekdays from December 17 to 24 inclusive and on the weekdays of Lent.
Therefore, they may be celebrated on days within the octave of Christmas, which
the Table of Liturgical Days no. 9 ranks with those weekdays: Not 10 (1974) 146,
no. 4.
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