A GUIDED TOUR of the GIRM 2002 USA & other relevant sources

A GUIDED TOUR of the GIRM 2002 USA & other relevant sources Abbreviations used: BB-The Book of Blessings. CDWDS/USCCB (1989). BCLN-(USCCB) Bishops Committee on the Liturgy Newsletter CB-Ceremonial of Bishops (1989) CCC-Catechism of the Catholic Church, 2nd. ed (1997) EE-Ecclesia de Eucharistia: Encyclical Letter. Pope John Paul II. (2003) EP-Eucharistiae Participationem: Letter to the Presidents of the National Conferences of Bishops Concerning Eucharistic Prayers, Sacred Congregation for Divine Worship. AAS 65 (1973) 340-347. GCE-Guidelines for Concelebrating the Eucharist: USA. USCCB (2003) GIRM-General Instruction of the Roman Missal: with adaptations for the USA USCCB (2002) Friday, 19 November 2010 6:44 Key to Fonts: plain type: quotations from cited sources. Grey font: comments/ additions of editor. larger font: norms/ law in Diocese of Crookston, MN HCWEOM-Holy Communion and Worship of the Eucharist outside Mass. Sacred Congregation for Divine Worship. June 21, 1973; AAS 65 (1973) IOM-Introduction to the Order of Mass: A Pastoral Resource of the Bishops Committee on the Liturgy. USCCB (2003) LG-Lumen Gentium (Dogmatic Constitution on the Church). Second Vatican Ecumenical Council. LM-Lectionary for Mass, editio typica altera. Sacred Congregation for Divine Worship (1981) MR ed. 3d - Missale Romanum, editio typica tertia. Congregation for Divine Worship and the Discipline of the Sacraments(2002/2008) NDR-Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America. USCCB. granted recognitio by Congregation for Divine Worship and the Discipline of the Sacraments March 22, 2002 (Prot. 1383/01/L) RCIA- Rite of Christian Initiation of Adults RDCA-Rite of Dedication of a Church and an Altar (1978) SacCar-Sacramentum Caritatis: Post Synodal Apostolic Exhortation (2007) Pope Benedict XVI STL-Sing to the Lord: Music in Divine Worship. USCCB (2007) Chapter V-Arrangement & Furnishing of Churches for Celebration of the Eucharist (288-318) 1. THE ALTAR: The altar of the New Covenant is the Lord's Cross (Hebrews 13:10) from which the sacraments of the Paschal mystery flow. There the Sacrifice of the Cross is made present under sacramental signs; it is also the table of the Lord to which the People of God is called together and center of the thanksgiving accomplished through the Eucharist (296, CCC 1182) The altar should be built apart from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible. The altar should, moreover, be so placed as to be truly the center toward which the attention of the whole congregation of the faithful naturally turns. (299) In keeping with the Church's traditional practice and the altar's symbolism, the table of a fixed altar is to be of stone and indeed of natural stone. In the dioceses of the United States of America, however, wood which is worthy, solid, and well-crafted may be used, provided that the altar is structurally immobile. (301 USA) Moderation should be observed in the decoration of the altar. Floral decorations should always be done with moderation and placed around the altar rather than on its mensa [tabletop]. (305) In a sacred place[i.e. a church] Eucharist is celebrated on an altar; but outside a sacred place, it is celebrated on a suitable table--always with the use of a cloth, corporal, cross[crucifix], & candles.(297) 1

2. AMBO: The place for the readings must also truly help the people s listening and attention during the Liturgy of the Word. Great pains must therefore be taken, in keeping with the design of each church, over the harmonious and close relationship of the ambo with the altar. (LM 32) Since the ambo is the place from which the word of God is proclaimed...must of its nature be reserved for the readings, the responsorial psalm, and the Easter Proclamation (the Exsultet). The ambo may rightly be used for the homily and the prayer of the faithful, however, because of their close connection with the entire Liturgy of the Word. (309) The commentator or cantor, [not the Psalmist] for example, stand at an appropriate place, but not the ambo. (105b, 309, LM 33) Unless this is impossible due to the layout and limitations of the space. Either permanently or at least on occasions of greater solemnity, the ambo should be decorated simply and in keeping with its design.(lm 33) 3. ALTAR APPOINTMENTS: In the choice of materials for church appointments there should be a concern for genuineness of materials and an intent to foster the instruction of the faithful and the dignity of the entire sacred place. (292) CROSS (CRUCIFIX) There is also to be a cross, with the figure of Christ crucified upon it, either on the altar or near it, where it is clearly visible to the assembled congregation. (308) The cross adorned with the figure of Christ crucified and which has been carried in procession, is placed near the altar so that it may become the altar cross, which ought then to be the only cross used; otherwise it is put away in a dignified place. (122) The image of the cross should preferably be a crucifix, that is, have the corpus [body of the Lord] attached, especially in the case of a cross that is erected in a place of honor inside a church. (BB 1235) ALTAR CLOTH: There should be at least one white cloth, its shape, size, and decoration in keeping with the altar's design. In the dioceses of the United States of America, other cloths of other colors possessing Christian honorific or festive significance according to longstanding local usage may be used in addition to the altar cloth; provided that the uppermost cloth covering the mensa (i.e., the altar cloth itself) is white in color. (304 USA) CANDLES/CANDLE STICKS: Candles, required at every liturgical service out of reverence and on account of the festiveness of the celebration (cf. 117), are to be appropriately placed either on or around the altar in a way suited to the design of the altar and the sanctuary so that the whole may be well balanced and not interfere with the faithful's clear view of what takes place at the altar or what is placed on it. (307) EXTRANEOUS THINGS OFF THE ALTAR: Only what is required for the celebration of the Mass may be placed on the mensa of the altar: namely, from the beginning of the celebration until the proclamation of the Gospel, the Book of the Gospels; then from the Presentation of the Gifts until the purification of the vessels, the corporal, the purificator, the pall, Missal, the chalice(s) with the paten(s), a ciborium if necessary. In addition, [fixed] microphones that may be needed to amplify the priest's voice should be arranged discreetly. (306) 2

4. SACRED VESTURE (337-341): The vestments worn by ministers symbolize the ministers' functions and add beauty to the celebration of the rites. The sacred vestments are to be prepared according to the various forms of celebration. All who wear an alb should use a cincture and an amice unless, due to the form of the alb, they are not needed. [to cover non-liturgical clothing]. (119, IOM 57) For the priest-celebrant: an alb, the stole around his neck and hanging down in front, and the chasuble. (337, 340) For priest-concelebrants: (GCE 20,25; RS 124) The norm is for all concelebrating priests to vest in alb, stole, and chasuble. However, the allowance is made for a good or just reason (i.e. a lack of chasubles, or a large number of concelebrants) to omit the chasuble. Where a need of this kind can be foreseen, however, provision should be made for it insofar as possible The principal celebrant is always to wear the color of vesture proper to the day or celebration. The chasubles of concelebrants should not differ in size, shape, color, or ornamentation-- other than being simpler in decoration than the presider s--so as not to unduly emphasize individualism or detract from the presidential role of the principal celebrant. Redemptionis Sacramentum emphasized the Church s desire for all concelebrants to fully vest, and allowed concelebrants even to wear white chasubles. In diocesan celebrations when there are usually greater numbers of concelebrants, only some of them be invited to be seated near the Bishop in the sanctuary. Where a need of this kind is foreseen, all possible provision will be made for similar vesture for these concelebrants. For the deacon: the alb, the stole worn over his left shoulder and drawn diagonally across the chest to the right side where it is fastened, and the dalmatic; the dalmatic may be omitted, however, either out of necessity or on account of a lesser degree of solemnity. (338,340) However, Redemptionis Sacramentum urges: In order that the beautiful tradition of the Church may be preserved, it is praiseworthy to refrain from exercising the option of omitting the dalmatic. (RS 125) Sundays and Holydays would be obvious times to wear the dalmatic. For various lay ministers: In the dioceses of the United States of America, acolytes, altar servers, lectors, and other lay ministers may wear an alb or other suitable vesture or other appropriate and dignified clothing. (339 USA) Psalmists, Cantors, Choir and Ensemble members may dress in albs or choir robes, but always in clean, presentable, and modest clothing. Cassock and surplice, being clerical attire, are not recommended as vesture for lay ministers. (STL 33,36,40) 3

5. POSTURE, GESTURE, AND MOVEMENT IN THE MASS Principle of unity: Therefore, attention should be paid to what is determined by this General Instruction and the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice. (42) A common posture, to be observed by all participants, is a sign of the unity of the members of the Christian community gathered for the Sacred Liturgy: it both expresses and fosters the intention and spiritual attitude of the participants.(42) Thus, they are to shun any appearance of individualism or division, keeping before their eyes that they have only one Father in heaven and accordingly are all brothers and sisters to each other. (95) Indeed, they form one body, whether by hearing the word of God, or by joining in the prayers and the singing, or above all by the common offering of Sacrifice and by a common partaking at the Lord's table. This unity is beautifully apparent from the gestures and postures observed in common by the faithful. (96) Such a vision often challenges the rugged individualism of Americans. Yet any desire to imprint the identity of a particular community upon the liturgy must be tempered by the firm conviction that the Mysteries of our redemption transcend individuals and communities who celebrate the Sacred Liturgy. True participation in the Mass presumes a willingness to die to self. True participation in the Mass requires radical obedience to Christ and his Church: a willingness to die and rise with him, which is the very stuff of the Eucharistic Sacrifice and Banquet. (IOM Introduction) 5.1.Processions It is appropriate that actions and processions of this sort be carried out with decorum while the chants/music/singing proper to them occur. (44) There are processions: of the priest going with the deacon and ministers to the altar of the deacon carrying the Book of the Gospels to the ambo before the proclamation of the Gospel of the faithful presenting the gifts of the faithful coming to receive Communion of the priest, deacon and ministers departing the altar. 5.1.1.Moving in Procession People do not genuflect or bow if carrying something: Neither a genuflection nor a bow is made by those who are carrying articles used in a celebration. (CB 70) Nor do they genuflect when in a liturgical procession when passing in front of the sanctuary, a chapel or side altar where the Blessed Sacrament is reserved. (e.g. procession on Palm Sunday, etc) (CB 71, 274d) A profound bow is made to the altar by all who enter the sanctuary, leave it, or pass before the altar. (CB 72) (Lectors, Extraordinary Ministers of Holy Communion, et al are to make this reverence.) 4

5.2.Genuflections & bows (274,275) A genuflection, made by bending the right knee to the ground, signifies adoration and is reserved for: the Most Blessed Sacrament. Genuflection in the presence of the blessed sacrament, whether reserved in the tabernacle or exposed for public adoration, is on one knee. (HCWEOM 84) When the tabernacle is in the sanctuary, the priest, deacon, and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself. the Holy Cross, from the solemn adoration during the liturgical celebration on Good Friday until the beginning of the Easter Vigil. Masses on Annunciation and Christmas during the Creed, at the words: By the power of the Holy Spirit, he became man (137, 275b, IOM 95-error) During Mass, three genuflections are made by the priest celebrant: - after the showing of the host - after the showing of the chalice - before Communion. - also, specific features in a concelebrated Mass are noted in their proper place (cf. 210-251). - If physically limited, a profound bow may replace a genuflection. A bow signifies reverence and honor shown to the persons themselves or the signs that represent them. There are 3 kinds of bows: a simple bow of the head, a profound bow of the body, and a slight bow. A simple bow of the head (Inclinatio capitis) is made: when the three Divine Persons are named together. at the names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor Mass is being celebrated. A profound bow of the body (Inclinatio corporis) is made: by all to the altar; A profound bow is made to the altar by all who enter the sanctuary, leave it, or pass before the altar. (CB 72) by all to the bishop: by the ministers or others when they approach to assist him, when they leave after assisting him, or when they pass in front of him.(cb 76) - When the bishop s chair is behind the altar, the ministers should either reverence the altar or the bishop, depending on whether they are approaching the altar or the bishop; out of reverence for both, ministers should, as far as possible, avoid passing between the bishop and the altar. (CB 77) - If several bishops are present in the sanctuary, a reverence is made only to the one presiding. (CB 78) by the one incensing, to the person or object that is incensed, except for the incensation of the altar and the offerings for the Sacrifice of the Mass. (277) by the deacon/priest when he asks for a blessing before the proclamation of the Gospel. 5

by all in the Creed at the words, Et incarnatus est (by the power of the Holy Spirit... made man); by the priest during the prayer before Proclaiming the Gospel: Munda cor meum (Almighty God, cleanse my heart and my lips that I may worthily proclaim your gospel.) by the priest at the Preparation of Gifts, praying In spiritu humilitatis (Lord God, we ask you to receive us and be pleased with the sacrifice we off you with humble and contrite hearts); by the priest(s) in the Roman Canon (Eucharistic Prayer I )at the words Supplices te rogamus (Almighty God, we pray that your angel may take this sacrifice to your altar in heaven.) The priest bows slightly (Inclinat parum) as he speaks the words of the Lord at the institution narrative and consecration. (275.2) Incensation is an expression of reverence and of prayer, as is signified in Sacred Scripture (cf. Ps 141:2, Rev 8:3). The priest, having put incense into the thurible, blesses it with the sign of the Cross, without saying anything. (276,277) Incense may be used if desired in any form of Mass: - during the Entrance procession; - at the beginning of Mass, to incense the cross and the altar; - at the Gospel procession and the proclamation of the Gospel itself; - after the bread and the chalice have been placed upon the altar, - to incense the offerings, the cross, and the altar, as well as the priest and the people; - at the showing of the host and the chalice after the consecration. The following are incensed with three swings [only] of the thurible: - the Most Blessed Sacrament, - a relic of the Holy Cross and images of the Lord exposed for public veneration, - the offerings for the sacrifice of the Mass with three swings of the thurible, or by making the sign of the cross over the offerings with the thurible - the altar cross, - the Book of the Gospels, - the Paschal Candle, - the priest, at the preparation of the Gifts - and the people. The following are incensed with two swings [only] of the thurible: - relics and images of the Saints exposed for public veneration, only at the beginning of the celebration, after the incensation of the altar. The altar is incensed with single swings [only] of the thurible in this way: - If the altar is freestanding with respect to the wall, the priest incenses walking around it. This amounts to a series or succession of single swings. 6

5.3.WORDS: Because the celebration of Mass is a communal activity, the priest celebrant and all others who have special parts to play need to give careful thought to the different kinds of verbal communication with the assembly. Their manner of delivery will correspond to the nature or genre of the text, the scale and acoustics of the building, and the form of the celebration. The tone of voice should correspond to the genre of the text itself, that is, depending upon whether it is a reading, a prayer, a commentary, an acclamation, or a sung text; the tone should also be suited to the form of celebration and to the solemnity of the gathering. Consideration should also be given to the idiom of different languages and the culture of different peoples. (38, IOM 33, EP 17) Prayers (IOM 35) Among the texts assigned to the priest, the Eucharistic Prayer is pre-eminent; it is the high point of the whole celebration. Next in importance are the other presidential prayers: the Collect or opening prayer, the Prayer over the Offerings, and the Prayer after Communion. Dialogues (IOM 36, 69) The dialogues between the priest and the congregation, [such as the Greeting,the dialogue before the Gospel, Preface Dialogue], are of particular importance. They are not simply outward signs of communal celebration but foster and bring about communion between priest and people. (34) They create that level of active participation to which the gathered faithful must contribute in every form of the Mass, so that the action of the entire community may be clearly expressed and fostered.(35) After making the Sign of the Cross together, the priest and people exchange formal greetings as a mutual acknowledgement and evocation of the presence of Christ in their midst and as a prayer for his sustaining power.as the first dialogue between priest and people, the greeting and response should be both warm and reverent. Casual and personalized greetings that emphasize a merely human exchange and obscure the mystery of Christ s presence and action are inappropriate. (IOM 69) Admonitions: At certain moments in the liturgy, the priest, deacon, or another minister may direct the attention of the faithful to certain ritual aspects. (31,48,50,71,105,124,166 EP, LM) 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. (EP 14) Comments should be meticulously prepared and succinct (105). Ad libitum remarks are not intended. At certain points the rubrics saying, In these or similar words, intend that one has carefully composed an alternate text. The priest, deacon, commentator, or some other lay minister may give a very brief introduction: to the Mass of the day (may adapt Entrance antiphon as an introductory explanation) 7

The Priest may comment/introduce: - the Penitential Rite - the Liturgy of the Word (before the readings begin, not before each reading) - the Eucharistic Prayer (before the Preface dialogue, never during the Eucharistic Prayer itself); - (on specific occasions) before the Lord s Prayer or (e.g. at the Easter Vigil): before he says, This is the Lamb of God, he may make a brief remark to the neophytes about their first Communion and, about the preciousness of so great a mystery, which is the climax of initiation and the center of the Christian life. (MR ed.3d 64, RCIA 369&594) - on the entire sacred action before the Dismissal. Highlights-Reminders in the Celebration of the Mass 6. ENTRANCE PROCESSION: Depending on the solemnity of the occasion: After the people have gathered, the Entrance chant/opening Song begins as the priest enters with the deacon and ministers. The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers. (47, 121) - On Sundays & Festive days: the procession may be led by ministers carrying the censer with burning incense (119) - the cross, and two candles. - On Sundays & Festive days: They are followed by acolytes [servers] and other liturgical ministers, - then the deacon or lector [reader] carrying the Book of the Gospels, slightly elevated, if it is to be used. N.B. [Lectionary is not carried in Procession (120)] The Book of Gospels is placed (flat) upon the altar. - Concelebrants (if any), - the deacon of the Mass, (if not carrying Gospels he may also walk at priest s side (172)) - [Master of Ceremonies] - the priest celebrant then follows. 7. REVERENCE DUE THE ALTAR AND TABERNACLE: (49,122,123,173,256,274b,275,314,315,IOM 68, cf. SacCar 69) Dependent on placement of tabernacle. (315a,b) Consequently, it is preferable that the tabernacle be located, according to the judgment of the Diocesan Bishop; either in the sanctuary (315a) or in a separate chapel : (315b). In the Diocese of Crookston, according to the judgment of the Diocesan Bishop, in the sanctuary and in a separate chapel are understood as defined in 7.1 & 7.2 below. 8

7.1. In the sanctuary or in close proximity to the altar area or behind or near the altar: In the Diocese of Crookston, due to a variety of space and construction variances in our parish churches, in the sanctuary would include those tabernacles which are in the sanctuary space or in close proximity to the ambo or altar. For example, near the front of the church, to the right or to the left of the sanctuary space. If there is a tabernacle containing the Most Blessed Sacrament in the sanctuary, they genuflect and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself. Ministers who are carrying a liturgical object (for example, a cross, Book of Gospels, candle), do not genuflect but bow their heads. (274b,c) Afterward, the priest and deacon, and any concelebrants, make an additional reverence to the altar with a kiss.(iom 68) (49,122,123,173,256,274b,275,314,315,IOM 68, cf. SacCar 69) If the tabernacle is in the sanctuary, one reverences it by genuflecting. (See 5.2 on page 5 above.) If physically limited, a profound bow would suffice. 7.2. In a chapel separate from the nave and sanctuary: In the Diocese of Crookston, due to a variety of space and construction variances in our parish churches, a chapel shall be considered a space suitable for private adoration of the faithful, set apart within our structures where the faithful can engage in personal and private prayer. When they reach the sanctuary, the priest, the deacon, and the ministers reverence the altar with a profound bow. As an expression of veneration, moreover, the priest and deacon then kiss the altar itself.(49) If the tabernacle is in a chapel, one reverences the altar by a profound bow. (see 5.2 on page 5 above.) 7.3.In Masses with a Deacon (173) When he [the deacon] reaches the altar, if he is carrying the Book of the Gospels, he omits the sign of reverence [no Bow] and goes up to the altar. It is particularly appropriate that he should place the Book of the Gospels on the altar, after which, together with the priest, he venerates the altar with a kiss. N.B. The Book of Gospels is placed (flat) upon the altar. If, however, he is not carrying the Book of the Gospels, he makes a profound bow to the altar with the priest in the customary way and with him venerates the altar with a kiss. N.B. The Book of Gospels is placed (flat) upon the altar. Laying the Book of Gospels flat is worthy old Roman practice. On more solemn occasions, this reverencing of the altar may be further enhanced by the use of incense. (49, 123, 173, 276a, 277.5) 8. ACT OF PENITENCE OR BLESSING & SPRINKLING WITH HOLY WATER: THERE ARE 4 FORMS Form A: Penitential Rite - Priest leads the Confiteor is always followed by the Kyrie Eleison/Lord, Have Mercy - Priest leads Lord, show us your Mercy and Love... - Kyrie Eleison/Lord, Have Mercy with invocations/tropes N.B This form is the only of the three in which The Priest, or a Deacon or another minister, may lead the invocations/tropes. 9

Form B: Rite of Blessing/Sprinkling Water: On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place. (51) A sufficient amount of water should be used to recall the waters of Baptism. (IOM 74) N.B. If the baptismal font is near the doors, the greeting & blessing may take place there. The priest may sprinkle during the entrance procession. (IOM 74) 9. GLORIA: The Gloria is sung on Sundays, Solemnities and Feasts--except the Sundays of Advent and Lent; and at special celebrations of a more solemn character. (53) When the liturgy calls for a Gloria, the singing of the Gloria is not to take place during the Sprinkling Rite, nor as the Entrance chant/song. (STL 150) 10.LITURGY OF THE WORD (LW) The LW is to be celebrated in such a way as to promote meditation,...any sort of haste that hinders recollection must clearly be avoided. (56) Such silence is important to the rhythm of the whole celebration and is welcome in a busy and restless world. (IOM 139) During the LW, it is also appropriate to include brief periods of silence...in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the LW itself begins, (56) after each of the readings, (128, 130) and at the conclusion of the homily. (56,66,128, 130, 136) Friday, 19 November 2010 6:44 The readings are proclaimed from the ambo (58,128,130,260) [using the Lectionary or Book of Gospels] Readers must be truly suited...and carefully prepared (101) and wear appropriate, clean, presentable, dignified, and modest clothing. (339 USA, STL 36) cf. (194-198) Whenever there is more than one reading, it is better to assign the readings to different readers, if available; (109, LM 52) but never appropriate to divide a single reading among several readers,except the Passion of the Lord (109). The Psalmist, or Cantor of the psalm (102,129) sings from the ambo or another suitable place. (61) He/She may dress in an alb or choir robe, but always wears clean, presentable, and modest clothing. Cassock and surplice, being clerical attire, are not recommended as vesture for the psalmist. (STL 36) During the CREED, all make a profound bow at the words: By the power of the Holy Spirit, he became man (137) N.B. On Annunciation & Christmas all genuflect--latin text: genua flectunt (137, 275b, IOM 95-error) 10

PREPARATION OF THE ALTAR AND GIFTS (cf. 73-76) The purpose of chant/song/music at this point is to accompany the collection, the procession, and the presentation of gifts, particularly when these will occupy a considerable period of time. (IOM 105) The order of gifts procession (monetary gifts, then bread & wine) It is well also that money or other gifts for the poor or for the Church, brought by the faithful or collected in the church, should be received. (73). - Monetary gifts are to be placed away from the eucharistic table in another suitable/ appropriate place (73, 140, RS 70) - Besides money, gifts in kind and other real gifts for the poor are appropriate, but not token items that will be retrieved and returned to ordinary use after the celebration. (IOM 105) The faithful stand before the dialogue of the prayer over the gifts, (i.e. before Pray brethren...) (43,146) Only the Rite of Dedication of a Church and Altar calls for dressing the altar-setting the table (on the very day of its dedication) prior to celebrating the Eucharist on it. For this reason the altar is prepared as the table of the sacrificial banquet and adorned as for a feast.thus the dressing of the altar clearly signifies that it is the Lord s table at which all God s people joyously meet to be refreshed with divine food, namely, the body and blood of Christ sacrificed. (RDCA 16a) Do not dress the altar-set the table unless it is a dedication. 11.EUCHARISTIC PRAYER Eucharist is an expression of Apostolicity. As the Second Vatican Council teaches, the faithful join in the offering of the Eucharist by virtue of their royal priesthood, (LG, 10, 28) yet it is the ordained priest who, acting in the person of Christ, brings about the Eucharistic Sacrifice and offers it to God in the name of all the people. (LG, 10, 28) For this reason, the Roman Missal prescribes that only the priest should recite the Eucharistic Prayer, and the faithful listen in reverent silence. (EE 28) (cf. 4,5) The Eucharistic Prayer is the center and summit of the entire celebration. Joining the people with himself, the priest prays the Eucharistic Prayer in the name of the entire assembly to God the Father through Jesus Christ in the Holy Spirit. (78) Through the Eucharistic Prayer, the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence, (78,95, 147) giving voice to their interior participation by joining in the Eucharistic acclamations. (STL 176) Thus, while the priest is speaking these texts there should be no other prayers or singing, and the organ or other musical instruments should be silent (32)--allowing the exception in the case of a Eucharistic Prayer requiring accompaniment. (e.g. The Mass of Creation) 11

The priest joins with the congregation in singing the acclamations, chants, hymns, and songs of the Liturgy. N.B However, the priest does not join in the singing of the Memorial Acclamation or the Great Amen.(151) - In order to promote the corporate voice of the assembly when it sings, the priest s own voice should not be heard above the congregation, nor should he sing the congregational response of the dialogues. While the assembly sings, the priest should step back from a microphone, or, if he is using a wireless microphone, he should turn it off. (STL 21) - There is the need for pastoral prudence here. With very small congregations (daily Mass, etc), likely the priest will also be song leader. You may need to actually lead the people in singing their acclamations. - If this just feels too weird not to sing the people s acclamations (the Memorial Acclamation & Amen),either turn off your mic or sing very softly. And then continue to work on getting past the weirdness over time. In the dioceses of the United States of America, they [the faithful] should kneel beginning after the singing or recitation of the Sanctus (Holy, Holy) until after the Amen of the Eucharistic Prayer: (43 USA) although for special reasons health, age, lack of space, lack of kneelers, the large number present, or some other good reason-- the assembly may stand, but are to make a profound bow when the priest genuflects after the Institution narrative and consecration of the Body and Blood of Christ. (43 USA) N.B. In future, new church buildings or ones remodeled in the Diocese of Crookston should be built with kneelers; and those currently without them should look into getting them. From the epiclesis until the priest s elevation of the chalice, the deacon(s) normally remains kneeling, if they are able to kneel. If the deacon remains standing, he makes a profound bow when the priest genuflects after the Institution narrative and consecration of the Body and Blood of Christ. (179) The parts that are said together by all the concelebrants with hands outstretched are to be recited by them in a quiet tone of voice, so that the voice of the bishop or [principal concelebrant] is heard clearly. (CB 155) 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 [sotto voce] and that the [bishop s or] principal celebrant's voice be clearly heard. In this way the words can be better understood by the people. (218) This should include the per ipsum...(through Him, with Him...) 12.THE COMMUNION RITE: While the heart of the celebration of the Eucharist is the Eucharistic Prayer, the consummation of the Mass is found in Holy Communion, whereby the people purchased for the Father by his beloved Son eat and drink the Body and Blood of Christ. They are thereby joined together as members of Christ's mystical Body, sharing the one life of the Spirit. In the great sacrament of the altar, they are joined to Christ Jesus and to one another. (NDR 5) 12

Sign of Peace: The priest may give the sign of peace to the ministers, but always remains within the sanctuary, so as not to disturb the celebration. In the dioceses of the United States of America, for a good reason, on special occasions, (for example, in the case of a funeral, a wedding, or when civic leaders are present) the priest may offer the sign of peace to a few of the faithful near the sanctuary. (154.2 USA) (cf. 82.2) Communion from this Mass: - For the Faithful: It is strongly recommended that the faithful receive the Lord's Body from hosts consecrated at the same Mass and that...they partake of the chalice (cf.283-287), so that even by means of the signs Communion will stand out more clearly as a participation in the Sacrifice actually being celebrated.(85) - For the Concelebrants: Just as the principal concelebrant himself is bound to receive under both species consecrated at the same Mass, concelebrants must never be given Holy Communion consecrated at another Mass and reserved in the tabernacle, and are to receive under both species.(85, GCE 43) Begin music immediately, sing for whole procession: While the priest is receiving, the Communion chant is begun. Its purpose is to express the communicants' union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the "communitarian" nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. (86) Care should be taken that singers, too, can receive Communion with ease.(86) Communion Procession: The Communion procession expresses the humble patience of the poor moving forward to be fed, the alert expectancy of God s people sharing the Paschal meal in readiness for their journey, the joyful confidence of God s people on the march toward the promised land. (IOM 135) Posture during Communion Procession: In the dioceses of the United States of America, the faithful kneel after the Agnus Dei (Lamb of God) unless the diocesan Bishop determines otherwise.(43 USA) In the Diocese of Crookston, the diocesan Bishop determines that the faithful are to remain standing beginning after the Amen of the Eucharistic Prayer, during the invitation to the Lord s Prayer (Our Father), the embolism, the doxology, and the Agnus Dei (Lamb of God) and while coming forward to receive Communion, (44) to highlight more clearly the communitarian nature of the procession to receive Communion. (86) One must recall that the dubium & response from the CDWDS of June 5, 2003: (Prot. n. 855/03/L) pertains to the posture of the faithful AFTER they have received Holy Communion and are back in their pews. 13

Dubium: In many places, the faithful are accustomed to kneeling or sitting in personal prayer upon returning to their places after having individually received Holy Communion during Mass. Is it the intention of the Missale Romanum, editio typica tertia, to forbid this practice? Responsum: Negative, et ad mentem. The mens is that the prescription of the Institutio Generalis Missalis Romani, no. 43, is intended, on the one hand, to ensure within broad limits a certain uniformity of posture within the congregation for the various parts of the celebration of Holy Mass, and on the other, to not regulate posture rigidly in such a way that those who wish to kneel or sit would no longer be free. In the implementation of the General Instruction of the Roman Missal, therefore, posture should not be regulated so rigidly as to forbid individual communicants from kneeling or sitting when returning from having received Holy Communion. 12.1.Posture for Receiving Holy Communion The norm for the reception of Holy Communion [of the faithful] in the dioceses of the United States is standing. (160 USA) Thus, kneeling is not a licit posture for receiving Holy Communion in the dioceses of the United States of America unless the bishop of a particular diocese has derogated from this norm in an individual and extraordinary circumstance. (BCLN, July 2002) Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with the proper catechesis on the reasons for this norm. (160 USA) Under no circumstances may a person be denied Holy Communion merely because he or she has refused to stand to receive Holy Communion. Rather, in such instances, the priest is obliged to provide additional catechesis so that the communicant might better understand the reason for the Bishops' decision to choose standing as the normative posture for receiving Holy Communion in the dioceses of the United States of America. (BCLN, July 2002) When receiving Holy Communion standing, the communicant bows his or her head [inclinatio capitis] before the sacrament as a gesture of reverence and receives the Body of the Lord from the minister. The consecrated host may be received either on the tongue or in the hand at the discretion of each communicant. When Holy Communion is received under both kinds, the communicant bows his or her head [inclinatio capitis] as the sign of reverence before receiving the Precious Blood. (160 USA) 12.2.When Communion is completed, the altar table is cleared again after which the eucharistic vessels are to be purified. (163,182,183,247,279,IOM 138, NDR 51,52) After Communion, the deacon returns to the altar with the priest and collects and consumes any fragments remaining on the corporal or in the sacred vessels. The consecrated bread that remains is to be reserved in the tabernacle. 14

Care must be taken that any remainder of the Blood of Christ is consumed immediately and completely by the priest, deacon, instituted acolyte, or an extraordinary minister of Holy Communion. When there are extraordinary ministers of Holy Communion, they may consume what remains of the Precious Blood from their chalice of distribution with permission of the diocesan bishop. (NDR 52) They may be assisted, if necessary, by other ordinary or extraordinary ministers. 12.3.Silence & Prayer after Communion: When the distribution of Communion is finished and the Blessed Sacrament reposed, the precious time of thanksgiving after communion should not be neglected. As circumstances allow, the faithful may sit or kneel during the period of sacred silence. A sacred silence may now be observed for some period of time (minutes, not moments) as the priest and faithful remain recollected in silence as they praise and pray to God in their hearts.(43b USA,45,88,164,SacCar 50) When Communion is completed, the whole assembly may observe a period of total silence. Silence and true stillness can be achieved if all, the assembly and its ministers, take part in it. In the absence of all words, actions, music, or movement, a moment of deep corporate stillness and contemplation may be experienced. Such silence is important to the rhythm of the whole celebration and is welcome in a busy and restless world. (IOM 139) This period of deep and tranquil communion is not to be interrupted even by parish announcements, which if needed come correctly in the Concluding Rite, or the taking of a collection. Nor should this silence be broken or overlaid by the public reading of devotional material. (IOM 139) 12.4.Purifying the Sacred Vessels: Sacred Vessels are purified by the priest, the deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table. The paten is usually wiped clean with the purificator. The purification of the chalice is done with water alone or with wine and water which is then drunk by whoever does the purification. The prayer, Lord, may I receive these gifts in purity of heart. May they bring me healing and strength now and forever, is prayed during the purification. The purification of the vessels should be performed with reverence, though briefly and inconspicuously. Especially if there are several vessels, their purification is preferably left until after Mass. It is permitted to place the vessels that need to be purified, suitably covered, at the credence table on a corporal and to purify them immediately after Mass following the dismissal of the people. That is to say: Extraordinary Ministers can be called on to consume whatever remains of the Precious Blood in the chalice(s). (NDR 52) Ordinary ministers only are to purify the vessels, either during Mass or immediately afterward. (CDWDS letter) Five Readings and Potential Options: There are those who read the Church s directives with varying degrees of strictness. It would be well for the Diocese to again clarify the manner in which the norms are to be implemented. 15

Those who would read the Norms (NDR) most strictly observe that even though the USCCB s Norms envision the situation of Extraordinary ministers consuming the remaining Precious Blood, they remain silent on the consumption of the water. Since it is not explicitly addressed, this position restricts the pouring of water and its subsequent consumption to Ordinary ministers (either during Mass or immediately after). Those who read the Norms (NDR) who also note that Extraordinary ministers are allowed to consume the remaining Precious Blood, though it remains silent on the consumption of the water. This position states that the Extraordinary ministers may pour water into their chalices, but then that all of the water is collected into one of the chalices and consumed by the Ordinary minister (either during Mass or immediately after). Those who read the Norms (NDR) and deduce that since it is permissible for the Extraordinary Ministers to consume the remainder of the Precious Blood, they are be able to consume the water as well, having been poured into the chalices by an Ordinary Minister (immediately after Communion). Those who read the Norms and retain the practice of Extraordinary Ministers both pouring and consuming the water (contra legem). Those who read the Norms, conclude it is too fraught with complications, and decide to distribute the Body of Christ to the people. 16

Recall, with the publication of the GIRM third edition in 2002, the USCCB asked for and were granted an indult (exemption from the law) for Extraordinary Ministers of Holy Communion to assist in purifying the vessels after Communion. This indult was granted for a period of three years, and in 2005 the Bishops requested an extension of the indult; which was subsequently denied as communicated by letter, dated 12 October 2006, of the Prefect of the Sacred Congregation for Divine Worship and the Discipline of the Sacraments, Francis Cardinal Arinze. As a result, Bishop William Skylstad, then-president of the United States Conference of Catholic Bishops, informed all Bishop members that he had received a negative response to the request for an extension of the indult permitting Extraordinary Ministers of Holy Communion to assist with the purification of sacred vessels at Mass. Accordingly, on 15 November, 2006, Bishop Victor Balke wrote a letter to the priests of the Diocese of Crookston clarifying the particular law in light the newly-clarified universal law. His letter reads, in part: Purification is the rite by which we see to it that nothing of the sacred elements remains on the paten or in the cups. The paten is usually wiped clean with the purficator (GIRM, 279). The chalices are purified with water alone or with wine and water, which is then drunk by whoever does the purification (GIRM, 279). The Bishops Committee on the Liturgy has stated that extraordinary ministers of Holy Communion may continue to consume what remains of the precious blood from their chalice of distribution with the permission of the diocesan bishop. [NDR 52] This permission, if not already given, is hereby given. It, therefore, seems to me that priests may pour water into the empty cups at the credence table to make sure that no element of the Precious Blood remains, and then the distributor may drink the water. If extraordinary ministers may do the greater (consume what remains of the precious blood), they may surely do the lesser (consume the purifying water), notwithstanding #279. That is: Extraordinary Ministers can be called on to consume whatever remains of the Precious Blood in the chalice(s). (NDR 52) Ordinary ministers only are to purify the vessels, either during Mass or immediately afterward. (CDWDS letter) ~If the purification occurs during Mass, it should be performed with due reverence; though briefly and inconspicuously. This purification is best carried out at the credence table. If necessary, it may be done at the altar itself; though at the side of the altar rather than at the center. ~Especially if there are several vessels to be purified, the purification is preferably left until after Mass. The vessels are suitably covered at the credence table and purified immediately after Mass following the dismissal of the people. 17