5; Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. [132] Cf. And indeed, since no one today calls into doubt in any way the doctrinal principles on the complete efficacy of Eucharistic Communion under the species of bread alone, the Council thus gave permission for the reception of Communion under both kinds on some occasions, because this clearer form of the sacramental sign offers a particular opportunity of deepening the understanding of the mystery in which the faithful take part.[21]. If, however, the continuous reading during the week is interrupted by the occurrence of some solemnity or feast, or some particular celebration, then the priest, taking into consideration the entire weeks scheme of readings, is allowed either to combine parts omitted with other readings or to decide which readings are to be preferred over others. [57] Cf. 111. %PDF-1.4 % The current norms, prescribed in keeping with the will of the Second Vatican Ecumenical Council, and the new Missal that the Church of the Roman Rite is to use from now on in the celebration of Mass are also evidence of the great concern of the Church, of her faith, and of her unchanged love for the great mystery of the Eucharist. If there is to be a second reading before the Gospel, the lector proclaims it from the ambo. nos. On weekdays in Ordinary Time when there is an optional memorial or the Office is of the weekday, it is permissible to use any Mass or oration for various circumstances, though not from the Ritual Masses. 23. 90: AAS 56 (1964), p. 897; Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. The wine for the Eucharistic celebration must be from the fruit of the grapevine (cf. The principal celebrant, if appropriate, also incenses the cross and the altar and then goes to the chair. Then he signifies the presence of the Lord to the community gathered there by means of the Greeting. While the Agnus Dei is sung or said, the deacons or some of the concelebrants may help the principal celebrant break the hosts for Communion, both of the concelebrants and of the people. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. Sacred Congregation for the Discipline of the Sacraments, Instruction Immensae caritatis, 29 January 1973, no. [65] Cf. Eucharistic Prayer II, on account of its particular features, is more appropriately used on weekdays or in special circumstances. Furthermore, if the inner elements of this tradition are reflected upon, it also becomes clear how outstandingly and felicitously the older Roman Missal is brought to fulfillment in the new. Your Essential Guide to the Triduum - Busted Halo If a deacon is not present, his proper duties are to be carried out by some of the concelebrants. [61] Cf. 303. 165. During a season when the Alleluia is to be said, either the Alleluia Psalm or the responsorial Psalm followed by the Alleluia with its verse may be used; During the season when the Alleluia is not to be said, either the psalm and the verse before the Gospel or the psalm alone may be used; The Alleluia or verse before the Gospel may be omitted if they are not sung. 150. 697-704; The Roman Pontifical, Rites of Ordination of a Bishop, of Priests, and of Deacons, editio typica altera, 1989, no. 940; Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967. no. [41] There are also certain rites that open and conclude the celebration. 301, 326, 329, 339, 342-346). 112. [26] Cf. In a concelebration where a priest presides, however, the concelebrant who in the absence of a deacon proclaims the Gospel neither requests nor receives the blessing of the principal celebrant. 442-443; Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, nos. 838 3. 33. [59] By their silence and singing the people make Gods word their own, and they also affirm their adherence to it by means of the Profession of Faith. no. Holy Thursday is the commemoration of the Last Supper of Jesus Christ, when he established the sacrament of Holy Communion prior to his arrest and crucifixion. Exceptions are Laetare Sunday (Fourth Sunday of Lent), solemnities, and feasts. 373), as well as the forms and texts for their celebration,[155] and other special measures should also be taken into consideration. 17: AAS 59 (1967), p. 305. 14 0 obj also Sacred Congregation of Rites, Instruction Musicam sacram, On music in the Liturgy, 5 March 1967, no. [162] Inculturation, moreover, requires a necessary length of time, lest the authentic liturgical tradition suffer contamination due to haste and a lack of caution. For this people is the People of God, purchased by Christs Blood, gathered together by the Lord, nourished by his word. Although such Masses do not have a special form of celebration, it is nevertheless most proper that they be celebrated with singing, especially with the full participation of all members of the community, whether of religious or of canons. Second Vatican Ecumenical Council, Constitution on the Liturgy, Sacrosanctum Concilium, no. 13 0 obj 91: AAS 56 (1964), p. 898. 56. But it is not at all appropriate that several persons divide a single element of the celebration among themselves, e.g., that the same reading be proclaimed by two lectors, one after the other, except as far as the Passion of the Lord is concerned. Since the celebration of Mass by its nature has a communitarian character,[45] both the dialogues between the priest and the faithful gathered together, and the acclamations are of great significance;[46] in fact, they are not simply outward signs of communal celebration but foster and bring about communion between priest and people. Among Masses of this kind are included Ritual Masses, Masses for Various Needs, Masses for Various Circumstances, and Votive Masses. 91. 37-40. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, nos. may very briefly introduce the faithful to the Mass of the day. When no deacon is present, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes, and arranges them in the usual way. 0000013321 00000 n At the words et incarnatus est (by the power of the Holy Spirit . . In the vesting room or other suitable place, the concelebrants put on the sacred vestments they customarily wear when celebrating Mass individually. The Arrangement and Furnishing of Churches for the Celebration of the Eucharist, 288. In Lent the playing of the organ and musical instruments is allowed only to support the singing. Holy Week (Holy Thursday) Notes The following ritual for the Procession of Holy Oils into the Parish Church after the Chrism Mass is offered as a sample to assist parishes. 37b), which continues at least until the gifts have been placed on the altar. After a suitable pause, with hands extended he says the collect. The Church has always regarded this command as applying also to herself when she gives directions about the preparation of peoples hearts and minds and of the places, rites, and texts for the celebration of the Most Holy Eucharist. A good way to describe the Mass is to say that it is Holy Thursday, Good Friday and Easter Sunday made sacramentally present today in ritual. 222. Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, no. Then, as the occasion suggests, he incenses the cross and the altar, walking around the latter. For this reason, the norm of the holy Fathers requires not only the preservation of what our immediate forebears have passed on to us, but also an understanding and a more profound study of the Churchs entire past and of all the ways in which her one and only faith has been set forth in the quite diverse human and social forms prevailing in the Semitic, Greek, and Latin areas. 195. 352. 23. These adaptations consist for the most part in the choice of certain rites or texts, that is, of the chants, readings, prayers, explanations, and gestures which may respond better to the needs, preparation, and culture of the participants and which are entrusted to the priest celebrant., the priest must remember that he is the servant of the sacred Liturgy and that he himself is not permitted, on his own initiative, to add, to remove, or to change anything in the celebration of Mass.[34]. Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Varietates legitimate, 25 January 1994, nos. [52] Therefore, attention should be paid to what is determined by this General Instruction and the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice. 48-51, p. 99; Sacred Congregation for Divine Worship, Instruction Calendaria particularia, 24 June 1970, no. In carrying this out, to the greatest extent possible the Lords Day is to be preserved and safeguarded, as the primordial holy day, and hence other celebrations, unless they be truly of the greatest importance, should not have precedence over it. [85] Cf. Then, standing at the altar or at the credence table, he purifies the paten or ciborium over the chalice, then purifies the chalice, saying quietly, Quod ore sumpsimus (Lord, may I receive), and dries the chalice with a purificator. From the Supplices ergo te, Domine (And so, Father, we bring you these gifts) to the Respice, quaesumus (Look with favor) inclusive, all the concelebrants speak all the following together: The Supplices ergo te, Domine (And so, Father, we bring you these gifts) with hands extended toward the offerings; The Ipse enim in qua nocte tradebatur (On the night he was betrayed) and the Simili modo (When supper was ended) with hands joined; While speaking the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; as the host and the chalice are shown, however, they look at them and, afterwards, bow profoundly; The Memores igitur (Father, calling to mind) and the Respice, quaesumus (Look with favor) with hands outstretched. no. Then he proclaims the Gospel and at the end says the acclamation, Verbum Domini (The Gospel of the Lord), to which all respond, Laus tibi, Christe (Praise to you, Lord Jesus Christ). In the rubrics and in the norms that follow, words such as say and proclaim are to be understood of both singing and reciting, according to the principles just stated above. From the Quam oblationem (Bless and approve our offering) up to and including the Supplices (Almighty God, we pray that your angel), the principal celebrant alone makes the gestures, while all the concelebrants speak everything together, in this manner: The Quam oblationem (Bless and approve our offering) with hands extended toward the offerings; The Qui pridie (The day before he suffered) and the Simili modo (When supper was ended) with hands joined; While speaking the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; as the host and the chalice are shown, however, they look toward them and afterwards bow profoundly; The Unde et memores (Father, we celebrate the memory) and the Supra quae (Look with favor) with hands extended; From the Supplices (Almighty God, we pray that your angel) up to and including the words ex hac altaris participatione (as we receive from this altar), they bow with hands joined; then they stand upright and cross themselves at the words omni benedictione et gratia repleamur (let us be filled with every grace and blessing). 3: AAS 72 (1980), pp. 28; Order of Crowning an Image of the Blessed Virgin Mary, editio typica, 1981, nos. It is a praiseworthy practice to cover the chalice with a veil, which may be either the color of the day or white. 24: AAS 60 (1968), p. 442. 124. [76] Cf. 373. Concelebration, which appropriately expresses the unity of the priesthood, of the Sacrifice, and also of the whole People of God, is prescribed by the rite itself for the Ordination of a Bishop and of priests, at the blessing of an abbot, and at the Chrism Mass. 369. 232. 323. 203. [124] Cf. [122] Moreover, benches or chairs should be arranged, especially in newly built churches, in such a way that the people can easily take up the postures required for the different parts of the celebration and can easily come forward to receive Holy Communion. 329. Indeed, since the use of the vernacular in the sacred Liturgy may certainly be considered an important means for presenting more clearly the catechesis regarding the mystery that is inherent in the celebration itself, the Second Vatican Council also ordered that certain prescriptions of the Council of Trent that had not been followed everywhere be brought to fruition, such as the homily to be given on Sundays and holy days[17] and the faculty to interject certain explanations during the sacred rites themselves. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful. -in vesting order for C, biretta, amice, alb, white23 cincture, maniple, stole and chasuble.-white cope and humeral veil for the Translation.24

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