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1.
The General Instruction:
The third
revision of the General Instruction of the Roman Missal will
take effect in the Diocese of Camden on March 9, 2003, the First Sunday of
Lent. Basically, the General Instruction tells all of us
how the Church should celebrate Mass. The first General Instruction
(GIRM) was issued in 1969 at the promulgation of the Mass as
it was revised after Vatican II. A second revision was issued in 1975.
Each of these revisions, issued by the Pope, was a fine tuning of
liturgical directives in light of the experiences that the Church
worldwide had in celebrating the vernacular Mass. This third revision was
first published in Latin and is the current law.
The GIRM
states: “In the celebration of Mass the faithful are a holy people, a
chosen people, a royal priesthood; they give thanks to God and offer the
Victim not only through the hands of the priest but also together with him
and learn to offer themselves. They should endeavor to make this clear
by their deep sense of reverence for God and their charity toward brothers
and sisters who share with them in the celebration.” (no. 95).
The Church wants
Mass “planned in such a way that it brings about in the faithful a
participation in body and spirit that is conscious, active, full, and
motivated by faith, hope and charity. The Church desires this kind of
participation, the nature of the celebration demands it, and for the
Christian people it is a right and duty they have by reason of their
baptism.” (no. 18).
The church is a
“sacred space”—a place where God speaks to us, a place where Jesus gives
himself to us in the Holy Eucharist, a place where we are united in the
Holy Spirit and a place where the Blessed Sacrament is continuously
reserved. The Sacrament, Jesus’ real presence, is reserved primarily to
bring Communion to the sick but also for adoration and prayer.
When we enter
the church we should joyfully greet one another in welcome. Before Mass,
however, “it is praiseworthy for silence to be observed in church … so
that people may dispose themselves for the sacred rites which are to be
enacted in a devout and fitting manner.” (no. 45). |
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2.
We Roman Catholics:
We are
accustomed to calling ourselves Catholics. Older Catholics will recall
often calling themselves Roman Catholics. The term catholic means
universal in Greek. Being a Catholic refers to our union in the
one worldwide Church of Jesus Christ in communion with the Bishop of
Rome.
There
are, however, other Catholics in the world besides Roman Catholics. For
example, in our Diocese we have St. Michael’s Ukrainian Catholic Church on
Cooper Landing Road in Cherry Hill. Ukrainian Catholics have their own
Archbishop of Philadelphia distinct from the Roman Catholic Archbishop,
Cardinal Bevilacqua. They have their own great gold-domed Cathedral on
North Franklin Street in Philadelphia. Ukrainian Catholics are just as
Catholic as Roman Catholics are. They are equally in union with the
Bishop of Rome. They are not, however, Roman Catholics. Their customs in
worship as they celebrate Mass include much singing of prayers,
ceremonies different than ours, often the Old Slavonic language and Mass
that can routinely run an hour and a half or two.
Being Roman
Catholics means that we share a heritage of worship and a growth in church
organization originating from Latin missionaries. We have our roots in
the liturgical tradition of Rome. Latin churches in Northern Europe often
interacted in a mutual development with Rome.
In a
broad sense it may be equally true to say, for example, that many
Protestant churches likewise share with us in the Roman or Western Latin
tradition of Christian life and ways of worship. Most closely the worship
of Lutherans, Anglicans and Methodists shows a similarity to our
celebration of the Holy Eucharist because we have common roots that we
share.
The way Western
or Latin Christians of the Roman tradition celebrated the Mass has
particular characteristics. For instance, our style of prayers—the
Opening Prayer or Collect, the Prayer over the Gifts and the
Prayer after Communion—is short, crisp and to the point. The
Eucharistic Prayer—the series of prayers surrounding the consecration of
the bread and the wine—is also usually fairly direct and simple in its
expressions. We are not inclined to have longer liturgies that Eastern
Christians enjoy. We usually save incense and elaborate processions only
for special occasions. |
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3. Roman Catholic
Gesture:
When and why do
we stand, sit or kneel? Why do we bow or genuflect? Our gestures in
worship are rooted in the long experience of Roman Catholic Christians.
When we sit, why we stand and how we receive Holy Communion are not
practices made up in New Jersey last weekend. Liturgical gestures have
been handed on to us from ancient times. How we do such things at Mass
identifies our heritage and our reverence for God.
1.
Genuflection: When we are in a church where there is a tabernacle
with Jesus present in the Blessed Sacrament, we “genuflect to it when” we
“approach or leave the altar” (no. 274). People stop to genuflect to the
Blessed Sacrament before entering their pew and when leaving church. All
who cross in front of the tabernacle genuflect except during Mass
once they have entered the sanctuary and genuflected as
they did so, when they walk in a procession or
if they are holding the cross, candle or the Gospel Book.
2.
A profound bow: The General Instruction calls for a
profound bow (no. 49) or a bow of the body from the waist instead
of genuflecting if the Blessed Sacrament is not present in the church
itself. Additionally, when we stand to recite the Creed each Sunday
“At the words, By the power of the Holy Spirit … became man, all
make a profound bow” except on March 25th, “the Annunciation of
the Lord and Christmas, [when] all kneel” (no. 137). When Eastern
Catholics enter churches they usually make a profound bow.
3.
A head bow: “When receiving Holy Communion in the hand, the
communicant bows his or her head before the sacrament as a gesture of
reverence and receives the Body of the Lord…. … When Holy Communion is
received under both kinds, the sign of reverence is also made before
receiving the Precious Blood.” This Norm established by the United States
Conference of Catholic Bishops was approved by the Vatican (4/17/02) for
reception of Holy Communion (for no 160, paragraph 2 of the GIRM).
4. Standing:
Standing is a position that denotes respect and attention. We, therefore,
stand “for the singing of the Alleluia before the Gospel … the Gospel …
the general intercessions” (no. 43). “The norm for reception of Holy
Communion in the dioceses of the United States is standing” (USCCB and
approved by the Vatican 4/17/02 for no.160, paragraph 2 of the GIRM).
At the Gospel note the GIRM says to stand “for the singing of the
Alleluia.” It is not necessary to stand for any musical prelude
introducing the Alleluia. The revised norms also ask us to stand—as of
March 9, 2003—when we say: May the Lord accept this sacrifice at your
hands, for the praise and glory of his name, for our good and for the good
of all his Church. The General Instruction explains:
“The faithful should stand … from the invitatory, Pray the our
sacrifice… before the prayer over the gifts” (no. 43).
5.
Kneeling: The chief time when we are accustomed to kneel at Mass
is for the Eucharistic Prayer. In European churches where there were
often no kneelers nor even pews in the great cathedrals, people usually
stood for nearly all of the Mass. In the regard, the General
Instruction states: “They should kneel at the consecration, except
when prevented by reason of health, lack of space, the number of persons
present, or some other good reason. However those who do not kneel at the
consecration ought to make a profound bow when the priest genuflects after
the consecration.” (no. 43). At the same point, however, the General
Instruction notes: “Where it is the custom that the people remain
kneeling from the end to the Sanctus until the end of the Eucharistic
Prayer [that is, before the Our Father], this [posture of reverence] is
laudably retained.” (no. 43).
The
General Instruction stresses that “The gestures and posture of the
priest, deacon and the ministers, as well as of the people should allow
the whole celebration to shine with dignity and noble simplicity,
demonstrating the full and true meaning of each of their diverse parts,
while fostering the participation of all. Therefore, greater
attention needs to be paid to what is laid down by liturgical law and by
the traditional practice of the Roman Rite, for the sake of the common
spiritual good of the people of God rather than to personal inclination or
arbitrary choice. The uniformity of posture to be observed by all taking
part is a sign of unity of the members of the Christian community gathered
for the sacred liturgy: it both expresses and fosters the spiritual
attitude of those assisting.” (no. 42).
We did not create the Roman Rite. We share in it. We
need to handle with care the ways of worship by which our faith has been
handed down to us. The way we do things at church is not just whatever we
feel like doing. We should appreciate what we have received in common.
The General Instruction asks Roman Catholics “to shun any
appearance of individualism or division, keeping before their eyes that
they have one Father” (no. 95). |
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4. Beginning the Mass:
At Mass everyone gathered
forms one assembly. At the start of Mass, the procession moves through
the congregation (a) to unite a community in song; (b) to suggest the
involvement of all present as the ministers move through the assembly and
(c) to emphasize the Lord’s presence with us in his sacrificial
self-giving since we carry among us his cross, honored by two candles, and
place it in honor near the altar. The Book of the Gospels can
also be carried in this entrance procession to the altar and is placed on
it.
The General
Instruction stresses the “importance of singing.” It states: “…
great importance should be attached to the use of singing in the
celebration of Mass. Although it is not always necessary to sing all the
texts that are themselves meant to be sung (e.g., in weekday Masses),
nevertheless, the complete absence of all singing by ministers and
people—which by law accompanies celebrations which take place on Sundays
and Holy Days of obligation—should be particularly guarded against.” (no.
40).
Since we are Roman
Catholics, moreover, the General Instruction also notes:
“it is desirable that they know how to sing at least some of the parts of
the Ordinary of the Mass in Latin” (no. 41). The “Ordinary of the Mass”
means the parts that are the same in every Mass such as the Sanctus
(Holy, Holy Holy), Agnus Dei (Lamb of God), the Our
Father and the Creed.
When the
procession reaches the sanctuary, ministers genuflect. The priest and
deacon kiss the altar. At the chair the priest makes the sign of the
cross. “After greeting the people, the priest, the deacon or another
minister may very briefly introduce the faithful to the Mass of the day.”
(no. 50).
The
priest then invites each of us to take a few moments for personal
reflection before the Confiteor or the Lord have Mercy.
There is “a brief pause for silence” then the community carries the
penitential rite (no. 51).
Some Masses have special introductions. “On
Sundays, especially in Easter time, in place of the customary penitential
rite, the blessing and sprinkling with water may occasionally be performed
to recall baptism.” (no. 52). Funeral Masses begin differently than other
Masses; then, after the priest reverences the altar, he immediately prays
the Opening Prayer. |
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5. Liturgy of the Word:
THE READINGS,
THE LECTORS, THE PRAYER OF THE FAITHFUL
1. The
Readings: The General Instruction asks for
reflective silence. It states: “The liturgy of the word must be
celebrated in such a way as to promote meditation. … any kind of haste
which impedes recollection must be clearly avoided. Brief moments of
silence are appropriate during the liturgy. … Such moments of silence are
opportunely observed after the first and second reading, and then, at the
completion of the homily.” (no. 56).
2. The
Gospel: All stand for the Alleluia. A special song—a Sequence—sung
before the Gospel is mandatory on Easter and Pentecost and “is … after the
Alleluia.” (no. 64). The General Instruction notes that
“The reading of the Gospel is the high point of the liturgy of the word.
The greatest veneration must be shown to it, setting it off from the other
readings by special marks of honor. It is honored in three ways: by a
special minister … who prepares himself by a blessing or a prayer; by the
faithful who by their acclamations acknowledge and confess Christ present
and speaking to them, and who stand as they listen to it; by marks of
reverence that are given to the Book of the Gospels itself.” (no.
60) “If the Book of the Gospels is on the altar,” the priest or
the deacon takes it and goes to the pulpit. Altar servers may carry the
censer and candles, walking ahead. Everyone turns toward the pulpit to
show “special reverence to the Gospel of Christ.” (no. 133). As the
priest or deacon says “A reading from the Holy Gospel …, making the
sign of the cross with his thumb on the book and on his forehead, mouth
and breast, … everyone else does as well. …” (no. 134).
3. The
homily: After the Gospel the priest or a deacon preaches.
4. The
Creed: Once the people have had a moment to reflect, the Creed is
proclaimed. It “serves as a way for all the people gathered together to
respond to the word of God” (no. 67). “A bow of the body, or profound
bow, is made … with the profession of faith at the words was incarnate of
the Holy Spirit … made man” (no. 275) except on Christmas and the feast of
the Annunciation when the whole congregation genuflects at these words.
(It might be recalled that in the Latin Mass, before 1969, everyone
genuflected at these very same words whenever the Creed was
said.)
5. The
General Intercessions: In these petitions, also called the
Prayer of the Faithful, “the people, respond … to the Word of God
which they have welcomed in faith, and exercising the office of their
baptismal priesthood, offer prayers to God for the salvation of all.” (no.
69). “As a rule the sequence of intentions is to be: a. for the needs of
the Church; b. for public authorities and the salvation of the whole
world; c. for those oppressed by any need; d. for the local community.”
(no. 70). The priest directs “the general intercessions from the chair”
and “introduces them with a brief remark…. He also concludes them with a
prayer. The intentions announced should be sober, with a discrete freedom
and composition of few words, expressing the needs of the whole
community. … the intentions are announced from” the pulpit “by the deacon …
the reader or a member of the … faithful. … people” respond “together …
or … in silence.” (no. 71).
6. The
Collection: A Collection is taken up. The General
Instruction explains: “It is fitting for the faithful’s
participation to be expressed by their presenting the bread and wine for
the celebration of the Eucharist and other gifts to meet the needs of the
Church and of the poor.” (no. 140).
7.
The Preparation of the Altar: The deacon or the altar servers
prepare the altar while the collection is being taken up. “After the
general intercessions, while the priest remains at the chair, the deacon
prepares the altar, assisted by the acolytes, but the care of the sacred
vessels belongs to the deacon.” (no. 178) The General Instruction
explains that “when no deacon is present, the acolyte places the
corporal, purificator, chalice, and Sacramentary on the altar while the
priest remains at the chair.” (no. 190). It notes further that “from the
presentation of the gifts until the cleansing of the vessels, only the
chalice with the paten, the pyx as necessary, and finally the corporal,
purficator and missal” (no. 306) are placed on the altar.
8. The
Offertory Procession: In preparing the bread and wine before Mass,
only the number of altar breads to be consumed at that Mass—but a
sufficient number—should be used. Normally, not many hosts should be
left over for reservation. The General Instruction states:
“It is most desirable that the faithful, just as the priest himself is
bound to do, may receive the Lord’s body from hosts consecrated at the
same Mass and that, in the instances when it is permitted, they share in
the chalice. Then even through the signs communion will stand out more
clearly as a sharing in the sacrifice actually being offered.” (no. 85).
At any Mass Communion from the chalice is permitted to be offered to the
people in the Camden Diocese. |
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6. Liturgy of the
Eucharist:
1. The focus of attention is now to the
altar: Once the Liturgy of the Word is completed, the altar is
prepared. After the offertory procession is finished, the focus of
everyone’s attention moves to the altar itself.
a. “At the altar the priest receives the paten with the bread from the
minister. With both hands he holds it slightly raised above the altar and
says inaudibly, Blessed are you, O Lord. He then places the paten
with the bread on the corporal.” (no. 141)
b. “Next,
the priest stands at the side of the altar, as the minister presents the
cruets and pours wine and a little water into the chalice, saying
inaudibly: By the mystery of this water. He returns to the middle
of the altar, takes the chalice, raises it a little with both hands, and
says in a low voice: Blessed are you, Lord God. Then he places the
chalice on the corporal and may cover it with a pall. ” (no. 142)
c.
“However, if no liturgical song is sung at the offering of the gifts, and
the organ is not played, the priest is permitted to offer the formulas of
blessing in presentation of the bread and wine audibly, to which the
people respond with the acclamation: Blessed be God for ever.” (no.
142).
2.
Stand before the Prayer Over the Gifts: As of March 9, 2003, after
the priest says Pray, brothers and sisters, that this our sacrifice may
be acceptable to God our Almighty Father, the people immediately stand
and then say: May the Lord accept this sacrifice at your hands to the
praise and glory of his name, for our good and for the good of all the
Church. The General Instruction states: “The people
stand and make their response: May the Lord accept this sacrifice….”
(no. 146). Why this change? It seems connected to the notion that
standing is the Roman tradition’s proper posture for prayer. In this
response people themselves are already beginning to pray.
3.
Kneeling for the Eucharistic Prayer: When do we kneel and why do
we kneel? The General Instruction notes that
“The … posture of the priest, deacon and the ministers, as well as of the
people should allow the whole celebration to shine with dignity …
demonstrating the full and true meaning … while fostering the
participation of all.” (no. 43).
a. The
Roman Rite, in general, states: “The faithful should stand … from …
Pray that our sacrifice …, before the prayer over the gifts to the end
of Mass, except … They should kneel at the consecration, except when
prevented by reasons of health, lack of space, the large number of people
present or some other good reason. However, those who do not kneel at the
consecration ought to make a profound bow when the priest genuflects after
the consecration.” (no. 43).
b. Our
American Catholic practice has, however, been to kneel from the Holy,
Holy, Holy until the Our Father. To understand this
difference, remember ancient churches had no pews. Even today a
church such as St. Peter’s Basilica in the Vatican has no pews and few
chairs for people. Likewise there are no kneelers. In our American
experience, we have almost always had both pews and kneelers. Given this
convenience by which people might easily kneel, our practice has shown
special reverence for the Lord’s presence at the eucharistic table of the
altar by kneeling for the Eucharistic Prayer as well as by kneeling after
receiving Holy Communion.
c. The
General Instruction states: “it is up to the Conference of
Bishops to adapt the gestures and posture in the Order of the Mass to the
customs and reasonable traditions of the people according to the norm of
law. … When it is the custom that the people remain kneeling from the
end of the Sanctus until the end of the Eucharistic Prayer, this is
laudably retained.” (no. 43).
d. On
April 17, 2002 the Congregation for Divine Worship and the Discipline of
the Sacraments confirmed the following adoption of the United States
Conference of Catholic Bishops; namely: “In the dioceses of the Untied
States of America, they should kneel beginning after the singing or
recitation of the Sanctus [the Holy Holy, Holy] until after
the Amen of the Eucharistic Prayer, except when prevented by
reasons of health, lack of space, the large number of people present, or
some other good reason. However, those who do not kneel at the
consecration ought to make a profound
bow when the priest genuflects after the consecration. The faithful kneel
after the Agnus Dei [the Lamb of God] unless the Diocesan
Bishop determines otherwise.” (In this Diocese congregations should
continue the practice of kneeling during the period of Holy Communion and
until such a time as the Blessed Sacrament has once again been placed for
reservation in the tabernacle.) |
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7. The Communion Rite:
1.
Our Father: How may people hold their hands during
the prayer?
a. In
some places people hold hands. In other places people lift their hands in
a manner such as the priest does. Others simply fold their hands. The
General Instruction does not give a clear answer. It states:
“At the end of the Eucharistic Prayer, the priest, with hands joined, says
the introduction to the Lord’s Prayer. With hands outstretched, he then
sings or says this prayer with the people. (no.153). After the Lord’s Prayer
is completed, the priest alone, with hands outstretched, says the embolism
Deliver us.” (no. 152).
b. Where does
that leave the question? It is not forbidden to hold hands if, say, a
family wants to. But such a gesture should not be forced on others.
People might also raise their hands while saying the Our Father.
2. Rite of Peace: The General Instruction
states: “It is suitable that each person offer the sign of peace only
to those nearby and in a dignified manner.” (no. 82). It suggests: “While
the sign of peace is being given, the following may be said: The peace
of the Lord be with you always. The response is: Amen.” (no.
154). These expressions are not mandatory.
3.
Breaking of the Bread:
a. The
General Instruction states: “The breaking of the eucharistic
bread is … reserved to the priest and the deacon. … During the breaking
of the bread, the Lamb of God is, as a rule, sung…” (no. 83).
b. The
General Instruction recommends: “though unleavened and baked in
the traditional shape, the Eucharistic bread should be made in such a way
that in a Mass with a congregation the priest is able actually to break it
into parts and distribute them to at least some of the faithful. (When,
however, the number of communicants is large or other pastoral needs
require it, small breads are in no way ruled out.) The action of the
breaking of the bread, the simple term for the Eucharist in apostolic
times, will more clearly bring out the force and meaning of the sign of
unity of all in the one bread … distributed among the members of one
family.” (no. 321).
c. Just
as the Lamb of God accompanies the breaking of the consecrated Body
under this form of Holy Communion, so also it is the proper time for the
preparation of the cups for distribution of the consecrated Blood. The
deacon or servers should bring the chalices for Communion under both
Species to the altar when the singing of the Lamb of God begins.
4.
Communion: There are some changes for receiving Communion.
a. The
General Instruction states that extraordinary ministers of
Communion “do not approach the altar before the priest has received
Communion and always accept from the hands of the priest the vessel which
contains either species of the Blessed Eucharist for distribution” (no.
162).
b. The
General Instruction explains: “The priest … goes to the
communicants, who, as a rule, approach in a procession. The faithful are
not permitted to take up the consecrated bread….” (no. 160).
i. Standing is the approved posture for Communion in the
United States. The General Instruction states: “The faithful
may communicate either standing or kneeling, as established by the
Conference of Bishops. However, when they communicate standing, it is
recommended that they make an appropriate gesture of reverence, to be laid
down in the same norms, before receiving the Sacrament.” (no. 160); “The
communicants reply Amen, and receive the Sacrament as they choose”
(no. 161).
ii. Bow your head before receiving the Sacrament when taking the
host in your hand or receiving the Precious Blood. This norm for
Communion in the United States was approved on April 17, 2002 by the
Vatican: “When receiving Holy Communion in the hand, the communicant bows
his or her head 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 sign
of reverence is also made before receiving the Precious Blood.”
c. On
March 22, 2002 the Vatican approved that “the diocesan bishop
may grant to priest celebrants
the faculty to permit extraordinary ministers of Holy Communion to assist
with the purification of the sacred vessels after the distribution of
Communion at Mass.” The Bishop of Camden has granted this faculty to
priests who celebrate Mass in the Diocese of Camden |
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