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In the March-April 2002
BCL Newsletter...
On Monday, March 18, 2002, Cardinal Jorge Medina Estevez, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, and Archbishop Francisco Pio Tamburrino, OSB, Archbishop Secretary of the same Congregation, presented the published edition of the Missale Romanum, editio typica tertia, to Pope John Paul II. The Missale was released to the press on Friday, March 25, 2002. An Italian language summary of the press conference may be found on the Vatican website at:
http://www.vatican.va/cgi-bin/w3-msql/news_services/bulletin/news/10961.html?index=10961&po_date=22.03.2002&lang=en.
Changes in the Institutio Generalis Missalis Romani were previously described in the June/July, 2000 edition of the BCL Newsletter (http://www.usccb.org/liturgy/innews/062000.shtml). Minor adjustments made to the Institutio Generalis Missalis Romani have not resulted in a text substantively different from that published by the Holy See in the Spring of 2000. The most significant change appears to be in GIRM, no. 43 which now reads:
"Where it is the custom that the people remain kneeling from the end of the Sanctus until the end of the Eucharistic Prayer and before Communion when the priest says Ecce Agnus Dei, this is laudably retained."
The bold print here indicates an addition to the 2002 text, as compared to the text originally published in 2000. A complete list of the changes incorporated into the newly published edition of the Institutio Generalis Missalis Romani may be found on the BCL website at the address given above.
Additionally, the following changes to the Missale Romanum are noteworthy:
- Editorial Changes
- Masses for the Advent and Easter seasons have been reordered with one setting for each day, in the same manner as the present English language Roman Missal.
- Alternative formulae for various parts of the Order of Mass have been inserted in place rather than included in an appendix. Likewise, musical settings for the Order of Mass have been included in place.
- Additions
- The Prefaces have been slightly re-arranged and grouped into five categories: De Tempore (Throughout the Year), In Festis et Mysteriis Domini (For Feasts and Mysteries of the Lord), In Festis Sanctorum (For Feasts of the Saints), In Missis Ritualibus (For Ritual Masses), and In Variis Celebrationibus (For Various Celebrations). Among the new Prefaces is one excerpted from the Fourth Eucharistic Prayer (Laus Deo creatori), and another taken from the Collection of Masses of the Blessed Virgin Mary (De Maria, forma et matre Ecclesiae). Finally, a second preface for martyrs is added under the title De Mirabilis Dei in Martyrum Victoria. Also included in this section are the Eucharistic Prayers for Reconciliation, Children and Various Needs and Occasions.
- Other Prefaces and Mass sets are added from those of De Ordinatione and De Dedicatione Ecclesiae, two ritual books whose typical editions appeared subsequent to the 1975 edition of the Missale Romanum.
- A Mass setting for each of the scrutinies has been provided and two solemn blessings are included for the Mass for the Anointing of the Sick.
- Prayers over the People have been introduced for each day of the season of Lent in the same manner as the 1962 Missale Romanum.
- Mass sets for the Vigils of the Ascension of the Lord and the Epiphany have been provided.
- The complete text of Eucharistic Prayer I has been included within those for the Mass of the Lord's Supper on Holy Thursday.
- Eight new Masses from the Collection of Masses of the Blessed Virgin Mary have been included. Four of these are found in the Common of the Blessed Virgin Mary, while three are found among the Votive Masses: De Beata Maria, Ecclesiae Matre (Blessed Virgin Mary, Mother of the Church), De Ss. Nomine Mariae (The Most Holy Name of Mary), and De Sancta Maria, Regina Apostolorum (Most Holy Mary, Queen of the Apostles).
- Among the Masses for Various Needs, several new sets have been added, including a second Mass For the Forgiveness of Sins. Two additional Masses have been restored from the 1962 Missale Romanum. The first is included after the Mass for the Remission of Sins. It bears the title Ad petendum compunctionem and prays for the gift of sorrow and tears for sin. It is appropriate for use in any circumstance, public or private, in which the need for a contrite heart is sought as a deepening of Christian conversion. The second Mass is entitled Postulandum continentiam and prays for the grace of self-control, specifically for modesty and chastity as fruits of the Holy Spirit.
- Among the Votive Masses, other new sets have been included under the titles De Dei Misericordia (The Mercy of God), De D.N. Iesu Christo Summo et Aeterno Sacerdote (Our Lord Jesus Christ, Most High and Eternal Priest), De S. Ioanne Baptista (Saint John the Baptist), and De Ss. Petro et Paulo, Apostolis (Saints Peter and Paul, Apostles).
- Eighteen Masses for Saints, newly included in the Universal Calendar, have been added, seven of which are celebrations for recently canonized saints: Saint Adalbert, bishop and martyr (April 23), Saint Louis Grignon de Montfort, priest (April 28), Saint Peter Julian Emyard, priest (August 2), Saint Peter Claver, priest (September 9), Saint Lawrence Ruiz, martyr, and his companions, martyrs (September 28), Saint Maximilian Mary Kolbe, priest and martyr (August 14), Saint Andrew Kim Taegon, priest and martyr, and Saint Paul Chong Hasang, catechist and martyr, and their companions, martyrs (September 20), and Saint Andrew Dung-Lac, priest and martyr, and his companions, martyrs (November 24). There are eleven entirely new celebrations: the Most Holy Name of Jesus (January 3), Saint Josephine Bakhita, virgin (February 8), Our Lady of Fatima (May 13), Saint Christopher Magallanes, priest, and his companions, martyrs (May 21), Saint Rita of Cascia, religious (May 22), Saint Augustine Zhao Rong, priest and companions ,Chinese martyrs (July 9), Saint Apollinarius, bishop and martyr (July 20), S. Sharbel Makhluf, priest (July 24), Saint Teresa Benedicta of the Cross (Edith Stein), virgin and martyr (August 9), The Most Holy Name of Mary (September 12), martyrs of Vietnam (November 24), and Saint Catherine of Alexandria, virgin and martyr (November 25).
- Emendations
- Emendations have been made to the rubrics for Holy Week (in light of the 1988 Circular Letter Concerning the Preparation and Celebration of the Easter Feasts) in the Order of Mass and in the Ritual Masses.
- Some prayers, such as the collect for the 18th Sunday of the year, have been corrected.
- In the Eucharistic Prayers, the intercessions for the Bishop have been emended.
- Antiphons, especially in the Common of the Blessed Virgin Mary and the Common of the Saints have been brought into conformity with texts used for the same celebrations in the Graduale Romanum.
- While in the previous edition of the Missale, Masses for Various Needs were divided into four sections, the present edition divides Masses for Various Needs into the following three: Pro Sancta Ecclesia (For the Holy Church), Pro Circumstantiis Publicis (For Public Circumstances), and Ad Diversa (For Various Needs).
- In the 1975 edition of the Missale, Masses for the Dead were divided into six sections. The newly revised Missale Romanum divides Masses for the Dead into four sections: In exequias (Funeral Masses), In anniversario (Anniversary Mass), In variis commemorationibus (Various Commemorations), and Orationes diversae pro defunctis (Various Prayers for the Dead).
On June 15, 2001, the Latin members of the United States Conference of Catholic Bishops approved "Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America." This decision was confirmed by decree of the Congregation for Divine Worship and the Discipline of the Sacraments (CDWDS) signed by Cardinal Jorge Medina Estevez on March 22, 2002 (Prot. 1383/01/L). Accordingly, Bishop Wilton D. Gregory, President of the USCCB, published a decree, dated March 28, 2002, by which the Norms become particular law for all Latin celebrations of the Sacred Liturgy in the dioceses of the United States of America, effective April 7, 2002, the Second Sunday of Easter. The complete text of both decrees may be found on the USCCB website.
In the process of confirmation, the CDWDS modified approximately one-half of one percent of the text, including an alteration of the title of the document. While the USCCB has twice modified the title, the Congregation definitively confirmed the document under the title approved as "Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America." The decree by which the Congregation confirmed the Norms as liturgical law for use in the dioceses of the United States of America may be found on the USCCB website.
As a part of the practical norms, the Bishops of the United States requested indults by which extraordinary ministers of Holy Communion would be permitted to assist with the distribution of the Precious Blood to other chalices at the Lamb of God, the purification of sacred vessels and the consumption of what remains of the Precious Blood after the distribution of Holy Communion.
Two of the three requests were approved by the Congregation. First, the Congregation published a separate decree by which "the diocesan Bishop may grant to priest celebrants the faculty for extraordinary ministers to assist with the purification of sacred vessels after the distribution of Communion at Mass when this is necessary" i.e., for a serious pastoral reason (March 22, 2002, Prot. 1383/01/L). This indult extends for a period of three years, ad experimentum, and was made effective by a decree signed by Bishop Gregory, dated March 22, 2002. The complete text of this decree may be found on the USCCB website.
With respect to the second request, Cardinal Medina, Prefect of CDWDS, noted that neither an indult nor even the permission of the diocesan bishop is required for extraordinary ministers of Holy Communion to help the priest celebrant to consume what may remain of the Precious Blood after the distribution of Holy Communion. "Rather," he wrote, "given the grave and overriding need to safeguard the Precious Blood, ministers of Holy Communion or other communicants may consume what remains of the Precious Blood in a dignified and reverent manner."
The Congregation declined, however, to confirm the third request of the USCCB for an indult by which extraordinary ministers of Holy Communion could help with the distribution of the Precious Blood to other chalices during the singing of the Agnus Dei. Cardinal Medina noted that the duties of an extraordinary minister of Holy Communion are, by nature, limited to assisting ordained ministers and then only when a clear need to do so presents itself. Extraordinary ministers of Holy Communion aid in the distribution of Holy Communion when requested, thereby supporting the priest celebrant or deacon who are considered the ordinary ministers as such. Cardinal Medina added that the commissioning of extraordinary ministers does not entitle them to assume any other role at the liturgy except this kind of limited assistance. He wrote: "Any extrapolation from that provision in the direction of other responsibilities that they may fulfill as a consequence of that extraordinary deputation may indicate that the extraordinary nature of their deputation is in danger of being obscured. No such deduction or extrapolation of additional responsibilities is legitimate for an essentially extraordinary provision. It is for this reason that the Holy See has ascertained the need at the present moment to reassert such a distinction both by making certain clarifications in the general liturgical norms of the Roman Rite, and by refraining from the approval of new legislation that would extend the competence of extraordinary ministers into areas that were not previously encompassed but according to the understanding of the legislator."
The first part of the Norms consists of an extended reflection on the theological foundation for the practice of the distribution of Holy Communion under both kinds. Numbers one through four open to a consideration of the mystery of the Eucharist, and are followed by a discussion on Holy Communion as union with the body of Christ (nos. 6-7), present in both Eucharistic species (nos. 9-11). Thus, the reception of Holy Communion is an act of faith (nos. 12-16). Finally, the reception of Holy Communion under both kinds is treated in detail (nos. 17-21).
Part two consists of the "Norms for the Distribution of Holy Communion Under Both Kinds" which are designed to ensure the reverent and careful distribution of Holy Communion under both kinds (no.22). This section begins by examining when Holy Communion under both kinds may be given in the light of the revised Missale Romanum, and the need for catechesis for the proper reception of the Body and Blood of the Lord (no. 25). Included is an understanding of the ecclesial nature of the Eucharist as the common possession of the whole Church. The Eucharist is presented as the memorial of Christ's sacrifice, his death and resurrection, and as the sacred banquet. The real presence of Christ in each element of consecrated bread and wine (the doctrine of concomitance) is then explained. Due reverence to the sacrament at all times, whether within the Eucharistic Liturgy or outside the celebration is stressed. Finally, the Norms take up the roles that ordinary and extraordinary ministers of the Eucharist are assigned at Mass.
In this regard, number 28 notes that "When recourse is had to Extraordinary Ministers of Holy Communion, especially in the distribution of Holy Communion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribution of the Body and Blood of the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the diocesan bishop."
Questions of reverence and planning for the proper distribution of Holy Communion then follow, along with a description of the procedures to be followed when Holy Communion is given under both kinds. The texts of nos. 36 through 47, which address these concerns, are given here:
At the Preparation of the Gifts
36. The altar is prepared with corporal, purificator, Missal, and chalice (unless the chalice is prepared at a side table) by the deacon and servers. The gifts of bread and wine are brought forward by the faithful and received by the priest or deacon at a convenient place.1
At the Breaking of the Bread
37. As the Agnus Dei or Lamb of God is begun, the bishop or priest alone, or with the assistance of the deacon, and if necessary of concelebrating priests, breaks the Eucharistic bread.
Other empty chalices and ciboria or patens are then brought to the altar if this is necessary. The deacon or priest places the consecrated bread in several ciboria or patens and, if necessary, pours the Precious Blood into enough additional chalices as are required for the distribution of Holy Communion. If it is not possible to accomplish this distribution in a reasonable time, the celebrant may call upon the assistance of other deacons or concelebrating priests. This action is usually carried out at the altar, so that the sharing of all from the one cup is signified; in the case of large assemblies, it may be done at the side table within the sanctuary (presbyterium).
38. If extraordinary ministers of Holy Communion are required by pastoral need, they approach the altar as the priest receives Communion. After the priest has concluded his own Communion, he distributes Communion to the extraordinary ministers, assisted by the deacon, and then hands the sacred vessels to them for distribution of Holy Communion to the people.
39. All receive Holy Communion in the manner described by the General Instruction to the Roman Missal, whether priest concelebrants (cf. GIRM, nos. 159, 242, 243, 246), deacons (cf. GIRM, nos. 182, 244, 246), or extraordinary ministers of Holy Communion (cf. GIRM, no. 284). Neither deacons nor lay ministers may ever receive Holy Communion in the manner of a concelebrating priest. The practice of extraordinary ministers of Holy Communion waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law.
40. After all eucharistic ministers have received Communion, the bishop or priest celebrant reverently hands vessels containing the Body or the Blood of the Lord to the deacons or extraordinary ministers who will assist with the distribution of Holy Communion. The deacon may assist the priest in handing the vessels containing the Body and Blood of the Lord to the extraordinary ministers of Holy Communion.
Distribution of the Body and Blood of the Lord
41. Holy Communion under the form of bread is offered to the communicant with the words "The Body of Christ." The communicant may choose whether to receive the Body of Christ in the hand or on the tongue. When receiving in the hand, the communicant should be guided by the words of St. Cyril of Jerusalem: "When you approach, take care not to do so with your hand stretched out and your fingers open or apart, but rather place your left hand as a throne beneath your right, as befits one who is about to receive the King. Then receive him, taking care that nothing is lost."2
42. Among the ways of ministering the Precious Blood as prescribed by the General Instruction of the Roman Missal, Communion from the chalice is generally the preferred form in the Latin Church, provided that it can be carried out properly according to the norms and without any risk of even apparent irreverence toward the Blood of Christ.3
43. The chalice is offered to the communicant with the words "The Blood of Christ," to which the communicant responds, "Amen."
44. The chalice may never be left on the altar or another place to be picked up by the communicant for self-communication (except in the case of concelebrating bishops or priests), nor may the chalice be passed from one communicant to another. There shall always be a minister of the chalice.
45. After each communicant has received the Blood of Christ, the minister carefully wipes both sides of the rim of the chalice with a purificator. This action is a matter of both reverence and hygiene. For the same reason, the minister turns the chalice slightly after each communicant has received the Precious Blood.
46. It is the choice of the communicant, not the minister, to receive from the chalice .
47. Children are encouraged to receive Communion under both kinds provided that they are properly instructed and that they are old enough to receive from the chalice.
49. Holy Communion may be distributed by intinction in the following manner:"the communicant, while holding the paten under the chin, approaches the priest who holds the chalice and at whose side stands .
the minister holding the vessel with the hosts. The priest takes the host, intincts the particle into the chalice and, showing it, says: The Body and Blood of Christ.' The communicant responds, Amen,' and receives the Sacrament on the tongue from the priest. Afterwards, the communicant returns to his or her place."
The remaining norms describe other forms of the distribution of the Precious Blood and the purification of sacred vessels, concluding with the following reflection:
The norms and directives established by the Church for the celebration of any liturgical rite always have as their immediate goal the proper and careful celebration of those rites. However, such directives also have as their purpose the fostering of celebrations that glorify God and deepen the faith, hope, and charity of the participants in liturgical worship. The ordered preparation and celebration of the Mass, and of Holy Communion in particular, should always profoundly affect the faith of communicants in all its aspects and dimensions. In the case of the distribution of Holy Communion under both kinds, Christian faith in the real presence of Christ in the Holy Eucharist can only be renewed and deepened in the life of the faithful by this esteemed practice (no. 56)..
4Cf. GIRM, no.287
The following two decrees were issued by Bishop Wilton Gregory as President of the United States Conference of Catholic Bishops. The first publishes the document, "Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America," as confirmed by the Congregation for Divine Worship and the Discipline of the Sacraments (CDWDS) on March 22, 2002 (Prot. No. 1382/01/L), as particular law for all Latin celebrations of the Sacred Liturgy in the United States of America. Its effective date is April 7, 2002. The second decree gives notice as to the reception of an indult from CDWDS, allowing priest celebrants to permit extraordinary ministers of Holy Communion to assist with the purification of the sacred vessels. This indult is effective immediately. The full texts of both Roman and American decrees can be found at the USCCB website.
Decree on the "Norms for the Distribution of Holy Communion under Both Kinds in the
Dioceses of the United States of America"
UNITED STATES CONFERENCE OF CATHOLIC BISHOPS
UNITED STATES OF AMERICA
DECREE
On June 15, 2001, the Latin members of the United States Conference of Catholic Bishops approved the attached "Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America."
In accord with the approval of these norms and following the confirmation of this action by the Congregation for Divine Worship and the Discipline of the Sacraments on March 22, 2002 (Prot. No. 1383/01/L), they are hereby published as particular law for all Latin celebrations of the Sacred Liturgy in the dioceses of the United States of America.
The effective date of this decree will be April 7, 2002, the Second Sunday of Easter.
Given at the General Secretariat of the United StatesConference of Catholic Bishops, Washington, D.C. on March 28, 2002, Holy Thursday.
+ Most Rev. Wilton Gregory
Bishop of Belleville
President
United States Conference of Catholic Bishops
Rev. Msgr. William P. Fay
General Secretary |
Decree on Reception of Indult for Extraordinary Ministers of Holy Communion to Assist in the Purification of Vessels after the Distribution of Holy Communion
UNITED STATES CONFERENCE OF CATHOLIC BISHOPS
UNITED STATES OF AMERICA
DECREE
On June 15, 2001, the Latin members of the United States Conference of Catholic Bishops approved a request for an indult from the prescriptions of the Institutio Generalis Missalis Romani, editio typica tertia, allowing for the purification of sacred vessels by extraordinary ministers of Holy Communion when deemed pastorally appropriate by the diocesan bishop.
In a decree date March 22, 2002 (Prot. No. 1383/01/L), the Congregation for Divine Worship and the Discipline of the Sacraments granted an indult whereby, for grave pastoral reasons, the diocesan bishop may grant to priest celebrants the faculty to permit extraordinary ministers of Holy Communion to assist with the purification of sacred vessels after the distribution of Communion at Mass. This faculty dispenses from the norm of the Institutio Generalis Missalis Romani, editio typica tertia for a period of three years.
The indult is hereby published and is effective immediately.
Given at the General Secretariat of the United States Conference of Catholic Bishops, Washington, D.C. on March 28, 2002, Holy Thursday.
+ Most Rev. Wilton Gregory
Bishop of Belleville
President
United States Conference of Catholic Bishops
Rev. Msgr. William P. Fay
General Secretary |
© 2002, United States Conference of Catholic Bishops. All rights reserved.
1 Cf. ibid., no. 73.
2 Cat. Myst. V, 21-22.
3 Cf. Sacred Congregation for Divine Worship, Sacramentali Communione: Instruction Extending the Practice of Communion Under Both Kinds (June 29, 1970), no. 6 (Documents on the Liturgy:1963-1979 [Collegeville, 1982)] 270, no. 2115).
4 Cf. GIRM, no.287
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