St. Patrick at 2410 Hwy 127, Perry, GA 31047 US - Diocesan Liturgical Norms
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Diocesan Liturgical Norms
As printed in "Southern Cross" Sept 30, 2004 |
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| Processional Cross |
Southern Cross
Volume 84. No. 34
Thursday, September 30, 2004
Bishop publishes synopsis of liturgical norms
As a preparation for the Year of the Eucharist, which will begin in October 2004 and will close with the World Synod of Bishops in October 2005, Bishop J. Kevin Roland has published a synopsis of the norms governing the celebration of Mass in the Diocese of Savannah, effective October 4, 2004, the Feast of Saint Francis of Assisi
The synopsis summarizes the General Instruction of the Roman Missal (2000, 2002), the Guidelines for the Concelebration of the
Eucharist (2003), the Norms for the Distribution and Reception of Holy Communion under Roth Kinds in the Dioceses of the United States
In a letter to the priests and deacons of the diocese, the bishop wrote, “On a weekday basis and especially on the weekends, the most important task that is ours is the celebration of the Eucharist. It is at the core issue of why we were ordained, namely to preach the word and to offer sacrifice”
Bishop Roland expressed the hope that “we have arrived at a time when the rubrical carousel is becoming more cohesive. Perhaps the most effective and meaningful norm is when we are called to be silent.”
He reminded his clergy that “we never should become robots in the celebration of the Eucharist, but we certainly should celebrate in such manner that we are honoring and respecting the mind of the Church because what we are doing is for the people we serve. It is not our Mass; it is God’s gift not just to the priests but to all who participate on a daily or weekly basis in reenacting the life, death and resurrection of Our Lord Jesus. The Church supplies a format which allows for options and sonic flexibility. Because we are ordained for a specific ministry, it is essential that we offer the Mass according to the mindset of the Church. To do otherwise is a disservice to the people we serve.
LITURGICAL NORMS
INTRODUCTORY RITES
1. The procession of the presider, deacon(s), and servers though the midst of the people is a striking sign of ministry in the midst of God’s people and is highly recommended for Masses celebrated on Sundays and Solemnities, as well 5 other Masses, when practical. Ordinarily, lectors (readers), unless carrying the Book of the Gospels, and extraordinary ministers of Holy Communion, whose ministries are limited to specific moments, do not process, nor are they seated in the sanctuary.
2. When the Eucharist is reserved in the sanctuary:
—“the presider and ministers genuflect as they enter the sanctuary (but not at other times during the Moss, except when departing);
—“those carrying incense, the processional cross, or candles simply bow their heads.
—‘The deacon or lector carrying the Book of the Gospels approaches the altar and places the book on it, without a bow of the head.”
3. When the Eucharist is reserved in a place outside the sanctuary:
—“the presider and ministers make a profound bow to the altar as they enter the sanctuary;
—“those carrying incense, the processional cross, or candles simply bow their heads.
—“The deacon or lector carrying the Book of the Gospels approaches the altar and places the book on it, without a how of the head.
4. The Lectionary is placed on the ambo before Mass and is never carried in the entrance procession or in the recessional.
5. The Book of The Gospels may be carried in the entrance procession, slightly elevated, by the deacon, or, in the absence of a deacon, by a lector (reader).
6. The Book of Gospels is placed at the center of the altar until it is carried to the ambo by the deacon, or in his absence, by the priest who will proclaim the gospel.
7. After the Sign of the Cross and the Greeting, the presider, the deacon or a lay minister may briefly introduce the Mass of the day. Only the presider, however, may invite the people to take part in the penitential rite.
8. The presider leads Forms A and B, both of which are followed by the (non-sacramental) absolution and the Kvrie. Neither the priest nor the people should make a sign of the cross at this point. The presider, the deacon, a cantor or other lay minister may lead Form C, which incorporates the Kyrie.
9. The Rite of Blessing and Sprinkling with Holy Water may replace the Penitential Rite at Sunday Mass.
10. Since the Gloria is a hymn, it should ordinarily be sung rather than recited, when required by the rubrics. If it cannot be sung, the Gloria is recited rather than omitted. It may not be replaced by any other hymn of praise.
LITURGY OF THE WORD
1. The readings proclaimed as the Word of God must always be taken from Sacred Scripture, according to the norms laid out in the Lectionary.
2. There should be only one ambo. it is used for the proclamation of the Word of God, including the Scripture readings and Responsorial Psalm, as well as the homily and Prayers of the Faithful. Announcements, presentations, and testimonials should not be given from the ambo.
3. The Responsorial Psalm should he sung, especially on Sundays and Solemnities. If it is not sung, it is recited. As the Psalms are the Word of God, they may not be replaced by non-biblical texts.
4. The Gospel Acclamation maybe omitted if not sung.
5. If a deacon is present and ministering at Mass, be is the preferred proclaimer of the Gospel. In his absence, a concelebrating priest may proclaim the Gospel; if there is none of the above, the presider proclaims the Gospel.
6.The homily is required on Sundays and holy days of obligation at Masses celebrated wit a congregation and is highly desirable at all Masses. The~ homily is reserved to the ordained; only bishops, priests or deacons may preach the homily at Mass.
7. The Creed is obligatory on Sundays and Solemnities.
8. While the proper Profession of Faith on Sundays and Solemnities is the Nicene Creed, the Apostles Creed is also an option, especially during Lent and the Easter season and at Masses with Children. During the proclamation of the Nicene Creed, all bow at the words: “by the power of
Holy Spin and became man”; on the Solemnities of the Annunciation and Nativity of the Lord, all genuflect during these words.
9. The presider invites the congregation to join. in the Prayers of the Faithful (General Intercessions), addressing the people directly, with hands folded. The deacon is the proper minister of the petitions; in his absence a reader may announce the petitions. Only if there is no deacon or reader should the presider announce the petitions. The series of intentions in the Prayer of the Faithful follows this order:
‘For the needs of the Church; “For public authorities and the salvation of the whole world; “For those burdened by any kind of difficulty; “For the local community.”
10. The presider concludes the Prayers of the Faithful with an oration addressed to God the Father. He extends his hands during this oration. The use of the "Hail Mary" in the Prayer of the Faithful is inappropriate, as the petitions and concluding prayer are addressed to the Father.
LITUTGY OF THE EUCHARIST
Preparation of the Gifts
1. Only the bread and ‘wine to be consecrated, and the offerings for the Church and for the poor are to be brought up in the offertory procession. Only the bread and wine are to be placed on the altar; the other offerings are to be placed “away from the Eucharistic table.”
2. The bread used at Mass must be made only from wheat, recently baked and, according to the ancient tradition of the Latin Church, unleavened.
3. The wine used must be “from the fruit of the grape vine,” natural and unadulterated, that is, without admixture of extraneous substances.
4. The private prayers of the priest at the Preparation of the Gifts are made only in his name and are to be prayed quietly. Only prayers beginning with ‘Blessed are you, Lord,. .“ may be said aloud if there is no music at this point. If there is music or singing it should continue and the prayers said inaudibly The chalice and paten are raised only slightly from the altar during these prayers.
5. The main chalice should be larger and more prominent than any other cups used; they are all prepared at this time. A drop of water is poured into this chalice alone for the commixtio. At celebrations involving a large number of cups, they should be filled beforehand and brought to the altar at this time.
6. The pouring of the Blood of Christ after the consecration from one vessel to another is to be avoided, ‘lest anything should happen that would be to the detriment of so great a mystery.” Flagons, bowls, and other vessels that are not fully in accord with the established norms should not be used as containers for the Precious Blood.
7. The people are to stand prior to the Orate Fratres, whether incense is used or not; their “cue” to stand is the priest’s return to the center of the altar after the Iavabo (washing of hands), which is a required action of the Moss. The congregation remains standing through the Preface.
Eucharistic Prayer
1. In the dioceses of the United States of America
2. The words of the Eucharistic Prayer belong to the whole Church and are not to be supplemented or altered by the presiding priest. There are 13 approved Eucharistic Prayers available for use on various Occasions.
3. Instrumental music is not allowed when the celebrant speaks the ER
4. The deacon(s) assisting at Mass are normally to kneel from the epiclesis until the print shows the chalice to the people, just before the Mystery of Faith. This rubric does not apply to deacons unable to kneel for reasons of health or age.
5. The presider does not break the host at the time of the consecration, but at the fraction rite (“Lamb of God”).
6. The words of institution are to be said clearly and distinctly as their meaning demands. When the elements are shown after the consecration, they are held at the priest’s eye-level.
7. At the final doxology (‘Through him, with him..”), a deacon stands next to the priest elevating the chalice while the priest elevates the paten s with the host, The deacon elevates the chalice to the same height as the priest does the host. If there is no deacon but there is a concelebrating priest, he may elevate the chalice. This elevation is of one paten and one cup. The faithful are not to join in saying or singing the final doxology with the priest.
Communion
1.The priest should not encourage the people to hold hands during the Our Father, nor should anyone force this gesture on another member of the congregation.
2. At the Rite of Peace following the Our Father, “it is suitable that each person offer the sign of peace only to those nearby and in a dignified manner.
3. The priest should ordinarily Dot leave the sanctuary during the sign of peace (except on special occasions, e.g. funerals and then only to greet the family of the deceased). The gift of peace should not seem to flow from the ordained to the laity.
4. The fraction rite (breaking the bread) is reserved to the priest and deacon. The A gnus Dei litany is sung during this rite. It may be repeated until the fraction is completed, but its last petition is always “grant us peace” Other tropes may replace the phrase ‘Lamb of God” during such repetitions.
5. The fraction takes place before the showing of the host. The fractioned host is not reassembled before his shown.
6. The faithful kneel after the Agnus Dei.
7. All concelebrating priests must receive a host consecrated at the same Mass, and must receive from the cup.
8. Concelebrating priests are to genuflect before they receive from The chalice at the altar, if they are able to do so.
9. The Communion Song should begin when the presider receives communion.
10. The priest may be assisted by extraordinary ministers in the distribution of Communion, if other priests or deacons are not available and there is a large number of communicants. Extraordinary ministers in order of preference for such occasions are: duly instituted acolytes, and then others who have been deputed or commissioned for this purpose. In ease of necessity, the priest may depute suitable faithful persons for a single occasion from the congregation. Pastorally, extraordinary ministers are commissioned for three years at a time. It allows others to participate - especially in large parishes.
11. Extraordinary ministers of Holy Communion should not approach the altar until after the priest receives both species, they may, however, approach the sanctuary before the priest receives Communion.
12. Communion ministers, as a rule, should receive under both kinds.
13. Extraordinary ministers are always to receive the vessel containing either species of the Most Holy Eucharist from the hands of the presider, a deacon or another priest.
14. Neither deacons nor extraordinary ministers may ever receive Holy Communion in the manner of a concelebrating priest. The practice of priests and extraordinary ministers waiting to receive Holy Communion until after the distribution of Communion to the congregation is not in accord with liturgical law.
15. If communion is given under both kinds, the administration of the cup belongs to the deacon(s).
16. At Communion, the faithful are not permitted to take the consecrated bread or the sacred chalice by Themselves, and still less hand them onto one another. The norm for the reception of Holy Communion in the dioceses of the United States
17. The consecrated host may be received either on the tongue or in the hand at the discretion of each communicant.
18. When receiving Holy Communion, the communicant bows his or her head before the Sacrament as a gesture of reverence and when Holy Communion is received under both kinds, the sign of reverence is also made before receiving the Precious Blood.
19. As circumstances allow, after communicants have returned to their places, they may sit or kneel while The period of sacred silence after Communion is observed.
20. The Congregation for Divine Worship and Discipline of the Sacraments 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.” This indult is hereby approved for use in the Diocese of Savannah.
21. Whatever may remain of the Blood of Christ is consumed at the altar or designated place by the priest, deacon, the duly instituted acolyte, or the extraordinary minister who ministered the chalice. Care must be taken that whatever may remain of the Blood of Christ after the distribution of Communion is consumed immediately and completely in the presence of the congregation.
22. The empty sacred vessels are purified by the priest, deacon, an instituted acolyte, or extraordinary minister at the credence table.
23. The Prayer after Communion ends the Communion rite; no announcements or other activities that might distract from this solemn moment should be made or take place until this prayer has been offered, If a lay person offers a reflection (e.g. a missionary appeal), it should be given after this prayer is concluded.
24. Communion ministers being sent to care for those unable to participate with the community should be sent forth from the celebration by the presider before the Prayer after Communion.
CONCLUDING RITES
Concluding Rite
1. Only the presider and the deacon(s) of the Mass kiss the altar at the end of Mass; concelebrating priests do not do so
2. When the Eucharist is reserved in the sanctuary:
“the presider and ministers genuflect as they leave the sanctuary;
—“those carrying incense, cross, or candies bow their heads.”
3. When the Eucharist is reserved in a place outside the sanctuary:
—‘The presider and ministers make a profound bow as they leave the Sanctuary;
—‘Those carrying incense, cross or candles bow their heads.”
4. Neither the Book of Gospels nor the Lectionary is carried out in the recessional.