Father Stephen A. Baumann at 1020 Montgomery Road, Altamonte Springs, FL 32714-7420 US - I. The Bishop, Priest and Deacon

An introductory paragraph (91) has been added to the section on liturgical ministries, providing a context for ministries engaged in at the Eucharist. The Institutio recalls that the Eucharistic celebration is an action of Christ and the Church, that is, of "a holy people gathered together and ordered under the Bishop." Thus does the Eucharistic celebration belong to the whole Body of the Church: Such a celebration manifests this same Body and affects it. As to the individual members of the Body, the eucharistic celebration touches them in different ways, according to their rank, office, and degree of participation in the Eucharist. In this way, the Christian people, "a chosen race, a royal priesthood, a holy nation, a people of his own" demonstrates its cohesion and its hierarchical ordering. Therefore, all, whether ordained ministers or Christian faithful, by virtue of their function or their office, should do all and only those parts that belong to them. A. The Bishop At the center of every liturgical celebration is the diocesan Bishop, for "celebration of the Eucharist in a particular Church...is of the greatest importance." (22) Masses which he celebrates "with the participation of his presbyterate, deacons and the people" manifest the mystery of the Church and ought to be an example to the whole diocese. (22) He is "chief steward of the mysteries... moderator, promoter and guardian" of "the entire liturgical life" of his diocese, striving to assure that all "grasp interiorly a genuine sense of the liturgical texts and rites, and thereby are led to an active and fruitful celebration of the Eucharist." (22) Two ritual changes affecting the bishop are found in the revised Institutio. The bishop now enjoys the option of blessing the people with the Book of the Gospels after its proclamation. (175) Secondly, more specific wording is provided for the intercession for the bishop in the Eucharistic Prayers (149), including the reminder that while it is appropriate to pray for the co-adjutor and the auxiliary bishops, other bishops who may be present should not be mentioned. B. The Priest Because the celebration of the Eucharist is seen as the priest's principal office (19), it is recommended that every priest "celebrate the Eucharistic sacrifice even daily, whenever possible." (19) Likewise, whenever he is present at Mass, the priest should participate as a vested concelebrant, unless excused for a good reason. (114) When Mass is celebrated without a congregation, it should not be celebrated without a minister "except for a just and reasonable cause," in which case all greetings, instructions and the blessing at the end of Mass are omitted." (254) Likewise, the priest, neither adding, removing nor changing anything on his own authority, may make choices in preparing the Mass (24) at the same time retaining "the right of directing everything that pertains to himself." (111) In choosing among the options provided in the Order of Mass "liturgical songs, readings, prayers, introductory comments and gestures which may respond better to the needs, degree of preparation and mentality of the participants..." (24) he is counseled to consider "the common spiritual good of the people of God, rather than be concerned about his own inclinations."(352) The Institutio expands on the adaptations permitted to the priest celebrant usually expressed in the Order of Mass by the rubric, ...these or similar words. The purpose of such adaptations is to make the instructions during the liturgy more understandable to the faithful. (31) The priest must, however, "always respects the sense of the introduction given in the liturgical book and he should express it only in brief terms." (31) Thus the priest celebrant may adapt a very brief introduction to the Mass of the day, to the Liturgy of the Word, to the Eucharistic Prayer and make comments before the dismissal. (31) Introductory Rites A common confusion is addressed with regard to the Penitential Rite, with the statement that the absolution at the conclusion of this rite "lacks the efficacy of the sacrament of penance." (51) The widespread practice of the priest intoning the Gloria is recommended for the singing of this hymn of praise. (53, 68) It may, however, also be intoned by the by a cantor or choir. (53) Liturgy of the Word Priest concelebrants are reminded by the new Institutio that even the present practice at a concelebrated Mass without a deacon allows a priest concelebrant to proclaim the gospel. In the presence of a bishop, such a priest asks for and receives the blessing in the same manner as would a deacon. (212) "Nevertheless, this should not be done in a concelebration in which a priest presides." (212) To the previous Institutio's explanation of the homily several sentences are added, describing the homily as a living commentary on the Word of God, to be "understood as an integral part of the liturgical action." (29) The homily may be given by the priest celebrant, by a concelebrating priest, or even by a deacon, "but never by a lay person." (66) "In particular cases and with just cause, the homily may even be offered by a Bishop or a priest who is present at the celebration, but cannot concelebrate." (66) Homilies are required on Sundays and holy days of obligation and may be eliminated from Mass with a congregation only for a grave reason. (66) The priest gives the homily in a standing position either "at the chair or at the ambo, or, when appropriate, in another suitable place." (136) The priest celebrant introduces and concludes the intercessions from the chair. He introduces them with hands joined and prays the concluding prayer with hands extended. (138) At the offering of the gifts, the priest may choose to pray the blessing formulas aloud, but only when neither a song is sung nor the organ played. (142) The priest is to pray the Eucharistic Prayer alone "in virtue of his ordination," while the people "associate themselves with the priest in silent faith, as well as by the prescribed acclamations in the Eucharistic Prayer, which are their responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the great Amen after the final doxology, and also other acclamations approved by the Conference of Bishops and confirmed by the Holy See." (147) The priest is also encouraged to sing those parts of the Eucharistic Prayer provided with musical notation. (147) A significantly expanded description of the sign of peace is included in numbers 82 and 154. The pax is defined as the rite "by which the Church asks for peace and unity for herself and for the whole human family, and the faithful offer some sign of their ecclesial communion and mutual love for each other before communicating by receiving the Sacrament." (82) In order to avoid a disruption to the rite, the priest may exchange a sign of peace only with others in the sanctuary. (154) (The form for the sign of peace is left to individual conferences of bishops.) Likewise, for the faithful, "it is suitable that each person offer the sign of peace only to those nearby and in a dignified manner." (82) As all in the congregation offer each other the sign of peace, they may say: The peace of the Lord be with you always. The response is: Amen. (154) The section on the Breaking of the Bread is significantly expanded, noting that this rite "signifies that in sharing the one bread of life which is Christ, who died and rose for the salvation of the world, the many faithful are made one body (1 Cor. 10,17)." The rite is "reserved to the priest and the deacon;" it should not "be unnecessarily prolonged or its importance be overemphasized."(83) Thus the practice of extraordinary ministers sharing in the breaking of the bread and the filling of chalices with the Precious Blood is no longer allowed. The option is given for elevating the host over the chalice at the This is the Lamb of God (Ecce), thus holding both species before the assembly. Otherwise, the host may be held over the paten. The host by itself is never held aloft at the Ecce. (243, 157) The manner in which the priest gives the final blessing is described in greater detail. After the greeting and response, the priest joins his hands, and then immediately places his left hand upon his breast, elevates his right hand and gives the blessing. (167) C. The Deacon A new section is added describing the ministry of the deacon, including both an enumeration of the particular responsibilities of the deacon at Mass, and several clarifications. When he carries the Book of the Gospels in the entrance procession, the book is "slightly elevated." (172) When arriving at the altar with the Book of the Gospels, he does not bow, but immediately places the Book of the Gospels on the altar and then kisses the altar at the same time the priest does. (173) When not carrying the Book of the Gospels, he reverences the altar in the customary fashion. (173) If incense is used at this point, he assists the priest. (173) Likewise, he "proclaims the gospel reading, sometimes preaches God's word, announces the intentions of the general intercessions, ministers to the priest, prepares the altar and serves the celebration of the sacrifice, distributes the Eucharist to the faithful, especially under the species of wine, and from time to time gives directions regarding the people's gestures and posture." (94) When present, the deacon may exercise his function (116) and is counted, next to the priest, as the first among the ministers by reason of his sacred ordination. (94) While the dalmatic is the proper vesture for the deacon it may be omitted "for some necessity or on account of a lesser grade of solemnity." (338) Greater detail is given to the deacon's role in the proclamation of the Gospel as well. He is to bow when asking for the blessing and when taking the Book of the Gospels from the altar. (175) A description of the optional kissing of the Book of the Gospels by the bishop is likewise included. The deacon may proclaim the readings, but only in the absence of a qualified reader (176) and he proclaims the intentions "as a rule from the ambo." (177) During the Eucharistic Prayer the deacon "as a rule" kneels from the epiclesis to the elevation of the chalice. (179) For the remainder of the Eucharistic Prayer, the deacon stands near the altar when his ministry involves the chalice and Missal. "Nevertheless, as much as possible, the deacon stands back from the altar, slightly behind the concelebrants." (215) When incense is used during the elevations of the host and chalice he places incense in the censer and, kneeling, incenses the Blessed Sacrament. (179) In the absence of a deacon, paragraph 150 makes provision for another minister to perform this incensation. At the Kiss of Peace, the deacon's invitation to exchange the sign of peace is given with his hands joined. (181) He then receives the sign of peace from the priest and exchanges it with the ministers who stand near him. (181) At Communion, the priest himself gives communion to the deacon under both kinds (182). When Communion is given to the faithful under both kinds, the deacon ministers the chalice. After Communion has been distributed, the deacon, at the altar, reverently consumes any of the Blood of Christ which remains. (182) More explicit note is made of the deacon's admonition, "Bow your head and pray for God's blessing," before a solemn blessing and he is instructed to give the final admonition, "Go in the peace of Christ," with hands joined. (185)

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