Father Stephen A. Baumann at 1020 Montgomery Road, Altamonte Springs, FL 32714-7420 US - III. Ritual Changes

A. Liturgy of the Word Several articles from the recently revised introduction to the Lectionary for Mass have been added, including the insistence that the order of readings be strictly adhered to (357) and that non-biblical texts never be substituted for the Lectionary text. (57) The division of any readings into parts, except for the Passion, is prohibited by the new Institutio. (109) The readings are always given from the ambo in Masses with a congregation. (58) While the new Institutio recommends the singing of the Responsorial psalm (61), it notes that "if the psalm cannot be sung, then it should be recited in a way more suited to fostering meditation on the word of God." (61) The profession of faith is described by the new Institutio as "a way for all the people gathered together to respond to the word of God" by which "the great mysteries of the faith may be recalled and confirmed before their celebration in the Eucharist is begun." (67) Likewise, the General Intercessions are seen as a response to the Word of God by the faithful who, "exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all." (69) To the prior descriptions of this prayer is added the recommendation that the intentions be sober, discrete and brief, "expressing the needs of the whole community." (71) Silence The Institutio's section on sacred silence has been expanded, recommending that "even before the celebration itself, it is praiseworthy for silence to be observed in church, in the sacristy and adjacent areas, so that all may dispose themselves for the sacred rites which are to be enacted in a devout and fitting manner." (45) Admonishing that the Liturgy of the Word "must be celebrated in such a way as to promote meditation," (56) the Institutio cautions against "any kind of haste which impedes recollection" and recommends brief moments of silence throughout the liturgy, especially after the readings and the homily so that the word of God may be "taken into the heart by the fostering of the Holy Spirit." (56) Music Following an introduction almost identical to the 1975 edition which commends and contextualizes sacred music at Mass, (40) the new Institutio recalls that liturgical law requires the use of music on Sundays and Holy Days of obligation, but the complete absence of singing on weekdays should be guarded against. (40) A re-emphasis on the privileged place of Gregorian chant as "more proper to the Roman liturgy" is included, though "other kinds of sacred music, polyphony in particular, are not in any way to be excluded, provided that they correspond with the spirit of the liturgical action and that they foster the participation of all the faithful." (41) A preference for singing many parts of the Mass is expressed in the new Institutio by the introduction of the phrase "is either sung or recited" at the profession of faith (137), the Lamb of God (155), Preface (216), the Kyrie (125) and the Gloria. (126) Songs or hymns may never be substituted for either the Agnus Dei or the other chants of the Mass. (366) Finally, more specific direction for the use of the organ during Advent (used with moderation) and Lent (permitted for accompanying sustained singing) is included. (313) B. Liturgy of the Eucharist The sections of the Institutio recommending the reception by the faithful of Communion consecrated at that Mass "just as the priest himself is bound to do," (85) on the reciting of the Communion antiphon "either by the faithful, or by a group of them, or by a reader" (87) and care for providing for the reception of Communion by cantors (86) have been slightly expanded. Communion under both kinds In the light of the significant growth of the practice of the reception of the Eucharist under both kinds, the new Institutio has restructured and expanded this section. The occasions on which Communion under both kinds may be permitted, in addition to those found in the ritual books, now include: for priests who are not able to celebrate or concelebrate; for the deacon and others who perform some role at Mass; for community members at their conventual Mass or what in some places is known as the "community" Mass, for seminarians, for all who are engaged in spiritual exercises or are participating in a spiritual or pastoral conference. (283) In addition, the bishop may establish norms for the distribution of Communion under both kinds for his own diocese "which must be observed even in the churches of religious orders and in celebrations with small groups." (283) A broader authority is also given to the diocesan Bishop to permit Communion under both kinds "whenever it seems appropriate to the priest to whom charge of a given community has been entrusted as their own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason." (283) Norms established by a Conference of Bishops in regard to how the Eucharist is distributed to the faithful are to be confirmed by the Apostolic See. (283) Cleansing of Sacred Vessels Several changes regarding the cleansing of sacred vessels are also introduced. Whatever remains of the Precious Blood after Communion is completely consumed at the altar by the priest, deacon or instituted acolyte, who ministers the chalice. (284b, 279) The vessels may be left on a side table, placed on a corporal to be cleansed immediately after Mass by the priest, deacon, one of the concelebrants, or an instituted acolyte. (163, 279) The extraordinary minister is noticeably omitted from the list of those entrusted with the cleansing of the sacred vessels. In every Mass, Communion should be offered under the form of bread (284c), and care should be taken that no surplus of the Blood of Christ remains after Communion. (285a) More detailed directions concerning the procedure for the distribution of Communion by intinction are also given. (285b) The sacrarium, only incidentally referenced in prior liturgical documents, is recommended and described as the place in the sacristy "into which water from the cleansing of sacred vessels and linens is poured." (334)

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