Commentary

COMMENTARY ON THE DIRECTIVES FOR THE IMPLEMENTATION OF THE [Third Typical Edition of the] GENERAL INSTRUCTION OF THE ROMAN MISSAL IN THE CATHOLIC DIOCESE OF SAGINAW

A PASTORAL INTRODUCTION

The following Commentary is to be read and studied in conjunction with The Directives for the Implementation of the [Third Typical Edition of the] General Instruction of the Roman Missal. Just as the Directives highlight specific areas of the GIRM that require special attention, the Commentary highlights certain elements of the liturgy that need further explanation or clarification. The elements to be discussed in this Commentary have been chosen because, besides being affected by the regulations contained in the GIRM, they are further affected by additional documents, norms and Apostolic Letters. These documents are listed below (with a key as to their abbreviation when cited in the Commentary).

DOCUMENTS

BLS = Built of Living Stones (USCCB)
CSL = Constitution on the Sacred Liturgy
GIRM = General Instruction of the Roman Missal
IOM = Introduction to the Order of Mass (USCCB)
NDHC = Norms for the Distribution and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America (USCCB)
RS = Redemptionis Sacramentum (Apostolic Letter)

LITURGICAL PRINCIPLES

The Constitution on the Sacred Liturgy states that the "liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fount from which all the Church's power flows." (#10) As such, it follows that all those responsible for planning the Church’s liturgy within the parish setting understand that there are underlying principles that need to be understood and implemented. They are as follows:

[A.] Liturgy is the prayer of the entire Church. Thus, it may be concluded that the Eucharist (because it is liturgy) is the prayer of the entire Church. Therefore it belongs to no one individual. Liturgy has a specific structure: a specific outline for each of the rites. Liturgy has specific prayers (and sometimes options within those prayers). The documents and the rites clearly spell out what is required and what is an option. It is extremely important that priests, deacons, pastoral administrators, and lay leaders who have responsibility for liturgy within the parish setting have a clear understanding of the rites. It is also important that those who plan liturgy are aware of the following directive contained in the General Instruction of the Roman Missal: "Regulation of the liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, accordingly as the law determines, on the bishop … Therefore, no other person, not even if he is a priest, may on his own, add, remove, or change anything in the liturgy." (CSL #22)

[B.] There is an ancient principle, lex orandi, lex credendi, which, literally translated, means that the law of prayer reflects the law of belief. In other words, how we pray manifests to others (as well as ourselves) what we believe. The opposite is also true: what we believe is reflected in how we pray. Sound theology and a proper understanding of what we believe as Catholic Christians is of paramount importance for the one who plans, oversees and celebrates the Church's liturgy.

[C.] Full, conscious and active participation is the goal of all liturgy. This implies that the celebration of liturgy (thus the Eucharist and the celebration of all the Church’s Sacraments, Liturgy of the Hours, Rites and Rituals), requires a full complement of ministries, keeping in mind that being a member of the assembly is also a ministry. The description of the various ministries can be found in the General Instruction of the Roman Missal, paragraphs #98-#111. In considering the importance of these varied ministries, note the following directive as well: "For the celebration of the Eucharist is an action of the whole Church, and in it each one should carry out solely but completely that which pertains to him or her, in virtue of the rank of each within the People of God" (#5) and "All, therefore, whether they are ordained ministers or lay Christian faithful, in fulfilling their office or their duty should carry out solely but completely that which pertains to them." (#91) Another aspect of full, conscious and active participation relates to the way in which all enter into the celebration of liturgy by means of prayer, song, silence, posture and gesture. In other words, one's participation in the Church’s liturgy encompasses one's total disposition toward prayer.

A VARIETY OF MINISTRIES

The Church, God's holy people, a chosen race, a royal priesthood, by virtue of Baptism, has the right, privilege and responsibility to give worship to God. In addition to the Priesthood of the Faithful, some are called to Orders (Bishop, Priest and Deacon). Thus, within the Liturgical Life of the Church there are various ministries assigned to both the Priesthood of the Faithful and those called to Orders.

A variety of ministries serve the assembly at the liturgy. First among the ministers is the deacon. Some faithful have been installed in the ministries of lector or acolyte. Others serve as readers, altar servers, extraordinary ministers of Holy Communion, cantors, musicians and sacristans. As members of the Church, each person forms an essential and distinct part of the assembly that is gathered by God in an "organic and hierarchical" way. Each minister, ordained or lay, is called upon to fulfill his or her role and only that role in the celebration of the liturgy. [cf BLS #33-36]

Therefore, no single liturgical minister should serve more than one liturgical role at any given liturgy. The full expression of the Church's ministry is reflected when at Sunday Eucharist there is a total complement of liturgical ministers incorporated into the liturgy: priest celebrant, deacon, altar servers, cantor, choir, musicians, lector (for first reading), psalmist, lector (for second reading), extraordinary ministers of Holy Communion, sacristan, ushers, and greeters.

PREPARATION FOR MASS

"…the utmost care must be taken to choose and to arrange those forms and elements provided by the Church that, in view of the circumstances of the people and the place, will more effectively foster active and full participation and more properly serve the spiritual well-being of the faithful." [GIRM #20]

  • Environment should be in keeping with the liturgical season (cf GIRM #288-294, 398, 351).
  • The Lectionary is to be placed on the ambo before Mass begins (and not to be carried in procession).
  • The Sacramentary should be prepared before Mass and placed in an appropriate place (neither on the altar nor carried in procession). All prayers within the Sacramentary are to be prayed by the priest celebrant as the Church has crafted them.
  • The Book of the Gospels is the only book carried in procession. If not carried in procession, it is placed on the altar before Mass.
  • Vessels to be prepared for Mass are:
    •  the priest celebrant's chalice with purificator
    • plates/ciboria and cups (with purificators) for distribution of Holy Communion
    • one plate/ciborium with bread for presentation of the gifts
    • one flagon/decanter with wine for presentation of the gifts
    • water cruet/pitcher
    • bowl with towel for washing of priest celebrant's hands
  •   If the baptismal font has flowing water it remains on throughout the liturgy.
  •   Candles are to be lit prior to the celebration. (GIRM #307/308)


"…the entire celebration [is to] be planned in such a way that it brings about in the faithful a participation in the body and mind that is conscious, active, full and burning with 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." [GIRM #18]

"… the priest must remember that he is the servant of the Sacred Liturgy and that he himself is not permitted, on his own initiative, to add, to remove, or to change anything in the celebration of the Mass". [cf GIRM #23-26, 352-385]

THE INTRODUCTORY RITES

  • When the procession reaches the sanctuary, each minister makes a profound bow. However, if the tabernacle is visible and directly behind the altar, there is to be a genuflection. Neither a profound bow nor genuflection is made by those carrying articles used in liturgical celebrations.

  • The Sacramentary provides several options for the priest celebrant's greeting of the assembly (none of which is "good morning" or any other non-liturgical or non-ritual address) and there is no provision for a response by the priest celebrant following the people's response (i.e. "thank you").

LITURGY OF THE WORD

"When the Sacred Scriptures are read in the Church, God himself is speaking to his people, and Christ, present in his own word, is proclaiming the Gospel." [GIRM #29]

  • It has become a custom in some parishes to introduce the first and second readings. While some parishes have the opportunity to publish these texts in an "Order of Worship," others choose to read them prior to the proclamation of the Word. It is recommended that when these introductions are used during the liturgy they are either read by the priest celebrant (or another suitable minister) and not the lector. For the sake of the flow of the Liturgy of the Word and respect of the "Gospel Acclamation" (by which the faithful welcome and greet the Lord) it is undesirable that an introduction verbally preceed the gospel proclamation.
  • The liturgical readings are always proclaimed from the Ambo. General announcements, hymnody and anything unrelated to the Liturgy of the Word are not to be done at the Ambo.
  • Blessings that occur within Mass (for special occasions) are normally taken from the Book of Blessings and the blessing normally occurs after the homily.

LITURGY OF THE EUCHARIST

PREPARATION OF THE GIFTS

"It is praiseworthy for the faithful to present the bread and wine, which are then accepted at an appropriate place by the priest or deacon who carries them to the altar. Even though the faithful no longer, as in the past, bring from their own possessions the bread and wine intended for the liturgy, nevertheless the rite of carrying up the offerings still retains its power and spiritual significance." [GIRM #73]

* There is to be a procession with the gifts of bread, wine and offering. (GIRM #73, 140, 178, NDHC #36) While other gifts for the poor may be presented, no other items are to be carried forward in the procession. The peoples' bread and wine are not to be placed on the altar but given to the deacon or priest. (GIRM #73, 140)
* Once the bread and wine are placed on the altar, the cups (for distributing the Blood of Christ) are also brought forward and placed on the altar. The priest or deacon then pours the wine into the priest celebrant's chalice and all other cups.
* Both the offering of the bread (ciborium) and wine (chalice) are separate actions and are prayers of the priest celebrant and are recited quietly. Prior to the priest celebrant's prayer of offering of the chalice (already filled with wine) the deacon or priest celebrant adds a little water (from the cruet) to the chalice.

If incense is used, the priest then puts some in the thurible, blesses it without saying anything, and incenses the offerings, the cross, and the altar. A minister … incenses the priest and then the people. [GIRM #144]

  • The priest celebrant then washes his hands … a rite that is an expression of his desire for interior purification. (cf GIRM #76 & 145)
  • The assembly is invited by simple gesture to stand as the priest celebrant invites them to prayer (Orate fratres) [*See Chart for Posture]

EUCHARISTIC PRAYER

"Now the center and summit of the entire celebration begins: the Eucharistic Prayer, a prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites them with himself in the prayer which, in the name of the entire community, he addresses to God the Father through Jesus Christ in the Holy Spirit, … the meaning of the prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great things God has done and in offering the sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence." [GIRM #78]

  • The Preface and the Eucharistic Prayer constitute one, single, presidential prayer. Therefore, the entire prayer (from the Preface Dialogue through the Doxology) is recited (or sung) by the priest celebrant (or concelebrating priests).
  •   The approved Prefaces and Eucharistic Prayers are found in:

     1. The Sacramentary
     2. Eucharistic Prayer for Masses (for Various Needs and Occasions)
     3. Collection of Masses of the Blessed Virgin Mary [Sacramentary]

  • The Prefaces from the Sacramentary and the Collection of Masses of the Blessed Virgin Mary may only be used with Eucharistic Prayers I and III because Eucharistic Prayer II and IV have their own proper Preface (and cannot be substituted). The Eucharistic Prayers for Masses with Children, Eucharistic Prayers for Masses of Reconciliation and Eucharistic Prayers for Masses (for Various Needs and Occasions) likewise are complete prayers and cannot be altered, substituted or interchanged.
  • The Preface and Eucharistic Prayers are proclaimed by the priest celebrant in the name of the entire gathered assembly. The ancient gestures of the Church's liturgy are assigned to the priest celebrant while the assembly actively participates in the prayer through attentive listening, singing the prescribed acclamations and posture.

The proclamation of the Eucharistic Prayer, which by its very nature is the climax of the whole celebration, is proper to the Priest by virtue of his Ordination. It is therefore an abuse to proffer it in such a way that some parts of the Eucharistic Prayer are recited by a Deacon, a lay minister, or an individual member of the faithful, or by all members of the faithful together. The Eucharistic Prayer, then, is to be recited by the Priest alone in full.

While the Priest proclaims the Eucharistic Prayer "there should be no other prayers or singing, and the organ or other musical instruments should be silent" except for the people's acclamations that have been duly approved, as described below.

The people, however, are always involved actively and never merely passively; for they "silently join themselves with the Priest in faith, as well as in their interventions during the course of the Eucharistic Prayer as prescribed, namely in the Preface dialogue, the Sanctus, the acclamation after the consecration and the 'Amen' after the final doxology, and in other acclamations approved by the Conference of Bishops with the recogntio of the Holy See." [RS #52-54]

  •   The assembly kneels after the Sanctus. [*See Chart for Posture]

THE COMMUNION RITE

"The Lord's Prayer is a petition for daily food, which for Christians means preeminently the Eucharistic bread, and is a plea for purification from sin, so that what is holy, may, in fact, be given to those who are holy." [GIRM # 81]

* The assembly stands. [*See Chart for Posture]

The Lord's Prayer is always recited or sung by the entire assembly, never by a soloist. The priest celebrant says or sings the embolism ("Deliver us…") At the end the people respond. (cf GIRM #152 &153)

THE BREAKING OF THE BREAD

"The gesture of breaking the bread of Christ at the Last Supper gave the entire Eucharistic action its name in apostolic times. It is the sign that the many faithful are made one body (I Corinthians 10:17) by receiving Communion from the one bread of life which is Christ, who died and rose for the salvation of the word." [GIRM #83]
 

  •   As a rule the Lamb of God is sung (GIRM #83, 155)
  •   The Extraordinary Ministers of Holy Communion may come to the sanctuary (altar platform) area during the singing of the Lamb of God.)
  •   The Eucharistic Ministers of Holy Communion are not to assist with the apportioning of the Body of Christ (RS #73). The Ordinary Ministers of the Eucharist (bishops, priests and deacons) are to prepare the vessels for distribution. (NDHC #37))
  •   At this time no one should go to the tabernacle to get the reserved sacrament for distribution of Holy Communion. Communion should come from hosts consecrated at the Mass rather than the tabernacle. (GIRM #85, NDHC #7)
  •   After the "Behold the Lamb of God" the assembly is to kneel. [*See Chart for Posture]


RECEPTION OF HOLY COMMUNION

"It is most desirable that the faithful just as the priest himself is bound to do, receive the Lord's Body from hosts consecrated at the same Mass and that ... they participate in the chalice, so that even by means of the signs Communion will stand out more clearly as a participation in the sacrifice actually being celebrated." [GIRM #85]
 

  •   Order of Reception

      1. Priest celebrant/concelebrating priests receive Communion first.
      2. Deacon receives Communion from the priest celebrant next.
      3. Extraordinary Ministers of Holy Communion receive Communion from the priest celebrant.

  •   The priest celebrant or a concelebrant is never to wait until the people’s communion is concluded before receiving Communion himself. (RS#97)
  •   Extraordinary Ministers of Holy Communion are not allowed to receive Communion after everyone has received Holy Communion. (NDHC #39)
  •   Extraordinary Ministers of Holy Communion receive their vessels (cup or plate) from the priest celebrant or deacon.
  •   The deacon is the Ordinary Minister of the chalice. (GIRM #182, NDHC #26).
  •   The Communion song begins as soon as the priest celebrant receives Holy Communion and continues as long as the faithful are receiving the Sacrament. The instruction speaks of one song or chant. What works well is a refrain sung by the assembly with a combination of sung and instrumental verses interspersed. Liturgical planning should incorporate a provision for all musicians to receive Holy Communion without interrupting the integrity of the flow of the procession and music.
  •   When the Communion song which accompanies the Communion Procession begins, the assembly stands and remains standing throughout the Communion Procession. The posture of the assembly after the distribution of Holy Communion is either sitting or kneeling. There is no mention of "Communion Meditation" by anyone in any form. However, there is a period of silence, and the option of a canticle of praise or a hymn of thanksgiving by the entire assembly is permitted. (GIRM #88 and #164)


THE CONCLUDING RITES

  •   Brief announcements may be made (after the Prayer After Communion) if necessary. These are never to be announced from the ambo which is reserved only for the Proclamation of the Word.
  •   This is not a time for story-telling or sharing “the joke of the week.” It is merely intended as an opportunity for communicating messages of import for the entire assembly.
  •   This is also the suitable time for the "Four-Minute Teaching" by the pastor, pastoral administrator or another designated minister. As prescribed by diocesan instruction this teaching will focus on instructions from the Catechism of the Catholic Church or other important areas of Church teaching. This does not supplant the homily.
  •   For communities who participate in "Whole Community Catechesis" this would be the appropriate time to pose the reflection question for the week.
  •   A greeting and blessing is chosen from the Sacramentary and extended to the assembly by the priest celebrant. [*See Commentary on “Saginaw Blessing”] The assembly is then dismissed by the priest celebrant or deacon.
  •   A procession of liturgical ministers (in the same way and order in which they entered) concludes the liturgy. [*See Chart for Order of Procession]
  •   Neither the Book of the Gospels nor the Lectionary are carried out in the procession at the end of Mass.
  •   Either sung or instrumental music may accompany this procession.


TIME-LINE FOR COMPLETE IMPLEMENTATION

Common Posture for the Eucharistic Prayer

In the dioceses of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus until after the Amen of the Eucharistic Prayer, except when prevented on occasion by reason of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration. [GIRM #43]

The Directives for the Implementation of the General Instruction of the Roman Missal (Third Typical Edition) are to be implemented beginning with the 12th Sunday in Ordinary Time (June 25, 2006).

In parishes (or other places of worship) where there are not kneelers (or space) to accommodate the posture of kneeling [during the Eucharistic Prayer], pastoral decisions may be made in accordance with the following:

     1. If and when a Church, chapel or place of worship is built or renovated kneelers are to be incorporated into the design of the seating.
     2. Churches, chapels or places of worship considering adding kneelers are to seek the consultation of the Diocesan Office of Liturgy.
     3. All Churches, chapels or places of worship are to fully implement the posture of kneeling [during the Eucharistic Prayer] by the 1st Sunday of Advent, Nov. 29, 2009.

Sacred Vessels

Sacred vessels are to be made from precious metal or other solid and worthy materials that, according to the common estimation in each region, are precious and suitable for sacred use. The vessels are to be blessed and used solely for the liturgy. [GIRM #328-330]

In parishes where sacred vessels are not in conformity with the above, pastoral decisions may be made in accordance with the following:

     1. Parishes, chapels or other places of worship are to begin a plan for the budgeting and purchase of new sacred vessels and be in use by the 1st Sunday of Advent, Nov. 29, 2009.
     2. In the interim, it is most important that the sacred vessels used for the celebration of the Eucharist be intended for liturgical use and clearly distinguished from utensils designed for everyday use. They should be worthy, solid, and durable, and should not break easily. (cf BLS #164)