Eucharisticum Mysterium 67: Eucharistic Congresses

We reach the end of the instruction Eucharisticum Mysterium with Part III, section 6. I had it already written up, and if you’re tired of reading about my cats of my thoughts on the mp, let’s finish this off:

67. In eucharistic congresses, the faithful seek to understand this holy mystery more deeply through a consideration of its various aspects (see no. 3 of this Instruction). Their celebration of the eucharist should, moreover, be in keeping with the norms of Vatican Council II and they should offer their worship through private prayers and devotions, especially in solemn processions, in such a way that all these forms of devotion have their culmination in the solemn celebration of Mass.

All during a eucharistic congress of at least an entire region, it is proper to designate some churches for continuous adoration.

In the audience granted 13 April 1967 to Cardinal Arcadius M. Larraona, Prefect of this Congregation, Pope Paul VI by his authority approved and confirmed this Instruction and ordered it to be published, fixing the feast of the Assumption of the Blessed Virgin Mary, 15 August 1967, as its effective date.

Any last word from the commentariat?

 

Eucharisticum Mysterium 62-66: More on Exposition

Would you believe we’ve already arrived at the penultimate post on Eucharisticum Mysterium? Let’s delve into five sections that outline some principles for exposition of the Blessed Sacrament:

62. For brief exposition, the ciborium or monstrance should be placed on the altar table; for a longer exposition a throne can be used and set in a prominent, but not too elevated or distant position.

Note the importance given to avoiding a great elevation or distance when setting up for a “longer exposition.”

During the exposition everything should be so arranged that the faithful can devote themselves attentively in prayer to Christ the Lord.

To foster intimate prayer, readings from sacred Scripture, together with a homily or brief inspirational words lead to a better understanding of the eucharistic mystery, are permitted. It is proper for the people to respond to the word of God with singing. There should also be suitable intervals of silence. At the end of the exposition, benediction is given.

This prescription for readings, homily, and even music is a bit of a surprise for many Catholics.

When the vernacular is used, another eucharistic hymn, at the discretion of the conference of bishops, may be substituted for the Tantum ergo as the hymn to be sung before the benediction.

Tantum Ergo is traditional, but not the only possibility here.

63. In churches where the eucharist is regularly reserved, there may be an annual, solemn exposition of the blessed sacrament for an extended period of time, even if not strictly continuous, so that the local community may meditate on this mystery more deeply and adore.

Exposition of this kind may take place only if the participation of a reasonable number of the faithful is ensured, the local Ordinary consents, and the established norms are followed.

This seems to have been something of a struggle for our parish. Monthly adoration has pretty much swamped our older efforts during Lent. The new pastor questioned the practice as we evaluated our Lenten offerings, and we’ve made the determination to suspend Tuesday adoration during Lent in 2008.

64. For any serious and general need, the local Ordinary may order prayer before the blessed sacrament exposed over a longer period (which may be strictly continuous) in those churches to which the faithful come in large numbers.

The bishop may … what was that? … order Eucharistic adoration.

65. Where there cannot be uninterrupted exposition, because there is not a sufficient number of worshipers, it is permissible to replace the blessed sacrament in the tabernacle at fixed hours that are announced ahead of time. But this may not be done more than twice a day, for example, at midday and at night.

This reposition can be simple without singing: the priest vested in surplice and stole, after a brief adoration of the blessed sacrament, places it in the tabernacle. At a set time, the exposition is resumed in a similar way, following which the priest, after a brief period of adoration, leaves.

Ever practical, Rome gives us a contingency plan.

66. Even short exposition of the blessed sacrament, conducted in accord with the norms of the law, must be so arranged that before the benediction reasonable time is provided for readings of the word of God, hymns, prayers, and silent prayer, as circumstances permit.

Local Ordinaries will make certain that these expositions of the blessed sacrament are always and everywhere marked with proper reverence.

Exposition merely for the purpose of giving benediction after Mass is prohibited.

My Illinois pastor almost twenty years ago used to provide for these shorter periods of exposition for kids from religious ed and the parish school. It was my introduction to this practice. I’m of the opinion it was also a good thing for the kids to experience. Eucharistic exposition is not every Catholic’s cup of tea, but it is a vital part of our devotional life.

For parishes that do have exposition, is the experience varied? Do you provide for the attendance of children and parish groups? Do you utilize the suggestions above for longer periods of exposition? Do you ever use readings and music? Any other comments?

 

Eucharisticum Mysterium 60-61: Exposition

Part 3, section 5 begins:

60. Exposition of the blessed sacrament, either in a ciborium or a monstrance, draws the faithful to an awareness of the sublime presence of Christ and invites them to inner communion with him. Therefore, it is a strong encouragement toward the worship owed to Christ in spirit and in truth.

Ciborium would be the traditional vessel for Holy Thursday. The monstrance is for other times.

In such exposition care must be taken that the signs of it bring out the meaning of eucharistic worship in its correlation with the Mass. This end is served in the case of solemn and prolonged exposition by having it take place at the end of the Mass in which the host to be exposed for adoration has been consecrated. The Mass itself ends with the Benedicamus Domino, without the blessing. In the surroundings of exposition, [See no. 62 of this Instruction.] anything must be carefully avoided that could in any way obscure Christ’s intention of instituting the holy eucharist above all in order to be near us to feed, to heal, and to comfort us. [See St. Pius X, Decr. Sacra Tridentina Synodus, 20 Dec. 1905: Denz-Schon 3375.]

So the Christ’s institution of the Mass is “above all” about feeding people, healing people, and comforting people. So much for deep-sixing Eucharist as meal.

Consider the no-no the Consilium states:

61. The celebration of Mass is prohibited within the body of the church during exposition of the blessed sacrament, all contrary concessions and traditions hitherto in force, even those worthy of special mention, not withstanding.

For, in addition to the reasons given in no. 55 of this Instruction, the celebration of the eucharistic mystery includes in a higher way the inner communion to which exposition is meant to lead the faithful and does not need the support of exposition.

If exposition of the blessed sacrament goes on for a day or for several successive days, it should be interrupted during the celebration of Mass, unless it is celebrated in a chapel separate from the area of exposition and at least some of the faithful remain in adoration.

In those places where a break with long-established, contrary custom would upset the faithful, the local Ordinary should fix a sufficient but not overly long period for instructing them before the present norm takes effect.

Any comments?

 

Eucharisticum Mysterium 59: Eucharistic Processions

This is topical for us here in Kansas City as Bishop Finn has converted a regional spiritual attraction in the city of Saint Joseph to a diocesan-wide event.

59. In processions in which the eucharist is carried through the streets solemnly with singing, especially on the feast of Corpus Christi, the Christian people give public witness to their faith and to their devotion toward this sacrament.

However, it is for the local Ordinary to decide on both the advisability of such processions in today’s conditions and on a place and plan for them that will ensure their being carried out with decorum and without any loss of reverence toward this sacrament.

And again: who decides? Not Rome, and not the parish pastor, but the bishop.

 

Eucharisticum Mysterium 58: Devotions

58. Devotion, both private and public, toward the sacrament of the altar even outside Mass that conforms to the norms laid down by lawful authority and in the present Instruction is strongly advocated by the Church, since the eucharistic sacrifice is the source and summit of the whole Christian life. [See Lumen gentium no. 11.]

So officially, the Church advocates Eucharistic devotion.

In structuring these devotional exercises, account should be taken of the norms determined by the Vatican Council II concerning the relationship to be observed between the liturgy and other, nonliturgical sacred services. Particular attention should be paid to this one: “These devotions should be so fashioned that they harmonize with the liturgical seasons, accord with the liturgy, are in some way derived from it, and lead the people to it, since, in fact, by its very nature far surpasses any of them.” [Sacrosanctum Concilium art. 13.]

It would seem that the Consilium is suggesting that devotional forms be examined. More than that, they seem to expect that new forms will align with liturgical seasons. How would or should Eucharistic adoration and Benediction, to cite one example, be distinctive in Advent, Lent, Christmas, or Easter time?

In my parish, having Tuesday afternoons in Lent set aside for Eucharistic adoration has been traditional. It strikes me that extra hours are not enough, and that the Benediction following should be distinctive in some way. Or perhaps we’re talking about Scripture and other reflections during the prayer time. What would you say about this?

 

Eucharisticum Mysterium 55-57: More on Tabernacles

The Consilium reviews the ways in which Christ is present liturgically and how this relates to the reserved Eucharist:

55. In the celebration of Mass the principal modes of Christ’s presence to his Church [See no. 9 of this Instruction.] emerge clearly one after the other: first he is seen to be present in the assembly of the faithful gathered in his name; then in his word, with the reading and explanation of Scripture; also in the person of the minister; finally, in a singular way under the eucharistic elements. Consequently, on the grounds of the sign value, it is more in keeping with the nature of the celebration that, through reservation of the sacrament in the tabernacle, Christ not be present eucharistically from the beginning on the altar where Mass is celebrated. That presence is the effect of the consecration and should appear as such.

A reminder about one church, one tabernacle:

56. It is fitting that the principles stated in nos. 52 and 54 be taken into account in the building of new churches.

A reminder not to be too casual in the moving or elimination of sacred items:

Remodeling of already existing churches and altars must be carried out in exact compliance with no. 24 of this Instruction.

I can’t ever recall seeing a veil except for inside a tabernacle.

57. Care should be taken that the faithful be made aware of the presence of the blessed sacrament in the tabernacle by the use of a veil or some other effective means prescribed by the competent authority.

According to the traditional practice, a lamp should burn continuously near the tabernacle as a sign of the honor shown to the Lord. [See Codex Iuris Canonici (Rome, 1918) can. 1271.]

How many of you use a lamp instead of a candle?

 

Eucharisticum Mysterium 52-54: Reserving the Eucharist

The following sections were the source of the post-conciliar development often troubling to lay people, bishops, and others: the placement of the tabernacle and the location for devotional prayer.

First rule, no problem: only one per church.

52. Where the eucharist is allowed to be reserved in keeping with the provisions of law, only one altar or location in the same church may be the permanent, that is, regular place of reservation. [See Codex Iuris Canonici (Rome, 1918) can. 1268, § 1.] As a general rule, therefore, there is to be but one tabernacle in each church and it is to be solid and absolutely secure. [See Sacred Congregation of Rites, Instr. Inter Oecumenici, 26 Sept. 1964, no. 95. Sources chretiennes Sacraments, Instr. Nullo umquam tempore, 28 May 1938, no. 4: Acta Apostolicae Sedis 30 (1938) 199-200.]

Then the preference for a separate chapel …

53. The place in a church or oratory where the eucharist is reserved in a tabernacle should be truly a place of honor. It should also be suited to private prayer so that the faithful may readily and to their advantage continue to honor the Lord in this sacrament by private worship. [See Presbyterorum ordinis no. 18. Paul VI, Encycl. Mysterium Fidei.] Therefore, it is recommended that as far as possible the tabernacle be placed in a chapel set apart from the main body of the church, especially in churches where there frequently are marriages and funerals and in places that, because of their artistic or historical treasures, are visited by many people.

… but a typically Roman concession to other possibilities:

54. “The eucharist is to be reserved in a solid and secure tabernacle, placed in the middle of the main altar or on a minor, but truly worthy altar, or else, depending on lawful custom and in particular cases approved by the local Ordinary, in another, special, and properly adorned part of the church.

“It is also lawful to celebrate Mass facing the people even on an altar where there is a small but becoming tabernacle.” [Sacred Congregation of Rites, Instr. Inter Oecumenici no. 95.]

If the Consilium waffles on the location of the tabernacle, we might conclude that theology has no bearing on the choice of its placement. That isn’t to say that the placement of the tabernacle isn’t a grave spiritual or devotional issue. It certainly is. But to claim as some do that the separate Eucharistic chapel is somehow a non-Catholic innovation is at best an inaccuracy, and at worst, a deception.

 

Eucharisticum Mysterium 49-51: Reserving the Eucharist

With this section, the Consilium examines the reservation of the Eucharist, and offers some important reminders:

49. “It is pertinent to recall that the primary and original purpose of reserving the sacred elements in church outside Mass is the administration of viaticum; secondary ends are the distribution of communion outside Mass and the adoration of our Lord Jesus Christ hidden beneath these same elements.” [Sources chretiennes Sacraments, Instr. Quam plurimum 1 Oct. 1949: Acta Apostolicae Sedis 41 (1949) 509-510. See also Council of Trent, sess. 13, Decr. de Eucharistia cap. 6; Denz-Schon 1645. St. Pius X, Decr. Sacra Tridentina Synodus, 20 Dec. 1905: Denz-Schon 3375.] For “the reservation of the sacred elements for the sick . . . led to the praiseworthy custom of adoring the heavenly food that is reserved in churches. This worship of adoration has a sound and firm foundation,” [Pius XII, Encycl. Mediator Dei: Acta Apostolicae Sedis 39 (1947) 569.] especially since faith in the Lord’s real presence has as its natural consequence the outward and public manifestation of that belief.

The reservation of the Eucharist has the roots of pragmatism. I like that modern Eucharistic devotion has a source in ministry to the needy. Other reminders for those who adore:

50. When the faithful adore Christ present in the sacrament, they should remember that this presence derives from the sacrifice and has as its purpose both sacramental and spiritual communion.

Those who adore may gain an increase in the virtues, and a more profound experience in the Mass. It seems rather flip to suggest to people who get little or nothing out of the Mass to just pray about it. Too bad more Christians aren’t schooled in contemplative prayer.

Therefore, the devotion prompting the faithful to visit the blessed sacrament draws them into an ever deeper share in the paschal mystery and leads them to respond gratefully to the gift of him who through his humanity constantly pours divine life into the members of his Body. [See Presbyterorum ordinis no. 5.] Abiding with Christ the Lord, they enjoy his intimate friendship and pour out their hearts before him for themselves and for those dear to them and they pray for the peace and salvation of the world. Offering their entire lives with Christ to the Father in the Holy Spirit, they derive from this sublime colloquy an increase of faith, hope, and charity. Thus they foster those right dispositions that enable them with due devotion to celebrate the memorial of the Lord and receive frequently the bread given us by the Father.

Priests should set the example:

The faithful should therefore strive to worship Christ the Lord in the blessed sacrament in a manner fitting in with their own way of life. Pastors should by example show the way and by word encourage their people. [See Presbyterorum ordinis no. 18.]

Our church is most often locked in the evenings. And when it’s not, it’s a locus for busy choir practices. That’s a challenge for the prayer life of our faith community perhaps we need to move beyond.
51. Pastors should see to it that all churches and public oratories where the blessed sacrament is reserved are open at least several hours in the morning and evening so that the faithful may easily pray before the blessed sacrament.

Any thoughts from the commentariat?

 

Eucharisticum Mysterium 47-48: Concelebration

Concelebration can be something of a mystery to many lay Catholics. In the parish, we most often see it when the bishop is on the scene, or when a special priest’s event, like an anniversary, retirement, or special visit takes place. Not too often is concelebration observed for a liturgical reason–at least not in parishes.

47. Concelebration of the eucharist aptly expresses the unity of the sacrifice and the priesthood; whenever the faithful take an active part, the unity of the people of God stands out in a special way, [See Sacrosanctum Concilium art. 57. Sacred Congregation of Rites, Decr. generale Ecclesiae semper, 7 March 1965.] particularly if the bishop presides. [See Sacrosanctum Concilium art. 41; Lumen gentium no. 28; Presbyterorum ordinis no. 7.]

Concelebration also symbolizes and strengthens the fraternal bond between priests, because “by virtue of the ordination to the priesthood that they share all are linked together in a close bond of brotherhood.” [Lumen gentium no. 28; Acta Apostolicae Sedis 57 (1965) 35; ConstDecrDecl 148; see also Presbyterorum ordinis no. 8.]
Unless the needs of the faithful (which always must be regarded with a deep pastoral concern) rule it out, then, and without prejudice to the option of every priest to celebrate Mass individually, this excellent way for priests to celebrate Mass is preferable in the case of communities of priests, their periodic meetings, or in other similar circumstances. Those who live in community or serve the same church should gladly welcome visiting priests to concelebrate with them.

I’m not sure what would constitute an example of the “needs of the faithful” ruling out concelebration–perhaps a particularly sensitive community of women.

The authorized superiors should therefore facilitate and encourage concelebration whenever pastoral needs or another reasonable cause does not demand otherwise.

The faculty to concelebrate also applies to the principal Masses in churches and public and semipublic oratories of seminaries, colleges, and ecclesiastical institutions, as well as in those of religious orders and societies of common life without vows. Where there are a great many priests, the authorized superior can allow several concelebrations to take place on the same day, but at different times or in different places of worship.

48. If a large host is baked for concelebration, as permitted in the Rite of Concelebration no. 17, care must be taken that, in keeping with traditional usage, it is of a form and appearance worthy of the eucharistic mystery.

Any comment on the “large host,” or anything else?

 

Eucharisticum Mysterium 46: Pastoral Choices

What does the leadership of a priest mean? What is the job of the liturgical presider?

46. “When the liturgy is celebrated, something more is required than the mere observance of the laws governing valid and lawful celebration; it is also their duty to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effect.” [Sacrosanctum Concilium art. 11; also art. 48.] Hence, from among the forms of celebration permitted by law priests should take care to choose those that in each situation seem best suited to the needs or well-being of the faithful and to their taking part actively.

When choices are available fo the priest, note the priorities. First choice is for the needs of the laity. Then their well-being. Then something suited to their active participation.

 

Eucharisticum Mysterium 45: Obedience

The Consilium clarifies the level at which liturgy may be … tampered.

45. Especially in the celebration of the eucharist, only the supreme authority of the Church and, according to the norm of law, the bishops and the conferences of bishops, no one else, not even a priest, may, on his own initiative add, leave out, or change anything in the liturgy. [See Sacrosanctum Concilium art. 22.] Therefore, priests should be intent on presiding over the celebration of the eucharist in such a way that the faithful know that they are participating not in a rite decided on by private authority, [See Summa Theologiae 2a2ae, 93,1.] but in the public worship of the Church, the direction of which has been entrusted by Christ to the apostles and their successors.

Vatican II removed the sole authority for liturgical changes from the “supreme authority,” and within church law, places some of it with conferences and individual bishops. Why is it important for “even a priest” not to alter the liturgy? Because of the need for worship from a public authority.

Some Catholics are quick to hop on this as a club against clergy and others who take legitimate options provided in the rites. A priest may lawfully leave out the Penitential Rite, for example, on some occasions. But the Sign of Peace cannot lawfully be omitted.

 

Eucharisticum Mysterium 44: Daily Mass

A reminder for clergy:

44. “In the mystery of the eucharistic sacrifice, the fulfillment of the priest’s chief office, the work of redemption is continually actual. Hence, daily celebration is urged upon priests; it remains the act of Christ and the Church even when the faithful cannot attend”; (Presbyterorum ordinis no. 13. See also Paul VI, Encycl. Mysterium Fidei.) in it the priest always acts for the salvation of the people.

 

Eucharisticum Mysterium 42-43: Bishops and Priests

We turn to the final sub-section of part II looking at the Eucharist through the ministry of the bishop and priest. First, a reminder of the “public and social” nature of liturgy:

42. The celebration of the eucharist expresses in a special way the public and social nature of the liturgical celebrations of the Church, “which is the sacrament of unity, namely, the holy people united and ordered under their bishops.” [Sacrosanctum Concilium art. 26.]

Then the importance of the bishop, not as a vicar of the pope or of Rome, but as the shepherd responsible for good liturgy within a diocese:

Hence “marked with the fullness of the sacrament of orders, a bishop is the steward of the grace of the supreme priesthood, especially in the eucharist, which he offers or causes to be offered . . . Every lawful celebration of the eucharist is regulated by the bishop, to whom is committed the office of offering the worship of Christian religion to the divine majesty and of administering it in accordance with the Lord’s commandments and the Church’s laws, as further defined by his particular judgment for his diocese.” [Lumen gentium no. 26.] The celebration of the eucharist at which the bishop presides, surrounded by his college of priests and ministers, with the whole people of God actively taking part, is the preeminent manifestation of the hierarchically constituted Church. [See Sacrosanctum Concilium art. 41.]

What of priests?

43. In the celebration of the eucharist, priests also are deputed, by reason of a special sacrament, namely, orders, to fulfill the office proper to them. For they too “as ministers of the sacred, especially in the sacrifice of the Mass, . . . represent the person of Christ in a particular way.” [Presbyterorum ordinis no. 13; see also Lumen gentium no. 28.] Because of the sign value, it is therefore right that they take part in the eucharist by exercising the order proper to them, [See Sacrosanctum Concilium art. 28.] that is, by celebrating or concelebrating the Mass and not simply by receiving communion like the laity.

Comments?

 

Eucharisticum Mysterium 41: Precious Blood Only

What if a person is unable to receive under the form of bread?

41. In case of necessity and at the discretion of the bishop, it is permissible for the eucharist to be given under the form of wine alone to those who are unable to receive it under the form of bread.

In this case the celebration of Mass in the presence of the sick person is permissible, at the discretion of the local Ordinary.

If, however, Mass is not celebrated in the presence of the sick person, the blood of the Lord should be preserved in a properly covered chalice and placed in the tabernacle after Mass; it should not be carried to the sick person unless it is enclosed in a container that prevents any danger of spilling. In administering the sacrament, the method best suited to the individual case should be chosen from among those indicated in the rites for use in distributing communion under both kinds. If, after communion has been given, some of the precious blood remains, the minister is to consume it; he is also to see to the required ablutions.

Bishops are to make the determination, including the celebration of Mass, when the Precious Blood cannot be brought to a sick person.

 

Eucharisticum Mysterium 40: Communion for the Sick and Elderly

What about believers who are unable to attend parish Mass?

40. It is right for those prevented from being present at the celebration of the community eucharist to receive the eucharist often; in this way they will also realize that they are part of the eucharistic community, borne up by its charity.

Pastors should take care that the sick and the elderly be given the opportunity, even if they are not gravely ill or in danger of death, to receive the eucharist often, even daily if possible, especially during the Easter season. They may receive communion at any hour of the day.

Daily Communion for the sick and elderly: that’s a tough challenge to achieve, especially during the Easter season. How many parishes make it a priority?