Eucharisticum Mysterium 39: At the Hour of Death

Some notes on Viaticum, receiving the Eucharist at the time of death:

39. Communion received as viaticum should be considered as a special sign of sharing in the mystery celebrated in the Mass, the mystery of the death of the Lord and his return to the Father. Viaticum seals the faithful in their passage from life with the pledge of the resurrection as they are strengthened by Christ’s body.

Believers are “bound” to receive the sacrament, preferably when they are still conscious and capable of understanding what is happening:

Therefore, the faithful who are in danger of death from any cause whatever are bound by precept to receive communion; [See Codex Iuris Canonici (Rome, 1918) can. 864, 1.] pastors must guard against delay in the administration of this sacrament and see to it rather that the faithful receive it while still in full possession of their faculties. [See ibid. can. 865.]

A logical pastoral judgment:

Even if the faithful have already communicated on the same day, and then the danger of death arises, it is strongly recommended that they receive communion again.

Thoughts?

 

Eucharisticum Mysterium 38: After Communion

What takes place after Communion? Remember this document is an “instruction on worship of the Eucharistic mystery,” not a 100% liturgy piece.

38. On those who partake of the body and blood of Christ the gift of the Spirit is poured out abundantly like living water (see Jn 7:37-39), provided communion is received both sacramentally and spiritually, that is, in living faith that works through love. [See Council of Trent, sess. 13, Decr. de Eucharistia cap. 8: Denz-Schon 1648.]

A spiritual attitude is to be cultivated: seeking after union with Christ not only in the Eucharist, but in daily life. In the life of a group of persons, believer, such a searching “should” produce external fruit.

But the union with Christ that is the reason for the sacrament itself is to be sought not only at the time of the eucharistic celebration but is also to be prolonged all during the Christian’s life. This means that the faithful of Christ, dwelling constantly on the gift they have received, should live their daily lives in continual thanksgiving under the Holy Spirit’s guidance and should produce more abundant fruits of charity.

In order to continue more surely in the thanksgiving that in Mass is offered to God in an eminent way, those who have been nourished by communion should be encouraged to remain for some time in prayer. [See Pius XII, Encycl. Mediator Dei: Acta Apostolicae Sedis 39 (1947) 566.]

Presumably, this would be remaining after the conclusion of the celebration of Mass, and not just refraining from an early departure.

 

Eucharisticum Mysterium 36-37: Communion Special and Frequent

These next two sections are closely aligned. Number 36 suggests an important connection between the celebration and reception of the Eucharist and significant (though not always sacramental) life experiences. I suppose this is a special way of introducing a certain (or a deeper) sacramentality into the event. I like the notion of the Eucharist as a means of assisting the person undergoing that liminal event:

36. It is most fitting that whenever the faithful are beginning a new state or a new way of working in the vineyard of the Lord, they take part in the sacrifice through sacramental communion, thereby dedicating themselves again to God and renewing their covenant with him.

This may well be done, for example, by the assembly of the faithful when they renew their baptismal vows at the Easter Vigil; by young people when they do the same thing in the presence of the Church, in a manner in keeping with their age; by the bride and groom when they are united by the sacrament of marriage, by those who dedicate themselves to God when they pronounce their vows or other forms of commitment; by the faithful when they are to devote themselves to apostolic service.

Note the value given to the situation of lay people dedicating themselves to service: this is exclusive of a formal commitment to religious life.

Section 37 reads:

37. Since “it is clear that the frequent or daily reception of the most blessed eucharist increases union with Christ, nurtures the spiritual life more richly, forms the soul in virtue, and gives the communicant a stronger pledge of eternal happiness, pastors, confessors, and preachers . . . will frequently and zealously exhort the Christian people to this devout and salutary practice.” [Sources chretiennes Council, Decr. de quotidiana Ss. Eucharisstiae sumptione, 20 Dec. 1905, no. 6: Acta Apostolicae Sedis 38 (1905-06) 401 ff. Pius XII, Encycl. Mediator Dei: Acta Apostolicae Sedis 39 (1947) 565.]

Pius X’s inspired encouragement of early and frequent Communion has a long reach.

Comments, anyone?

 

Eucharisticum Mysterium 35: Penance and Communion

The Consilium takes a brief look at the relationship between two sacraments:

35. The eucharist should also be proposed to the faithful “as a remedy that frees us from our daily faults and preserves us from mortal sins.” [Council of Trent, sess. 13, Decr. de Eucharistia cap. 2: Denz-Schon 1638; see also sess. 22, Decr. de Missa cap. 1 and 2: Denz-Schon 1740 and 1743.] They should also receive an explanation of how to make use of the penitential parts of the Mass.

Apart from the explicitly penitential parts of the Mass, the Tridentine quote suggests that there is a preventative dimension to the Eucharist.

“Those wishing to receive communion should be reminded of the precept ‘let them examine themselves’ (1 Cor 1:28). Ecclesiastical custom shows that this examination is necessary so that none who are conscious of having committed mortal sin, no matter how contrite they believe themselves to be, should approach the holy eucharist without first making a sacramental confession.” [Council of Trent, sess. 13, Decr. de Eucharistia cap. 7: Denz-Schon 1740 and 1743.] “In a case of necessity, however, and when no confessor is available, a person should first make an act of perfect contrition.” [Codex Iuris Canonici (Rome, 1918) can. 859.]

Church teaching on being in a state of sin and what to do about it.

The faithful are to be constantly encouraged in the practice of receiving the sacrament of penance outside Mass, especially at the scheduled hours, so that the administration of the sacrament may be unhurried and genuinely useful and that people will not be impeded from active participation in the Mass. Daily or frequent communicants should be instructed to go to confession regularly, depending on their individual needs.

I don’t know how widespread the practice of hearing confessions during Mass used to be, but this paragraph seems eminently sensible. One might also suggest that the time immediately before Mass isn’t the best time to schedule the sacrament, either. At our parish, I often see penitents still in the confession line at ten minutes before Mass.

 

Eucharisticum Mysterium 34: Receiving Communion

They looked at it in ’67: how to receive Communion. The Consilium says it’s pretty much up to the pastor: kneeling or standing, but pick one for the sign of family unity:

34. a. In accordance with the custom of the Church, the faithful may receive communion either kneeling or standing. One or the other practice is to be chosen according to the norms laid down by the conference of bishops and in view of the various circumstances, above all the arrangement of the churches and the number of the communicants. The faithful should willingly follow the manner of reception indicated by the pastors so that communion may truly be a sign of familial union among those who share in the same table of the Lord.

b. When the faithful communicate kneeling, no other sign of reverence toward the most holy sacrament is required, because the kneeling itself expresses adoration.

When they receive communion standing, it is strongly recommended that, approaching in line, they make a sign of reverence before receiving the sacrament. This should be done at a designated moment and place, so as not to interfere with the coming and going of the other communicants.

And even back in ’67, a gesture of reverence before receiving, not after, was indicated. I see a variety of practices, including people who will bow before receiving, then sign themselves as they look at the cross afterward. Little familial unity there.

 

Eucharisticum Mysterium 33: Communion Outside Mass

When may lay people receive Communion outside of Mass? The Consilium tells you:

33. a. The faithful are to be led to the practice of receiving communion in the actual eucharistic celebration. [See Pius XII, Encycl. Mediator Dei: Acta Apostolicae Sedis 39 (1947) 565-566.] But priests are not to refuse to give communion to those who request it for a just reason outside Mass. This is permissible even in the afternoon hours with the permission of the local bishop, in keeping with the norms of the Motu Proprio Pastorale munus no. 4, or by permission of the supreme moderator of a religious institute, in keeping with the norm of the Rescript Cum admotae art. 1, no. 1. [See Paul VI, Motu Proprio Pastorale munus [I] no. 4. Secretariat of State, Pontifical Rescript Cum admotae I, no. 1.]

I wonder if this following applies these days to Communion to the sick, the most frequent time in which the Sacrament is distributed outside of Mass:

b. When communion is distributed outside Mass at the prescribed hours, a short celebration of the word of God may, if opportune, precede it, in accordance with the provisions of the Instruction Inter Oecumenici (nos. 37, 39).

And finally, we have Rome’s early post-conciliar concession for Communion services:

c. When Mass cannot be celebrated because there is no priest available and communion is distributed by a minister with the faculty to do this in virtue of an indult of the Apostolic See, the rite laid down by the competent authority is to be followed.

 

Eucharisticum Mysterium 32: Communion Under Both Kinds

The Consilium takes pains to present the case for lay people to receive Communion under both forms. One element often missing from catechesis (at least in the parishes of my memory) is the link between the notion of covenant and the Precious Blood.

32. Holy communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception (without prejudice to the principles laid down by the Council of Trent, [See Council of Trent, sess. 21, Decr. de communione eucharistica cap. 1-3: Denz-Schon 1726-29.] that under each element Christ whole and entire and the true sacrament are received), a fuller light shines on the sign of the eucharistic banquet. Moreover there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the eucharistic banquet to the eschatological banquet in the Father’s kingdom (see Mt 26:27-29).

Once the local bishop is satisfied, and catechesis has taken place, the expansion of offering the Cup is granted in thirteen instances:
From now on, therefore, at the discretion of the bishops and preceded by the required catechesis, communion from the chalice is permitted in the following cases, granted already by earlier law [See Sacred Congregation of Rites, Rite of Communion under Both Kinds, 7 March 1965, no. 1.] or granted by this Instruction:

1. to newly baptized adults in the Mass following their baptism; to confirmed adults in the Mass of their confirmation; to baptized persons who are received into the communion of the Church;

2. to the spouses in the Mass of their wedding;

3. to those ordained in the Mass of their ordination;

4. to an abbess in the Mass of her blessing; to the consecrated in the Mass of their consecration to a life of virginity; to religious in the Mass of their first profession or of renewal of religious profession, provided they take or renew their vows within the Mass;

5. to lay missionaries in the Mass at which they are publicly sent out on their mission and to others in the Mass in which they receive an ecclesiastical mission;

6. in the administration of viaticum, to the sick person and to all who are present when Mass is celebrated, with conformity to the requirements of the law; in the house of the sick person;

7. to the deacon, subdeacon, and ministers exercising their proper office in a pontifical or solemn Mass;

8. when there is a concelebration:

a. to all exercising a genuine liturgical ministry in that concelebration; even lay people, and to all seminarians present;

b. in their own churches, to all members of institutes professing the evangelical counsels and members of other societies in which the members dedicate themselves to God either through religious vows or oblation or promise, and also to all who reside in the house of the members of these institutes and societies;

9. to priests present at large celebrations and unable to celebrate or concelebrate;

10. to all groups making retreats, in a Mass celebrated especially for those actually participating; to all taking part in the meeting of some pastoral commission, at the Mass they celebrate in common;

11. to those listed under nos. 2 and 4, in the Mass of their jubilee;

12. to the godfather, godmother, parents, and spouse of baptized adults, and to the laypersons who have catechized them, in the Mass of initiation;

13. to the relatives, friends, and special benefactors taking part in the Mass of a newly ordained priest.

Any observations or comments?

 

Eucharisticum Mysterium 31: Lay People

In our examination of Eucharisticum Mysterium, we now look at part II-3, treating the “Communion of the Faithful,” which will run from sections 31 through 41.

31. The faithful share more fully in the celebration of the eucharist through the sacramental communion. It is strongly recommended that they should receive it as a rule in the Mass itself and at that point in the celebration which is prescribed by the rite, that is, right after the communion of the priest celebrant. [See Sacrosanctum Concilium art. 55.]

We read of a repeated affirmation for lay people to receive hosts consecrated at the Mass they are celebrating:

In order that the communion may stand out more clearly even through signs as a participation in the sacrifice actually being celebrated, steps should be taken that enable the faithful to receive hosts consecrated at that Mass. [See Sacrosanctum Concilium art. 55. Sacred Congregation of Rites Missale Romanum, Ritus servandus in celebratione Missae, 27 Jan. 1965, no. 7.]

The practice of continuing the Mass even when people are still receiving Communion is criticized. I’ve seen this principle violated sometimes at Reconciliation form II, concluding the liturgy while penitents are still confessing.

It is proper for the priest celebrant especially to be the minister of communion; nor should he continue the Mass until the communion of the faithful has been completed. Other priests or deacons may, if need be, assist the priest celebrant. [Sacred Congregation of Rites, Rubricae Breviarii et Missalis Romani, 26 July 1960, no. 502: Acta Apostolicae Sedis 52 (1960) 680.]

I remember the childhood practice of my home parish: the deacon and other priests arriving in time to distribute Communion at our Sunday Masses. I used to wonder if they just hung out in the back till it was time. Years later I discovered they had the sound system output wired into the rectory.

 

Eucharisticum Mysterium 29-30: Weekday Mass

Some commentary on daily Masses:

29. The faithful should be invited to take part in Mass often on weekdays as well, even daily.

This is especially recommended for those weekdays that should be celebrated with particular attention, above all in Lent and Advent; also on lesser feasts of the Lord and on certain feasts of the Blessed Virgin Mary or of the saints that are held in special honor in the universal or the local Church.

I’m curious that with the emphasis on Advent and special feasts that the Easter season isn’t mentioned, especially the Easter Octave.

30. It is very fitting that meetings or congresses aimed at fostering the Christian life or the apostolate or at promoting religious studies, as well as spiritual retreats of various kinds, should be planned in such a way that the eucharistic celebration is their high point.

Other commentary?

 

Eucharisticum Mysterium 28: Saturdays and Vigils

A number of liturgists are concerned that Saturday evening Masses to fulfill Sunday obligations have not worked out really well. The original concession was designed to facilitate the needs of people who are entangled in secular culture that does not recognize the value of Sunday:

28. Where indult of the Apostolic See permits fulfillment on the preceding Saturday evening of the obligation to participate in the Sunday Mass, pastors should carefully teach the faithful the meaning of this favor and should take steps to prevent its lessening in any way the sense of what Sunday is. This concession is meant to enable the faithful in today’s conditions to celebrate more easily the day of the Lord’s resurrection.

Another decision for the local bishop, but note: in 1967, it was to be an evening Mass, not an afternoon observance:

All concessions and contrary customs notwithstanding, this Mass may be celebrated only on Saturday evening, at hours to be determined by the local Ordinary.

No cutting corners, just ’cause it’s a Saturday night: 

On the Saturday evening, the Mass is to be celebrated as assigned in the calendar for Sunday and the homily and general intercessions are not to be omitted.

What goes for Sunday, also stands true for holy days: 

All these points apply also to the celebration of Mass that, for the same reason, is anywhere allowed on the evening before a holyday of obligation.

Guidelines for the Big Feasts: 

The evening Mass before Pentecost Sunday is the Mass of the Saturday vigil with the Credo. Likewise the evening Mass before Christmas is the Mass of the vigil celebrated in a festal way with white vestments and with the Alleluia and the preface from the Mass of the Nativity. The evening Mass before Easter may not be started before dusk or certainly not before sunset. This Mass is always the Mass of the Easter Vigil, which by reason of its special significance in the liturgical year and in the whole Christian life must be celebrated with the liturgical rites for this holy night according to the rite for the Easter Vigil.

Receiving Communion again is dependent not on the calendar day, but on the distinction of liturgical observances:

The faithful who begin to celebrated the Sunday or holyday of obligation on the evening of the preceding day may go to holy communion even if they have already done so that morning. Those who “receive communion during the Mass of the Easter Vigil or during the Mass of the Lord’s Nativity may receive again at the second Mass of Easter and at one of the Day Masses of Christmas.” [Inter oecumenici no. 60.] Likewise “the faithful receiving communion at the chrism Mass on Holy Thursday may receive again at the evening Mass on the same day,” in accordance with the norm of the Instruction Tres abhinc annos, 4 May 1967, no. 14.

Thoughts to add?

 

Eucharisticum Mysterium 27: Special Groups

Unity is a value for the local church, therefore the Consilium believes it necessary to offer a few reminders for particular groups:
27. So that the unity of the parish community may stand out in the eucharist on Sundays and holydays, Masses for such particular groups as parish societies should, if possible, preferably be held on weekdays. If they cannot be transferred to weekdays, care should be taken to maintain the unity of the parish community by incorporating these particular groups into the parish celebrations.

 

Eucharisticum Mysterium 25-26: Sunday

We move to section 2 of Part II of Eucharisticum Mysterium, the Instruction on Worship of the Eucharistic Mystery. Though the comments are few (except for Liam, who probably generates at least half the traffic of these posts’ comboxes) I hope you’re following with us.Anyway, this section covers Sunday and weekday celebrations of the Eucharist. Let’s read:

25. Whenever the community gathers to celebrate the eucharist, it shows forth the death and resurrection of the Lord in the hope of his glorious coming. But the Sunday assembly shows this best of all, for this is the day of the week on which the Lord rose from the dead and on which, from apostolic tradition, the paschal mystery is celebrated in the eucharist in a special way. [See Sacrosanctum Concilium art. 6 and 106.]

This is nothing startling or new. Sunday has always been the day for Christians. SDA’s and other folks notwithstanding, the primacy of Sunday, though not based explicitly on Scripture, is one of the most ancient of Christian traditions. Note that while daily Masses are not denigrated, Sunday possesses a “special” quality.

In order that the faithful may willingly fulfill the precept to keep this day holy and may understand why the Church calls them together to celebrate the eucharist every Sunday, right from the beginning of their Christian formation it should be set before them and instilled into them that Sunday is the original holyday. [See Sacrosanctum Concilium art. 106.] On this day above all, gathered as one, they are to hear the word of God and share in the paschal mystery.

The importance of Sunday should be instilled from the domestic church, the home, in other words.

Furthermore, all measures should be encouraged that are designed to make Sunday “a day of joy and freedom from work.” [Sacrosanctum Concilium art. 106.]

And I suppose this would include employers who are Christians. When my wife and I were engaged, we met with a sponsor couple who lived this principle. My friend Bob had a neighborhood business. But he declined to open on Sundays, knowing this would cost him revenue. I admired his commitment to his beliefs, his family, and his employees.

Like it or not, the bishop has an important role, even if he’s not at your parish as often as Bishop Finn has been at mine recently:

26. It is fitting that the sense of ecclesial community, fostered and expressed especially by the shared celebration of Mass on Sunday, should be carefully developed. This applies to assemblies with the bishop, above all in the cathedral church, and to the parish assembly, whose pastor takes the place of the bishop. [See Sacrosanctum Concilium art. 41-42; Lumen gentium no. 28; Presbyterorum ordinis no. 5]

It is instructive that inserted into this theme of bishop and pastor is a comment on the value of music:

It is of great advantage to promote that active participation of the whole people in the Sunday celebration which is expressed in singing. In fact as far as possible the sung form of celebration should be the first choice. [Sacred Congregation of Rites, Instr. Musicam Sacram, 5 March 1967, nos. 16 and 27.]

The sung form of the celebration of Mass should be the first choice. You can’t get more explicit than that. When it is possible to sing the Mass, and I assure you it is more than possible in my parish and many others, one would say that the choice to have a “silent” or “quiet” Mass without music should be avoided. Why? The Consilium endorses singing as a form of active participation.

Some advice for various communities within a parish:

Especially on Sundays and holydays the celebrations that take place in other churches and oratories must be coordinated with the celebrations in the parish church so that they contribute to the overall pastoral program. It is indeed advantageous that small, nonclerical, religious communities and other such communities, especially those that work in the parish, take part in the parish Mass on these days.

And some cautions on offering too many celebrations of the Mass so as to splinter a parish and work against unity:

As to the hours and the number of Masses to be celebrated in parishes, the convenience of the parish community must be kept in mind and the number of Masses not so multiplied as to harm pastoral effectiveness. Such would be the case, for example, if because there were too many Masses, only small groups of the faithful would attend each one in churches that can hold many people; or if, also because of the number of Masses, the priests were to be so overwhelmed with work that they could fulfill their ministry only with great difficulty.

These sections have much that impacts parishes today. How does parish leadership encourage the observance of Sunday? How do bishops and pastors foster Sunday, not as a day of leisure (as our society would have it) but as a day to honor God? How many Masses do parishes celebrate? Is music eliminated from a parish Sunday or holy day Mass, despite the ease it might be offered? How much convincing have we yet to do to convince people that sung liturgy deepens their participation?

Other thoughts? More questions?

 

Eucharisticum Mysterium 24: Art

We touch a good bit on architecture and art in the following sections. First we hear of the importance of taking care with the buildings we use:

24. “The church, the house of prayer, must be well cared for and suited to prayer and liturgy. There the eucharist is celebrated and reserved and the faithful gather for worship. There the presence of the Son of God, our Savior, offered on the altar of sacrifice for us, is treasured and revered as the aid and solace of the faithful.” [See Presbyterorum ordinis no. 5.]

A good reminder:

Pastors should understand, therefore, that the becoming arrangement of the place of worship contributes much to a right celebration and to the active participation of the faithful.

Churches will need to be adapted for the reformed liturgy. The Consilium touches on just about everything important: altars, places for ministers, proclamation of Scripture, choir members and people.

For this reason the rules and directives given in the Instruction Inter Oecumenici (nos. 90-99) should be followed regarding: the building of churches and their adaptation to the reformed liturgy; the construction and appointment of altars; the proper placement of chairs for the celebrant and ministers; the provision of a proper place for the proclamation of the readings; the arrangement of places for the faithful and the choir.

The altar is singled out, not as a locus for the Sacrifice, but as a “sign of Christ himself.” The altar must be a “focal point for the … faithful” at Mass, with the need for higher “respect” than other aspects, including the tabernacle.

Above all, the main altar should be so placed and constructed that it always appears as a sign of Christ himself, as the place in which the sacred mysteries are carried out, and as the focal point for the gathered faithful, which demands the highest respect.

If the treasures don’t fit, relocate in a respectful way (easier said than done):

Care should be taken against destroying treasures of sacred art in the course of remodeling churches. On the judgment of the local Ordinary, after consulting experts and, when applicable, with the consent of other concerned parties, the decision may be made to relocate some of these sacred treasures in the interest of the liturgical reform. In such cases this should be done with good sense and in such a way that even in their new locations they will be set up in a manner befitting and worthy of the works themselves.

And a few words on vestments:

Pastors should remember that the material and design of vestments greatly contribute to the dignity of the liturgical celebrations. Vestments should be designed “for a noble beauty rather than mere sumptuous display.” [Sacrosanctum Concilium art. 124.]

“Noble beauty.” How would you define it?

 

Eucharisticum Mysterium 22-23: Radio, TV, Photos

The Consilium urges the very best example for all broadcast Masses:

22. Where, according to the intent of the Constitution on the Liturgy art. 20, the Mass is televised or broadcast, local Ordinaries should see that the prayer and participation of the faithful in attendance are not disturbed; furthermore, the celebration should be marked with such care and dignity that it is a model of celebrating the sacred mysteries according to the laws of the liturgical reform. [See Sacred Congregation of Rites, Instr. Musicam Sacram, 5 March 1967, nos.6, 8, and 11.]

According to the laws of liturgical reform … does that discount the TLM?

23. Strict care should be taken to ensure that liturgical celebrations, especially of the Mass, are not disturbed by the practice of taking photographs. Where a reasonable cause for them exists, everything should be done with great restraint and according to the norms established by the local Ordinary.

Bottom line: the bishops are responsible

 

Eucharisticum Mysterium 21: Eucharistic Prayer

Some regulations on the Eucharistic Prayer:

21. a. According to the provisions of the Instruction Tres abhinc annos, 4 May 1967, no. 10, in Masses celebrated with a congregation, even when not concelebrated, the priest celebrant may say the canon aloud. In sung Masses he may sing those parts of the canon that may be sung according to the Rite of Concelebration.

b. In printing the words of consecration the custom of setting them in type different from the general text should be maintained in order that they may stand out more clearly.