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On the QUESTION of Kneeling or Standing After the Consecration

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… On March 15, 2016 meeting of the CBCP Permanent Council one of the issues discussed was this issue on the posture of standing after the consecration and to keep standing or of kneeling after the Sanctus until after the Amen of the Eucharistic Prayer.

… the Permanent Council came to the decision that we must ABANDON the practice of standing after the consecration until the Amen as we do not have the authority to make such an adaptation nor do we have the authority to implement it. We must go back to the previously established practice of kneeling after the Sanctus until after the Amen of the Eucharistic Prayer.

To go back to our established practice is very much in keeping with our current General Instructions of the Roman Missal, approved by the CBCP and given the needed recognition from Rome, published in the Philippine Edition of the Roman Missal of 2011. Number 43 states: “Where it is the practice for the people to remain kneeling after the Sanctus until the end of the Eucharistic Prayer …, it is laudable for this practice to be retained.”

Another way of saying this is that we go back our established practice where the people kneel beginning after the Sanctus and remain kneeling until after the Amen of the Eucharistic Prayer knowing that this is in harmony with the present GIRM.

See: On the QUESTION of Kneeling or Standing After the Consecration. Feature Statements, CBCP

Written by Erineus

March 28, 2016 at 5:25 am

Chant Resources for the Easter Vigil

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Some parts of the Easter Vigil celebration which should be sung or chanted:

The Easter Vigil in the Holy Night
The Blessing of the Fire and Preparation of the Candle pdf Quicktime Audioquicktime
Procession pdf quicktime
The Paschal Proclamation (Longer Form) pdf Quicktime Audioquicktime
Baptismal Liturgy
Litany pdf Quicktime Audioquicktime
Blessing of Baptismal Water pdf Quicktime Audioquicktime
The Blessing of Water Quicktime Audioquicktime
Antiphon: I Saw Water Quicktime Audioquicktime
Antiphon: I Saw Water (high key) Quicktime Audioquicktime
Dismissal pdf
High Key Quicktime Audioquicktime
Low Key Quicktime Audioquicktime

Visit NPM (The National Association of Pastoral Musicians) official website as your chant resources for the Easter Vigil celebration

Pastoral Guidelines on Holy Saturday

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Circular Letter Concerning the Preparation and Celebration of the Easter Feasts (Prot. 0) January 16, 1988 by Sacred Congregation for Divine Worship gives pastoral guidelines on Holy Saturday:

73. On Holy Saturday, the Church is, as it were, at the Lord’s tomb, meditating on his passion and death and on his descent into hell, awaiting his resurrection with prayer and fasting. It is highly recommended that on this day, the Office of Readings and Morning Prayer be celebrated with the participation of the people (cf. n.40). [76] Where this cannot be done, there should be some celebration of the word of God or some act of devotion suited to the mystery celebrated this day.

74. The image of Christ crucified or lying in the tomb or the descent into hell, which mystery Holy Saturday recalls, as also an image of the sorrowful Virgin Mary, can be placed in the church for the veneration of the faithful.

75. On this day, the Church abstains strictly from celebration of the sacrifice of the Mass. [77] Holy Communion may only be given in the form of Viaticum. The celebration of marriages is forbidden, as is also the celebration of other sacraments, except those of penance and the anointing of the sick.

76. The faithful are to be instructed on the special character of Holy Saturday. [78] Festive customs and traditions associated with this day because of the former practice of anticipating the celebration of Easter on Holy Saturday should be reserved for Easter night and the day that follows.

Source: Liturgical Library

A must chant for the solemn intercessions

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Pastoral Guidelines on Good Friday

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Circular Letter Concerning the Preparation and Celebration of the Easter Feasts (Prot. 0) January 16, 1988 by Sacred Congregation for Divine Worship gives us pastoral guidelines on our observance of Good Friday:

58. On this day, when “Christ our passover was sacrificed,” [63] the Church mediates on the passion of her Lord and Spouse, adores the cross, commemorates her origin from the side of Christ asleep on the cross, and intercedes for the salvation of the whole world.

59. On this day, in accordance with ancient tradition, the Church does not celebrate the Eucharist: Holy Communion is distributed to the faithful during the celebration of the Lord’s passion alone, though it may be brought at any time of the day to the sick who cannot take part in the celebration. [64]

60. Good Friday is a day of penance to be observed as an obligation in the whole Church, and indeed, through abstinence and fasting. [65]

61. All celebration of the sacraments on this day is strictly prohibited, except for the sacraments of penance and anointing of the sick. [66] Funerals are to be celebrated without singing, music, or the tolling of bells.

62. It is recommended that on this day the Office of Readings and Morning Prayer, be celebrated with the participation of the people in the churches (cf. n. 40).

63. The celebration of the Lord’s passion is to take place in the afternoon, at about three o’clock. For pastoral reasons, an appropriate time will be chosen in order to allow the people to assemble more easily, for example, shortly after midday or in the late evening, however not later than nine o’clock. [67]

64. The order for the celebration of the Lord’s passion (the liturgy of the word, the adoration of the cross, and Holy Communion) that stems from an ancient tradition of the Church should be observed faithfully and religiously and may not be changed by anyone on his own initiative.

65. The priest and ministers proceed to the altar in silence, without any singing. If any words of introduction are to be said, they should be pronounced before the ministers enter.

The priest and ministers make a reverence to the altar, prostrating themselves. This act of prostration, which is proper to the rite of the day, should be strictly observed for it signifies both the abasement of “earthly man,” [68] and also the grief and sorrow of the Church.

As the ministers enter, the faithful should be standing, and thereafter should kneel in silent prayer.

66. The readings are to be read in their entirety. The responsorial psalm and the chant before the gospel are to be sung in the usual manner. The narrative of the Lord’s passion according to John is sung or read in the way prescribed for the previous Sunday (cf. n. 33). After the reading of the passion, a homily should be given, at the end of which the faithful may be invited to spend a short time in meditation. [69]

67. The general intercessions are to follow the wording and form handed down by ancient tradition, maintaining the full range of intentions, so as to signify clearly the universal effect of the passion of Christ, who hung on the cross for the salvation of the whole world. In case of grave public necessity, the local ordinary may permit or prescribe the adding of special intentions. [70]

In this event, it is permitted to the priest to select from the prayers of the Missal those intentions more appropriate to local circumstances, in such a way, however, that the series follows the rule for general intercessions. [61]

68. For veneration of the cross, let a cross be used that is of appropriate size and beauty, and let one or other of the forms for this rite be carried out with the splendor worthy of the mystery of our salvation. Both the invitation pronounced at the unveiling of the cross and the people’s response should be made in song, and a period of respectful silence is to be observed after each act of veneration, with the celebrant standing and holding the raised cross.

69. The cross is to be presented to each of the faithful individually for their adoration, since the personal adoration of the cross is a most important feature in this celebration. Only when necessitated by the large numbers of faithful present should the rite of veneration be made simultaneously by all present. [72]

Only one cross should be used for the veneration, as this contributes to the full symbolism of the rite. During the veneration of the cross, the antiphons, “Reproaches,” and hymns should be sung so that the history of salvation be commemorated through song. [73] Other appropriate songs may also be sung (cf n. 42).

70. The priest sings the invitation to the Lord’s Prayer, which is then sung by all. The sign of peace is not exchanged. The communion rite is as described in the Missal.

During the distribution of communion, Psalm 21 or another suitable song may be sung. When communion has been distributed, the pyx is taken to a place prepared for it outside of the church.

71. After the celebration, the altar is stripped; the cross remains, however with four candles. An appropriate place (for example, the chapel of repose used for reservation of the Eucharist on Maundy Thursday) can be prepared within the church, and there the Lord’s cross is placed so that the faithful may venerate and kiss it and spend some time in meditation.

72. Devotions, such as the Way of the Cross, processions of the passion, and commemorations of the sorrows of the Blessed Virgin Mary are not, for pastoral reasons, to be neglected. The texts and songs used, however, should be adapted to the spirit of the liturgy of this day. Such devotions should be assigned to a time of day that makes it quite clear that the liturgical celebration, by its very nature, far surpasses them in importance. [74]

Source: Liturgical Library

 

 

 

Pastoral tips on the celebration of Mass on the evening of the Holy Thursday

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Circular Letter Concerning the Preparation and Celebration of the Easter Feasts (Prot. 0) January 16, 1988 by Sacred Congregation for Divine Worship gives pastoral guidelines on the celebration of Mass on the evening of Holy Thursday:

44. With the celebration of Mass on the evening of Holy Thursday, “the Church begins the Easter Triduum and recalls the Last Supper in which the Lord Jesus, on the night he was betrayed, showing his love for those who were his own in the world, he gave his body and blood under the species of bread and wine offering to his Father and giving them to the Apostles so that they might partake of them, and he commanded them and their successors in the priesthood to perpetuate this offering.” [50]

45. Careful attention should be given to the mysteries that are commemorated in this Mass: the institution of the Eucharist, the institution of the priesthood, and Christ’s command of brotherly love; the homily should explain these points.

46. The Mass of the Lord’s Supper is celebrated in the evening, at a time that is more convenient for the full participation of the whole local community. All priests may concelebrate, even if on this day they have already concelebrated the Chrism Mass or if, for the good of the faithful, they must celebrate another Mass. [51]

47. Where pastoral considerations require it, the local ordinary may permit another Mass to be celebrated in churches and oratories in the evening and, in the case of true necessity, even in the morning, but only for those faithful who cannot otherwise participate in the evening Mass. Care should nevertheless be taken to ensure that celebrations of this kind do not take place for the benefit of private persons or of small groups, and that they are not to the detriment of the main Mass.

According to the ancient tradition of the Church, all Masses without the participation of the people are forbidden on this day. [52]

48. The tabernacle should be completely empty before the celebration. [53] Hosts for the communion of the faithful should be consecrated during that celebration. A sufficient amount of bread should be consecrated to provide also for communion the following day.

49. For the reservation of the Blessed Sacrament, a place should be prepared and adorned in such a way as to be conducive to prayer and meditation; that sobriety appropriate to the liturgy of these days is enjoined, to the avoidance or suppression of all abuses. [55]

When the tabernacle is in a chapel separated from the central part of the church, it is appropriate to prepare the place of repose and adoration there.

50. During the singing of the hymn “Gloria in excelsis,” in accordance with local custom, the bells may be rung but should thereafter remain silent until the “Gloria in excelsis” of the Easter Vigil, unless the conference of bishops or the local ordinary, for a suitable reason, has decided otherwise. [56] During the same period, the organ and other musical instruments may be used only for the purpose of supporting the singing. [57]

51. The washing of the feet of chosen men which, according to tradition, is performed on this day, represents the service and charity of Christ, who came “not to be served, but to serve.” [58] This tradition should be maintained, and its proper significance explained.

52. Gifts for the poor, especially those collected during Lent as the fruit of penance, may be presented in the offertory procession while the people sing “Ubi caritas est vera.” [59]

53. It is more appropriate that the Eucharist be borne directly from the altar by the deacons or acolytes, or extraordinary ministers, at the moment of communion for the sick and infirm who must communicate at home, so that, in this way, they may be more closely united to the celebrating Church.

54. After the postcommunion prayer, the procession forms with the crossbearer at its head. The Blessed Sacrament, accompanied by lighted candles and incense, is carried through the church to the place of reservation, to the singing of the hymn “Pange lingua” or some other eucharistic song. [60] This rite of transfer of the Blessed Sacrament may not be carried out if the liturgy of the Lord’s passion will not be celebrated in that same church on the following day. [61]

55. The Blessed Sacrament should be reserved in a closed tabernacle or pyx. Under no circumstances may it be exposed in a monstrance.

The place where the tabernacle or pyx is situated must not be made to resemble a tomb, and the expression tomb is to be avoided: for the chapel of repose is not prepared so as to represent the Lord’s burial but for the custody of the eucharistic bread that will be distributed in communion on Good Friday.

56. After the Mass of the Lord’s Supper, the faithful should be encouraged to spend a suitable period of time during the night in the church in adoration before the Blessed Sacrament that has been solemnly reserved. Where appropriate, this prolonged eucharistic adoration may be accompanied by the reading of some part of the gospel of Saint John (ch. 13-17).

From midnight onward, however, the adoration should be made without external solemnity, for the day of the Lord’s passion has begun. [62]

57. After Mass, the altar should be stripped. It is fitting that any crosses in the church be covered with a red or purple veil, unless they have already been veiled on the Saturday before the fifth Sunday of Lent. Lamps should not be lit before the images of saints.

Source: Catholic Liturgical Library

Who may participate in the rite of the washing of feet during the Holy Thursday Mass of the Lord’s Supper?

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The Roman Missal rubric in the Holy Thursday Mass of the Lord’s Supper, under the title “The Washing of Feet,” reads:

“After the Homily, where a pastoral reason suggests it, the Washing of Feet follows. Those who have been chosen from among the people of God are led by the ministers to seats prepared in a suitable place. Then the priest (removing his chasuble if necessary) goes to each one, and, with the help of the ministers, pours water over each one’s feet and then dries them” (nos. 10-11).
At the instruction of Pope Francis, the rite of the washing of feet on Holy Thursday has been modified to lawfully permit a wider representation of the People of God to take part in the ceremony. The Holy Father’s decision has been made effective by a decree of the Congregation for Divine Worship and the Discipline of the Sacraments, dated January 6, 2016.

Until 2016, the relevant rubric in the Holy Thursday Mass of the Lord’s Supper in the Roman Missal indicated that “The men who have been chosen [viri selecti] are led by the ministers to seats prepared in a suitable place.” Henceforth that text will read “Those who are chosen from among the people of God are led by the ministers to seats prepared in a suitable place.” In the Ceremonial of Bishops, this same text is also modified, as well as a rubric describing the items necessary for the Holy Thursday Mass: “seats for the men chosen” is changed to “seats for those chosen.”

Pope Francis explained in his decision that he had been reflecting on the foot-washing ritual for some time, and determined that it needed to better reflect “the significance of the gesture Jesus performed in the Upper Room, giving himself ‘to the very end’ for the salvation of the world, his boundless charity.” To that end, he ordered that the rubrics be modified to permit participants for the rite to be chosen “from among all members of the People of God,” and likewise insisted that those who are chosen receive an explanation of the meaning of the ceremony.

Carrying out the instruction of the Holy Father, the Congregation’s decree provides specific suggestions as to the nature of this representative group: men and women, young and old, healthy and sick, clergy, religious, and laity. The decree echoes the Holy Father’s letter by reminding pastors of their duty to help the faithful have a conscious, active, and fruitful participation in the ritual. The modification does not, however, change the fact that the rite is not an obligatory part of that Mass, but rather is something to be carried out “where a pastoral reason suggests it” (Roman Missal, Mass of the Lord’s Supper, no. 10).

See the whole text: http://www.usccb.org/prayer-and-worship/liturgical-year/triduum/holy-thursday-mandatum.cfm

 

Written by Erineus

March 24, 2016 at 3:52 am