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CONGREGATION
FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENT
INSTRUCTION
Redemptionis
Sacramentum
On
certain matters to be observed or to be avoided
regarding the Most Holy Eucharist
Chapter
III
THE
PROPER CELEBRATION OF MASS
1. The Matter of the Most Holy Eucharist
[48.] The bread
used in the celebration of the Most Holy Eucharistic Sacrifice must be
unleavened, purely of wheat, and recently made so that there is no danger
of decomposition.[123] It follows therefore that
bread made from another substance, even if it is grain, or if it is mixed
with another substance different from wheat to such an extent that it
would not commonly be considered wheat bread, does not constitute valid
matter for confecting the Sacrifice and the Eucharistic Sacrament.[124]
It is a grave abuse to introduce other substances, such as fruit or sugar
or honey, into the bread for confecting the Eucharist. Hosts should obviously
be made by those who are not only distinguished by their integrity, but
also skilled in making them and furnished with suitable tools.[125]
[49.] By reason of the sign, it is appropriate that at least some parts
of the Eucharistic Bread coming from the fraction should be distributed
to at least some of the faithful in Communion. “Small hosts are,
however, in no way ruled out when the number of those receiving Holy Communion
or other pastoral needs require it”,[126]
and indeed small hosts requiring no further fraction ought customarily
to be used for the most part.
[50.] The wine that is used in the most sacred celebration of the Eucharistic
Sacrifice must be natural, from the fruit of the grape, pure and incorrupt,
not mixed with other substances.[127] During the
celebration itself, a small quantity of water is to be mixed with it.
Great care should be taken so that the wine intended for the celebration
of the Eucharist is well conserved and has not soured.[128]
It is altogether forbidden to use wine of doubtful authenticity or provenance,
for the Church requires certainty regarding the conditions necessary for
the validity of the sacraments. Nor are other drinks of any kind to be
admitted for any reason, as they do not constitute valid matter.
2.
The Eucharistic Prayer
[51.] Only those
Eucharistic Prayers are to be used which are found in the Roman Missal
or are legitimately approved by the Apostolic See, and according to the
manner and the terms set forth by it. “It is not to be tolerated
that some Priests take upon themselves the right to compose their own
Eucharistic Prayers”[129] or to change the
same texts approved by the Church, or to introduce others composed by
private individuals.[130]
[52.] 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 by 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.[131]
[53.] 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”,[132] except for the people’s
acclamations that have been duly approved, as described below.
[54.] 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 responses 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 recognitio of the Holy See”.[133]
[55.] In some places there has existed an abuse by which the Priest breaks
the host at the time of the consecration in the Holy Mass. This abuse
is contrary to the tradition of the Church. It is reprobated and is to
be corrected with haste.
[56.] The mention of the name of the Supreme Pontiff and the diocesan
Bishop in the Eucharistic Prayer is not to be omitted, since this is a
most ancient tradition to be maintained, and a manifestation of ecclesial
communion. For “the coming together of the Eucharistic community
is at the same time a joining in union with its own Bishop and with the
Roman Pontiff”.[134]
3.
The Other Parts of the Mass
[57.] It is the
right of the community of Christ’s faithful that especially in the
Sunday celebration there should customarily be true and suitable sacred
music, and that there should always be an altar, vestments and sacred
linens that are dignified, proper, and clean, in accordance with the norms.
[58.] All of Christ’s faithful likewise have the right to a celebration
of the Eucharist that has been so carefully prepared in all its parts
that the word of God is properly and efficaciously proclaimed and explained
in it; that the faculty for selecting the liturgical texts and rites is
carried out with care according to the norms; and that their faith is
duly safeguarded and nourished by the words that are sung in the celebration
of the Liturgy.
[59.] The reprobated practice by which Priests, Deacons or the faithful
here and there alter or vary at will the texts of the Sacred Liturgy that
they are charged to pronounce, must cease. For in doing thus, they render
the celebration of the Sacred Liturgy unstable, and not infrequently distort
the authentic meaning of the Liturgy.
[60.] In the celebration of Mass, the Liturgy of the Word and the Liturgy
of the Eucharist are intimately connected to one another, and form one
single act of worship. For this reason it is not licit to separate one
of these parts from the other and celebrate them at different times or
places.[135] Nor is it licit to carry out the individual
parts of Holy Mass at different times of the same day.
[61.] In selecting the biblical readings for proclamation in the celebration
of Mass, the norms found in the liturgical books are to be followed,[136]
so that indeed “a richer table of the word of God will be prepared
for the faithful, and the biblical treasures opened up for them”.[137]
[62.] It is also illicit to omit or to substitute the prescribed biblical
readings on one’s own initiative, and especially “to substitute
other, non-biblical texts for the readings and responsorial Psalm, which
contain the word of God”.[138]
[63.] “Within the celebration of the Sacred Liturgy, the reading
of the Gospel, which is “the high point of the Liturgy of the Word”,[139]
is reserved by the Church’s tradition to an ordained minister.[140]
Thus it is not permitted for a layperson, even a religious, to proclaim
the Gospel reading in the celebration of Holy Mass, nor in other cases
in which the norms do not explicitly permit it.[141]
[64.] The homily, which is given in the course of the celebration of Holy
Mass and is a part of the Liturgy itself,[142] “should
ordinarily be given by the Priest celebrant himself. He may entrust it
to a concelebrating Priest or occasionally, according to circumstances,
to a Deacon, but never to a layperson.[143] In particular
cases and for a just cause, the homily may even be given by a Bishop or
a Priest who is present at the celebration but cannot concelebrate”.[144]
[65.] It should be borne in mind that any previous norm that may have
admitted non-ordained faithful to give the homily during the Eucharistic
celebration is to be considered abrogated by the norm of canon 767 §1.[145]
This practice is reprobated, so that it cannot be permitted to attain
the force of custom.
[66.] The prohibition of the admission of laypersons to preach within
the Mass applies also to seminarians, students of theological disciplines,
and those who have assumed the function of those known as “pastoral
assistants”; nor is there to be any exception for any other kind
of layperson, or group, or community, or association.[146]
[67.] Particular care is to be taken so that the homily is firmly based
upon the mysteries of salvation, expounding the mysteries of the Faith
and the norms of Christian life from the biblical readings and liturgical
texts throughout the course of the liturgical year and providing commentary
on the texts of the Ordinary or the Proper of the Mass, or of some other
rite of the Church.[147] It is clear that all interpretations
of Sacred Scripture are to be referred back to Christ himself as the one
upon whom the entire economy of salvation hinges, though this should be
done in light of the specific context of the liturgical celebration. In
the homily to be given, care is to be taken so that the light of Christ
may shine upon life’s events. Even so, this is to be done so as
not to obscure the true and unadulterated word of God: for instance, treating
only of politics or profane subjects, or drawing upon notions derived
from contemporary pseudo-religious currents as a source.[148]
[68.] The diocesan Bishop must diligently oversee the preaching of the
homily,[149] also publishing norms and distributing
guidelines and auxiliary tools to the sacred ministers, and promoting
meetings and other projects for this purpose so that they may have the
opportunity to consider the nature of the homily more precisely and find
help in its preparation.
[69.] In Holy Mass as well as in other celebrations of the Sacred Liturgy,
no Creed or Profession of Faith is to be introduced which is not found
in the duly approved liturgical books.
[70.] The offerings that Christ’s faithful are accustomed to present
for the Liturgy of the Eucharist in Holy Mass are not necessarily limited
to bread and wine for the Eucharistic celebration, but may also include
gifts given by the faithful in the form of money or other things for the
sake of charity toward the poor. Moreover, external gifts must always
be a visible expression of that true gift that God expects from us: a
contrite heart, the love of God and neighbor by which we are conformed
to the sacrifice of Christ, who offered himself for us. For in the Eucharist,
there shines forth most brilliantly that mystery of charity that Jesus
brought forth at the Last Supper by washing the feet of the disciples.
In order to preserve the dignity of the Sacred Liturgy, in any event,
the external offerings should be brought forward in an appropriate manner.
Money, therefore, just as other contributions for the poor, should be
placed in an appropriate place which should be away from the Eucharistic
table.[150] Except for money and occasionally a
minimal symbolic portion of other gifts, it is preferable that such offerings
be made outside the celebration of Mass.
[71.] The practice of the Roman Rite is to be maintained according to
which the peace is extended shortly before Holy Communion. For according
to the tradition of the Roman Rite, this practice does not have the connotation
either of reconciliation or of a remission of sins, but instead signifies
peace, communion and charity before the reception of the Most Holy Eucharist.[151]
It is rather the Penitential Act to be carried out at the beginning of
Mass (especially in its first form) which has the character of reconciliation
among brothers and sisters.
[72.] It is appropriate “that each one give the sign of peace only
to those who are nearest and in a sober manner”. “The Priest
may give the sign of peace to the ministers but always remains within
the sanctuary, so as not to disturb the celebration. He does likewise
if for a just reason he wishes to extend the sign of peace to some few
of the faithful”. “As regards the sign to be exchanged, the
manner is to be established by the Conference of Bishops in accordance
with the dispositions and customs of the people”, and their acts
are
subject to the recognitio of the Apostolic See.[152]
[73.] In the celebration of Holy Mass the breaking of the Eucharistic
Bread – done only by the Priest celebrant, if necessary with the
help of a Deacon or of a concelebrant – begins after the exchange
of peace, while the Agnus Dei is being recited. For the gesture of breaking
bread “carried out by Christ at the Last Supper, which in apostolic
times gave the whole Eucharistic action its name, signifies that the faithful,
though they are many, are made one Body in the communion of the one Bread
of Life who is Christ, who died and rose for the world’s salvation”
(cf. 1 Cor 10,17).[153] For this reason the rite
must be carried out with great reverence.[154] Even
so, it should be brief. The abuse that has prevailed in some places, by
which this rite is unnecessarily prolonged and given undue emphasis, with
laypersons also helping in contradiction to the norms, should be corrected
with all haste.[155]
[74.] If the need arises for the gathered faithful to be given instruction
or testimony by a layperson in a Church concerning the Christian life,
it is altogether preferable that this be done outside Mass. Nevertheless,
for serious reasons it is permissible that this type of instruction or
testimony be given after the Priest has proclaimed the Prayer after Communion.
This should not become a regular practice, however. Furthermore, these
instructions and testimony should not be of such a nature that they could
be confused with the homily,[156] nor is it permissible
to dispense with the homily on their account.
4.
On the Joining of Various Rites with the Celebration of Mass
[75.] On account
of the theological significance inherent in a particular rite and the
Eucharistic Celebration, the liturgical books sometimes prescribe or permit
the celebration of Holy Mass to be joined with another rite, especially
one of those pertaining to the Sacraments.[157]
The Church does not permit such a conjoining in other cases, however,
especially when it is a question of trivial matters.
[76.] Furthermore, according to a most ancient tradition of the Roman
Church, it is not permissible to unite the Sacrament of Penance to the
Mass in such a way that they become a single liturgical celebration. This
does not exclude, however, that Priests other than those celebrating or
concelebrating the Mass might hear the confessions of the faithful who
so desire, even in the same place where Mass is being celebrated, in order
to meet the needs of those faithful.[158] This should
nevertheless be done in an appropriate manner.
[77.] The celebration of Holy Mass is not to be inserted in any way into
the setting of a common meal, nor joined with this kind of banquet. Mass
is not to be celebrated without grave necessity on a dinner table[159]
nor in a dining room or banquet hall, nor in a room where food is present,
nor in a place where the participants during the celebration itself are
seated at tables. If out of grave necessity Mass must be celebrated in
the same place where eating will later take place, there is to be a clear
interval of time between the conclusion of Mass and the beginning of the
meal, and ordinary food is not to be set before the faithful during the
celebration of Mass.
[78.] It is not permissible to link the celebration of Mass to political
or secular events, nor to situations that are not fully consistent with
the Magisterium of the Catholic Church. Furthermore, it is altogether
to be avoided that the celebration of Mass should be carried out merely
out of a desire for show, or in the manner of other ceremonies including
profane ones, lest the Eucharist should be emptied of its authentic meaning.
[79.] Finally, it is strictly to be considered an abuse to introduce into
the celebration of Holy Mass elements that are contrary to the prescriptions
of the liturgical books and taken from the rites of other religions.
Notes
[123] Cf. Code of Canon Law, can. 924 §2; Missale
Romanum, Institutio Generalis, n. 320.
[124] Cf. S. Congregation for the Discipline of the Sacraments, Instruction,
Dominus Salvator noster, 26 March 1929, n. 1: AAS 21 (1929) pp. 631-642,
here p. 632.
[125] Cf. ibidem, n. II: AAS 21 (1929) p. 635.
[126] Cf. Missale Romanum, Institutio Generalis, n. 321.
[127] Cf. Lk 22,18; Code of Canon Law, can. 924 §§ 1, 3; Missale
Romanum, Institutio Generalis, n. 322.
[128] Cf. Missale Romanum, Institutio Generalis, n. 323.
[129] Pope John Paul II, Apostolic Letter, Vicesimus quintus annus, n.
13, AAS 81 (1989)
[130] S. Congregation for the Sacraments and Divine Worship, Instruction,
Inaestimabile donum, n. 5: AAS 72 (1980) pp. 335.
[131] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 28: AAS 95 (2003) p. 452; Missale Romanum, Institutio Generalis, n.
147; S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes,
n. 4: AAS 62 (1970) p. 698; S. Congregation for the Sacraments and Divine
Worship, Instruction, Inaestimabile donum, n. 4: AAS 72 (1980) p. 334.
[132]Missale Romanum, Institutio Generalis, n. 32.
[133] Ibidem, n. 147; cf. Pope John Paul II, Encyclical Letter, Ecclesia
de Eucharistia, n. 28: AAS 95 (2003) p. 452; cf. also Congregation for
the Sacraments and Divine Worship, Instruction, Inaestimabile donum, n.
4: AAS 72 (1980) pp. 334-335.
[134] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n.
39: AAS 95 (2003) p. 459.
[135] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, n. 2b: AAS 62 (1970) p. 696.
[136] Cf. Missale Romanum, Institutio Generalis, nn. 356-362.
[137] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 51.
[138] Missale Romanum, Institutio Generalis, n. 57; cf. Pope John Paul
II, Apostolic Letter, Vicesimus quintus annus, n. 13: AAS 81 (1989) p.
910; Congregation for the Doctrine of the Faith, Declaration, Dominus
Iesus, on the unicity and salvific universality of Jesus Christ and the
Church, 6 August 2000: AAS 92 (2000) pp. 742-765.
[139] Missale Romanum, General Instruction, n. 60.
[140] Cf. ibidem, nn. 59-60.
[141] Cf., e.g., Rituale Romanum, ex decreto sacrosancti Oecumenici Concilii
Vaticani II renovatum, auctoritate Pauli Pp. VI editum Ioannis Pauli Pp.
II cura recognitum: Ordo celebrandi Matrimonium, editio typica altera,
19 March 1990, Typis Polyglottis Vaticanis 1991, n. 125; Roman Ritual,
renewed by decree of the Second Vatican Ecumenical Council and promulgated
by authority of Pope Paul VI: Order for Anointing of the Sick and for
their Pastoral Care, editio typica, 7 December 1972, Vatican Polyglot
Press, 1972, n. 72.
[142] Cf. Code of Canon Law, can 767 §1.
[143] Cf. Missale Romanum, Institutio Generalis, n. 66; cf. also the Code
of Canon Law, can. 6, §1, 2; also can. 767 §1, regarding which
other noteworthy prescriptions may be found in Congregation for the Clergy
et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art.
3 § 1: AAS 89 (1997) p. 865.
[144] Missale Romanum, Institutio Generalis, n. 66; cf. also the Code
of Canon Law, can 767 §1.
[145] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de
mysterio, Practical Provisions, art. 3 §1: AAS 89 (1997) p. 865;
cf. also the Code of Canon Law, can. 6 §1, 2; Pontifical Commission
for the Authentic Interpretation of the Code of Canon Law, Response to
dubium, 20 June 1987: AAS 79 (1987) p. 1249.
[146] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de
mysterio, Practical Provisions, art. 3 § 1: AAS 89 (1997) pp. 864-865.
[147] Cf. Ecumenical Council of Trent, Session XXII, 17 September 1562,
on the Most Holy Sacrifice of the Mass, Chapter 8: DS 1749; Missale Romanum,
Institutio Generalis, n. 65.
[148] Cf. Pope John Paul II, Allocution to a number of Bishops from the
United States of America who had come to Rome for a visit “ad Limina
Apostolorum”, 28 May 1993, n. 2: AAS 86 (1994) p. 330.
[149] Cf. Code of Canon Law, can. 386 §1.
[150] Cf. Missale Romanum, Institutio Generalis, n. 73.
[151] Cf. ibidem, n. 154.
[152] Cf. ibidem, nn. 82, 154.
[153] Cf. ibidem, n. 83.
[154] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, n. 5: AAS 62 (1970) p. 699.
[155] Cf. Missale Romanum, Institutio Generalis, nn. 83, 240, 321.
[156] Cf. Congregation For the Clergy et al., Instruction, Ecclesiae de
mysterio, Practical Provisions, art. 3 §2: AAS 89 (1997) p. 865.
[157] Cf. especially the General Instruction of the Liturgy of the Hours,
nn. 93-98; Roman Ritual, revised by decree of the Second Vatican Ecumenical
Council and published by authority of Pope John Paul II: Book of Blessings,
editio typica, 31 May 1984, General Introduction, n. 28; Order of Crowning
an Image of the Blessed Virgin Mary, editio typica, 25 March 1981, nn.
10 and 14; S. Congregation for Divine Worship, Instruction, on Masses
with Particular Groups, Actio pastoralis, 15 May 1969: AAS 61 (1969) pp.
806-811; Directory for Masses with Children, Pueros baptizatos, 1 November
1973:AAS 66 (1974) pp. 30-46; Missale Romanum, Institutio Generalis, n.
21.
[158] Cf. Pope John Paul II, Apostolic Letter (Motu Proprio), Misericordia
Dei, 7 April 2002, n. 2: AAS 94 (2002) p. 455; Cf. Congregation for Divine
Worship and the Discipline of the Sacraments, Response to Dubium: Notitiae
37 (2001) pp. 259-260.
[159] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, n. 9: AAS 62 (1970) p. 702.
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