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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
V
CERTAIN OTHER MATTERS CONCERNING THE EUCHARIST
1. The Place for the Celebration of Holy Mass
[108.] “The
celebration of the Eucharist is to be carried out in a sacred place, unless
in a particular case necessity requires otherwise. In this case the celebration
must be in a decent place.”[197] The diocesan
Bishop shall be the judge for his diocese concerning this necessity, on
a case-by-case basis.
[109.] It is never lawful for a Priest to celebrate in a temple or sacred
place of any non-Christian religion.
2.
Various Circumstances Relating to the Mass
[110.] “Remembering
always that in the mystery of the Eucharistic Sacrifice the work of redemption
is constantly being carried out, Priests should celebrate frequently.
Indeed, daily celebration is earnestly recommended, because, even if it
should not be possible to have the faithful present, the celebration is
an act of Christ and of the Church, and in carrying it out, Priests fulfill
their principal role.”[198]
[111.] A Priest is to be permitted to celebrate or concelebrate the Eucharist
“even if he is not known to the rector of the church, provided he
presents commendatory letters” (i.e., a celebret) not more than
a year old from the Holy See or his Ordinary or Superior “or unless
it can be prudently judged that he is not impeded from celebrating”.[199]
Let the Bishops take measures to put a stop to any contrary practice.
[112.] Mass is celebrated either in Latin or in another language, provided
that liturgical texts are used which have been approved according to the
norm of law. Except in the case of celebrations of the Mass that are scheduled
by the ecclesiastical authorities to take place in the language of the
people, Priests are always and everywhere permitted to celebrate Mass
in Latin.[200]
[113.] When Mass is concelebrated by several Priests, a language known
both to all the concelebrating Priests and to the gathered people should
be used in the recitation of the Eucharist Prayer. Where it happens that
some of the Priests who are present do not know the language of the celebration
and therefore are not capable of pronouncing the parts of the Eucharistic
Prayer proper to them, they should not concelebrate, but instead should
attend the celebration in choral dress in accordance with the norms.[201]
[114.] “At Sunday Masses in parishes, insofar as parishes are ‘Eucharistic
communities’, it is customary to find different groups, movements,
associations, and even the smaller religious communities present in the
parish.”[202] While it is permissible that
Mass should be celebrated for particular groups according to the norm
of law,[203] these groups are nevertheless not exempt
from the faithful observance of the liturgical norms.
[115.] The abuse is reprobated by which the celebration of Holy Mass for
the people is suspended in an arbitrary manner contrary to the norms of
the Roman Missal and the healthy tradition of the Roman Rite, on the pretext
of promoting a “fast from the Eucharist”.
[116.] Masses are not to be multiplied contrary to the norm of law, and
as regards Mass stipends, all those things are to be observed which are
otherwise laid down by law.[204]
3.
Sacred Vessels
[117.] Sacred
vessels for containing the Body and Blood of the Lord must be made in
strict conformity with the norms of tradition and of the liturgical books.[205]The
Bishops’ Conferences have the faculty to decide whether it is appropriate,
once their decisions have been given the recognitio by the Apostolic See,
for sacred vessels to be made of other solid materials as well. It is
strictly required, however, that such materials be truly noble in the
common estimation within a given region,[206]so
that honor will be given to the Lord by their use, and all risk of diminishing
the doctrine of the Real Presence of Christ in the Eucharistic species
in the eyes of the faithful will be avoided. Reprobated, therefore, is
any practice of using for the celebration of Mass common vessels, or others
lacking in quality, or devoid of all artistic merit or which are mere
containers, as also other vessels made from glass, earthenware, clay,
or other materials that break easily. This norm is to be applied even
as regards metals and other materials that easily rust or deteriorate.[207]
[118.] Before they are used, sacred vessels are to be blessed by a Priest
according to the rites laid down in the liturgical books.[208]
It is praiseworthy for the blessing to be given by the diocesan Bishop,
who will judge whether the vessels are worthy of the use to which they
are destined.
[119.] The Priest, once he has returned to the altar after the distribution
of Communion, standing at the altar or at the credence table, purifies
the paten or ciborium over the chalice, then purifies the chalice in accordance
with the prescriptions of the Missal and wipes the chalice with the purificator.
Where a Deacon is present, he returns with the Priest to the altar and
purifies the vessels. It is permissible, however, especially if there
are several vessels to be purified, to leave them, covered as may be appropriate,
on a corporal on the altar or on the credence table, and for them to be
purified by the Priest or Deacon immediately after Mass once the people
have been dismissed. Moreover a duly instituted acolyte assists the Priest
or Deacon in purifying and arranging the sacred vessels either at the
altar or the credence table. In the absence of a Deacon, a duly instituted
acolyte carries the sacred vessels to the credence table and there purifies,
wipes and arranges them in the usual way.[209]
[120.] Let Pastors take care that the linens for the sacred table, especially
those which will receive the sacred species, are always kept clean and
that they are washed in the traditional way. It is praiseworthy for this
to be done by pouring the water from the first washing, done by hand,
into the church’s sacrarium or into the ground in a suitable place.
After this a second washing can be done in the usual way.
4.
Liturgical Vesture
[121.] “The
purpose of a variety of color of the sacred vestments is to give effective
expression even outwardly to the specific character of the mysteries of
faith being celebrated and to a sense of Christian life’s passage
through the course of the liturgical year”.[210]
On the other hand, the variety “of offices in the celebration of
the Eucharist is shown outwardly by the diversity of sacred vestments.
In fact, these “sacred vestments should also contribute to the beauty
of the sacred action itself”.[211]
[122.] “The alb” is “to be tied at the waist with a
cincture unless it is made so as to fit even without a cincture. Before
the alb is put on, if it does not completely cover the ordinary clothing
at the neck, an amice should be put on”.[212]
[123.] “The vestment proper to the Priest celebrant at Mass, and
in other sacred actions directly connected with Mass unless otherwise
indicated, is the chasuble, worn over the alb and stole.”[213]
Likewise the Priest, in putting on the chasuble according to the rubrics,
is not to omit the stole. All Ordinaries should be vigilant in order that
all usage to the contrary be eradicated.
[124.] A faculty is given in the Roman Missal for the Priest concelebrants
at Mass other than the principal concelebrant (who should always put on
a chasuble of the prescribed color), for a just reason such as a large
number of concelebrants or a lack of vestments, to omit “the chasuble,
using the stole over the alb”.[214] Where
a need of this kind can be foreseen, however, provision should be made
for it insofar as possible. Out of necessity the concelebrants other than
the principal celebrant may even put on white chasubles. For the rest,
the norms of the liturgical books are to be observed.
[125.] The proper vestment of the Deacon is the dalmatic, to be worn over
an alb and stole. In order that the beautiful tradition of the Church
may be preserved, it is praiseworthy to refrain from exercising the option
of omitting the dalmatic.[215]
[126.] The abuse is reprobated whereby the sacred ministers celebrate
Holy Mass or other rites without sacred vestments or with only a stole
over the monastic cowl or the common habit of religious or ordinary clothes,
contrary to the prescriptions of the liturgical books, even when there
is only one minister participating.[216] In order
that such abuses be corrected as quickly as possible, Ordinaries should
take care that in all churches and oratories subject to their jurisdiction
there is present an adequate supply of liturgical vestments made in accordance
with the norms.
[127.] A special faculty is given in the liturgical books for using sacred
vestments that are festive or more noble on more solemn occasions, even
if they are not of the color of the day.[217] However,
this faculty, which is specifically intended in reference to vestments
made many years ago, with a view to preserving the Church’s patrimony,
is improperly extended to innovations by which forms and colors are adopted
according to the inclination of private individuals, with disregard for
traditional practice, while the real sense of this norm is lost to the
detriment of the tradition. On the occasion of a feast day, sacred vestments
of a gold or silver color can be substituted as appropriate for others
of various colors, but not for purple or black.
[128.] Holy Mass and other liturgical celebrations, which are acts of
Christ and of the people of God hierarchically constituted, are ordered
in such a way that the sacred ministers and the lay faithful manifestly
take part in them each according to his own condition. It is preferable
therefore that “Priests who are present at a Eucharistic Celebration,
unless excused for a good reason, should as a rule exercise the office
proper to their Order and thus take part as concelebrants, wearing the
sacred vestments. Otherwise, they wear their proper choir dress or a surplice
over a cassock.”[218] It is not fitting, except
in rare and exceptional cases and with reasonable cause, for them to participate
at Mass, as regards to externals, in the manner of the lay faithful.
Notes
[197]Code of Canon Law, can. 932 § 1; S. Congregation
for Divine Worship, Instruction, Liturgicae instaurationes, n. 9: AAS
62 (1970) p. 701.
[198] Code of Canon Law, can. 904; cf. Second Vatican Ecumenical Council,
Dogmatic Constitution on the Church, Lumen gentium, n. 3; Decree on the
Ministry and Life of Priests, Presbyterorum ordinis, n. 13; cf. also Ecumenical
Council of Trent, Session XXII, 17 September 1562, On the Most Holy Sacrifice
of the Mass, Chapter6: DS 1747; Pope Paul Pp. VI, Encyclical Letter Mysterium
fidei, 3 September 1965: AAS 57 (1965) pp. 753-774, here pp. 761-762;
cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n.
11: AAS 95 (2003) pp. 440-441; S. Congregation of Rites, Instruction,
Eucharisticum mysterium, n. 44: AAS 59 (1967) p. 564; Missale Romanum,
Institutio Generalis, n. 19.
[199] Cf. Code of Canon Law, can. 903; Missale Romanum, Institutio Generalis,
n. 200.
[200] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 36 § 1; Code of Canon Law, can.
928.
[201] Cf.Missale Romanum, Institutio Generalis, n. 114.
[202] Pope John Paul II, Apostolic Letter Dies Domini, n. 36: AAS 90 (1998)
p. 735; cf. also S. Congregation of Rites, Instruction Eucharisticum mysterium,
n. 27: AAS 59 (1967) p. 556.
[203] Cf. Pope John Paul II, Apostolic Letter Dies Domini, esp. n. 36:
AAS 90 (1998) pp. 713-766, here pp. 735-736; S. Congregation for Divine
Worship, Instruction Actio pastoralis: AAS 61 (1969) pp. 806-811.
[204]Cf. Code of Canon Law, cann. 905, 945-958; cf. Congregation for the
Clergy, Decree, Mos iugiter, 22 February 1991: AAS 83 (1991), pp. 443-446.
[205] Cf. Missale Romanum, Institutio Generalis, nn. 327-333.
[206] Cf. ibidem, n. 332.
[207] Cf. ibidem, n. 332; Congregation for Divine Worship and the Discipline
of the Sacraments,, Instruction, Inaestimabile donum, n. 16: AAS 72 (1980)
p. 338.
[208] Cf. Missale Romanum, Institutio Generalis, n. 333; Appendix IV.
Ordo benedictionis calicis et patenae intra Missam adhibendus, pp. 1255-1257;
Pontificale Romanum ex decreto sacrosancti Oecumenici Concilii Vaticani
II instauratum, auctoritate Pauli Pp. VI promulgatum, Ordo Dedicationis
ecclesiae et altaris, editio typica, diei 29 maii 1977, Typis Polyglottis
Vaticanis, 1977, cap. VII, pp. 125-132.
[209] Cf. Missale Romanum, Institutio Generalis, nn. 163, 183, 192.
[210] Ibidem, n. 345.
[211] Ibidem, n. 335.
[212] Cf. ibidem, n. 336.
[213] Cf. ibidem, n. 337.
[214] Cf. ibidem, n. 209.
[215] Cf. ibidem, n. 338.
[216] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
Instaurationes, n. 8c: AAS 62 (1970) p. 701.
[217] Cf. Missale Romanum, Institutio Generalis, n. 346g.
[218] Ibidem, n. 114 cf. nn. 16-17.
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