• Caeremoniale Episcoporum 1984 English Pdf

The Cross-Referenced Order of MassPart of Last edited in 2016 by Rev. Dylan Schrader, a priest of the Diocese of Jefferson City.The English translation of the Roman Missal is copyright 2010 by the International Commission on English in the Liturgy. Selections from some other documents were translated by Miss Crista Mootz and Rev. Dylan Schrader with the assistance of Mr.

(such as the Caeremoniale Episcoporum, the Memoriale Rituum, the Ordo. A) Prepared beforehand in writing; this will make for clearness. Manual Of Episcopal Ceremonies by Rev. Aurelius Stehle, O.S.B. Topics catholic church, liturgy, episcopus Collection folkscanomy; additionalcollections Language English. Catholic Church Liturgy Based On Caeremoniale Episcoporum Identifier ManualOfEpiscopalCeremonies Identifier-ark ark:/13960/t81k0k46w Ocr. PDF download.

'The two parts which in a sense go to make up the Mass, namely the Liturgy of the Word and the Eucharistic Liturgy, are so closely connected that they form but one single act of worship.' A person should not approach the table of the Bread of the Lord without having first been at the table of His Word. Sacred Scripture is therefore of the highest importance in the celebration of Mass. Consequently there can be no disregarding what the Church has laid down in order to insure that 'in sacred celebrations there should be a more ample, more varied and more suitable reading from Sacred Scripture.' The norms laid down in the Lectionary concerning the number of readings, and the directives given for special occasions are to be observed.

It would be a serious abuse to replace the Word of God with the word of man, no matter who the author may be.2. The reading of the Gospel passage is reserved to the ordained minister, namely the deacon or the priest. When possible, the other readings should be entrusted to a reader who has been instituted as such, or to other spiritually and technically trained lay people.

The first reading is followed by a responsorial psalm, which is an integral part of the Liturgy of the Word.Inaestimabile donum (3 April 1980), nn. 1–2, in AAS 72 (1980), 333–334. 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. 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, 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”.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”.63.

“Within the celebration of the Sacred Liturgy, the reading of the Gospel, which is “the high point of the Liturgy of the Word”, is reserved by the Church’s tradition to an ordained minister. 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.Redemptionis sacramentum (25 March 2004), nn. 60–63, in AAS 96 (2004), 569.11. The psalmist or cantor sings or says the Psalm, with the people making the response.129. Then the psalmist or the reader proclaims the verses of the Psalm and the people make the response as usual.61. After the First Reading follows the Responsorial Psalm, which is an integral part of the Liturgy of the Word and which has great liturgical and pastoral importance, since it fosters meditation on the Word of God.The Responsorial Psalm should correspond to each reading and should usually be taken from the Lectionary.It is preferable for the Responsorial Psalm to be sung, at least as far as the people’s response is concerned.

Hence the psalmist, or cantor of the Psalm, sings the Psalm verses at the ambo or another suitable place, while the whole congregation sits and listens, normally taking part by means of the response, except when the Psalm is sung straight through, that is, without a response. However, in order that the people may be able to sing the Psalm response more easily, texts of some responses and Psalms have been chosen for the different times of the year or for the different categories of Saints. These may be used instead of the text corresponding to the reading whenever the Psalm is sung.

The homily, being an eminent form of preaching, qua per anni liturgici cursum ex textu sacro fidei mysteria et normae vitae christianae exponuntia, also forms part of the liturgy.The homily, therefore, during the celebration of the Holy Eucharist, must be reserved to the sacred minister, Priest or Deacon to the exclusion of the non-ordained faithful, even if these should have responsibilities as 'pastoral assistants' or catechists in whatever type of community or group. This exclusion is not based on the preaching ability of sacred ministers nor their theological preparation, but on that function which is reserved to them in virtue of having received the Sacrament of Holy Orders. For the same reason the diocesan Bishop cannot validly dispense from the canonical norm since this is not merely a disciplinary law but one which touches upon the closely connected functions of teaching and sanctifying.For the same reason, the practice, on some occasions, of entrusting the preaching of the homily to seminarians or theology students who are not clerics is not permitted.

Indeed, the homily should not be regarded as a training for some future ministry.All previous norms which may have admitted the non-ordained faithful to preaching the homily during the Holy Eucharist are to be considered abrogated by canon 767, § 1.§ 2. A form of instruction designed to promote a greater understanding of the liturgy, including personal testimonies, or the celebration of eucharistic liturgies on special occasions (e.g.

Day of the Seminary, day of the sick etc.) is lawful, of in harmony with liturgical norms, should such be considered objectively opportune as a means of explicating the regular homily preached by the celebrant priest. Nonetheless, these testimonies or explanations may not be such so as to assume a character which could be confused with the homily.§ 3. As an expositional aide and providing it does not delegate the duty of preaching to others, the celebrant minister may make prudent use of 'dialogue' in the homily, in accord with the liturgical norms.§ 4. Homilies in non-eucharistic liturgies may be preached by the non-ordained faithful only when expressly permitted by law and when its prescriptions for doing so are observed.§ 5. In no instance may the homily be entrusted to priests or deacons who have lost the clerical state or who have abandoned the sacred ministry.Ecclesiae de mysterio (15 augustii 1997), Practicae Dispositiones, a. 3, in AAS 89 (1997), 864–865. 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.Redemptionis sacramentum (25 March 2004), n.

69, in AAS 96 (2004), 571.20. Then follows the Universal Prayer, that is, the Prayer of the Faithful or Bidding Prayers.138. After the recitation of the Symbol or Creed, the Priest, standing at the chair with his hands joined, by means of a brief address calls upon the faithful to participate in the Universal Prayer. Then the cantor, the reader, or another person announces the intentions from the ambo or from some other suitable place while facing the people. The latter take their part by replying in supplication. At the very end, the Priest, with hands extended, concludes the petitions with a prayer.177.

After the introduction by the Priest, it is the Deacon himself who announces the intentions of the Universal Prayer, usually from the ambo.69. In the Universal Prayer or Prayer of the Faithful, the people respond in some sense to the Word of God which they have received in faith and, exercising the office of their baptismal Priesthood, offer prayers to God for the salvation of all. It is desirable that there usually be such a form of prayer in Masses celebrated with the people, so that petitions may be offered for holy Church, for those who govern with authority over us, for those weighed down by various needs, for all humanity, and for the salvation of the whole world.70. The series of intentions is usually to be:a) for the needs of the Church;b) for public authorities and the salvation of the whole world;c) for those burdened by any kind of difficulty;d) for the local community.Nevertheless, in any particular celebration, such as a Confirmation, a Marriage, or at a Funeral, the series of intentions may be concerned more closely with the particular occasion.71. It is for the Priest Celebrant to regulate this prayer from the chair. He himself begins it with a brief introduction, by which he calls upon the faithful to pray, and likewise he concludes it with an oration. The intentions announced should be sober, be composed with a wise liberty and in few words, and they should be expressive of the prayer of the entire community.They are announced from the ambo or from another suitable place, by the Deacon or by a cantor, a reader, or one of the lay faithful.The people, for their part, stand and give expression to their prayer either by an invocation said in common after each intention or by praying in silence.144.After the recitation of the creed, the Bishop, standing at the cathedra with his hands joined, invites the faithful to the Universal Prayer.

Then one of the Deacons or the cantor or the lector or another person announces the intentions from the ambo or from another suitable place, with the people participating for their part. At the very end, with his hands extended, the Bishop concludes the petitions with a prayer. G) The general intercessions in addition to the intentions for the Church, the world, and those in need may properly include one pertinent to the local community.

That will forestall adding intentions to Eucharistic Prayer I (Roman Canon) in the commemorations of the living and the dead. Intentions for the general intercessions are to be prepared and written out beforehand and in a form consistent with the genre of the prayer. The reading of the intentions may be assigned to one or more of those present at the liturgy.Liturgicae instaurationes (5 September 1970), n. 2/g, in AAS 62 (1970), 698.

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 neighbour 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. 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.Redemptionis sacramentum (25 March 2004), n. 70, in AAS 96 (2004), 571.23. The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice:Blessed are you, Lord God of all creation,for through your goodness we have receivedthe bread we offer you:fruit of the earth and work of human hands,it will become for us the bread of life.Then he places the paten with the bread on the corporal.If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:Blessed be God for ever.141. The Priest accepts the paten with the bread at the altar, holds it slightly raised above the altar with both hands and says quietly, Benedictus es, Domine ( Blessed are you, Lord God).

Then he places the paten with the bread on the corporal.178.After this, he the Deacon hands the Priest the paten with the bread to be consecrated.146. The Bishop goes to the altar, removes the miter, receives from a Deacon the paten with bread, and holds it raised a little above the altar with both hands, saying quietly the corresponding formula.

Then he places the paten with the bread upon the corporal.24. The Deacon, or the Priest, pours wine and a little water into the chalice, saying quietly:By the mystery of this water and winemay we come to share in the divinity of Christwho humbled himself to share in our humanity.142. After this, as the minister presents the cruets, the Priest stands at the side of the altar and pours wine and a little water into the chalice, saying quietly, Per huius aquae ( By the mystery of this water).

He returns to the middle of the altar and with both hands raises the chalice a little, and says quietly, Benedictus es, Domine ( Blessed are you, Lord God). Then he places the chalice on the corporal and, if appropriate, covers it with a pall.If, however, there is no Offertory Chant and the organ is not played, in the presentation of the bread and wine the Priest may say the formulas of blessing aloud and the people acclaim, Blessed be God for ever.178.The Deacon pours wine and a little water into the chalice, saying quietly, By the mystery of this water, etc., and after this presents the chalice to the Priest. He may also carry out the preparation of the chalice at the credence table.147. Meanwhile, the Deacon pours the wine and a little water into the chalice, saying quietly, By the mystery. Then he hands the chalice to the Bishop, who holds it raised a little above the altar with both hands, saying quietly the set formula, and then he places it upon the corporal, where a Deacon will cover it, if opportune, with a pall.25.

The Priest then takes the chalice and holds it slightly raised above the altar with both hands, saying in a low voice:Blessed are you, Lord God of all creation,for through your goodness we have receivedthe wine we offer you:fruit of the vine and work of human hands,it will become our spiritual drink.Then he places the chalice on the corporal.If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:Blessed be God for ever.26. After this, the Priest, bowing profoundly, says quietly:With humble spirit and contrite heartmay we be accepted by you, O Lord,and may our sacrifice in your sight this daybe pleasing to you, Lord God.143. After placing the chalice on the altar, the Priest bows profoundly and says quietly, In spiritu humilitatis ( With humble spirit).148. Then the Bishop, bowing at the center of the altar, says quietly: With humble spirit.27. If appropriate, he also incenses the offerings, the cross, and the altar. A Deacon or other minister then incenses the Priest and the people.144. If incense is being used, the Priest then puts some in the thurible, blesses it without saying anything, and incenses the offerings, the cross, and the altar.

While standing at the side of the altar, a minister incenses the Priest and then the people.178. If incense is being used, the Deacon assists the Priest during the incensation of the offerings, the cross, and the altar; and after this the Deacon himself or the acolyte incenses the Priest and the people.75. The bread and wine are placed on the altar by the Priest to the accompaniment of the prescribed formulas; the Priest may incense the gifts placed on the altar and then incense the cross and the altar itself, so as to signify the Church’s offering and prayer rising like incense in the sight of God.

Next, the Priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the Deacon or by another minister.277. It is reserved to the priest, by virtue of his ordination, to proclaim the Eucharistic Prayer, which of its nature is the high point of the whole celebration. It is therefore an abuse to have some parts of the Eucharistic Prayer said by the deacon, by a lower minister, or by the faithful. On the other hand the assembly does not remain passive and inert; it unites itself to the priest in faith and silence and shows its concurrence by the various interventions provided for in the course of the Eucharistic Prayer: the responses to the Preface dialogue, the Sanctus, the acclamation after the Consecration, and the final Amen after the Per Ipsum. The Per Ipsum itself is reserved to the priest. This Amen especially should be emphasized by being sung, since it is the most important in the whole Mass.5.

Only the Eucharistic Prayers included in the Roman Missal or those that the Apostolic See has by law admitted, in the manner and within the limits laid down by the Holy See, are to be used. To modify the Eucharistic Prayers approved by the Church or to adopt others privately composed is a most serious abuse.6. It should be remembered that the Eucharistic Prayer must not be overlaid with other prayers or songs. When proclaiming the Eucharistic Prayer, the priest is to pronounce the text clearly, so as to make it easy for the faithful to understand it, and so as to foster the formation of a true assembly entirely intent upon the celebration of the memorial of the Lord.Inaestimabile donum (3 April 1980), nn. 4–6, in AAS 72 (1980), 334–335. 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” or to change the same texts approved by the Church, or to introduce others composed by private individuals.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.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”, 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”.Redemptionis sacramentum (25 March 2004), nn.

51–54, in AAS 96 (2004), 567–568.32. In all Masses, the Priest celebrant is permitted to sing parts of the Eucharistic Prayer provided with musical notation below, pp. 693ff., especially the principal parts.In Eucharistic Prayer I, the Roman Canon, the words included in brackets may be omitted.Eucharistic Prayer I ( The Roman Canon )84. The Priest, with hands extended, says:To you, therefore, most merciful Father,we make humble prayer and petitionthrough, your Son, our Lord:He joins his hands and says:that you accept, saying:and bless ✠ hthese gifts, these offerings,these holy and unblemished sacrifices,With hands extended, he continues:which we offer you firstlyfor your holy catholic Church.Be pleased to grant her peace,to guard, unite and govern herthroughout the whole world,together with your servant N. Our Popeand N. Our Bishop,.and all those who, holding to the truth,hand on the catholic and apostolic faith. Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, no.

The Priest continues the Eucharistic Prayer in accordance with the rubrics that are set out in each of the Prayers.If the celebrant is a Bishop, in the Prayers, after the words N., our Pope, he adds, and me, your unworthy servant. If, however, the Bishop is celebrating outside his own diocese, after the words with. N., our Pope he adds, my brother N., the Bishop of this Church, and me, your unworthy servant, or after the words especially. N., our Pope, he adds, my brother N., the Bishop of this Church, and me, your unworthy servant.The Diocesan Bishop, or one who is equivalent to the Diocesan Bishop in law, must be mentioned by means of this formula: together with your servant N., our Pope, and N., our Bishop ( or Vicar, Prelate, Prefect, Abbot).It is permitted to mention Coadjutor Bishop and Auxiliary Bishops in the Eucharistic Prayer, but not other Bishops who happen to be present. When several are to be mentioned, this is done with the collective formula: N., our Bishop and his assistant Bishops.In each of the Eucharistic Prayers, these formulas are to be adapted according to the requirements of grammar.

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”.Redemptionis sacramentum (25 March 2004), n.

56, in AAS 96 (2004), 568.85. Commemoration of the Living.Remember, Lord, your servants N. And N.The Priest joins his hands and prays briefly for those for whom he intends to pray.Then, with hands extended, he continues:and all gathered here,whose faith and devotion are known to you.For them, we offer you this sacrifice of praiseor they offer it for themselvesand all who are dear to them:for the redemption of their souls,in hope of health and well-being,and paying their homage to you,the eternal God, living and true.86. Within the Action.In communion with those whose memory we venerate,especially the glorious ever-Virgin,Mother of our God and Lord,:† and blessed Joseph, her Spouse,your blessed Apostles and Martyrs,Peter and Paul, Andrew,(James, John,Thomas, James, Philip,Bartholomew, Matthew,Simon and Jude;Linus, Cletus, Clement, Sixtus,Cornelius, Cyprian,Lawrence, Chrysogonus,John and Paul,Cosmas and Damian )and all your Saints;we ask that through their merits and prayers,in all things we may be defendedby your protecting help.(Through Christ our Lord. With hands extended, the Priest continues:Therefore, Lord, we pray:graciously accept this oblation of our service,that of your whole family;order our days in your peace,and command that we be delivered from eternal damnationand counted among the flock of those you have chosen.He joins his hands.(Through Christ our Lord. Holding his hands extended over the offerings, he says:Be pleased, O God, we pray,to bless, acknowledge,and approve this offering in every respect;make it spiritual and acceptable,so that it may become for usthe Body and Blood of your most beloved Son,our Lord.He joins his hands.179.

From the epiclesis until the Priest shows the chalice, the Deacon usually remains kneeling. If several Deacons are present, one of them may place incense in the thurible for the Consecration and incense the host and the chalice at the elevation.155. If the chalice and ciborium are covered, the Deacon uncovers them before the epiclesis.The Deacons remain kneeling from the epiclesis to the elevation of the chalice.89. 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.Redemptionis sacramentum (25 March 2004), n. 55, in AAS 96 (2004), 568.90.

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. 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.Redemptionis sacramentum (25 March 2004), nn.

71–72, in AAS 96 (2004), 571–572.129. Then he takes the host, breaks it over the paten, and places a small piece in the chalice, saying quietly:May this mingling of the Body and Bloodof our Lordbring eternal life to us who receive it.130. Meanwhile the following is sung or said:Lamb of God, you take away the sins of the world,have mercy on us.Lamb of God, you take away the sins of the world,have mercy on us.Lamb of God, you take away the sins of the world,grant us peace.The invocation may even be repeated several times if the fraction is prolonged.

Only the final time, however, is grant us peace said.155. After this, the Priest takes the host, breaks it over the paten, and places a small piece in the chalice, saying quietly, Haec commixtio ( May this mingling). Meanwhile the Agnus Dei ( Lamb of God) is sung or said by the choir and by the people (cf. The Priest breaks the Eucharistic Bread, with the assistance, if the case requires, of the Deacon or a concelebrant. The gesture of breaking bread done by Christ at the Last Supper, which in apostolic times gave the entire Eucharistic Action its name, signifies that the many faithful are made one body(1 Cor 10:17) by receiving Communion from the one Bread of Life, which is Christ, who for the salvation of the world died and rose again. The fraction or breaking of bread is begun after the sign of peace and is carried out with proper reverence, and should not be unnecessarily prolonged or accorded exaggerated importance. This rite is reserved to the Priest and the Deacon.The Priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation, namely, of the Body of Jesus Christ, living and glorious.

The supplication Agnus Dei (Lamb of God) is usually sung by the choir or cantor with the congregation replying; or at least recited aloud. This invocation accompanies the fraction of the bread and, for this reason, may be repeated as many times as necessary until the rite has been completed. The final time it concludes with the words grant us peace.162. The Bishop begins the breaking of the bread, and some of the presbyters who concelebrate continue it. Meanwhile, Agnus Dei is repeated as many times as is necessary to accompany the breaking of the bread. The Bishop places a particle of the host into the chalice, saying quietly, May this mingling. 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). For this reason the rite must be carried out with great reverence. 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.Redemptionis sacramentum (25 March 2004), n.

73 in AAS 96 (2004), 572.131. Then the Priest, with hands joined, says quietly:Lord, Son of the living God,who, by the will of the Fatherand the work of the Holy Spirit,through your Death gave life to the world,free me by this, your most holy Body and Blood,from all my sins and from every evil;keep me always faithful to your commandments,and never let me be parted from you.Or:May the receiving of your Body and Blood,Lord,not bring me to judgment and condemnation,but through your loving mercybe for me protection in mind and bodyand a healing remedy.156. Then the Priest, with hands joined, says quietly the prayer for Communion, either Domine Iesu Christe, Fili Dei vivi ( Lord Jesus Christ, Son of the living God) or Perceptio Corporis et Sanguinis tui ( May the receiving of your Body and Blood).132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud:Behold the Lamb of God,behold him who takes away the sins of the world.Blessed are those called to the supper of the Lamb.And together with the people he adds once:Lord, I am not worthythat you should enter under my roof,but only say the wordand my soul shall be healed.133. The Priest, facing the altar, says quietly:May the Body of Christkeep me safe for eternal life.And he reverently consumes the Body of Christ.Then he takes the chalice and says quietly:May the Blood of Christkeep me safe for eternal life.And he reverently consumes the Blood of Christ.157. When the prayer is concluded, the Priest genuflects, takes a host consecrated at the same Mass, and, holding it slightly raised above the paten or above the chalice, facing the people, says, Ecce Agnus Dei ( Behold the Lamb of God) and together with the people he adds, Lord, I am not worthy.158.

After this, standing facing the altar, the Priest says quietly, Corpus Christi custodiat me in vitam aeternam ( May the Body of Christ keep me safe for eternal life), and reverently consumes the Body of Christ. Then he takes the chalice, saying quietly, Sanguis Christi custodiat me in vitam aeternam ( May the Blood of Christ keep me safe for eternal life), and reverently partakes of the Blood of Christ.84. The Priest prepares himself by a prayer, said quietly, so that he mayfruitfully receive the Body and Blood of Christ. The faithful do the same, praying silently.163. After saying the Prayer before Communion quietly, the Bishop genuflects and takes up the paten. One by one, the concelebrants approach the Bishop, genuflect, and reverently take the Body of Christ from him.

Holding it with their right hand, which is supported by the left, they return to their places. The concelebrants, however, may remain in their places and there take the Body of Christ.Then the Bishop takes the host and, holding it elevated a little above the paten, facing the people, says, Behold the Lamb of God, and continues with the concelebrants and the people, saying, Lord I am not worthy.While the Bishop then consumes the Body of Christ, the Communion Chant is begun.

A Priest must communicate at the altar at the moment laid down by the Missal each time he celebrates Holy Mass, and the concelebrants must communicate before they proceed with the distribution of Holy Communion. The Priest celebrant or a concelebrant is never to wait until the people’s Communion is concluded before receiving Communion himself.Redemptionis sacramentum (25 March 2004), n. 97, in AAS 96 (2004), 578.134.

After this, he takes the paten or ciborium and approaches the communicants. The Priest raises a host slightly and shows it to each of the communicants, saying:The Body of Christ.The communicant replies:Amen.And receives Holy Communion.If a Deacon also distributes Holy Communion, he does so in the same manner.135. If any are present who are to receive Holy Communion under both kinds, the rite described in the proper place is to be followed.160. The Priest then takes the paten or ciborium and approaches the communicants, who usually come up in procession.It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves, and, still less, to hand them on from one to another among themselves. The norm established for the Dioceses of the United States of America is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling (Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Redemptionis Sacramentum, March 25, 2004, no. 91).When receiving Holy Communion while standing, the communicant bows his or her head before the Sacrament as a gesture of reverence and receives the Body of the Lord from the minister.161. If Communion is given only under the species of bread, the Priest raises the host slightly and shows it to each, saying, The Body of Christ.

The communicant replies, Amen, and receives the Sacrament either on the tongue or, where this is allowed, in the hand, their choice lying with the communicant. As soon as the communicant receives the host, he or she consumes the whole of it.If, however, Communion is given under both kinds, the rite prescribed in nos. 284-287 is to be followed.162.

In the distribution of Communion the Priest may be assisted by other Priests who happen to be present. If such Priests are not present and there is a truly large number of communicants, the Priest may call upon extraordinary ministers to assist him, that is, duly instituted acolytes or even other faithful who have been duly deputed for this purpose. In case of necessity, the Priest may depute suitable faithful for this single occasion.These ministers should not approach the altar before the Priest has received Communion, and they are always to receive from the hands of the Priest Celebrant the vessel containing the species of the Most Holy Eucharist for distribution to the faithful.182. After the Priest’s Communion, the Deacon receives Communion under both kinds from the Priest himself and then assists the Priest in distributing Communion to the people. If Communion is given under both kinds, the Deacon himself administers the chalice to the communicants; and, when the distribution is over, standing at the altar, he immediately and reverently consumes all of the Blood of Christ that remains, assisted, if the case requires, by other Deacons and Priests.85.

It is most desirable that the faithful, just as the Priest himself is bound to do, receive the Lord’s Body from hosts consecrated at the same Mass and that, in the cases where this is foreseen, they partake of the chalice (cf. 283), so that even by means of the signs Communion may stand out more clearly as a participation in the sacrifice actually being celebrated.118. Eucharistic Communion. Communion is a gift of the Lord, given to the faithful through the minister appointed for this purpose. It is not permitted that the faithful should themselves pick up the consecrated bread and the sacred chalice, still less that they should hand them from one to another.10. The faithful, whether religious or lay, who are authorized as extraordinary ministers of the Eucharist can distribute Communion only when there is no priest, deacon or acolyte, when the priest is impeded by illness or advanced age, or when the number of the faithful going to Communion is so large as to make the celebration of Mass excessively long. Accordingly, a reprehensible attitude is shown by those priests who, though present at the celebration, refrain from distributing Communion and leave this task to the laity.11.

The Church has always required from the faithful respect and reverence for the Eucharist at the moment of receiving it. With regard to the manner of going to Communion, the faithful can receive it either kneeling or standing, in accordance with the norms laid down by the episcopal conference: 'When the faithful communicate kneeling, no other sign of reverence towards the Blessed Sacrament is required, since kneeling is itself a sign of adoration. When they receive Communion standing, it is strongly recommended that, coming up in procession, they should make a sign of reverence before receiving the Sacrament. This should be done at the right time and place, so that the order of people going to and from Communion is not disrupted.'

The Amen said by the faithful when receiving Communion is an act of personal faith in the presence of Christ.Inaestimabile donum (3 April 1980), nn. 9–11, in AAS 72 (1980), 336–337. The Communion-plate for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling.Redemptionis sacramentum (25 March 2004), n. 93, in AAS 96 (2004), 577.136. While the Priest is receiving the Body of Christ, the Communion Chant begins.159. While the Priest is receiving the Sacrament, the Communion Chant begins (cf. While the Priest is receiving the Sacrament, the Communion Chant is begun, its purpose being to express the spiritual union of the communicants by means of the unity of their voices, to show gladness of heart, and to bring out more clearly the “communitarian” character of the procession to receive the Eucharist.

The singing is prolonged for as long as the Sacrament is being administered to the faithful. However, if there is to be a hymn after Communion, the Communion Chant should be ended in a timely manner.Care should be taken that singers, too, can receive Communion with ease.87. N the Dioceses of the United States of America, there are four options for singing at Communion: (1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum, as set to music there or in another musical setting; (2) the antiphon with Psalm from the Graduale Simplex of the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) some other suitable liturgical chant (cf. 86) approved by the Conference of Bishops or the Diocesan Bishop. This is sung either by the choir alone or by the choir or a cantor with the people.However, if there is no singing, the antiphon given in the Missal may be recited either by the faithful, or by some of them, or by a reader; otherwise, it is recited by the Priest himself after he has received Communion and before he distributes Communion to the faithful.

B) Sources for the entrance and communion antiphons are: the Graduale romanum, The Simple Gradual, the Roman Missal, and the compilations approved by the conferences of bishops. In choosing chants for Mass, the conferences should take into account not only suitability to the times and differing circumstances of the liturgical services, but also the needs of the faithful using them.Liturgicae instaurationes (5 September 1970), n.

2/b, in AAS 62 (1970), 696.137. When the distribution of Communion is over, the Priest or a Deacon or an acolyte purifies thepaten over the chalice and also the chalice itself.While he carries out the purification, the Priest says quietly:What has passed our lips as food, O Lord,may we possess in purity of heart,that what has been given to us in timemay be our healing for eternity.163. Even after Communion the Lord remains present under the species.

Accordingly, when Communion has been distributed, the sacred particles remaining are to be consumed or taken by the competent minister to the place where the Eucharist is reserved.14. On the other hand, the consecrated wine is to be consumed immediately after Communion and may not be kept. Care must be taken to consecrate only the amount of wine needed for Communion.15. The rules laid down for the purification of the chalice and the other sacred vessels that have contained the Eucharistic species must be observed.Inaestimabile donum (3 April 1980), nn. 13–15, in AAS 72 (1980), 337. 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.Redemptionis sacramentum (25 March 2004), n. 119, in AAS 96 (2004), 583.138. Then the Priest may return to the chair. If appropriate, a sacred silence may be observed for a while, or a psalm or other canticle of praise or a hymn may be sung.164.

After this, the Priest may return to the chair. A sacred silence may now be observed for some time, or a Psalm or other canticle of praise or a hymn may be sung (cf. When the distribution of Communion is over, if appropriate, the Priest and faithful pray quietly for some time. If desired, a Psalm or other canticle of praise or a hymn may also be sung by the whole congregation.166. When the Bishop returns to the cathedra after Communion, he takes up his zucchetto and, if necessary, cleanses his hands.

With all seated, a sacred silence may be observed for some period of time, or a song of praise or psalm may be sung. The faithful are to be recommended not to omit to make a proper thanksgiving after Communion. They may do this during the celebration with a period of silence, with a hymn, psalm or other song of praise, or also after the celebration, if possible by staying behind to pray for a suitable time.Inaestimabile donum (3 April 1980), n.

17, in AAS 72 (1980), 338.139. Then, standing at the altar or at the chair and facing the people, with hands joined, the Priest says:Let us pray.All pray in silence with the Priest for a while, unless silence has just been observed.

Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the people acclaim:Amen.165. Then, standing at the chair or at the altar, and facing the people with hands joined, the Priest says, Let us pray; then, with hands extended, he recites the Prayer after Communion. A brief period of silence may precede the prayer, unless this has been already observed immediately after Communion. At the end of the prayer the people acclaim, Amen.89. 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, nor is it permissible to dispense with the homily on their account.Redemptionis sacramentum (25 March 2004), n. 74, in AAS 96 (2004), 572.141.

Caeremoniale Episcoporum 1984 English Pdf

Then the dismissal takes place. The Priest, facing the people and extending his hands, says:The Lord be with you.The people reply:And with your spirit., saying:May almighty God bless you,the Father, and the Son, ✠ and the Holy Spirit.The people reply:Amen.142.

On certain days or occasions, this formula of blessing is preceded, in accordance with the rubrics, by another more solemn formula of blessing or by a prayer over the people.143. In a Pontifical Mass, the celebrant receives the miter and, extending his hands, says:The Lord be with you.All reply:And with your spirit.The celebrant says:Blessed be the name of the Lord.All reply:Now and for ever.The celebrant says:Our help is in the name of the Lord.All reply:Who made heaven and earth.Then the celebrant receives the pastoral staff, if he uses it, and says:May almighty God bless you, he adds:the Father, ✠ and the Son, ✠ and the Holy ✠ Spirit.All:Amen.167. Then the Priest, extending his hands, greets the people, saying, The Lord be with you. They reply, And with your spirit. The Priest, joining his hands again and then immediately placing his left hand on his breast, raises his right hand and adds, May almighty God bless you and, as he makes the Sign of the Cross over the people, he continues, the Father, and the Son, and the Holy Spirit. All reply, Amen.On certain days and occasions this blessing, in accordance with the rubrics, is expanded and expressed by a Prayer over the People or another more solemn formula.A Bishop blesses the people with the appropriate formula, making the Sign of the Cross three times over the people.185.

If a Prayer over the People or a formula of Solemn Blessing is used, the Deacon says, Bow down for the blessing.169. Finally, the Bishop receives the miter and, extending his hands, greets the people saying, The Lord be with you, to which the people respond, And with your spirit. One of the Deacons may say the invitation, Bow your heads, or another expression in similar words. And, the Bishop imparts the solemn blessing, using a suitable formula from those which appear in Missal, the Pontifical, or the Roman Ritual. While he gives the invocations or the prayer, the Bishop holds his hands extended over the people, with all responding, Amen.

Then he receives the staff and says, May almighty God bless you, and making the Sign of the Cross three times over the people, adds, the Father, and the Son, and the Holy Spirit.The Bishop may also give the blessing by using one of the formulas proposed below in nos. 1120-1121.When, however, according to the norm of law, the Bishop imparts the apostolic blessing, this is given in place of the usual blessing. It is announced by the Deacon and given with its proper formulas.144. Then the Deacon, or the Priest himself, with hands joined and facing the people, says:Go forth, the Mass is ended.Or:Go and announce the Gospel of the Lord.Or:Go in peace, glorifying the Lord by your life.Or:Go in peace.The people reply:Thanks be to God.168. Immediately after the Blessing, with hands joined, the Priest adds, Ite, missa est ( Go forth, the Mass is ended) and all reply, Thanks be to God.185. After the Priest’s blessing, the Deacon, with hands joined and facing the people, dismisses the people, saying, Ite, missa est (Go forth, the Mass is ended).170.

After the blessing has been given, one of the Deacons dismisses the people, saying, Go forth, the Mass is ended, and all respond, Thanks be to God. Then, as customary, the Bishop kisses the altar, and makes the due reverence to it. The concelebrants, also, and all who are in the sanctuary reverence the altar, as at the beginning of Mass, and return to the sacristy in procession, following the same order in which they entered.When they arrive at the sacristy, all, together with the Bishop, make a reverence to the cross. Then the concelebrants reverence to the Bishop and put away their vestments carefully in their own places. The ministers, also, all at once, reverence the Bishop, and put away everything they have used the celebration that has just concluded and then take off their vestments. Diligence should be employed by all in keeping silence, keeping in mind a common focus and the holiness of the house of God.