Implementation of the General Instructions of the Roman
Missal in the Catholic Diocese of Saginaw
[Third Typical Edition]
PREAMBLE
- The General Instruction of the Roman Missal contains the norms for the celebration of the Eucharist. Furthermore, it presents a vision of the Church which is called to "grow continually in holiness by its conscious, active and fruitful participation in the mystery of the Eucharist." (GIRM #5)
- Bishop Robert James Carlson, in his role as chief steward of the mysteries of God in the Catholic Diocese of Saginaw and moderator of its liturgical life, presents these norms to be implemented on the 12th Sunday of Ordinary Time, June 25, 2006. It is the pastoral responsibility for the priests, deacons and pastoral administrators of the diocese, as servants of the Sacred Liturgy, to to their faithful implementation. (#22, 24)
- The following paragraphs are a summary of the General Instruction of the Roman Missal. Priests, deacons, pastoral administrators and others involved in preparing and celebrating the Church's Sacred Liturgy should carefully read the General Instruction of the Roman Missal in conjunction with the Introduction to the Order of the Mass -- A Pastoral Resource of the Bishops' Committee on the Liturgy, The Norms for the Distribution of Holy Communion Under Both Kinds in the Dioceses of the United States of America, and the Apostolic Letter Redemptionis Sacramentum -- Instruction On Certain Matters To Be Observed Or To Be Avoided Regarding the Most Holy Eucharist.
GENERAL PRINCIPLES
1. The General Instruction of the Roman Missal continues to emphasize the vision of the Vatican Council calling the faithful to full, conscious and active participation in the celebration of the Eucharist. This participation is both external and internal and should be evident in our common prayer, song, posture, gesture, and in our sacred silence.
2. Sacred silence for various purposes is to be observed at designated times. Sacred silence is to occur before the celebration begins, within the Act of Penitence (Penitential Rite), after an invitation to pray while all recollect themselves, at the conclusion of a Scripture proclamation, and at the conclusion of the homily while all meditate on what they have heard. Silence is also to be observed after all have received Holy Communion while all praise and pray to God in their hearts. (#45)
3. The purpose of a common posture throughout the liturgy is to reflect and exemplify the unity of the members of the Christian community gathered for the liturgy and to contribute to making the entire celebration resplendent with beauty and simplicity. (#42)
4. The presiding priest may give the faithful a very brief introduction to the Mass of the day, to the Liturgy of the Word, and the Eucharistic Prayer. He may make concluding comments to the entire sacred action before the dismissal. (#31) The presider may only change the words of the liturgy when they are designated as "in these or similar words." Otherwise, the words are not to be changed or have additions made to them. (cf. 23-24)
PREPARATION FOR THE CELEBRATION
5. Church decor should contribute to the Church's noble simplicity. In the choice of materials there should be a concern for genuineness. Liturgical environment should always be done with moderation and centered around the altar. Only what is required for the Mass may be placed on the mensa (table) of the altar. (#292, 305, 306)
6. There is to be a cross with the figure of Christ crucified on the cross. The cross is to be placed either on the altar or near it. This cross may be carried in procession. (#122, 308)
7. Sacred vessels are to be made from precious metal or other solid and worthy materials that, according to the common estimation in each region, are precious and suitable for sacred use. The vessels are to be blessed and used solely for the liturgy. (#328, 329, 330)
8. The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday mass or a holy day of obligation. Out of reverence for the celebration of the memorial of the Lord and for the banquet in which the Body and Blood of the Lord are offered, the white cloth’s shape, size, and decoration should be in keeping with the altar’s design. When other altar cloths are used in addition to the altar cloth, those cloths may be other colors, provided the uppermost cloth covering the mensa (i.e. the altar cloth itself) is white. (#304)
9. The chair of the priest celebrant must signify his office of presiding over the gathering and of directing the prayer. The best place for the chair is in a position facing the people at the head of the sanctuary unless the design of the building or other circumstances impede this. (#310)
10. The appropriate vesture for the priest is: the alb, the stole, and the chasuble. The appropriate vesture for the deacon is: the alb, the stole, and the dalmatic. The dalmatic may be omitted, however, either out of necessity or on account of a lesser degree of solemnity. Other (liturgical) ministers may wear albs or other lawfully approved attire. (#119)
11. When there is an Entrance Procession, the following are also to be prepared: the Book of the Gospels, the thurible and boat with incense (on Sundays and festive days) if incense is used, the cross to be carried in procession, and candlesticks with lighted candles. (#119)
INTRODUCTORY RITES
12. When the priest, deacon, and ministers reach the altar, they reverence it with a profound bow. (#122) A genuflection, made by bending one knee, signifies adoration and is reserved for the Most Blessed Sacrament. All who pass before the Blessed Sacrament genuflect unless they are moving in procession. If the tabernacle is in the sanctuary, the priest, deacon, and other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself. Ministers carrying the processional cross or candles make a simple bow of the head. (#274)
13. The Lectionary is placed on the ambo before the Mass begins (#118b) and is never carried in procession. The Book of the Gospels is carried in the entrance procession by the deacon, or if there is no deacon, a lector may carry The Book of the Gospels, or it may be placed on the altar before Mass begins. The person carrying The Book of the Gospels omits the sign of reverence to the altar, places the book on the altar, and, if a lector, goes to his or her seat. A deacon, after placing The Book of the Gospels on the altar, will wait and join the presider in venerating the altar with a kiss. (#120, 122)
14. The Gloria is an ancient and venerable hymn … The text of this hymn may not be replaced by any other text … It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character. (#53)
LITURGY OF THE WORD
15. The Liturgy of the Word is to be celebrated in such a way as to promote meditation. It is appropriate to observe brief periods of silence after the first and second reading and after the homily. (#56)
16. If there are two (or more) readings it is preferred to have a separate lector for each reading. Each reading is to be read by one lector only (except the reading of the Passion of the Lord). (#109)
17. The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary. It is preferable that it be sung. The responsorial Psalm should be sung from the ambo. The following may also be sung in place of the Psalm assigned in the Lectionary for Mass: either the proper or seasonal antiphon and Psalm from the Lectionary, as found either in the Roman Gradual or Simple Gradual or in another musical setting; or an antiphon and Psalm from another collection of the psalms and antiphons, including psalms arranged in metrical form (providing that they have been approved by the United States Conference of Catholic Bishops or the diocesan bishop). Songs or hymns may not be used in place of the responsorial Psalm. (#61)
18. By tradition, the function of proclaiming the readings is ministerial, not presidential. The readings, therefore, should be proclaimed by a lector, and the Gospel by a deacon, or in his absence, a priest other than the celebrant. If, however, a deacon or another priest is not present, the priest celebrant himself should read the Gospel. (#59) The priest or deacon venerates The Book of the Gospels with a kiss, since it is a sign of Christ among us. If the bishop is present, the priest or deacon takes the book to him to be kissed. (#175)
19. There is to be a homily on Sundays and holy days of obligation. At all other Masses that are celebrated with a congregation, the faithful should receive a homily. It may not be omitted without a serious reason. It should reflect on some aspect of the Scripture or another text from the Ordinary or Proper of the Mass. (#65) The homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. (#66)
20. The Profession of Faith is sung or said on all Sundays and Solemnities. All make a profound bow at the words: "By the power of the Holy Spirit. . ." (#68, 137)
21. The General Intercessions should be composed freely but prudently, be succinct and express the prayer of the entire community. They are to be announced from the ambo or other suitable place by the deacon, or by a cantor, lector, or one of the lay faithful. (#71) [*See chart for Prayer of the Faithful].
LITURGY OF THE EUCHARIST
Preparation of the Gifts
22. At the beginning of the Liturgy of the Eucharist the gifts, which will become Christ’s body and blood, are brought to the altar … It is praiseworthy for the bread and wine to be presented by the faithful. The bread and wine are then accepted at an appropriate place by the priest or deacon and carried to the altar … It is well also that money or other gifts for the poor or the Church, brought by the faithful or collected in the church, should be received. These are to be put in a suitable place but away from the Eucharistic table. (#73)
23. If incense is used, the priest incenses the gifts placed upon the altar, then the cross and the altar itself … The priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the deacon or another minister. (#75)
24. The priest then washes his hands at the side of the altar, a rite that is an expression of his desire for interior purification. (#76)
25. All stand for the Invitation to the “Prayer over the Offerings” (“Pray brethren…”) through the Sanctus as directed by the priest, deacon, or cantor. (#43, 146)
Eucharistic Prayer
26. In the dioceses of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus until after the Amen of the Eucharistic Prayer, except when prevented on occasion by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration. (#43)
27. During the Eucharistic Prayer, the deacon stands slightly behind the priest, but stays nearby so that he may assist with the chalice or the Missal. (#179)
Communion Rite
28. [The Lord’s Prayer] The priest says the invitation to the prayer, and all the faithful say it with him; the priest alone adds the embolism, which the people conclude with a doxology … The embolism, enlarging upon the last petition of the Lord’s Prayer itself, begs deliverance from the power of evil for the entire community of the faithful. (#81)
29. Then the priest, with hands extended, says aloud the prayer, Domine Jesu Christe, qui dixisti (Lord Jesus Christ, you said). After this prayer is concluded, extending and then joining his hands, he gives the greeting of peace … The priest may give the sign of peace to the ministers but always remains within the sanctuary so as not to disturb the celebration. In the dioceses of the United States of America, for good reason, on special occasions (for example in the case of a funeral, a wedding, or when civic leaders are present) the priest may offer the sign of peace to a few of the faithful near the sanctuary. (#154)
30. The priest, with hands joined, quietly says the preparatory prayer of Communion … When the prayer is concluded, the priest genuflects, takes the host consecrated in the same Mass, and holds it slightly raised above the paten or above the chalice. He says quietly, "May the Body of Christ bring me to everlasting life." He receives the Body of Christ. Then he takes the chalice, and says quietly, "May the Blood of Christ bring me to everlasting life, and reverently receives the Blood of Christ." (#155-158) The Communion chant begins while the priest is receiving the sacrament. (#159) (cf. #. 86).
31. The extraordinary Ministers of Holy Communion are always to receive from the hands of the priest celebrant the vessel containing either species of the Most Holy Eucharist for distribution to the faithful. (#162)
32. [When there is a deacon present;] 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 … When the distribution of Communion is completed, the deacon returns to the altar with the priest and collects the fragments, if any remain … (#182-183)
33. The reception of Holy Communion under both forms of bread and wine is most desirable for it is a more complete sign of the sharing in the Body and Blood of Christ. (#281) It is most desirable for the faithful to receive the Lord’s Body from hosts (or substantial bread) consecrated during the Mass and that they partake of the chalice, so that Communion will exemplify more clearly a participation in the sacrifice actually being celebrated. (#85)
34. When the distribution of Communion is finished, the priest himself … either consumes the [Eucharistic bread] at the altar or carries [the Eucharistic bread] to the place designated for the reservation of the Eucharist. (#163)
35. The faithful are not permitted to take consecrated bread or the sacred chalice by themselves and, still less, to hand them from one to another. The norm for the reception of Holy Communion in the dioceses of the United States is standing … When receiving Holy Communion, 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 … When Holy Communion is received under both kinds, the sign of reverence is also made before receiving the Precious Blood. (#160)
36. When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation. (#88 & 164)
37. Then, standing at the chair or at the altar and facing the people the priest, with hands joined says, Oremus (Let us pray); then, with hands extended, he recites the prayer after Communion. (#165)
CONCLUDING RITE
38. When the prayer after Communion is concluded, brief announcements to the people may be made, if they are needed. (#166)
39. On certain days and occasions the blessing, in accordance with the rubrics, is expanded and expressed by a prayer over the People or another more solemn formula. (#167)
40. Immediately after the blessing, with hands joined, the priest adds (the Mass is ended, go in peace …) (#168) Then, as a rule, the priest venerates the altar with a kiss and, after making a profound bow with the lay (liturgical) ministers, departs with them. (#169)
- Given on Pentecost Sunday, June 4, 2006, at the Diocesan Center of the Catholic Diocese of Saginaw by the Most Rev. Robert J. Carlson, Bishop of Saginaw.