Q: There’s a video that shows a priest carrying a monstrance with the Blessed Sacrament in it through the halls of a Catholic school, going from class to class, and giving benediction in each classroom he visits.

Is such a procession with multiple benedictions an abuse of the Eucharist and a distortion of the practice of Eucharistic processions?

It seems to me to encourage a type of magical thinking about the Eucharist and the “power” that allegedly comes from merely being in its presence.

==

A: It’s unusual, but it’s actually not far off a provision in Holy Communion and Worship of the Eucharistic Mystery outside Mass. No. 104 allows for outdoor eucharistic processions to include multiple stations where the eucharistic blessing is given. But no. 101 says that the diocesan bishop is “to judge concerning its appropriateness.” 

I’ve written a commentary on the entire ritual book: Eucharistic Reservation.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email

I thought i would send a couple of thoughts on recessional hymns.

The Jesuit liturgist Andrew Cameron Mowat once suggested that we should see the recessional hymn as an extension of the Thanks be to God.

When asked a question about by a parish musician and needing to provide a written answer… I offered GIRM 186 ‘…and withdraws in a manner similar to the Entrance Procession.’ It seems unclear to me whether this just means how the celebrant and ministers leave the sanctuary and which order they do so, or that also  as singing accompanies the Entrance Procession so it should also accompany the Recession… (I know the gap here is that the Entrance Procession in accompanied by the Introit.)

I think it is worth noting that as far as I am aware it is peculiarly Catholic practice. My experience is that other denominations process out to music not singing. Which suggests the interesting question where did the practice come from.

Finally, Marian hymns at the end. I have come across this practice in UK. We briefly had a young chaplain who ended every Mass with a Marian hymn. Part of his rationale was that it was ‘outside Mass’ so not part of any norms for the Eucharist. He also had the practice of a list of 20 or so hymns which the musicians used in strict rotation – so Mass would be 1, 2, 3 + Marian hymn, then 4, 5, 6 etc.

==

I  appreciate the extra insight from the UK. Amazing how customs evolve—some similar and some different around the world.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email 

Q: In reviewing the new Order of the Anointing of the Sick and of Their Pastoral Call, I note that the texts for the Ritual Mass for the Anointing of the Sick (formerly found at nos. 135-148 in the 1983 edition) are now absent.  Instead, the new rubrics (no. 81) direct one to use the Mass “For the Sick” from Masses and Prayers for Various Needs and Occasions in the Roman Missal.  Can you speak a bit to this shift?  Thank you!

==

A: I cover this in my new book, To Free, Save and Raise Up. The postconciliar missal never had a Ritual Mass for Anointing the Sick, though the typical edition permitted one. The 1983 translation added elements to the Mass: alternative presidential prayers, a preface, and intercessions for insertion into three eucharistic prayers. The only thing that remains is the third form of the penitential act, which ended up as the last option in an appendix of the Roman Missal in the US.

I go into a lot more detail in my book.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email

Q: Regarding the sacred vestments, the GIRM 339 says that: “Acolytes, readers, and other lay ministers may wear the alb or other suitable attire that has been legitimately approved by the Conference of Bishops,” and GIRM 390 indicates among other adaptations by the Conference of Bishops, “the materials for the altar and sacred furnishings, especially the sacred vessels, and also the materials, form, and colour of the liturgical vestments.”

What is common nowadays for the altar servers is a black or red cassock with a surplis, even for seminarians serving the mass in their seminary.

In other parishes, we can see that the colour of cassocks or “albs” (sic) for altar servers follow the liturgical colour of the celebration: green, violet, red, white, even pink.
Are you aware of any Conference of Bishops that has issued a document adapting or authorising these colours of the liturgical vestments? Any document you could provide would be greatly appreciated.

==

A: No, I’m not aware of a conference that has approved these various colors. They’re probably OK as long as the conference hasn’t forbidden them, and as long as people don’t confuse the servers with ordained ministers.

In the US, “acolytes, altar servers, readers, and other lay ministers may wear the alb or other appropriate and dignified clothing.” I’m not sure if the conference in your part of Africa has something similar. But as long as it seems appropriate and dignified, it may be fine.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email 

Q: OCF 205 describes the 2 forms of rite of Committal – with and without commendation. Looking at those rites, the rite with commendation is shorter. While it adds a commendation prayer it leaves out other parts vs. the rite without commendation. It omits an actual prayer of Committal, OCF 232 simply says the act of Committal takes place (no prayer). It also omits the Intercessions and the Our Father. I am trying to understand why this is the case. Why leave these parts out when the OCF instructs to use the rite with commendation if there was no funeral preceding the committal?  If there was a funeral and the rite without commendation is used, Intercessions and the Our Father would be used both at the funeral and at the committal. So these prayers get doubled up or not used at all.

Also, could you please explain the purpose/meaning of the final commendation prayer vs. a committal prayer.

Would it be wrong to add a committal prayer to OCF 232 such as one of the ones mentioned in OCF 406? I especially think option 3 there is very appropriate for pastoral reasons when there are cremated remains.

Thank you so much for your expertise!

==

A: It is hard to interpret. But here’s what I think. The option for moving the final commendation and farewell to the cemetery exists in the case when everyone from the funeral Mass is going to the cemetery—for example, if the parish has a cemetery right on the church grounds. In that case, the single liturgy of the Mass (or Funeral without Mass) concludes outdoors with the final commendation. In other cases—the vast majority in my experience—not everyone goes to the cemetery, and some mourners may show up only there, so the group gathering at the cemetery has a fuller celebration of the Word of God.

The commendation is a prayer in which the priest “commends” the soul of the deceased into the hands of the Father (OCF 202). The words at the committal are addressed to the people as a commentary on what is taking place (OCF 219).

If you sense that adding the words of committal would be beneficial, it’s probably best to do the final commendation at the conclusion of Mass and the fuller celebration at the cemetery.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email 

Q: Ceremonial of Bishops has:

“99  After the deacon has said, Let us offer each other a sign of peace, the bishop who is celebrant gives the kiss of peace at least to the two concelebrants nearest to him, then to the first deacon.

100  Meanwhile the concelebrants and deacons and the other ministers as well as any bishops present also give each other the kiss of peace.”

GIRM 112 has: “At a Mass celebrated by the Bishop or at which he presides without celebrating the Eucharist, the norms found in the Caeremoniale Episcoporum (Ceremonial of Bishops) should be observed.”

What is the “kiss of peace”? Does only the left cheek come close or touch? If two cheeks come close or touch, which is first? 

Who is the “first deacon”/“primo diacono”? Does he have a special location?

Who are the “other ministers” who give each other the kiss of peace? Readers, instituted readers, choir members, commentator, cantor, psalmist, Extraordinary Ministers of Holy Communion?

==

A: GIRM 82 leaves the manner of the kiss of peace (sign of peace) to the conferences of bishops in accordance with the culture and customs of the people.

I don’t know of any other reference to the “first deacon.” It probably refers to one of the deacons assisting at the altar, most likely the one who did not instruct people to offer the sign of peace. GIRM 239 informs concelebrants to give the sign to the principal celebrant before the deacon does, presumably meaning the deacon who gave the instruction. This avoids making the command of the deacon appear self-directed.

The GIRM uses “ministers” as a catchall term to cover any of the people assisting at the liturgy.

Q: Someone is arguing with me that when I’m the presider for Mass, my priestly duties include proclaiming the first reading, not just the gospel. Is that right?

==

A: There’s really no argument.

GIRM 91 requires that all ministers carry out “solely but totally that which pertains to them.”  GIRM 59 spells out the responsibilities: “The function of proclaiming the readings is by tradition not presidential but ministerial. Therefore the readings are to be read by a reader, but the Gospel by the Deacon or, in his absence, by another Priest. If, however, a Deacon or another Priest is not present, the Priest Celebrant himself should read the Gospel, and moreover, if no other suitable reader is present, the Priest Celebrant should also proclaim the other readings as well.”

The Introduction to the Lectionary for Mass (52) says “The liturgical assembly truly requires readers, even those not instituted.”

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email

Q: Please advise if the presider joins in parts of the Mass that he introduces or intoned.

For example,  does he say/sing the Holy Holy…the Great Amen, the Lamb of God, and other parts he dialogues with the people about?

Thanks for your ongoing expert guidance.

==

A: This depends on the part of the Mass, and the simplest place to find the answers is in the Order of Mass itself—or in my books Let Us Pray or Ars Celebrandi.

The presider joins the people in the Holy, Holy, Holy, but not the memorial acclamation or Amen, which are designated for the people’s response. He may join the Lamb of God as well. Here’s a previous post on a related topic: https://paulturner.org/mystery-of-faith/

The presider does not respond to dialogues he initiates, such as “The Lord be with you” or “Lift up your hearts.”

He recites the Lord’s Prayer with the people, but not the doxology “For the Kingdom”—unless he is a concelebrant.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email

Q: Hi Father Turner, thank you so much for all the guidance you provide. I’ve done some research on this question and can’t find anything definitive. Do you know what guidelines are around about genuflecting to the tabernacle (outside of Mass) or bowing to the altar when one crosses the axis of the tabernacle or altar but from another room (i.e., there is glass between the room that has the tabernacle or altar and the room where the person is)? I understand the guidelines when you are in the space with the tabernacle and / or altar. I just can’t find anything about when you have visibility to the tabernacle and / or altar but are separated by a glass window or door. I also understand that an act of personal devotion would be allowed but wanted to see if there are firmer guidelines available. Thank you!

==

A: Like you, I can’t think of any legislation addressing this. From my experience the church places no priority on reverences toward a tabernacle or altar in a separate room. People can comfortably pay attention to their duties in the room where they are.

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email

If we celebrate Tết on a Sunday in Ordinary Time, may we use a special Mass for the lunar New Year or must we use the one for the Sunday in Ordinary Time?

==

A bishop may permit that switch (GIRM 374).

View All Blog Posts | Explore Books | Submit a Blog Question | Share Post via Email