Q:  Have a very quick and presumably easy question, if the Presentation of the Lord’s Prayer is outside of Mass, can a deacon lead the ritual?  As far as I can tell, there is not a provision for a deacon to preside for this celebration, but given our priest shortage etc. is it possible?  I feel like I should know the answer to this, but I am not thinking of the right document (besides the Rite itself) that leads me to the conclusion that a deacon could preside for this ritual.  Perhaps it is somewhere in the Rite and I’m just missing it.

Thanks, as always, for your thoughts.

A:  My opinion is that a deacon may preside, but my preference is that a priest do it. The RCIA does not give a clear answer.

In the Rite of Acceptance into the Order of Catechumens, RCIA 48 clearly states that either a priest or deacon may preside. But there is no such clear description for the presider of the presentations.

Regarding the presentation of the Lord’s Prayer, the typical edition names two ministers: the “celebrant” and the “deacon” – as if these are separate. As you know, the presentation occurs in the proclamation of the gospel. The celebrant proclaims the gospel, not the deacon. Of course, if the deacon were the celebrant, then he would proclaim the gospel. But even if there is a deacon, the proclamation of this particular gospel belongs to the priest because it is part of his role as the presider. He is the one who is handing on the Lord’s Prayer by means of the proclamation of the gospel so that all hear the words from the inspired word of God, indeed from Christ himself speaking now in the gathered community.

The reason I think a deacon could preside is that the rite never explicitly says that the celebrant is a priest. So, what I’m giving is an opinion, rather than a presentation of what the RCIA says – because it doesn’t answer your question directly.

Q:  The Vatican’s Circular Letter on Holy Week states that the monstrance cannot be used for reposition after the mass of the Lord’s Supper on Holy Thursday. What is the “why” it cannot be used. I’m having trouble with some colleagues saying that it’s adoration, and therefore we should use the monstrance. That’s what students are used to, and we should meet them where they are at, blah, blah, blah. Thanks!

A:  The liturgical documents do not explain why, but I think the simplest answer is that the symbols pertain to mass, not to eucharistic worship outside of mass. The communion breads are placed in a ciborium, and the ciborium in a tabernacle. While they are there, the community is invited to pray as it may commonly do before any tabernacle. The following day these same consecrated breads will be distributed in communion to the faithful. Think of it not as adoration outside mass but an extended period of thanksgiving after communion.

Q:  Why does the lectionary offer shorter and longer versions of the Sunday readings? This question especially has come up given the Cycle A gospels for the Third, Fourth and Fifth Sundays of Lent, which as you know, are such powerful and rich stories. By practice, we always use the longer version of a reading whenever the option is given. But I’m curious, how it came to be this way versus no option, just read what is provided.

Q:  Is the time given in the diocesan bulletin for the beginning of the Easter Vigil correct:  8pm?  Sunset is 7:51pm.  It will still be light.  Does the church offer a definition of the time of “dark”?

A:  Here’s what the Roman Missal says at #3 of its pages pertaining to the Vigil:

The entire celebration of the Easter Vigil must take place during the night, so that it begins after nightfall and ends before daybreak on the Sunday.

I think it’s deliberately vague to allow some flexibility. Some people prefer to interpret it as beginning when it is truly dark outside. Others believe that if you’re turning on lamps at home and drivers have activated headlights on their cars, then it’s dark enough to light the Easter fire.

So, yes, 8 pm is defensible, and in fact that’s when we’re starting at St. Anthony’s this year. But you may choose a later time if you like. Conception Abbey usually starts at 3 or 4 a.m.

• At the Vigil we have the assembly process to the baptismal waters and bless themselves with the water after the renewal of the baptismal promises—the missal directs this action as a sprinkling by the priest— it seems the procession to the font is a “local” custom and an adaptation of the ritual—correct? Would the church see this adaptation as an abuse of the ritual? Would it be a fair “argument” that since we have holy water at the doors of the nave for people to bless themselves as they enter into the nave, that people blessing themselves within the liturgy is acceptable? (by the way, no one is challenging me on this, I am just wanting to be as informed as possible).
• This leads me to my next thought: if it is acceptable for people to bless themselves with holy water, then that leads me to think that a lay minister, i.e. a sacristan, could reasonably participate in the sprinkling. Again, just trying to find more considerations to support this.

A:   I agree with you on both points. Here in my parish, I too invite people to come sign themselves with water at the Vigil. But that is partly because I have just been in the font baptizing the elect, and I need a little time to go back to the sacristy and change into dry clothing. I find that this activity by the people covers the time I need.

• Creed or no Creed? Rubrics are confusing.
• Lazo… goes after the Lord’s prayer and before the Nuptial blessing?  When does it come off?

Q:  Does the priest say “the Lord be with you” before the Gospel on Palm Sunday? Normally, we have lay readers participate in the Gospel and proclaim the Gospel reading—the priest reading the part of Jesus.

Q:  As far as sprinkling—I tried finding what you mentioned (about the sprinkling taking place before the procession) in the USCCB’s Introduction to the Order of  Mass—but didn’t find a paragraph 74. Regardless,  interesting that there is an option that the priest may do the sprinkling at the door of the church. So would that take place before the opening “chant”? Would the blessing of water take place as usual?

Q:  A question keeps coming up as to where the Creed fits in when doing the Scrutinies.  The Rite starts after the homily, and then goes into the Intercessions.  It would seem awkward, at best, to do a Creed after this.  Your thoughts?  Thank you.

A:  Awkward, but that is when the Creed falls: after the intercessions. The reason is that the intercessions adhere closely to the rite. The same happens in weddings that take place during a mass that requires the Creed. The practice resulted from an interpretation of article 78 of Sacrosanctum Concilium.

Q:  I know that you have talked  about the new Rite of Marriage and I am wondering when the other rites will be updated, i.e. Reconciliation, Baptism, Holy Orders and Anointing of the Sick?

A:  The rites are all on separate timetables.

• Exorcism and the dedication of a church and altar should be released soon. But “soon” is very hard to define.
• The ordination ceremonies are the farthest along. It’s possible we’ll see them within a couple of years.
• The rites of baptism for adults and infants are in the works, but will be another 3-4 years before we see them, I think.
• The Liturgy of the Hours could take a little longer.
• The rites of reconciliation and anointing of the sick are barely out of the starting blocks. It will be a while.