Paul Turner’s Catholic Liturgy Blog

Purifying sacred vessels

Q:  Just another question on purifying sacred vessels. When I was in diaconate formation, we were told that when we purify the vessels that we also say the prayer during purification. While at a convocation, a priest mentioned that only the priest says the prayer. In the Roman Missal, it states that a Priest, Deacon or an acolyte can purify. But it also states “while he carries out the purification, the priest says quietly……  If a deacon is purifying vessels, should the deacon say the prayer quietly or is that reserved for the priest only?
A:  You are citing the documentation correctly. From this, I deduce that the deacon or instituted acolyte who purifies the vessels is not obliged to say the private prayer.  However, there’s no problem if he chooses to do so. In my humble opinion, I think that that prayer is one of the loveliest in the entire Roman Missal.

Readings at a Catholic wedding

Q:  I have a couple marrying on June 23 – a Friday and the feast of the Sacred Heart of Jesus.  Do they have to use the readings for the feast of the Sacred Heart?  The question has been posed— I don’t’ think you cover this in your book?  I said no—but then thought I had best check…

A:   I cover this in great detail in my new book, which just arrived on my desk today, Inseparable Love from Liturgical Press. The answer is also in chapter 8 of One Love, but I’ve explained more about it in the new book.

A wedding that takes place on the Solemnity of the Sacred Heart of Jesus uses the presidential prayers and readings of the mass for the solemnity. The wedding takes place as usual, the nuptial blessing as usual, and the 3-fold solemn blessing for weddings may be given at the end of the mass.  That is, if it’s mass.

 If the wedding takes place without mass, the couple may choose readings from the wedding section of the lectionary.

Rite of Reception

Q:  Just wondering if there needs to be a “sponsor” or “witness for the reception of a minor child?  I have a child at my parish who is hoping to receive first communion, but she was baptized Episcopal. It seems that the parents make the profession of faith for the girl – or state that they wish her to be known as Catholic.
A related, but a distinct question: What about for someone in grade 8 who is baptized Methodist – and hopes to  be  confirmed in March this year at my parish?  (I am facing this, too.)  His parents are Catholic but had the child baptized UM.  For the 8th grader to “become Catholic” (and be confirmed) Seems a sponsor or witness is needed – and the “confirmation Sponsor” could be the “sponsor” for their POF and “Becoming Catholic” – and the profession of faith used at the confirmation mass could be their profession of faith?  (And also be their “first communion?”)
How to record in the parish baptismal register?  Would both be similar to an adult in the RCIA who was baptized non-Catholic, and makes a POF – and receives catholic sacraments?  Or would the baptismal register entry be different for the child under 7 than it would be for the 8th grader? (What about the sponsor line for the child under 7?)
A:  Regarding the minor child, I think a sponsor would be a good idea, but there is no legislation requiring it. The reason I say this is that the sponsor at an adult rite of reception is technically the sponsor for reception, not the sponsor for confirmation, although he or she also becomes the sponsor of confirmation a few minutes later. There are then, three types of godparents/sponsors: One for baptism, one for the rite of reception, and one for confirmation. Because the minor child is being received, a sponsor for reception would be appropriate – even though confirmation will come sometime later.
Regarding the 8th grader student, no. He is old enough for the Rite of Reception. So he of his own free will presents himself in church, and the priest who receives him also confirms him. If he is in a confirmation class and wishes to be confirmed with them, the rite of reception should take place at that mass just before the confirmations. First communion follows in the course of the same mass. The 8th grader’s reception is noted in the parish register the same way as any other adult.
The same applies to the certificate. That student gets the same certificate that an adult receives when completing the rite of reception into the full communion of the Catholic Church.

Incensing the altar

Q:  At evening prayer, if the altar is to be incensed, is only a priest allowed to do it?
A:  The only instruction about incensing the altar during the office is in the General Instruction of the Liturgy of the Hours 261. It may be done at either morning or evening prayer during the gospel canticle. The rubric is declarative: “There may be an incensation of the altar,” without saying who does it. Consequently, incensation is not restricted to priests.

Gospel proclaimation

Q:  If we are celebrating Vigils from the Liturgy of the Hours, and if a priest or deacon is present, must the gospel be proclaimed by that priest or deacon?

A:

  • The General Instruction of the Liturgy of the Hours says nothing about a proper minister for the proclamation of the gospel at Vigils. #73 says that “the gospel should be read” – but does not say by whom. Because the instruction encourages lay groups and families to recite the office (27), it cannot restrict the proclamation of the gospel to an ordained person.
  • The instruction says that a priest or deacon should normally preside at every celebration with a congregation (254). However, in many male religious communities, it is “normal” to have other presiders when priests and deacons are present, and this is not contrary to 254.
  • When a priest or deacon presides (256), he does so at the chair, leads the introductory verse, the Lord’s Prayer, concluding Prayer, greeting, blessing and dismissal. See also 54 and 197. (In religious communities, I don’t believe that a presiding priest or deacon needs to do so from the chair. The leadership usually rotates in a different manner.)
  • The proclamation of the gospel at Vigils, therefore, is not listed among the responsibilities of the presider, even when he is a priest or deacon. It passes to someone else.
  • Even though a priest or deacon normally proclaims the gospel at mass, this is not the case at vigils. The same can be said of the prayer called “absolution” at night prayer. When it happens at mass, it belongs to the priest, but in the hours, it may be said by whoever is the presider.
  • It should also be recalled that the Benedictus and Magnificat at Morning and Evening Prayer are pure passages from the gospel. They are said or sung by all, not only by an ordained minister.
  • The introduction and conclusion of the gospel at Vigils takes place in a different way than at mass. Whereas all stand for the gospel (264), the making of the sign of the cross at the beginning is not with the thumb on forehead, lips and breast, but in the manner of the sign of the cross that begins the mass, which of course is also done at the beginning of the Benedictus and the Magnificat  (266b). There is no indication that the one reading the gospel greets the people at the beginning (“The Lord be with you”) nor introduces the acclamation at the end (“The gospel of the Lord.”) These points indicate that the proclamation of the gospel is handled differently at Vigils than it is at mass.
  • Finally, the Book of Blessings offers countless examples of a reader reading a passage from the gospels. Even when a priest presides, the reading of the gospel may be entrusted to any other reader.

Consequently, I conclude that the proclamation of the gospel at Vigils need not be assigned to a priest or a deacon. It is more important that one who is not presiding reads it, and anyone in the community may do so.

Prayers of the faithful in lent

Q:  I have been wanting to make our Lenten Universal Prayer at Mass a little more “focused” during Lent.  I was wondering if it would be permissible to use a pattern similar to that in the Liturgy of the Hours, Appendix II.  The intercessions are much briefer, and I am sure with a long pause after each one… with a general response from the congregation at the end.

I sure don’t want to break liturgical norms.  🙂

A:  I think that this would be fine. Just remember that the prayer is “of the faithful.” So their response is a very important component. You may have short petitions and long silences. That may be enough. But their participation is usually better expressed with multiple responses than with multiple silences. Just depends on the group.

RCIA sponsor and godparent

Q:  What is the difference between a sponsor and a godparent in the RCIA. I know the Latin translates to godparent so why sponsor  in the english? Thanks

A:  The difference is explained in RCIA 10 and 11. A sponsor accompanies a candidate through the early stages of the process, and a godparent begins helping with the Rite of Election, continuing from then on out.

When the crafters of the RCIA were drafting their work after Vatican II, the concept of long-term preparatory sponsors was new, and they were afraid that they were making too many demands on people. So they split the role. But the same person may fulfill them both: A pre-Rite of Election sponsor may become a godparent.

Easter Vigil Rubrics

Q:  I am trying to make sense of Rubrics 49 – 53 in the Easter Vigil.  The rubrics use the terms “infants”, “children” and “adults.”  We will be baptizing children ranging in age from first grade to 7th grade. No infants will be baptized. 
 
Pastorally, because of relative immaturity, I intend to treat the younger children as “infants”, expecting that the parents and godparents will carry the responsibility of the Profession of Faith, with the children’s participation, if they are able.
 
Similarly, it seems to make pastoral sense to treat the older children as adults, questioning them directly about their profession of faith, with their parents’ and godparents’ support.
HOWEVER, that questioning would seem to presume that they are going to be confirmed, when I think it would be of most pastoral benefit to leave that until later so that they can benefit from more preparation for that additional sacrament. I could be argued into confirming the older children.  But I do note that Rubric 53 seems to reserve confirmation to adults.
 
An additional question:  Rubric 51 seems to state that only infants receive the anointing with Chrism.  Isn’t it to be understood that children also receive Chrism if they are not going to be confirmed?
A:  Welcome to the labyrinth of Christian Initiation.

The Catholic Church has two baptismal ritual books, as you know: The Rite of Christian Initiation of Adults and the Rite of Baptism for Children. Canon law makes the distinction this way: “What is prescribed in the canons on the baptism of an adult is applicable to all who are no longer infants but have attained the use of reason” (canon 852 §1).
 
Consequently, when the missal refers to infants at the Easter Vigil, it means those who are being baptized according to the Rite of Baptism for Children – any kid from newborn to first communion age.
 
After that, though, the RCIA kicks in.
 
Canon law again: The priest confirms a person he baptizes “who is no longer an infant or one already baptized whom he admits into the full communion of the Catholic Church” (canon 883 §2). And then, “A presbyter who has this faculty must use it for those in whose favor the faculty was granted” (885 §2.) That’s right, “must use it.”

In other words, every priest who baptizes anyone who is not a canonical infant is obliged to confirm the same child. As the ceremony continues, first communion follows.
You are not alone in your thoughts about what is pastorally advisable. According to CARA research from just a few years ago, 53% of the children of catechetical age being baptized at the Easter Vigil in parishes in the United States are not being confirmed. We have 53% noncompliance on this imperative from the Code of Canon Law. However, canon law states the reason as a benefit for the child “in whose favor the faculty was granted.” The child receives the gift of the Holy Spirit. That should not be delayed.
In short, any child you are planning to baptize and commune is a child you must also confirm. Any child below the age of first communion, you only baptize. The children who have reached the age of reason are to respond to the baptismal promises themselves.
As to anointing with chrism on the crown of the head, that is done for any infant baptized according to the Rite of Baptism for Children. Those who have reached the age of reason are not anointed on the crown of the head because they will be confirmed right after their baptism.

Confirmation names

Q:  Quick question re Confirmation:  Is there any canonical or liturgical prohibition on candidates taking a Confirmation name of the opposite sex?

A:  There is no official legislation anywhere on confirmation names. Nothing at all in the Rite of Confirmation, the Rite of Christian Initiation of Adults, the Code of Canon Law, or the Catechism of the Catholic Church. The clear implication is that the priest or bishop is supposed to use the candidate’s baptismal name, not a confirmation name.
But the practice is widely different. I never promote the taking of a confirmation name, but I tolerate it because of the customs associated with it.
There is no prohibition against taking a name of the opposite sex. Think of all the French and Spanish male first names that include “Mary”, from Jean-Baptiste-Marie Vianney to Jean-Marie Le Pen.

New Order of Celebrating Matrimony

Q:  If you could be so kind, I would like to know what the difference is between two of your book on the New Order of Celebrating Matrimony?
I purchased and read ONE LOVE – which I found helpful – and then I received a flyer in the mail from Liturgical Press marketing your new book: INSEPARABLE LOVE.  Could you let me know if ordering INSEPARABLE LOVE would be of great benefit to me.  It seems to replicate ONE LOVE, but maybe I am incorrect on first glance.  I look forward to hearing from you.

A:  Thanks for your comments on my book.  In a nutshell, One Love describes the difference between the first and second editions of the Order of Celebrating Matrimony. It is a pastoral book.

Inseparable Love is a paragraph-by-paragraph commentary on the entire Order of Celebrating Matrimony. It’s an academic book.
Inseparable Love does not replicate One Love, but rather explains the history of each part of the marriage ceremony. It explains how and why the revisions of the ceremony took place right after Vatican II. It compares our book with others in use in French Canada and Latin America.
Both are available from Liturgical Press. Thanks for asking.