Paul Turner’s Catholic Liturgy Blog

Readings in multiple languages

Q:  My parish has for many years had four or five readers read the first few verses of the first reading of Pentecost Sunday in multiple languages, culminating in the full scripture being read in English.  During the last few verses the non-English readers read aloud softly each in their own language while the English reader (on the microphone) was definitely the prominent voice.  Recently I have been told that what we are doing is not allowed, by Vatican decree, but I have been unable to find this.  Can you comment?

A:  Guidelines from the USCCB are here: http://www.usccb.org/prayer-and-worship/the-mass/frequently-asked-questions/guidelines-for-a-multilingual-celebration-of-mass.cfm. There is no provision for using multiple languages in the same reading, though it is permitted for the responsorial psalm. The gospel may be repeated in a second language – but both proclamations are to be complete and independent.
I am unaware of Vatican directives on this point, but by example papal liturgies never have one reading divided into different languages. Each reading is proclaimed in one language, and then the language often changes for the next reading.

Litany of the Saints at Confirmation

Q:  Some of our parishes want to use the Litany of the Saints for Confirmation Liturgy.  Where exactly should this take place? I realize that it should take place before the reception of the sacrament/anointing – and in that case also takes the place of the General Intercessions…but after the Kyrie? After the readings? What is recommended?

A:  Well, the Order of Confirmation does not envision this, but if you want to include it, I’d suggest placing it in a similar location as it falls in the baptism of adults: near the beginning of the sacramental ritual when the candidates are moving into position. So in the case of confirmation, either after the gospel and before the homily (22), after the homily (22) and before the renewal of baptismal promises (23).

Keep the penitential act.  I’d probably keep the universal prayer too.

 

Handlayings at Confirmation

Q:  In the Ritual for Confirmation under Section  II, 7-9, the Bishop may delegate specific priests to administer Confirmation.  OK, I get that.  In Section III #9, Confirmation is conferred through anointing and the laying on of the hand; – OK, that is Bishop and or his appointed or delegated Priest.     Then separately is the  “laying of hands” accompanied by the prayer Almighty God…
The next paragraph says the Priests who are at times associated with the principal minister join him in the laying of hands. (referring to the actual Confirmation laying hands.)  THEN the next paragraph, “through the laying of hands by the Bishop and the Concelebrating Priests…” which refers to the time of the “almighty God” prayer.  
 
So my question is: do any/all priests concelebrating with Bishop for the Confirmation Mass extend their hands in prayer during the “laying of hands” Almighty God prayer?
  • I see the ‘laying of hands’ during the anointing as specific to Bishop/invited delegate priests.
  • I see the ‘laying of hands’ during the Almighty God prayer as by all concelebrants at that particular Mass??
  • I see a difference in language from the “Priest who are so invited” to assist in Confirming; and “Concelebrating Priests” whose only role in the Confirmation ritual is extending of their hands in silent prayer with the Bishop.
 What’s your take?  Thank you!
A:I think all concelebrating priests may extend their hands with the prayer “Almighty God.” But I admit that paragraph 9 is very confusing on this point.

There are two handlayings. One is more of an extension of hands over the whole group while reciting the prayer “Almighty God.” The other is done as the bishop administers the sacrament. The rubbing of oil on the forehead, according to Paul VI and an interpretation from the Vatican (so I’m told), is considered the imposition of hands.
I’ve checked the Latin, and I think that the 3rd section of paragraph 9 would have benefitted from two commas and the removal of one definite article.  Here’s what the official translation says: “The priests who are at times associated with the principal minister in conferring the Sacrament join him in the laying of hands on all the candidates, but say nothing.”
Another way to translate it is this: “Priests, who are at times associated with the principal minister in conferring the Sacrament, join him in the laying of hands on all the candidates, but say nothing.”  The commas are in the Latin, and I think they make it clearer.
The Spanish translation, though, says this: “When some priests accompany the principal minister in conferring the Sacrament, they impose hands over all the candidates at the same time that he does, but in silence.”
IMHO, not a good translation.
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Q:  Do priests concelebrating a confirmation Mass with the bishop extend their hands during the prayer of confirmation?

==
A:  It appears that I never corrected this post from 2016, when I gave the wrong answer.
Only priests who will confirm some of the candidates extend their hands with the bishop. If the bishop is confirming alone, the priests do not participate in the prayer of confirmation, nor in the act of confirmation.
Look at Order of Confirmation 8, 9, 24 and 25.

Three readings at mass

Q.  When, if ever, is it appropriate, permitted, or required to have three readings at mass, outside of Sundays and Solemnities?

I ask because, for the Masses for Various Needs and Occasions and for the Ritual Masses, it’s not really clear to me when (if ever) three readings should be used. I see they all have options from the Old Testament and New Testament, but I don’t know whether three readings are intended to be used at those masses, or whether there are simply options from both the Old and New Testaments but only 2 readings should be used (one of which being the Gospel). I’m also unclear whether this means 3 readings are supposed to be used, or if 2 readings only in those masses are acceptable.

The documents, as far as I can tell, don’t really state it clearly. For example, para. 79 in the General Introduction to the Lectionary says “In Masses to which three readings are assigned, all three are to be used,” but I don’t know whether 3 options in the Lectionary itself is an indication that three readings are “assigned”, or whether those are simply the permissible options for a mass with 2 readings. The only masses for which I find a clear, unambiguous assignment of 3 readings are masses on Sundays and Solemnities. But even then, if a Mass for Various Needs is celebrated on a Sunday, is it a “Sunday Mass”?

A.  As you surmise, three readings are expected at Sundays and solemnities but not at other times. All those readings appear in masses for various needs and occasions in order to give options, but on a weekday only one reading should be selected before the gospel. In the rare instance when the bishop requests one of those masses be celebrated on an Ordinary Time Sunday, then you would use 3 readings. Ritual masses allow three readings but do not require them. You should find directions in the front material for each liturgical book, such as the forthcoming Order for Celebrating Matrimony, paragraphs 55 and 90.

The cross on Good Friday

Q:  Good Friday Rubric #33 states:

“After the celebration, the altar is stripped but the cross remains on the altar with two or four candlesticks.”

I assume the cross referred to is the veneration cross, from the showing/ veneration of the Holy Cross. What do we do with the cross on the Easter Vigil?  Leave it on the altar?  Place it in the narthex or outside w/white shroud?  Remove entirely?
Thanks again.  Your book has been a great resource to our parish.
A:  There is no direction pertaining to the cross after Good Friday. You are correct that the rubric refers to the cross used for adoration. If it is not otherwise on view at the church, it is sensible simply to put it away. In some places, it is the cross normally used for processions, worship, or veneration. Then it would go back to its usual place.
Thanks for your comment on my book, Glory in the Cross.

Conditional baptism

Q:  I have a question concerning conditional baptism. I looked in your book for priests on Celebrating Initiation and The Catechumenate Answer Book but couldn’t see any mention of it.   So I looked up Canon 869 which quotes the RCIA Appendix by saying the minister “should administer it in a private form.”   However, the Australian version of the same segment says: “the minister should explain beforehand the reasons why this is being done and a nonsolemn form of baptism is to be used.” #393

I am presuming that “nonsolemn” means it is not only shorter but also  private, as quoted in the canon. Would this be correct? Also, there doesn’t seem to be a special rite for conditional baptism as I think there used to be: (i.e. “If you are not already baptized, I baptize you …..etc) Is this correct?

Finally, if a baptism is celebrated privately due to the fact that there is no proof of baptism or the baptism that was performed is not recognized by the Catholic Church, can it stand alone so that the person can later be confirmed with his or her peers if he or she has been journeying with others preparing for full communion, or should it follow the baptism and if so, should it also be within a Eucharist so that the person can then go to Holy Communion – or can that also wait until the one baptized can join his or her peers? It would seem that if all three sacraments are celebrated together, but “privately,” that it presumes that only a very few would be present and therefore hardly what the occasion calls for!

A:    Yes, I interpret “non solemn” to mean “private”.

I try to avoid conditional baptisms. They are supposed to be done rarely only after a vigorous investigation has exhausted possibilities of resolution, but we’ve discovered that about 60% of the parishes in the US do a conditional baptism in a typical year. I try to make a decision yes or no, and then proceed accordingly. But if you must have a conditional baptism, then, yes, it should be private.

You’re right that there is no special formula for a conditional baptism. During the ceremony, the minister explains why he is going to baptize conditionally, and then he baptizes with the usual formula.

There is no official answer to your questions about what happens next, so to be on the safe side, I think the priest should request permission to confirm from the bishop, and to separate the confirmation from the baptism, treating the person more as a baptized candidate than a catechumen.

Holy Thursday Question

Q:  I have a Holy Thursday question for you.
 
Right now we are experiencing freezing rain and one of our parishes is currently without power…they have called to ask what to do if the power is not back on by tonight.  I would imagine there are building occupancy laws that would state the church could not gather if the power was out – so finding a way to inform parishioners and invite them to attend at a nearby parish.
The pastor asked what he should do – I said he could go to same parish and concelebrate there.  He asked “does the Mass have to be celebrated even if no people are present?” He feels Mass without the people would not be permitted.
 
Along the same lines – if multiple parishes were in the same situation of no power this evening and absolutely had to cancel the Mass what do they do tomorrow for communion?
 
Thank you for this consideration.
A:  I’m very sorry to hear about this situation you are facing right now. It’s horrible under any circumstances for people to be without power and facing the perils of freezing rain.

I think the best is for the parish without power to cancel its Holy Thursday services and urge people and priest to go to another place – if they can get there safely. If the priest cannot do that, he is under no obligation to celebrate mass on Holy Thursday. If he wants to anyway, ideally, he should get one other person to help and follow the Order of Mass with a Single Minister in the missal. He could then consecrate sufficient hosts for Friday. If he cannot find another person for the mass, well, there are plenty of priests (and bishops) who celebrate private mass. Under these circumstances, I’d say he’s free to do so.
If he cannot consecrate hosts for Friday, he could obtain some from another church. Or break into smaller parts the hosts he has on hand.  Or explain to people before the service what has happened, and offer what communions he can. He probably should receive communion himself, even though this is not a mass. Good Friday is just a different kind of celebration.
Be assured of my prayers for everyone’s safety.

Location of the tabernacle

 

Q:  If the pastor and parishioners desire to locate the tabernacle in the worship space rather than a side chapel, should it be placed to the side or to the center against a back wall?  I have an understanding of church history and practice in this regard, however, I am most interested in liturgical theology in the spirit of Vatican II.

A:  I think the more important question is, “How are you using the tabernacle?” If people receive communion from it at every mass, you are defeating the purpose of the altar. See my book, Whose Mass Is It? for more on this topic. The location of the tabernacle in the center of the back wall draws attention to it, but we build churches for the celebration of the mass, and the altar should be what catches the eye, and the place from which the people are fed.

Blessed Sacrament on Holy Thursday

Q:  Holy Thursday, the tabernacle is to be empty at the beginning of Mass with the doors open and the tabernacle candle extinguished; is it proper to reserve the Blessed Sacrament some place else before Mass, and possibly distributed during the Holy Thursday Communion Rite, or should it all be consumed before Mass begins?

A:  It’s best to reserve the Blessed Sacrament somewhere else; for example, in the sacristy. The hosts don’t have to be consumed before the mass.   Please do NOT distribute previously consecrated hosts during the Holy Thursday mass. That’s precisely why the tabernacle should be empty beforehand. No one gets “leftovers” on Holy Thursday.
Q:    Thanks, I appreciate your quick response. But I do want to clarify something about this; the Liturgy of Holy Thursday has us transfer the Blessed Sacrament to a place of repose that is not the main tabernacle in the church. Most places I’ve been at take it out of the church altogether to a place set up for just this occasion. Does this mean that if what was in the tabernacle before Holy Thursday Mass is taken to the sacristy, that we would have the Blessed Sacrament in two places at the end of Mass? And what regulations apply to reposing the Blessed Sacrament in places other than the main tabernacle of a parish church (at times other than at the end of Holy Thursday Mass)? I think I remember that parishes are not allowed to reserve it anywhere other than the main tabernacle, right? If so, wouldn’t reserving it before the Holy Thursday Mass in the sacristy be against that kind of regulation? Or am I just too deep into the weeds and need to just let “God supply” for what’s no big deal?
A:   I think you’re overthinking this. I set aside a space in the sacristy for the ciborium and the red candle. For the purposes of these days, I think it’s fine. There is no explicit legislation on where to put the reserved sacrament for Thursday and Friday. There’s little point in combining the reserved sacrament. Adoration is closed Thursday midnight, so even the temporary tabernacle is not open for viewing after that time. Ideally the Blessed Sacrament is kept in a more secluded – and secure – place.