Q: When clearing up after Mass, some sacristans pile up the ciborium and purificators on top of the chalice. Can you speak to reverence for the sacred vessels.

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A: I agree with you that these vessels should be treated with great reverence—even when they have been cleaned.

GIRM 183 and 192 say that the minister who purifies the vessels “arranges them as usual,” without saying what that means. In the past, it was “usual” for a priest to use a single chalice and small paten at every Mass. Between Masses these would usually be arranged with chalice on the bottom, then purificator, on top, and the paten on top of the purificator. Often he placed the pall on top of the paten, a chalice veil over the pall, and the tabernacle key on top. The GIRM never mentions this arrangement, but it may tolerate it as the usual way when these particular vessels are in use.

Regardless, your point is important. These are sacred vessels that should not be carried around carelessly. We use several chalices and patens for the communion of the faithful. I ask our servers and sacristans to carry no more than two vessels at a time or to use a tray to carry more.

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Q; Hello. What do you think of parishes including what normally would be a separated worship aid but using the pages of the parish bulletin as the worship aid? I’ve seen a variety of ways of it being used:  with the music and text, with the text only, only the titles of the songs, with the readings listed and so on. I realize it saves paper, but I also think (which seems to be the common argument) that it’s a distraction and it lessens the significance and reverence of the songs and texts that would normally be printed as a separate worship aid. 

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A: You lay out both sides of this argument very well, so people can make a judgment call that fits their community. If memory serves, I have seen the combined aid more commonly in some parts of Europe.

In my parish we’re using an online aid that people can access from their phones or tablets. Same arguments pro and con, but those who use it really like it, and it makes their participation easier.

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Q: Hi, Father Paul-
I was recently out of State and attended mass in the local parish.
When it came time for the Eucharist, we were instructed it would happen in 3 waves. The faithful were told to approach to receive in the following waves (guided by a man walking back and forth on the altar with his fingers up):
1-if you wish to receive in the hands
2-if you wish to receive on the tongue
3-if you wish to receive intiction from the priest
It was a bit chaotic, did not seem to be “in communion” and was quite distracting.

I did not get a chance to ask the priest about the process. It was not like this 2.5 years ago.  (I also did not get to ask about why he led the Prayer of St. Michael before the dismissal. This is so perplexing to me).

Thoughts?

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A: Those are three ways of receiving communion, but how odd that people were asked to publicly align themselves with each group. I can’t imagine why the staff thought that this was an improvement over their previous practice, but it doesn’t break any rules. And maybe they have their reasons.

Here’s a previous post on the Prayer of St. Michael: https://paulturner.org/prayer-to-michael-the-archangel/

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Q: There was a major eruption in our OCIA advisory group the other night when we were talking about Catholics that by reason of expediency are grouped in with Catechumen and Candidates.  This would obviously be those that were only Baptized Catholic and nothing further, those who received Penance and Eucharist and wish Confirmation.

The folks in the group insisted that they be also called Candidates.  I disagreed.  While the process may call for them to be ‘treated’ as a Catechumen ( uncatechized) or missing Sacraments, I don’t think its wise to muddy the waters further by calling them ‘Candidates’.

Thoughts?

And your wonderful new book on Candidates, Full Communion with Us, will be my reading for the Holiday break… with a highlighter handy.

Blessings upon all you do locally and for the broader Church!
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A: The typical edition in Latin never uses the word “candidate” for validly baptized Catholics preparing for confirmation and communion. But the English translation for use in the United States does—over and over again. See the basic principle in OCIA 400, and then the use of the term in 405 and 407 before going on to the optional rites for candidates, which may include these Catholics–as well as 589.

Because the OCIA applies the word “candidate” to baptized, uncatechized Catholics, it may be used for that group—at least in the United States.

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Q: In the third edition of the Missal, there are parts of the Order of the Mass that can be sung, and the missal provides music for that. In some cases, if the music is not provided, the rubric mentions that it can be said or sung, like in the case of the Profession of Faith, it says, “At the end of the homily, the Symbol or Profession of Faith or Creed, when prescribed, is either sung or said.”
Regarding the Penitential Act, I used to think that the “Act” is mainly the “striking of the breast.” Can this penitential act be also sung, and easily the “act” is neglected or simply forgotten. In that case, shall we call it “Penitential Act” or it simply becomes “Penitential Song.”
Thank you for your helpful insights.
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A: The expression “Penitential Act” refers to a part of the Mass. See GIRM 51 for a description. It’s not merely the action of striking the breast, but the complete set of words that express repentance.

Any form of it may be sung, and that does not change its title. It remains the Penitential Act.

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Q: I just wanted to ask if you you were aware of any additional developments on this topic either here (in the U.S.) or elsewhere? 

I’d also be interested in hearing any stories you’ve heard of dioceses rolling out additional guidelines on this and what worked (if it did).

I’ve been coming across more and more people who we would call “separated brethren” for whom Catholic triumphalism (on things we have no reason theologically to be triumphalist about) on this sort of thing has led to (understandable) abandonment of ecumenical commitment on their part. At some point the contempt becomes too much.

It is a small thing, but reception on Easter Vigil, regardless of situation, seems to be the norm everywhere.

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A: I’m not up to speed on such developments in the US or elsewhere, but I have laid out the basic issues in my book, Full Communion with Us. This takes into consideration ecumenical concerns and practical advice.

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Q: Hi Father, Is it possible to have a Baptism within a Nuptial Mass?

Context: The father of a couple getting married is seeking Baptism and has inquired if it could occur during the wedding.

Thank you.

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A: The liturgical books never envision this, and I don’t recommend it. You’d have to cobble something together on your own because there’s no official guidance—and I think that’s worth noticing.

Each of these sacraments is worth its own independent celebration.

Furthermore, if the baptism of an adult is taking place apart from the Easter Vigil, the bishop’s permission is required, and preliminary weeks of preparation and relevant rites are to be observed. It’s not as easy as you may think.

Here are some excerpts from the OCIA in the United States. The translation is different from the one currently in force in Australia, but these rules should be the same:

Introduction: 

23: The Sacraments of Initiation of adults (nos. 206-243) should be celebrated during the Easter Vigil itself (cf. nos. 8 and 17). …
26. Although the Order of Initiation should normally be arranged so that the Sacraments are celebrated during the Easter Vigil, it is nonetheless permitted, because of unusual circumstances and pastoral needs, that the rites of Election and of the Period of Purification and Enlightenment be celebrated outside Lent and the Sacraments themselves outside the Easter Vigil or Easter Day. …

29.  The “Election” should be celebrated about six weeks before the Sacraments of Initiation, so that there is enough time for the Scrutinies and Rites of Handing On. 
34. The Bishop can, for his own diocese:…

2) When appropriate, decide whether and when the Order of Initiation can be celebrated at other times (cf. no. 26).

3) Dispense from one Scrutiny in view of serious impediments or even, in exceptional circumstances, from two (cf. no. 331)….

Q: I guess my question is trifold. Can incense be used at Compline? Can lay people burn incense as a part of Compline? And can an electric incense burner be used for this? Thank you.

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A: GILH 261 says incense may be used for the gospel canticle at morning and evening prayer. It says nothing about incense at compline. So in general, the answer would be no, but if it were a one-off event, like the end of a retreat day, in my opinion, a standing pot of incense may be fine.

Laypersons may light incense, for example, when exposing the Blessed Sacrament when no priest or deacon is present. However, GILH 261 presumes that a priest is present when incense is used to incense the altar.

The liturgical documents do not cover electric incense burners, so you may make a prudent judgment.

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Q: We have hereabouts more and more, I am sorry to relate, younger clergy  “implementing” their own rubrics for the distribution and reception of Holy Communion, especially the introdcution of altar rails and kneelers for Holy Communion with the not so subtle implication that kneeling is proper and preferred and more reverent in spite of the GIRM adapation for USA.

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A: Here are previous posts: https://paulturner.org/kneeler-at-communion/, and https://paulturner.org/standing-for-communion/, and https://paulturner.org/kneeling-for-communion-2/.

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Q: This may be in Ars Celebrandi, but I am nevertheless posing the questions in form of a few “observations”.

There is a growing and distressing trend of concelebrants intincting at Mass. I have seen this as USCCB Masses, at cathedral and episcopal ceremonies, at priest funerals,  and other priest gatherings, etc. I am also told that in some places concelebrants are being instructed to “intinct.”

This seems very poor theology and also even poorer example to the faithful if there are occasions (also declining) when both kinds are available for them. And, of course, for the non-celebrants there is a different procedure. This is sometimes implemented by some to prevent communion in the hand.

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A: Yes, I cover intinction in my book Ars Celebrandi. It’s in the section on concelebration. The GIRM does permit concelebrants to intinct, but as I argue in my book, it implies that either all concelebrants do it, or none do it. I truly believe it’s in there as a charitable concern to parts of the world where wine is scarce and expensive, yet concelebrants need to consume the Blood of Christ. I agree it confuses the faithful, who may conclude from the practice that they may intinct as well—and they may not. I also point out that the principal celebrant never has permission to intinct. He is to drink from the chalice as usual, which shows the GIRM’s bias that drinking is preferred as the better sign.

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