And More on Spanish Homilies
ROME, SEPT. 25, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: Can you advise as to the correct procedure when arranging ciboria and chalices on the altar following the receiving of the gifts? Given that during a large celebration there will be a number of chalices and ciboria, is it appropriate to arrange them symmetrically giving pride of place to the celebrant’s chalice and ciborium? There are those self-proclaimed liturgists who would insist that as there “is only ONE bread and ONE body,” only the celebrant’s chalice and paten/ciborium should be placed centrally on the corporal and the additional vessels should be placed “to one side.” This seems to me to fly in the face of consecration of the elements. — I.M., Island of Jersey, United Kingdom
A: Among the most explicit norms touching on this theme are the norms published by the U.S. bishops’ conference on Communion under both kinds. Although these norms have no legal force outside of the States, they are indicative and have been approved by the Holy See.
Among other practical suggestions they say:
“32. Before Mass begins, wine and hosts should be provided in vessels of appropriate size and number. The presence on the altar of a single chalice and one large paten can signify the one bread and one chalice by which we are gathered ‘into the one Body of Christ, a living sacrifice of praise.’ When this is not possible, care should be taken that the number of vessels should not exceed the need.
“At the Preparation of the Gifts
“36. The altar is prepared with corporal, purificator, Missal, and chalice (unless the chalice is prepared at a side table) by the deacon and the servers. The gifts of bread and wine are brought forward by the faithful and received by the priest or deacon or at a convenient place. (Cf. GIRM, no. 333). If one chalice is not sufficient for Holy Communion to be distributed under both kinds to the Priest concelebrants or Christ’s faithful, several chalices are placed on a corporal on the altar in an appropriate place, filled with wine. It is praiseworthy that the main chalice be larger than the other chalices prepared for distribution.”
On the one hand, these norms present the preferred situation of a single chalice and one large paten. On the other, they bow to the reality of many different situations and wisely abstain from offering rigid proposals for all circumstances.
This same flexibility may be used in responding to the question at hand.
While certainly pride of place must always be given to the celebrant’s chalice and paten, placing them directly in front of him, other chalices and ciboria may be arranged either beside the principal vessels on a single large corporal or on other corporals placed upon the altar.
In some very large concelebrations with many vessels, a special corporal covering almost the entire altar table and placed before Mass is sometimes used, as the vessels take up most of the available space.
Among the factors to be taken into account is the number of vessels. If we are speaking of but one or two extra vessels, then having everything on a single corporal is probably preferable. If there are many vessels, then extra corporals would be preferred, located in such a way so as not to block the view of the main vessels and also respecting common-sense symmetry and aesthetics.
Other elements to be considered include the size of the altar, the logistics of the various movements, the number of concelebrants and faithful, and the method chosen for distributing holy Communion. Since all of these might vary from one celebration to the next, there is no universal rule that can be applied to all cases.
* * *
Follow-up: Spanish Homilies Read by a Layman
Several attentive readers offered input on our Sept. 11 commentary regarding a layman reading a priest’s homily in Spanish.
Some readers illustrated the huge difficulties faced by many priests seeking to accommodate the influx of Spanish-speaking parishioners throughout the continental United States, including in some unexpected regions.
One reader pointed out these difficulties are often compounded by the fact that not all immigrants speak the same variety of Spanish. And there are even rural immigrants from countries such as Peru and Mexico for whom Spanish is not their first language.
In such cases, even standard Spanish can leave them perplexed in a similar way as happens to English-speaking Americans visiting England who discover the truth behind Churchill’s quip that they are two countries separated by the same language.
In my earlier reply I had supposed that the solution of simultaneous translation was rather uncommon. An experienced reader, however, informed me that this is often the preferred and best solution in many parishes.
He wrote: “Simultaneous translation maintains the original ‘communicative’ rapport of the pastor with his flock. My recent experience of this situation in the USA is that the level of English among the [Spanish-speaking] listeners is extremely diverse. Some will understand 100%, others 80%, 50%, etc. Those who have no knowledge of English have the live translation, and they can also perceive the personality of the priest in his intonations, facial expressions and gestures. It establishes a much more personal relationship than simply listening to a written text read to them.
“I have seen priests do this in an engaging way that manages to create a very lively rapport with the congregation, even without the homilists’ speaking a single word of their language. In the situation described, there are surely people willing to do the simultaneous translation and, in the end, all will benefit greatly from it.”
If an immediate simultaneous translation is not feasible, but it is possible for someone to translate the text of the homily ahead of time, then I believe that the best solution is that the priest preach the homily in English and after each paragraph or principal point some other person read the translation, preferably using a different microphone.
While I know of no official document forbidding it, I still maintain that having a layperson read the whole homily in lieu of the priest is not a proper solution. The nature of the homily as a communication of the ordained minister should be preserved as far as possible.
Likewise it is necessary to avoid even the appearance of any confusion of ministerial roles or of a layperson delivering the homily. Most regular parishioners are capable of distinguishing between a layperson reading and preaching the homily. But in the highly mobile U.S. society, visitors are frequent, and it is best to avoid all possibility of scandal.
It is also true that some input from the lay reader is inevitable as nobody can read a text without putting himself into it. Words that are read are never merely someone else’s communication.