Liturgy of the Catholic Church

Liturgy and Para-Liturgical Celebrations

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Mentioning the Mass Intention

And More on Multiple Chalices

ROME, OCT. 9, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: Unlike our present pastor, our former priest always would mention the intention for the Mass. Is this up to the individual priest? It gets printed in our bulletin, but I would hope the priest would mention who the Mass is for at some point, even though I know God knows who it is for. — L.S., St. Louis, Missouri

A: While there are no universal laws regarding this topic, some dioceses have published norms with common-sense indications that all priests may take into account.

My reply is inspired by the norms issued by the Diocese of Rome.

There is no requirement to mention the priest’s intention at the Mass. Thus, a mention in the bulletin or some other public notification is a legitimate option, especially when the pastor is aware that the person who requested the Mass will not be present at the celebration.

If the person or family who requested the intention wishes to be present, then it is good that the celebrant mention the name of the person for whom the Mass is being offered.

This may best be done either after the greeting at the beginning of Mass or as an intention of the prayer of the faithful.

The name should not normally be mentioned during the Eucharistic prayer. This naming is best left for funeral Masses, Masses at the notification of death, and significant anniversaries. The special formulas for funerals, especially in Eucharistic Prayers 2 and 3, were specifically composed with such occasions in mind and were not conceived for daily recitation.

It should be remembered that the Mass intention refers above all to the intention of the celebrating priest who took upon himself the commitment to celebrate for a specific intention when he accepted a stipend.

Since the Mass is infinite the priest may also have other personal intentions that may or may not be reflected in the Mass formula used.

For example, a priest may offer the Mass for a deceased soul while at the same time using the Mass formula “For Vocations,” with the personal intention of asking God to bless the Church with abundant vocations.

Likewise, while any person assisting at Mass is free to associate his prayer with the intention of the priest celebrant, he or she is also free to offer up participation at the Mass for any number of personal intentions.

We also have dealt amply with the topic of intentions and stipends in our columns of Feb. 22 and March 8 in 2005.
Follow-up: Using Multiple Ciboria and Chalices

In the wake of our comments on multiple vessels (Sept. 25) a reader asked: “When several chalices are prepared for a concelebrated Mass, my understanding is that it is correct to add water to the wine only in the ‘main’ chalice, and that it is not necessary to add water to the wine in all the chalices. Is there any official document in which this is specified?”

This point has been discussed by liturgists, but no consensus has been found. Nor am I aware of any official norms on this particular subject.

Some liturgists hold the position that it is sufficient to add water to the chalice of the principal chalice, which thus forms a moral unity with the other chalices for the purpose of consecration.

This argument is fairly solid from the theological standpoint, and there would certainly be no doubt that the consecration would be valid and licit.

It also solves the problem of the rather ungainly sight of a deacon or priest pouring a drop of water into several chalices already arrayed upon the altar.

It is not, however, universal liturgical practice. Many celebrants prefer to place water in all chalices, along with wine, so that all communicants can receive from wine that has been mixed with water according to ancient Church tradition.

This may be done in two ways. If there are only a couple of extra chalices, then wine and water, or just water (if the extra chalices are already prepared) may be placed in all of them during the preparation of the gifts.

If there are many chalices, then water and wine may be placed in all but the principal chalice when the chalices are prepared before Mass begins.

This latter solution is generally practiced by the Vatican sacristans for large concelebrations at St. Peter’s.



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Using Multiple Ciboria and Chalices

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.

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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.