Celebrant

Sacramentum Caritatis

The Holy Spirit and the eucharistic celebration

13. Against this backdrop we can understand the decisive role played by the Holy Spirit in the eucharistic celebration, particularly with regard to transubstantiation. An awareness of this is clearly evident in the Fathers of the Church. Saint Cyril of Jerusalem, in his Catecheses, states that we "call upon God in His mercy to send His Holy Spirit upon the offerings before us, to transform the bread into the body of Christ and the wine into the blood of Christ. Whatever the Holy Spirit touches is sanctified and completely transformed" (25). Saint John Chrysostom too notes that the priest invokes the Holy Spirit when he celebrates the sacrifice: (26) like Elijah, the minister calls down the Holy Spirit so that "as grace comes down upon the victim, the souls of all are thereby inflamed" (27). The spiritual life of the faithful can benefit greatly from a better appreciation of the richness of the anaphora: along with the words spoken by Christ at the Last Supper, it contains the epiclesis, the petition to the Father to send down the gift of the Spirit so that the bread and the wine will become the body and blood of Jesus Christ and that "the community as a whole will become ever more the body of Christ" (28). The Spirit invoked by the celebrant upon the gifts of bread and wine placed on the altar is the same Spirit who gathers the faithful "into one body" and makes of them a spiritual offering pleasing to the Father (29).

The Bishop, celebrant par excellence

39. While it is true that the whole People of God participates in the eucharistic liturgy, a correct ars celebrandi necessarily entails a specific responsibility on the part of those who have received the sacrament of Holy Orders. Bishops, priests, and deacons, each according to his proper rank, must consider the celebration of the liturgy as their principal duty (116). Above all, this is true of the Diocesan Bishop: as "the chief steward of the mysteries of God in the particular Church entrusted to his care, he is the moderator, promoter, and guardian of the whole of its liturgical life" (117). This is essential for the life of the particular Church, not only because communion with the Bishop is required for the lawfulness of every celebration within his territory, but also because he himself is the celebrant par excellence within his Diocese (118). It is his responsibility to ensure unity and harmony in the celebrations taking place in his territory. Consequently the Bishop must be "determined that the priests, the deacons, and the lay Christian faithful grasp ever more deeply the genuine meaning of the rites and liturgical texts, and thereby be led to an active and fruitful celebration of the Eucharist" (119). I would ask that every effort be made to ensure that the liturgies which the Bishop celebrates in his Cathedral are carried out with complete respect for the ars celebrandi, so that they can be considered an example for the entire Diocese (120).

Art at the service of the liturgy

41. The profound connection between beauty and the liturgy should make us attentive to every work of art placed at the service of the celebration. (122) Certainly an important element of sacred art is church architecture, (123) which should highlight the unity of the furnishings of the sanctuary, such as the altar, the crucifix, the tabernacle, the ambo and the celebrant's chair. Here it is important to remember that the purpose of sacred architecture is to offer the Church a fitting space for the celebration of the mysteries of faith, especially the Eucharist. (124) The very nature of a Christian church is defined by the liturgy, which is an assembly of the faithful (ecclesia) who are the living stones of the Church (cf. 1 Pet 2:5).

This same principle holds true for sacred art in general, especially painting and sculpture, where religious iconography should be directed to sacramental mystagogy. A solid knowledge of the history of sacred art can be advantageous for those responsible for commissioning artists and architects to create works of art for the liturgy. Consequently it is essential that the education of seminarians and priests include the study of art history, with special reference to sacred buildings and the corresponding liturgical norms. Everything related to the Eucharist should be marked by beauty. Special respect and care must also be given to the vestments, the furnishings and the sacred vessels, so that by their harmonious and orderly arrangement they will foster awe for the mystery of God, manifest the unity of the faith and strengthen devotion (125).

The location of the tabernacle

69. In considering the importance of eucharistic reservation and adoration, and reverence for the sacrament of Christ's sacrifice, the Synod of Bishops also discussed the question of the proper placement of the tabernacle in our churches. (196) The correct positioning of the tabernacle contributes to the recognition of Christ's real presence in the Blessed Sacrament. Therefore, the place where the eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church. It is therefore necessary to take into account the building's architecture: in churches which do not have a Blessed Sacrament chapel, and where the high altar with its tabernacle is still in place, it is appropriate to continue to use this structure for the reservation and adoration of the Eucharist, taking care not to place the celebrant's chair in front of it. In new churches, it is good to position the Blessed Sacrament chapel close to the sanctuary; where this is not possible, it is preferable to locate the tabernacle in the sanctuary, in a sufficiently elevated place, at the center of the apse area, or in another place where it will be equally conspicuous. Attention to these considerations will lend dignity to the tabernacle, which must always be cared for, also from an artistic standpoint. Obviously it is necessary to follow the provisions of the General Instruction of the Roman Missal in this regard. (197) In any event, final judgment on these matters belongs to the Diocesan Bishop.

Redemptionis Sacramentum

[18.] Christ's faithful have the right that ecclesiastical authority should fully and efficaciously regulate the Sacred Liturgy lest it should ever seem to be "anyone's private property, whether of the celebrant or of the community in which the mysteries are celebrated".38

[64.] The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself,142 "should ordinarily be given by the Priest celebrant himself. He may entrust it to a concelebrating Priest or occasionally, according to circumstances, to a Deacon, but never to a layperson.143 In particular cases and for a just cause, the homily may even be given by a Bishop or a Priest who is present at the celebration but cannot concelebrate".144

[73.] In the celebration of Holy Mass the breaking of the Eucharistic Bread - done only by the Priest celebrant, if necessary with the help of a Deacon or of a concelebrant - begins after the exchange of peace, while the Agnus Dei is being recited. For the gesture of breaking bread "carried out by Christ at the Last Supper, which in apostolic times gave the whole Eucharistic action its name, signifies that the faithful, though they are many, are made one Body in the communion of the one Bread of Life who is Christ, who died and rose for the world's salvation" (cf. I Cor 10:17).153 For this reason the rite must be carried out with great reverence.154 Even so, it should be brief. The abuse that has prevailed in some places, by which this rite is unnecessarily prolonged and given undue emphasis, with laypersons also helping in contradiction to the norms, should be corrected with all haste.155

2. The distribution of Holy Communion

[88.] The faithful should normally receive sacramental Communion of the Eucharist during Mass itself, at the moment laid down by the rite of celebration, that is to say, just after the Priest celebrant's Communion.172 It is the Priest celebrant's responsibility to minister Communion, perhaps assisted by other Priests or Deacons; and he should not resume the Mass until after the Communion of the faithful is concluded. Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law.173

3. The Communion of Priests

[97.] A Priest must communicate at the altar at the moment laid down by the Missal each time he celebrates Holy Mass, and the concelebrants must communicate before they proceed with the distribution of Holy Communion. The Priest celebrant or a concelebrant is never to wait until the people's Communion is concluded before receiving Communion himself.183

[98.] The Communion of Priest concelebrants should proceed according to the norms prescribed in the liturgical books, always using hosts consecrated at the same Mass184 and always with Communion under both kinds being received by all of the concelebrants. It is to be noted that if the Priest or Deacon hands the sacred host or chalice to the concelebrants, he says nothing; that is to say, he does not pronounce the words "The Body of Christ" or "The Blood of Christ".

[99.] Communion under both kinds is always permitted "to Priests who are not able to celebrate or concelebrate Mass".185

[105.] If one chalice is not sufficient for Communion to be distributed under both kinds to the Priest concelebrants or Christ's faithful, there is no reason why the Priest celebrant should not use several chalices.193 For it is to be remembered that all Priests in celebrating Holy Mass are bound to receive Communion under both kinds. It is praiseworthy, by reason of the sign value, to use a main chalice of larger dimensions, together with smaller chalices.

[123.] "The vestment proper to the Priest celebrant at Mass, and in other sacred actions directly connected with Mass unless otherwise indicated, is the chasuble, worn over the alb and stole".213 Likewise the Priest, in putting on the chasuble according to the rubrics, is not to omit the stole. All Ordinaries should be vigilant in order that all usage to the contrary be eradicated.

[124.] A faculty is given in the Roman Missal for the Priest concelebrants at Mass other than the principal concelebrant (who should always put on a chasuble of the prescribed color), for a just reason such as a large number of concelebrants or a lack of vestments, to omit "the chasuble, using the stole over the alb".214 Where a need of this kind can be foreseen, however, provision should be made for it insofar as possible. Out of necessity the concelebrants other than the principal celebrant may even put on white chasubles. For the rest, the norms of the liturgical books are to be observed.

[128.] Holy Mass and other liturgical celebrations, which are acts of Christ and of the people of God hierarchically constituted, are ordered in such a way that the sacred ministers and the lay faithful manifestly take part in them each according to his own condition. It is preferable therefore that "Priests who are present at a Eucharistic Celebration, unless excused for a good reason, should as a rule exercise the office proper to their Order and thus take part as concelebrants, wearing the sacred vestments. Otherwise, they wear their proper choir dress or a surplice over a cassock".218 It is not fitting, except in rare and exceptional cases and with reasonable cause, for them to participate at Mass, as regards to externals, in the manner of the lay faithful.

Chirograph of John Paul II

8. The importance of preserving and increasing the centuries-old patrimony of the Church spurs us to take into particular consideration a specific exhortation of the Constitution Sacrosanctum Concilium: "Choirs must be assiduously developed, especially in cathedral churches"[22]. In turn, the Instruction Musicam Sacram explains the ministerial task of the choir: "Because of the liturgical ministry it exercises, the choir (cappella musicale or schola cantorum) should be mentioned here explicitly. The conciliar norms regarding the reform of the Liturgy have given the choir's function greater prominence and importance. The choir is responsible for the correct performance of its part, according to the differing types of song, to help the faithful to take an active part in the singing. Therefore,... choirs are to be developed with great care, especially in cathedrals and other major churches, in seminaries and in religious houses of study"[23]. The schola cantorum's task has not disappeared: indeed, it plays a role of guidance and support in the assembly and, at certain moments in the Liturgy, has a specific role of its own.

From the smooth coordination of all - the priest celebrant and the deacon, the acolytes, the altar servers, the readers, the psalmist, the schola cantorum, the musicians, the cantor and the assembly - flows the proper spiritual atmosphere which makes the liturgical moment truly intense, shared in and fruitful. The musical aspect of liturgical celebrations cannot, therefore, be left to improvisation or to the arbitration of individuals but must be well conducted and rehearsed in accordance with the norms and competencies resulting from a satisfactory liturgical formation.

JPII Address—no references

Paschale Solemnitatis

[Section on Good Friday liturgy] 68. For veneration of the cross, let a cross be used that is of appropriate size and beauty, and let one or other of the forms for this rite be carried out with the splendor worthy of the mystery of our salvation. Both the invitation pronounced at the unveiling of the cross and the people's response should be made in song, and a period of respectful silence is to be observed after each act of veneration, with the celebrant standing and holding the raised cross.

81. The order for the Easter Vigil is arranged so that after the service of light and the Easter proclamation (which is the first part of the Vigil), Holy Church meditates on the wonderful works that the Lord God wrought for his people from the earliest times (the second part or liturgy of the word) to the moment when, together with those new members reborn in baptism (third part), she is called to the table prepared by the Lord for his Church, the commemoration of his death and resurrection, until he comes (fourth part). [87]

This liturgical order must not be changed by anyone on his own initiative.

82. The first part consists of symbolic acts and gestures, which require that they be performed in all their fullness and nobility so that their meaning, as explained by the introductory words of the celebrant and the liturgical prayers, may be truly understood by the faithful.

Insofar as possible, a suitable place should be prepared outside the church for the blessing of the new fire, whose flames should be such that they genuinely dispel the darkness and light up the night.

The paschal candle should be prepared, which for effective symbolism must be made of wax, never be artificial, be renewed each year, be only one in number, and be of sufficiently large size so that it may evoke the truth that Christ is the light of the world. It is blessed with the signs and words prescribed in the Missal or by the conference of bishops.

85. The readings from Sacred Scripture constitute the second part of the Vigil. They give the account of the outstanding deeds of the history of salvation, which the faithful are helped to meditate calmly upon by the singing of the responsorial psalm, by a silent pause, and by the celebrant's prayer.

The restored order for the Vigil has seven readings from the Old Testament, chosen from the law and the prophets, which are everywhere in use according to the most ancient tradition of East and West; and two readings from the New Testament, namely, from the apostles and from the gospel. Thus, the Church, "beginning with Moses and all the prophets," explains Christ's paschal mystery. [90] Consequently, wherever this is possible, all the readings should be read in order so that the character of the Easter Vigil, which demands that it be somewhat prolonged, be respected at all costs.

Where, however, pastoral conditions require that the number of readings be reduced, there should be at least three readings from the Old Testament, taken from the law and the prophets; and the reading from Exodus (ch. 14) with its canticle, must never be omitted.

1975 GIRM

14. Since by nature the celebration of Mass has the character of being the act of a community,[22] both the dialogues between celebrant and congregation and the acclamations take on special value;[23] they are not simply outward signs of the community's celebration, but the means of greater communion between priest and people.

34. The readings lay the table of God's word for the faithful and open up the riches of the Bible to them.[33] Since by tradition the reading of the Scriptures is a ministerial, not a presidential function, it is proper that as a rule a deacon or, in his absence, a priest other than the one presiding read the gospel. A reader proclaims the other readings. In the absence of a deacon or another priest, the celebrant reads the gospel.

42. There must be a homily on Sundays and holydays of obligation at all Masses that are celebrated with a congregation. It is recommended on other days, especially on the weekdays of Advent, Lent, and the Easter season, as well as on other feasts and occasions when the people come to church in large numbers.[37]

The homily should ordinarily be given by the priest celebrant.

47. It belongs to the priest celebrant to direct the general intercessions, by means of a brief introduction to invite the congregation to pray, and after the intercessions to say the concluding prayer. It is desirable that a deacon, cantor, or other person announce the intentions.[39] The whole assembly gives expression to its supplication either by a response said together after each intention or by silent prayer.

56. Since the eucharistic celebration is the paschal meal, it is right that the faithful who are properly disposed receive the Lord's body and blood as spiritual food as he commanded.[43] This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:

a. Lord's Prayer: this is a petition both for daily food, which for Christians means also the eucharistic bread, and for the forgiveness of sin, so that what is holy may be given to those who are holy. The priest offers the invitation to pray, but all the faithful say the prayer with him; he alone adds the embolism, "Deliver us," which the people conclude with a doxology. The embolism, developing the last petition of the Lord's Prayer, begs on behalf of the entire community of the faithful deliverance from the power of evil. The invitation, the prayer itself, the embolism, and the people's doxology are sung or are recited aloud.

b. Rite of peace: before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another.

The form the sign of peace should take is left to the conference of bishops to determine, in accord with the culture and customs of the people.

c. Breaking of the bread: in apostolic times this gesture of Christ at the last supper gave the entire eucharistic action its name. This rite is not simply functional, but is a sign that in sharing in the one bread of life which is Christ we who are many are made one body (see 1 Cor 10:17).

d. Commingling: the celebrant drops a part of the host into the chalice.

e. "Agnus Dei": during the breaking of the bread and the commingling, the "Agnus Dei" is as a rule sung by the choir or cantor with the congregation responding; otherwise it is recited aloud. This invocation may be repeated as often as necessary to accompany the breaking of the bread. The final reprise concludes with the words, "grant us peace."

f. Personal preparation of the priest: the priest prepares himself by the prayer, said softly, that he may receive Christ's body and blood to good effect. The faithful do the same by silent prayer.

g. The priest then shows the eucharistic bread for communion to the faithful and with them recites the prayer of humility in words from the Gospels.

h. It is most desirable that the faithful receive the Lord's body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they share in the chalice. Then even through the signs communion will stand out more clearly as a sharing in the sacrifice actually being celebrated.[44]

i. During the priest's and the faithful's reception of the sacrament the communion song is sung. Its function is to express outwardly the communicants' union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ's body more fully an act of community. The song begins when the priest takes communion and continues for as long as seems appropriate while the faithful receive Christ's body. But the communion song should be ended in good time whenever there is to be a hymn after communion.

An antiphon from the "Graduale Romanum" may also be used, with or without the psalm, or an antiphon with psalm from "The Simple Gradual" or another suitable song approved by the conference of bishops. It is sung by the choir alone or by the choir or cantor with the congregation.

If there is no singing, the communion antiphon in the Missal is recited either by the people, by some of them, or by a reader. Otherwise the priest himself says it after he has received communion and before he gives communion to the faithful.

j. After communion, the priest and people may spend some time in silent prayer. If desired, a hymn, psalm, or other song of praise may be sung by the entire congregation.

k. In the prayer after communion, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, the people make the prayer their own.

59. Every authentic celebration of the eucharist is directed by the bishop, either in person or through the presbyters, who are his helpers.[47]

Whenever he is present at a Mass with a congregation, it is fitting that the bishop himself preside over the assembly and associate the presbyters with himself in the celebration, if possible by concelebrating with them.

This is done not to add external solemnity, but to express in a clearer light the mystery of the Church, which is the sacrament of unity.[48]

Even if the bishop is not the celebrant of the eucharist but assigns someone else, he should preside over the liturgy of the word and give the blessing at the end of Mass.

78. It is desirable that as a rule an acolyte, a reader, and a cantor assist the priest celebrant; this form of celebration will hereafter be referred to as the "basic" or "typical" form. But the rite to be described also allows for a greater number of ministers.

A deacon may exercise his office in any of the forms of celebration.

109. The priest continues the eucharistic prayer according to the rubrics that are given for each of them. If the priest celebrant is a bishop, after the words "N. our Pope" or the equivalent, he adds: "and for me your unworthy servant."

The local Ordinary must be mentioned in this way: "N. our Bishop" (or "Vicar, Prelate, Prefect, Abbot"). Coadjutor and auxiliary bishops may be mentioned in the eucharistic prayer. When several are named, this is done with the collective formula, "N. our Bishop and his assistant bishops."[60] All these phrases should be modified grammatically to fit each of the eucharistic prayers.

A little before the consecration, the server may ring a bell as a signal to the faithful. Depending on local custom, he also rings the bell at the showing of both the host and the chalice.

II. Concelebrated Masses

Introduction

153. Concelebration effectively brings out the unity of the priesthood, of the sacrifice, and of the whole people of God. In addition to the times when the rite itself prescribes it, concelebration is also permitted at:

1. a. the chrism Mass and the evening Mass on Holy Thursday;

b. the Mass for councils, meetings of bishops, and synods;

c. the Mass for the blessing of an abbot;

2. in addition, with the permission of the Ordinary, who has the right to decide on the advisability of concelebration, at:

a. the conventual Mass and the principal Mass in churches and oratories when the needs of the people do not require that all the priests present celebrate individually;

b. the Mass for any kind of meeting of priests, either secular or religious.[62]

160. If neither a deacon nor other ministers assist in a concelebrated Mass, their functions are carried out by the concelebrants.

161. In the sacristy or other suitable place, the concelebrants put on the vestments usual for individual celebrants. For a good reason, however, as when there are more concelebrants than vestments, the concelebrants may omit the chasuble and simply wear the stole over the alb; but the principal celebrant always wears the chasuble.

162. When everything is ready, there is the usual procession through the church to the altar. The concelebrating priests go ahead of the principal celebrant.

163. On reaching the altar, the concelebrants and the celebrant make the prescribed reverence, kiss the altar, then go to their chairs. When incense is used, the principal celebrant incenses the altar, then goes to the chair.

Liturgy Of The Word

164. During the liturgy of the word, the concelebrants remain at their places, sitting or standing as the principal celebrant does.

165. As a rule the principal celebrant or one of the concelebrants gives the homily.

Liturgy Of The Eucharist

166. The rites for the preparation of the gifts are carried out by the principal celebrant; the other concelebrants remain at their places.

167. At the end of the preparation of the gifts, the concelebrants come near the altar and stand around it in such a way that they do not interfere with the actions of the rite and that the people have a clear view. They should not be in the deacon's way when he has to go to the altar in the performance of his ministry.

Manner Of Reciting The Eucharistic Prayer

168. The preface is said by the principal celebrant alone; the "Sanctus" is sung or recited by all the concelebrants with the congregation and the choir.

169. After the "Sanctus," the concelebrants continue the eucharistic prayer in the way to be described. Unless otherwise indicated, only the principal celebrant makes the gestures.

170. The parts said by all the concelebrants together are to be recited in such a way that the concelebrants say them in a softer voice and the principal celebrant's voice stands out clearly. In this way the congregation should be able to hear the text without difficulty.

A. "Eucharistic Prayer I, the Roman Canon"

171. The prayer, "We come to you, Father," is said by the principal celebrant alone, with hands outstretched.

172. The intercessions, "Remember, Lord, your people" and "In union with the whole Church," may be assigned to one of the concelebrants; he alone says these prayers, with hands outstretched and aloud.

173. The prayer, "Father, accept this offering," is said by the principal celebrant alone, with hands outstretched.

174. From "Bless and approve our offering to Almighty God, we pray" inclusive, all the concelebrants recite everything together in this manner:

a. They say "Bless and approve our offering" with hands outstretched toward the offerings.

b. They say "The day before he suffered" and "When supper was ended" with hands joined.

c. While saying the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; they look at the eucharistic bread and chalice as these are shown and afterward bow low.

d. They say "Father, we celebrate the memory of Christ" and "Look with favor" with hands outstretched.

e. From "Almighty God, we pray" to "the sacred body and blood of your Son" inclusive, they bow with hands joined; then they stand upright and cross themselves at the words, "let us be filled."

175. The intercessions, "Remember, Lord, those who have died" and "For our selves, too," may be assigned to one of the concelebrants; he alone says these prayers, with hands outstretched and aloud.

176. At the words, "Though we are sinners," all the concelebrants strike their breast.

177. The prayer, "Through Christ our Lord you give us all these gifts," is said by the principal celebrant alone.

178. In this eucharistic prayer the parts from "Bless and approve our offering" to "Almighty God, we pray" inclusive and the concluding doxology may be sung.

B. "Eucharistic Prayer II"

179. The prayer, "Lord, you are holy indeed," is said by the principal celebrant alone, with hands outstretched.

180. From "Let your Spirit come" to "May all of us who share" inclusive, all the concelebrants together say the prayer in this manner:

a. They say "Let your Spirit come" with hands outstretched toward the offerings.

b. They say "Before he was given up to death" and "When supper was ended" with hands joined.

c. While saying the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; they look at the eucharistic bread and the chalice as they are shown and afterward bow low.

d. They say "In memory of his death" and "May all of us who share" with hands outstretched.

181. The intercessions for the living, "Lord, remember your Church," and for the dead, "Remember our brothers and sisters," may be assigned to one of the concelebrants; he alone says the intercessions, with hands outstretched.

182. In this eucharistic prayer the parts from "Before he was given up to death" to "In memory of his death" inclusive and the concluding doxology may be sung.

C "Eucharistic Prayer III"

183. The prayer, "Father, you are holy indeed," is said by the principal celebrant alone, with hands outstretched.

184. From "And so, Father, we bring you these gifts" to "Look with favor" inclusive, all the concelebrants together say the prayer in this manner:

a. They say "And so, Father, we bring you these gifts" with hands outstretched toward the offerings.

b. They say "On the night he was betrayed" and "When supper was ended" with hands joined.

d. They say "Father, calling to mind" and "Look with favor" with hands outstretched.

185. The intercessions, "May he make us an everlasting gift" and "Lord, may this sacrifice," may be assigned to one of the concelebrants; he alone says these prayers, with hands outstretched.

186. In this eucharistic prayer the parts from "On the night he was betrayed" to "Father calling to mind" inclusive and the concluding doxology may be sung.

D. "Eucharistic Prayer IV"

187. The prayer, "Father, we acknowledge," is said by the principal celebrant alone, with hands outstretched.

188. From "Father, may this Holy Spirit" to "Lord, look upon this sacrifice" inclusive, all the concelebrants together say the prayer in this manner:

a. They say "Father, may this Holy Spirit" with hands outstretched toward the offerings.

b. They say "He always loved those" and "In the same way" with hands joined.

d. They say "Father, we now celebrate" and "Lord, look upon this sacrifice" with hands outstretched.

189. The intercessions, "Lord, remember those," may be assigned to one of the concelebrants; he alone says them, with hands outstretched.

190. In this eucharistic prayer the parts from "He always loved those" to "Father, we now celebrate" inclusive and the concluding doxology may be sung.

191. The concluding doxology of the eucharistic prayer may be sung or said either by the principal celebrant alone or together with all the concelebrants.

Communion Rite

192. Next, with hands joined, the celebrant introduces the Lord's Prayer; with hands outstretched, he then says this prayer itself with the other concelebrants and the congregation.

193. The embolism, "Deliver us," is said by the principal celebrant alone, with hands outstretched. All the concelebrants together with the congregation say the final acclamation, "For the kingdom."

194. After the deacon (or one of the concelebrants) says: "Let us offer each other the sign of peace," all exchange the sign of peace. The concelebrants who are nearer the principal celebrant receive the sign of peace from him ahead of the deacon.

195. During the "Agnus Dei," some of the concelebrants may help the principal celebrant break the eucharistic bread for communion, both for the concelebrants and for the congregation.

196. After the commingling, the principal celebrant alone says softly the prayer, "Lord Jesus Christ, Son of the Living God," or "Lord Jesus Christ, with faith in your love and mercy."

197. After this prayer, the principal celebrant genuflects and steps back a little. One by one the concelebrants come to the middle of the altar, genuflect, and reverently take the body of Christ from the altar. Then holding the eucharistic bread in the right hand, with the left hand under it, they return to their places. The concelebrants may, however, remain in their places and take the body of Christ from the paten presented to them by the principal celebrant or by one or more of the concelebrants, or from the paten as it is passed from one to the other.

198. Then the principal celebrant takes the eucharistic bread, holds it slightly raised above the paten, and, facing the congregation, says: "This is the Lamb of God."

With the concelebrants and the congregation he continues: "Lord, I am not worthy."

199. Then the principal celebrant, facing the altar, says softly: "May the body of Christ bring me to everlasting life" and reverently consumes the body of Christ. The concelebrants do the same. After them the deacon receives the body of Christ from the principal celebrant.

200. The blood of the Lord may be taken by drinking from the chalice directly, through a tube, with a spoon, or even by intinction.

201. If communion is received directly from the chalice, either of two procedures may be followed.

a. The principal celebrant takes the chalice and says quietly: "May the blood of Christ bring me to everlasting life."

He drinks a little and hands the chalice to the deacon or a concelebrant. Then he gives communion to the faithful or returns to the chair. The concelebrants approach the altar one by one or, if two chalices are used, two by two. They drink the blood of Christ and return to their seats. The deacon or a concelebrant wipes the chalice with a purificator after each concelebrant communicates.

b. The principal celebrant stands at the middle of the altar and drinks the blood of Christ in the usual manner.

But the concelebrants may receive the blood of the Lord while remaining in their places. They drink from the chalice presented by the deacon or by one of their number, or else passed from one to the other. Either the one who drinks from the chalice or the one who presents it always wipes it off. After communicating, each one returns to his seat.

202. If communion is received through a tube, this is the procedure. The principal celebrant takes the tube and says softly: "May the blood of Christ bring me to everlasting life." He drinks a little and immediately cleans the tube by sipping some water from a container at hand on the altar, then places the tube on the paten. The deacon or one of the concelebrants puts the chalice at a convenient place in the middle of the altar or at the right side on another corporal. A container of water for purifying the tubes is placed near the chalice, with a paten to hold them afterward.

The concelebrants come forward one by one, take a tube, and drink a little from the chalice. They then purify the tube, by sipping a little water, and place it on the paten.

203. If communion is received by using a spoon, the same procedure is followed as for communion with a tube. But care is to be taken that after each communion the spoon is placed in a container of water. After communion has been completed, the acolyte carries this container to a side table to wash and dry the spoons.

204. The deacon receives communion last. He then drinks what remains in the chalice and takes it to the side table. There he or the acolyte washes and dries the chalice and arranges it in the usual way.

205. The concelebrants may also receive from the chalice at the altar immediately after receiving the body of the Lord.

In this case the principal celebrant receives under both kinds as he would when celebrating Mass alone, but for the communion from the chalice he follows the rite that in each instance has been decided on for the concelebrants.

After the principal celebrant's communion, the chalice is placed on another corporal at the right side of the altar. The concelebrants come forward one by one, genuflect, and receive the body of the Lord; then they go to the side of the altar and drink the blood of the Lord, following the rite decided upon, as has just been said.

The communion of the deacon and the purification of the chalice take place as already described.

206. If the concelebrants receive communion by intinction, the principal celebrant receives the body and blood of the Lord in the usual way, making sure that enough remains in the chalice for their communion. Then the deacon or one of the concelebrants arranges the paten with the eucharistic bread and the chalice conveniently in the center of the altar or at the right side on another corporal. The concelebrants approach the altar one by one, genuflect, and take a particle, dip part of it into the chalice, and, holding a paten under their chin, communicate. Afterward they return to their places as at the beginning of Mass.

The deacon receives communion also by intinction and to the concelebrant's words: "The body and blood of Christ," makes the response: "Amen."

At the altar the deacon drinks all that remains in the chalice, takes it to the side table and there he or the acolyte purifies and dries it, then arranges it in the usual way.

Concluding Rite

207. The principal celebrant does everything else until the end of Mass in the usual way; the other concelebrants remain at their seats.

208. Before leaving, the concelebrants make the proper reverence to the altar; as a rule, the principal celebrant kisses the altar.

243. Preparations for giving communion under both kinds:

a. If communion is received from the chalice with a tube, silver tubes are needed for the celebrant and each communicant. There should also be a container of water for purifying the tubes and a paten on which to put them afterward.

b. If communion is given with a spoon, only one spoon is necessary.

c. If communion is given by intinction, care is to be taken that the eucharistic bread is not too thin or too small, but a little thicker than usual so that after being partly dipped into the precious blood it can still easily be given to the communicant.

1. Rite Of Communion Under Both Kinds Directly From The Chalice

244. If there is a deacon or another assisting priest or an acolyte:

a. The celebrant receives the Lord's body and blood as usual, making sure enough remains in the chalice for the other communicants. He wipes the outside of the chalice with a purificator.

b. The priest gives the chalice with purificator to the minister and himself takes the paten or ciborium with the hosts; then both station themselves conveniently for the communion of the people.

c. The communicants approach, make the proper reverence, and stand in front of the priest. Showing the host he says: "The body of Christ."

The communicant answers: "Amen" and receives the body of Christ from the priest.

d. The communicant then moves to the minister of the chalice and stands before him. The minister says: "The blood of Christ," the communicant answers: "Amen," and the minister holds out the chalice with purificator. For the sake of convenience, communicants may raise the chalice to their mouth themselves. Holding the purificator under the mouth with one hand, they drink a little from the chalice, taking care not to spill it, and then return to their place. The minister wipes the outside of the chalice with the purificator.

e. The minister places the chalice on the altar after all who are receiving under both kinds have drunk from it. If there are others who are not receiving communion under both kinds, the priest gives these communion, then returns to the altar. The priest or minister drinks whatever remains in the chalice and carries out the usual purifications.

245. If there is no deacon, other priest, or acolyte:

a. The priest receives the Lord's body and blood as usual, making sure enough remains in the chalice for the other communicants. He wipes the outside of the chalice with the purificator.

b. The priest then stations himself conveniently for communion and distributes the body of Christ in the usual way to all who are receiving under both kinds. The communicants approach, make the proper reverence, and stand in front of the priest. After receiving the body of Christ, they step back a little.

c. After all have received, the celebrant places the ciborium on the altar and takes the chalice with the purificator. All those receiving from the chalice come forward again and stand in front of the priest. He says: "The blood of Christ," the communicant answers: Amen, and the priest presents the chalice with purificator. The communicants hold the purificator under their mouth with one hand, taking care that none of the precious blood is spilled, drink a little from the chalice, and then return to their place. The priest wipes the outside of the chalice with the purificator.

d. After the communion from the chalice, the priest places it on the altar and if there are others receiving under one kind only, he gives them communion in the usual way, then returns to the altar. He drinks whatever remains in the chalice and carries out the usual purifications.

2. Rite Of Communion Under Both Kinds By Intinction

246. If there is a deacon, another priest assisting, or an acolyte present:

a. The priest hands this minister the chalice with purificator and he himself takes the paten or ciborium with the hosts. The priest and the minister of the chalice station themselves conveniently for distributing communion.

b. The communicants approach, make the proper reverence, stand in front of the priest, and hold the communion plate below their chin. The celebrant dips a particle into the chalice and, showing it, says: "The body and blood of Christ."

The communicants respond: "Amen," receive communion from the priest, and return to their place.

c. The communion of those who do not receive under both kinds and the rest of the rite take place as already described.

247. If there is no deacon, assisting priest, or acolyte present:

a. After drinking the blood of the Lord, the priest takes the ciborium, or paten with the hosts, between the index and middle fingers of one hand and holds the chalice between the thumb and index finger of the same hand. Then he stations himself conveniently for communion.

b. The communicants approach, make the proper reverence, stand in front of the priest, and hold a plate beneath their chin. The priest takes a particle, dips it into the chalice, and, showing it, says: "The body and blood of Christ."

The communicants respond: "Amen," receive communion from the priest, and return to their place.

c. It is also permitted to place a small table covered with a cloth and corporal at a suitable place. The priest places the chalice or ciborium on the table in order to make the distribution of communion easier.

d. The communion of those who do not receive under both kinds, the consumption of the blood remaining in the chalice, and the purifications take place as already described.

3. Rite Of Communion Under Both Kinds Using A Tube

248. In this case the priest celebrant also uses a tube when receiving the blood of the Lord.

250. If there is no deacon, other assisting priest, or acolyte present, the priest celebrant offers the chalice to each communicant in the way described already for communion from the chalice (no. 245). The minister standing next to him holds the container of water for purifying the tube.

252. If there is no deacon, other assisting priest, or acolyte present, the priest celebrant himself gives them the Lord's blood, after all receiving communion under both kinds have received the Lord's body.

VI. Chair For The Priest Celebrant And The Ministers, That Is, The Place Where The Priest Presides

271. The priest celebrant's chair ought to stand as a symbol of his office of presiding over the assembly and of directing prayer. Thus the best place for the chair is at the back of the sanctuary and turned toward the congregation, unless the structure or other circumstances are an obstacle (for example, if too great a distance would interfere with communication between the priest and people). Anything resembling a throne is to be avoided. The seats for the ministers should be so placed in the sanctuary that they can readily carry out their appointed functions.

299. Unless otherwise indicated, the chasuble, worn over the alb and stole, is the vestment proper to the priest celebrant at Mass and other rites immediately connected with Mass.

333. On obligatory memorials, on the weekdays of Advent until 16 December, of the Christmas season after 2 January, and of the Easter season after the octave of Easter, Masses for various needs and occasions are per se forbidden. But if some real need or pastoral advantage requires, at the discretion of the rector of the church or the priest celebrant, the Masses corresponding to such need or advantage may be used in a celebration with a congregation.

Voluntati Obsequens—no references

Liturgicae Instaurationes

6. In its sacramental sign value communion under both kinds expresses a more complete sharing by the faithful [27]. Its concession has as limits the determinations of the General Instruction of the Roman Missal (no. 242) and the norm of the Instruction of the Congregation for Divine Worship, Sacramentali Communione, on the extension of the faculty for administering communion under both kinds, June 29, 1970. b

a. Ordinaries are not to grant blanket permission but, within the limits set by the conference of bishops, are to specify the instances and celebrations for this form of communion. To be excluded are occasions when the number of communicants is great. The permission should be for specific, structured, and homogeneous assemblies.

b. A thorough catechesis is to precede admittance to communion under both kinds so that the people will fully perceive its significance.

c. Priests, deacons, or acolytes who have received institution should be present to offer communion from the chalice. If there are none of these present, the rite is to be carried out by the celebrant as it is set out in the General Instruction of the Roman Missal no. 245.c

c. The method of having the communicants pass the chalice from one to another or having them go directly to the chalice to receive the precious blood does not seem advisable. Instead of this, communion should be by intinction.

d. The first minister of communion is the priest celebrant, next deacons, then acolytes, in particular cases to be determined by the competent authority. The Holy See has the power to permit the appointment of other known and worthy persons as ministers, if they have received a mandate. Those lacking this mandate cannot distribute communion or carry the vessels containing the blessed sacrament.

The manner of distributing communion is to conform to the directives of the General Instruction of the Roman Missal (nos. 244-252)d and of the June 29, 1970 Instruction of this Congregation. Should there be any concession of a manner of distribution differing from the usual, the conditions the Apostolic See lays down are to be observed.

e. Wherever, for want of priests, other persons -- for example, catechists in mission areas -- receive from the bishop, with the concurrence of the Apostolic See, the right to celebrate the liturgy of the word and distribute communion, they are to refrain absolutely from reciting the eucharistic prayer. Should it seem desirable to read the institution narrative, they should make it a reading in the liturgy of the word. In the kind of assemblies in question, then, the recitation of the Lord's Prayer and the distribution of holy communion with the prescribed rite immediately follow the liturgy of the word.

f. Whatever the manner of distributing, great care is to be taken for its dignified, devout, and decorous administration and for forestalling any danger of irreverence. There is to be due regard for the character of the liturgical assembly and for the age, circumstances, and degree of preparation of the recipients [28].

Tres Abhinc

7. The celebrant genuflects only:

a. on going to or leaving the altar if there is a tabernacle containing the Blessed Sacrament;

b. after elevating the Host and the chalice;

c. after the doxology at the end of the Canon;

d. at communion, before the words Panem caelestem accipiam;

e. after the communion of the faithful, when he has placed the remaining Hosts in the tabernacle.

All other genuflections are omitted.

8. The celebrant kisses the altar only: at the beginning of Mass, while saying the Oramus te Domine, or on going to the altar, if the prayers at the foot of the altar are omitted; at the end of Mass before the blessing and dismissal of the people.

The kissing of the altar is otherwise omitted.

9. At the Offertory, after offering the bread and wine, the celebrant places on the corporal the paten with host and chalice, omitting the signs of the cross with paten and with chalice.

He leaves the paten, with the Host on it, on the corporal both before and after the Consecration.

10. In Masses celebrated with a congregation, even when not concelebrated, the celebrant may say the Canon aloud. In sung Masses he may sing those parts of the Canon that the rite for concelebration allows.

11. In the Canon, the celebrant:

a. begins the Te igitur standing erect and with hands outstretched;

b. makes one sign of the cross over the offerings at the words benedicas + haec dona, haec munera, haec sancta sacrificia illibata, in the prayer Te igitur. He makes no other sign of the cross over the offerings.

12. After the Consecration, the celebrant need not join thumb and forefinger; should any particle of the host have remained on his fingers, he rubs his fingers together over the paten.

13. The communion rite for priest and people is to have the following arrangement: after he says Panem caelestem accipiam, the celebrant takes the Host and, facing the people, raises it, saying the Ecce Agnus Dei, then adding three times with the people the Domine, non sum dignus. He then communicates himself with the Host and chalice and immediately distributes communion in the usual way to the people.

14. The faithful receiving communion at the chrism Mass on Holy Thursday may receive again at the evening Mass on the same day.

15. A Mass celebrated with a congregation should include, according to circumstances, either a period of silence or the singing or recitation of a Psalm or Canticle of praise, e.g., Ps 33 [34], I will bless the Lord, Ps 150, Praise the Lord in his sanctuary or the Canticle Bless the Lord [Dn 3:35] or Blessed are you, O Lord [1 Chr 29:10].

16. At the end of Mass the blessing of the people comes immediately before the dismissal. It is recommended that the priest recite the Placeat silently as he is leaving the altar.

Even Masses for the dead include the blessing and usual dismissal formulary, Ite, Missa est, unless the absolution follows immediately; in this case, omitting the blessing, the celebrant says: Benedicamus Domino and proceeds to the absolution.

17. In nuptial Masses the celebrant says the prayers Propitiare and Deus, qui potestate not between the Pater noster and its embolism, but after the breaking of Bread and the commingling, just before the Agnus Dei.

In a Mass celebrated facing the people the celebrant, after the commingling and a genuflection, may go to the bride and groom and say the prayers just mentioned. He then returns to the altar, genuflects, and continues the Mass in the usual way.

18. A Mass celebrated by a priest with failing sight or otherwise infirm and having an indult to say a votive Mass, may have the following arrangement.

a. The priest says the prayers and the preface of the votive Mass.

b. Another priest, a deacon, reader, or server is to do the readings from the Mass of the day or from a weekday Lectionary. If only a reader or server is present, he has permission also to read the gospel, but without the Munda cor meum, Iube, domine, benedicere and Dominus sit in corde meo. The celebrant however says the Dominus vobiscum before the reading of the gospel and at the end kisses the book.

c. The choir, the congregation, or even the reader may take the Entrance, Offertory, and Communion antiphons, and the chants between the readings.

26. The celebrant may wear the chasuble for the Asperges before Mass on Sundays, for the blessing and imposition of ashes on Ash Wednesday, and for the absolution over a coffin or grave.

27. A concelebrant must wear the vestments obligatory for individual celebration of Mass (Rite of Concelebration no. 12).

When there is a serious reason, for example, a large number of concelebrants and a lack of vestments, the concelebrants, with the principal celebrant always excepted, may leave off a chasuble but never the alb and stole.

Musicam Sacram—no references

Inter Oecumenici

32. Parts belonging to the choir or to the people and sung or recited by them are not said privately by the celebrant.

33. Nor are readings that are read or sung by the appropriate minister said privately by the celebrant.

36. In order that liturgical services may manifest a noble simplicity more attuned to the spirit of the times:

a. the celebrant and ministers shall bow to the choir only at the beginning and end of a service;

b. incensation of the clergy, apart from those who are bishops, shall take place toward each side of the choir, with three swings of the censer;

c. incensation shall be limited to the one altar where the liturgical rite is being celebrated;

d. kissing of the hand and of objects presented or received shall be omitted.

42. Melodies for parts to be sung in the vernacular by celebrant and ministers must have the approval of the competent, territorial ecclesiastical authority.

48. Until reform of the entire Ordo Missae, the points that follow are to be observed:

a. The celebrant is not to say privately those parts of the Proper sung or recited by the choir or the congregation.

b. The celebrant may sing or recite the parts of the Ordinary together with the congregation or choir.

c. In the prayers at the foot of the altar at the beginning of Mass Psalm 42 is omitted. All the prayers at the foot of the altar are omitted whenever there is another liturgical rite immediately preceding.

d. In solemn Mass the subdeacon does not hold the paten but leaves it on the altar.

e. In sung Masses the secret prayer or prayer over the gifts is sung and in other Masses recited aloud.

f. The doxology at the end of the canon, from Per ipsum through Per omnia saecula saeculorum. R. Amen, is to be sung or recited aloud. Throughout the whole doxology the celebrant slightly elevates the chalice with the host, omitting the signs of the cross, and genuflects at the end after the Amen response by the people.

g. In recited Masses the congregation may recite the Lord's Prayer in the vernacular along with the celebrant; in sung Masses the people may sing it in Latin along with the celebrant and, should the territorial ecclesiastical authority have so decreed, also in the vernacular, using melodies approved by the same authority.

h. The embolism after the Lord's Prayer shall be sung or recited aloud.

i. The formulary for distributing holy communion is to be, Corpus Christi. As he says these words, the celebrant holds the host slightly above the ciborium and shows it to the communicant, who responds: Amen, then receives communion from the celebrant, the sign of the cross with the host being omitted.

j. The last gospel is omitted; the Leonine Prayers are suppressed.

k. It is lawful to celebrate a sung Mass with only a deacon assisting.

l. It is lawful, when necessary, for bishops to celebrate a sung Mass following the form used by priests.

49. In Masses celebrated with a congregation, the lessons, epistle, and gospel are to be read or sung facing the people:

a. at the lectern or at the edge of the sanctuary in solemn Masses;

b. at the altar, lectern, or the edge of the sanctuary -- whichever is more convenient -- in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else.

50. In nonsolemn Masses celebrated with the faithful participating a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss.

52. For the reading or singing of the lessons, epistle, intervening chants, and gospel, the following is the procedure.

a. In solemn Masses the celebrant sits and listens to the lessons, the epistle, and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.

b. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.

c. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.

d. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar.

56. In places where the universal prayer or prayer of the faithful is already the custom, it shall take place before the offertory, after the Oremus, and, for the time being, with formularies in use in individual regions. The celebrant is to lead the prayer at either his chair, the altar, the lectern, or the edge of the sanctuary.

A deacon, cantor, or other suitable minister may sing the intentions or intercessions. The celebrant takes the introductions and concluding prayer, this being ordinarily the Deus, refugium nostrum et virtus (MR, Orationes diversae no. 20) or another prayer more suited to particular needs.

In places where the universal prayer or prayer of the faithful is not the custom, the competent territorial authority may decree its use in the manner indicated above and with formularies approved by that authority for the time being.

58. The Holy See alone can grant permission for use of the vernacular in those parts of the Mass that the celebrant sings or recites alone.

66. If the Mass is celebrated by someone else, the bishop should assist at the Mass in the vestments prescribed for the conferral of confirmation; they may be either of the color of the Mass or white. The bishop himself should give the homily and the celebrant should resume the Mass only after the conferral of confirmation.

72. As far as possible, the pastor himself or the one he delegates to assist at the marriage shall celebrate the Mass; if another priest assists at the marriage, the celebrant shall not continue the Mass until the rite of marriage has been completed.

The priest who only assists at the marriage but does not celebrate the Mass shall be vested in surplice and white stole and, if it is the local custom, also in cope; he shall also give the homily. But the celebrant is always to give the blessing after the Pater noster and before the Placeat.

92. In relation to the plan of the church, the chair for the celebrant and ministers should occupy a place that is clearly visible to all the faithful and that makes it plain that the celebrant presides over the whole community.

Should the chair stand behind the altar, any semblance of a throne, the prerogative of a bishop, is to be avoided.

98. Special care should be taken that the place for the faithful will assure their proper participation in the sacred rites with both eyes and mind. Normally there should be benches or chairs for their use but, in keeping with the Constitution art. 32, the custom of reserving places for special persons is to be suppressed.

Care is also to be taken to enable the faithful not only to see the celebrant and other ministers but also to hear them easily, even by use of modern sound equipment.

Sacram Liturgiam—no references

Sacrosanctum Concilium—no references

De Musica Sacra

93. The priest-celebrant is the presiding officer in all liturgical functions. All others participate in the service in their own proper manner. Thus:

a) Clerics present at a liturgical ceremony in the manner, and form prescribed by the rubrics, who fulfill the role of sacred or minor ministers or sing in the choir or schola cantorum, exercise a liturgical ministry which is direct, and proper to them by virtue of their ordination or elevation to the clerical state.

b) The laity also participate actively in the liturgy by virtue of their baptismal character which enables them, in their own way, to offer the divine Victim to God he Father with the priest in the holy sacrifice of the Mass itself (cf. Mystici Corporis Christi, June 29, 1943; AAS 35 [1943] 232-233; Mediator Dei, Nov. 20, 1947: AAS 39 [1947] 555-556).

c) Therefore, laity of the male sex, whether boys, young men, or adults, when appointed by competent ecclesiastical authority to serve at the altar or to perform the sacred music, and when they fulfill this office in the manner, and form prescribed by the rubrics, exercise a liturgical ministry which is direct, though delegated. If they are singers, they must be a part of the choir or schola cantorum.

94. In addition to observing the rubrics carefully, the priest-celebrant and the sacred ministers should endeavor to execute their song parts as correctly, distinctly, and artistically as possible.

95. When the ministers can be chosen for a liturgical function, preference should be given to those who have the greater singing ability, especially if it is a more solemn liturgical function or one which has more difficult chants, or is to be broadcast or televised.

96. The active participation of the faithful can be more easily brought about with the help of a commentator, especially in holy Mass, and in some of the more complex liturgical ceremonies. At suitable times he should briefly explain the rites themselves, and the prayers of the priest and ministers; he should also direct the external participation of the congregation, that is, their responses, prayers, and singing. Such a commentator may be used if the following rules are observed:

a) The role of commentator should properly be carried out by a priest or at least a cleric. If none is available, a layman of good Christian character, and well instructed in his duties may fill the role. Women, however, may never act as commentator; in case of necessity, a woman would be permitted only to lead the prayers, and singing of the congregation.

b) If the commentator is a priest or a cleric, he should wear a surplice, and stand in the sanctuary or near the Communion rail, or at the lectern or pulpit. If he is a layman, he should stand in a convenient place in front of the congregation, but not in the sanctuary or in the pulpit.

c) The explanations and directions to be given by the commentator should be prepared in writing; they should be brief, clear, and to the point; they should be spoken at a suitable time, and in a moderate tone of voice; they should never interfere with the prayers of the priest who is celebrating. In short, they should be a real help, and not a hindrance to the devotion of the congregation.

d) In directing the prayers of the congregation, the commentator should recall the prescriptions given above in paragraph 14c.

e) In those places where the Holy See has permitted the reading of the Epistle and Gospel in the vernacular after the Latin text has been chanted, the commentator may not substitute for the celebrant, deacon, or subdeacon in reading them.

f) The commentator should follow the celebrant closely, and so accompany the sacred action that it is not delayed or interrupted, and the entire ceremony carried out with harmony, dignity, and devotion.

Musicae Sacrae—no references

Mediator Dei

118. But the desire of Mother Church does not stop here. For since by feasting upon the bread of angels we can by a "sacramental" communion, as we have already said, also become partakers of the sacrifice, she repeats the invitation to all her children individually, "Take and eat Do this in memory of Me"[105] so that "we may continually experience within us the fruit of our redemption"[106] in a more efficacious manner. For this reason the Council of Trent, reechoing, as it were, the invitation of Christ and His immaculate Spouse, has earnestly exhorted "the faithful when they attend Mass to communicate not only by a spiritual communion but also by a sacramental one, so that they may obtain more abundant fruit from this most holy sacrifice."[107] Moreover, our predecessor of immortal memory, Benedict XIV, wishing to emphasize and throw fuller light upon the truth that the faithful by receiving the Holy Eucharist become partakers of the divine sacrifice itself, praises the devotion of those who, when attending Mass, not only elicit a desire to receive holy communion but also want to be nourished by hosts consecrated during the Mass, even though, as he himself states, they really and truly take part in the sacrifice should they receive a host which has been duly consecrated at a previous Mass. He writes as follows: "And although in addition to those to whom the celebrant gives a portion of the Victim he himself has offered in the Mass, they also participate in the same sacrifice to whom a priest distributes the Blessed Sacrament that has been reserved; however, the Church has not for this reason ever forbidden, nor does she now forbid, a celebrant to satisfy the piety and just request of those who, when present at Mass, want to become partakers of the same sacrifice, because they likewise offer it after their own manner, nay more, she approves of it and desires that it should not be omitted and would reprehend those priests through whose fault and negligence this participation would be denied to the faithful."[108]

Divini Cultus—no references

Tra le Sollicitudini

12. With the exception of the melodies proper to the celebrant at the altar and to the ministers, which must be always sung in Gregorian Chant, and without accompaniment of the organ, all the rest of the liturgical chant belongs to the choir of levites, and, therefore, singers in the church, even when they are laymen, are really taking the place of the ecclesiastical choir. Hence the music rendered by them must, at least for the greater part, retain the character of choral music.

By this it is not to be understood that solos are entirely excluded. But solo singing should never predominate to such an extent as to have the greater part of the liturgical chant executed in that manner; the solo phrase should have the character or hint of a melodic projection (spunto), and be strictly bound up with the rest of the choral composition.