Holy Thursday

 

Sacramentum Caritatis

Sunday assemblies in the absence of a priest

 

75. Rediscovering the significance of the Sunday celebration for the life of Christians naturally leads to a consideration of the problem of those Christian communities which lack priests and where, consequently, it is not possible to celebrate Mass on the Lord's Day. Here it should be stated that a wide variety of situations exists. The Synod recommended first that the faithful should go to one of the churches in their Diocese where the presence of a priest is assured, even when this demands a certain sacrifice. (211) Wherever great distances make it practically impossible to take part in the Sunday Eucharist, it is still important for Christian communities to gather together to praise the Lord and to commemorate the Day set apart for him. This needs, however, to be accompanied by an adequate instruction about the difference between Mass and Sunday assemblies in the absence of a priest. The Church's pastoral care must be expressed in the latter case by ensuring that the liturgy of the word -- led by a deacon or a community leader to whom this ministry has been duly entrusted by competent authority -- is carried out according to a specific ritual prepared and approved for this purpose by the Bishops' Conferences. (212) I reiterate that only Ordinaries may grant the faculty of distributing holy communion in such liturgies, taking account of the need for a certain selectiveness. Furthermore, care should be taken that these assemblies do not create confusion about the central role of the priest and the sacraments in the life of the Church. The importance of the role given to the laity, who should rightly be thanked for their generosity in the service of their communities, must never obscure the indispensable ministry of priests for the life of the Church. (213) Hence care must be taken to ensure that such assemblies in the absence of a priest do not encourage ecclesiological visions incompatible with the truth of the Gospel and the Church's tradition. Rather, they should be privileged moments of prayer for God to send holy priests after His own heart. It is touching, in this regard, to read the words of Pope John Paul II in his Letter to Priests for Holy Thursday 1979 about those places where the faithful, deprived of a priest by a dictatorial regime, would meet in a church or shrine, place on the altar a stole which they still kept and recite the prayers of the eucharistic liturgy, halting in silence "at the moment that corresponds to the transubstantiation," as a sign of how "ardently they desire to hear the words that only the lips of a priest can efficaciously utter." (214) With this in mind, and considering the incomparable good which comes from the celebration of the Eucharist, I ask all priests to visit willingly and as often as possible the communities entrusted to their pastoral care, lest they remain too long without the sacrament of love.

 

Redemptionis Sacramentum

[87.] The First Communion of children must always be preceded by sacramental confession and absolution.169 Moreover First Communion should always be administered by a Priest and never outside the celebration of Mass. Apart from exceptional cases, it is not particularly appropriate for First Communion to be administered on Holy Thursday of the Lord's Supper. Another day should be chosen instead, such as a Sunday between the Second and the Sixth Sunday of Easter, or the Solemnity of the Body and Blood of Christ, or the Sundays of Ordinary Time, since Sunday is rightly regarded as the day of the Eucharist.170 "Children who have not attained the age of reason, or those whom" the Parish Priest "has determined to be insufficiently prepared" should not come forward to receive the Holy Eucharist.171 Where it happens, however, that a child who is exceptionally mature for his age is judged to be ready for receiving the Sacrament, the child must not be denied First Communion provided he has received sufficient instruction.

 

 

 

 

Chirograph of John Paul II—no references

 

JPII Address—no references

 

Paschale Solemnitatis

38. The greatest mysteries of the redemption are celebrated yearly by the Church beginning with the evening Mass of the Lord's Supper on Holy Thursday and ending with Vespers of Easter Sunday. This time is called "the triduum of the crucified, buried and risen"; [42] it is also called the "Easter Triduum" because during it is celebrated the paschal mystery, that is, the passing of the Lord from this world to his Father. The Church, by the celebration of this mystery through liturgical signs and sacramentals, is united to Christ, her spouse, in intimate communion.

 

 

42. The chants of the people, and also of the ministers and the celebrating priest, are of special importance in the celebration of Holy Week and particularly of the Easter Triduum because they add to the solemnity of these days and also because the texts are more effective when sung.

 

The episcopal conferences are asked, unless provision has already been made, to provide music for those parts which should always be sung, namely:

 

a) the general intercessions of Good Friday; the deacon's invitation and the acclamation of the people;

 

b) chants for the showing and veneration of the cross;

 

c) the acclamations during the procession with the paschal candle and the Easter proclamation, the responsorial "Alleluia," the litany of the saints, and the acclamation after the blessing of water.

 

Since the purpose of sung texts is also to facilitate the participation of the faithful, they should not be lightly omitted; such texts should be set to music. If the text for use in the liturgy has not yet been set to music, it is possible, as a temporary measure, to select other similar texts that are set to music. It is, however, fitting that there should be a collection of texts set to music for these celebrations, paying special attention to:

 

a) chants for the procession and blessing of palms, and for the entrance into the church;

 

b) chants to accompany the procession with the Holy oils;

 

c) chants to accompany the procession with the gifts on Holy Thursday in the evening Mass of the Lord's Supper, and hymns to accompany the procession of the Blessed Sacrament to the place of repose;

 

d) the responsorial psalms at the Easter Vigil, and chants to accompany the sprinkling with blessed water.

 

Music should be provided for the passion narrative, the Easter proclamation, and the blessing of baptismal water. Obviously, the melodies should be of a simple nature in order to facilitate their use.

 

In larger churches where the resources permit, a more ample use should be made of the Church's musical heritage, both ancient and modern, always ensuring that this does not impede the active participation of the faithful.

 

 

IV. Holy Thursday Evening Mass of the Lord's Supper

 

44. With the celebration of Mass on the evening of Holy Thursday, "the Church begins the Easter Triduum and recalls the Last Supper in which the Lord Jesus, on the night he was betrayed, showing his love for those who were his own in the world, he gave his body and blood under the species of bread and wine offering to his Father and giving them to the Apostles so that they might partake of them, and he commanded them and their successors in the priesthood to perpetuate this offering." [50]

 

45. Careful attention should be given to the mysteries that are commemorated in this Mass: the institution of the Eucharist, the institution of the priesthood, and Christ's command of brotherly love; the homily should explain these points.

 

46. The Mass of the Lord's Supper is celebrated in the evening, at a time that is more convenient for the full participation of the whole local community. All priests may concelebrate, even if on this day they have already concelebrated the Chrism Mass or if, for the good of the faithful, they must celebrate another Mass. [51]

 

47. Where pastoral considerations require it, the local ordinary may permit another Mass to be celebrated in churches and oratories in the evening and, in the case of true necessity, even in the morning, but only for those faithful who cannot otherwise participate in the evening Mass. Care should nevertheless be taken to ensure that celebrations of this kind do not take place for the benefit of private persons or of small groups, and that they are not to the detriment of the main Mass.

 

According to the ancient tradition of the Church, all Masses without the participation of the people are forbidden on this day. [52]

 

48. The tabernacle should be completely empty before the celebration. [53] Hosts for the communion of the faithful should be consecrated during that celebration. A sufficient amount of bread should be consecrated to provide also for communion the following day.

 

49. For the reservation of the Blessed Sacrament, a place should be prepared and adorned in such a way as to be conducive to prayer and meditation; that sobriety appropriate to the liturgy of these days is enjoined, to the avoidance or suppression of all abuses. [55]

 

When the tabernacle is in a chapel separated from the central part of the church, it is appropriate to prepare the place of repose and adoration there.

 

50. During the singing of the hymn "Gloria in excelsis," in accordance with local custom, the bells may be rung but should thereafter remain silent until the "Gloria in excelsis" of the Easter Vigil, unless the conference of bishops or the local ordinary, for a suitable reason, has decided otherwise. [56] During the same period, the organ and other musical instruments may be used only for the purpose of supporting the singing. [57]

 

51. The washing of the feet of chosen men which, according to tradition, is performed on this day, represents the service and charity of Christ, who came "not to be served, but to serve." [58] This tradition should be maintained, and its proper significance explained.

 

52. Gifts for the poor, especially those collected during Lent as the fruit of penance, may be presented in the offertory procession while the people sing "Ubi caritas est vera." [59]

 

53. It is more appropriate that the Eucharist be borne directly from the altar by the deacons or acolytes, or extraordinary ministers, at the moment of communion for the sick and infirm who must communicate at home, so that, in this way, they may be more closely united to the celebrating Church.

 

54. After the postcommunion prayer, the procession forms with the crossbearer at its head. The Blessed Sacrament, accompanied by lighted candles and incense, is carried through the church to the place of reservation, to the singing of the hymn "Pange lingua" or some other eucharistic song. [60] This rite of transfer of the Blessed Sacrament may not be carried out if the liturgy of the Lord's passion will not be celebrated in that same church on the following day. [61]

 

55. The Blessed Sacrament should be reserved in a closed tabernacle or pyx. Under no circumstances may it be exposed in a monstrance.

 

The place where the tabernacle or pyx is situated must not be made to resemble a tomb, and the expression tomb is to be avoided: for the chapel of repose is not prepared so as to represent the Lord's burial but for the custody of the eucharistic bread that will be distributed in communion on Good Friday.

 

56. After the Mass of the Lord's Supper, the faithful should be encouraged to spend a suitable period of time during the night in the church in adoration before the Blessed Sacrament that has been solemnly reserved. Where appropriate, this prolonged eucharistic adoration may be accompanied by the reading of some part of the gospel of Saint John (ch. 13-17).

 

From midnight onward, however, the adoration should be made without external solemnity, for the day of the Lord's passion has begun. [62]

 

57. After Mass, the altar should be stripped. It is fitting that any crosses in the church be covered with a red or purple veil, unless they have already been veiled on the Saturday before the fifth Sunday of Lent. Lamps should not be lit before the images of saints.

 

1975 GIRM

3. The celebration of Mass also proclaims the sublime mystery of the Lord's real presence under the eucharistic elements, which Vatican Council II[6] and other documents of the Church's magisterium[7] have reaffirmed in the same sense and as the same teaching that the Council of Trent had proposed as a matter of faith.[8] The Mass does this not only by means of the very words of consecration, by which Christ becomes present through transubstantiation, but also by that spirit and expression of reverence and adoration in which the eucharistic liturgy is carried out. For the same reason the Christian people are invited in Holy Week on Holy Thursday and on the solemnity of Corpus Christi to honor this wonderful sacrament in a special way by their adoration.

 

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;

 

157. A concelebration in which the priests of any diocese concelebrate with their own bishop, especially at the chrism Mass on Holy Thursday and on the occasion of a synod or pastoral visitation, is to be held in high regard. Concelebration is likewise recommended whenever priests gather together with their bishop during a retreat or at any other meeting. That sign of the unity of the priesthood and of the Church itself which marks every concelebration stands out even more clearly in the instances mentioned.

 

158. For a particular reason, having to do either with the meaning of the rite or of the liturgical feast, to celebrate or concelebrate more than once on the same day is permitted as follows:

a. One who has celebrated or concelebrated the chrism Mass on Holy Thursday may also celebrate or concelebrate the evening Mass.

b. One who has celebrated or concelebrated the Mass of the Easter Vigil may celebrate or concelebrate the second Mass of Easter.

c. All priests may celebrate or concelebrate the three Masses of Christmas, provided the Masses are at their proper times of day.

d. One who concelebrates with the bishop or his delegate at a synod or pastoral visitation, or concelebrates on the occasion of a meeting of priests, may celebrate another Mass for the benefit of the people.[67] This holds also, in analogous circumstances, for gatherings of religious.

 

336. The funeral Mass has first place among the Masses for the dead and may be celebrated on any day except solemnities that are days of obligation, Holy Thursday, the Easter triduum, and the Sundays of Advent, Lent, and the Easter season.

Voluntati Obsequens—no references

 

 

Liturgicae Instaurationes—no references

 

Tres Abhinc

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

 

 

Musicam Sacram—no references

 

Inter Oecumenici—no references

 

Sacram Liturgiam—no references

 

Sacrosanctum Concilium—no references

 

De Musica Sacra

83. However, during the seasons, and days just mentioned, the following exceptions to the rule may be made:

 

 

a) the organ may be played, and other instruments used on holy days of obligation, and holidays (except Sundays), on the feasts of the principal local patron saint, the titular day, and the dedication anniversary of the local church, the titular or founder's day of a religious congregation, and on the occasion of some extraordinary solemnity;

b) the organ only (including the harmonium or reed organ) may be used on the third Sunday of Advent, and the fourth Sunday of Lent, on Thursday of Holy Week during the Mass of Chrism, and during the solemn evening Mass of the Last Supper from the beginning to the end of the hymn Gloria in excelsis Deo;

c) the organ only may be used at Mass, and Vespers for the sole purpose of supporting the singing.

Local Ordinaries may determine more precisely the application of these prohibitions, and permissions according to the approved local or regional customs.

 

 

84. Throughout the Sacred Triduum, from the midnight before Holy Thursday until the hymn Gloria in excelsis Deo of the Solemn Mass of the Easter Vigil, the organ or harmonium shall remain completely silent, excepting the instance mentioned in paragraph 83b.

 

This prohibition holds even for private devotions during the Sacred Triduum; no exceptions or contrary custom are to be tolerated.

 

Musicae Sacrae—no references

 

Mediator Dei—no references

 

Divini Cultus—no references

 

Tra le Sollicitudini—no references