Institutio Generalis Missalis Romani addons II

III. Ritual Changes

A. Liturgy of the Word

Several articles from the recently revised introduction to the Lectionary for Mass have been added, including the insistence that the order of readings be strictly adhered to (357) and that non-biblical texts never be substituted for the Lectionary text. (57) The division of any readings into parts, except for the Passion, is prohibited by the new Institutio. (109) The readings are always given from the ambo in Masses with a congregation. (58) While the new Institutio recommends the singing of the Responsorial psalm (61), it notes that "if the psalm cannot be sung, then it should be recited in a way more suited to fostering meditation on the word of God." (61)

The profession of faith is described by the new Institutio as "a way for all the people gathered together to respond to the word of God" by which "the great mysteries of the faith may be recalled and confirmed before their celebration in the Eucharist is begun." (67) Likewise, the General Intercessions are seen as a response to the Word of God by the faithful who, "exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all." (69) To the prior descriptions of this prayer is added the recommendation that the intentions be sober, discrete and brief, "expressing the needs of the whole community." (71)

Silence

The Institutio's section on sacred silence has been expanded, recommending that "even before the celebration itself, it is praiseworthy for silence to be observed in church, in the sacristy and adjacent areas, so that all may dispose themselves for the sacred rites which are to be enacted in a devout and fitting manner." (45) Admonishing that the Liturgy of the Word "must be celebrated in such a way as to promote meditation," (56) the Institutio cautions against "any kind of haste which impedes recollection" and recommends brief moments of silence throughout the liturgy, especially after the readings and the homily so that the word of God may be "taken into the heart by the fostering of the Holy Spirit." (56)

Music

Following an introduction almost identical to the 1975 edition which commends and contextualizes sacred music at Mass, (40) the new Institutio recalls that liturgical law requires the use of music on Sundays and Holy Days of obligation, but the complete absence of singing on weekdays should be guarded against. (40) A re-emphasis on the privileged place of Gregorian chant as "more proper to the Roman liturgy" is included, though "other kinds of sacred music, polyphony in particular, are not in any way to be excluded, provided that they correspond with the spirit of the liturgical action and that they foster the participation of all the faithful." (41)

A preference for singing many parts of the Mass is expressed in the new Institutio by the introduction of the phrase "is either sung or recited" at the profession of faith (137), the Lamb of God (155), Preface (216), the Kyrie (125) and the Gloria. (126) Songs or hymns may never be substituted for either the Agnus Dei or the other chants of the Mass. (366) Finally, more specific direction for the use of the organ during Advent (used with moderation) and Lent (permitted for accompanying sustained singing) is included. (313)

B. Liturgy of the Eucharist

The sections of the Institutio recommending the reception by the faithful of Communion consecrated at that Mass "just as the priest himself is bound to do," (85) on the reciting of the Communion antiphon "either by the faithful, or by a group of them, or by a reader" (87) and care for providing for the reception of Communion by cantors (86) have been slightly expanded.

Communion under both kinds

In the light of the significant growth of the practice of the reception of the Eucharist under both kinds, the new Institutio has restructured and expanded this section. The occasions on which Communion under both kinds may be permitted, in addition to those found in the ritual books, now include:

* for priests who are not able to celebrate or concelebrate;

 * for the deacon and others who perform some role at Mass;

 * for community members at their conventual Mass or what in some places is known as the "community" Mass, for seminarians, for all who are engaged in spiritual exercises or are participating in a spiritual or pastoral conference. (283)

In addition, the bishop may establish norms for the distribution of Communion under both kinds for his own diocese "which must be observed even in the churches of religious orders and in celebrations with small groups." (283) A broader authority is also given to the diocesan Bishop to permit Communion under both kinds "whenever it seems appropriate to the priest to whom charge of a given community has been entrusted as their own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason." (283) Norms established by a Conference of Bishops in regard to how the Eucharist is distributed to the faithful are to be confirmed by the Apostolic See. (283)

Cleansing of Sacred Vessels

Several changes regarding the cleansing of sacred vessels are also introduced. Whatever remains of the Precious Blood after Communion is completely consumed at the altar by the priest, deacon or instituted acolyte, who ministers the chalice. (284b, 279) The vessels may be left on a side table, placed on a corporal to be cleansed immediately after Mass by the priest, deacon, one of the concelebrants, or an instituted acolyte. (163, 279) The extraordinary minister is noticeably omitted from the list of those entrusted with the cleansing of the sacred vessels.

In every Mass, Communion should be offered under the form of bread (284c), and care should be taken that no surplus of the Blood of Christ remains after Communion. (285a) More detailed directions concerning the procedure for the distribution of Communion by intinction are also given. (285b)

The sacrarium, only incidentally referenced in prior liturgical documents, is recommended and described as the place in the sacristy "into which water from the cleansing of sacred vessels and linens is poured." (334)

IV. Sacred Things

The sanctuary is defined as "the place where the altar stands, the word of God is proclaimed, and the priest, deacon and other ministers exercise their offices." (295)

The Altar

As a rule, every church should have a single, fixed and dedicated altar (303) which "signifies to the assembly of the faithful the one Christ and the one Eucharist of the Church" (303) and "represents Christ Jesus, the Living Stone (1 Peter 2:4; see Eph. 2:20) more clearly and permanently" (298) than does a moveable altar.

The Institutio admits, however, of instances in the renovation of churches when an old altar, impossible to move without compromising its artistic value, "is so positioned that it makes the participation of the people difficult." (303) In such instances, another fixed and dedicated altar may be erected. The old altar is then no longer decorated in a special way and the liturgy is celebrated only on the new fixed altar. (303)

A new paragraph is added cautioning that nothing should be placed upon the altar except for an indicated list of what is required for the celebration of Mass. (306) Even flowers are to be arranged modestly and with moderation around the altar but never on top of it. (305) A paragraph on the arrangement of altar flowers likewise notes that during Lent the decorating of the altar with flowers is prohibited, except on Laetare Sunday, solemnities and feast days. In the same way, a certain moderation is exercised during the Advent Season when altar flowers convey "the character of the season but which should not anticipate the full joy of the Nativity of the Lord." (305)

The Altar Cross

Where the previous Institutio spoke only of an altar or processional cross, the revised Institutio speaks always of "a cross with the figure of Christ crucified upon it." (308, 122) This cross, "positioned either on the altar or near it," should be clearly visible not only during the liturgy, but at all times recalling "for the faithful the saving passion of the Lord, [and] remain[ing] near the altar even outside of liturgical celebrations." (308)

The Ambo

To the previous descriptions of the ambo is added the summary observation that "the dignity of the ambo requires that only a minister of the word should approach it." (309) Likewise, as often as possible, the readings should be delivered from the ambo. (58)

The Chair for the priest Celebrant and Other Chairs

The new Institutio reiterates the statement from the 1975 edition that "the best place for the chair is at the head of the sanctuary," (310) but to the previous list of exceptions are added instances "where the tabernacle is positioned medially behind the altar." (310) To this section is also added a description of sanctuary chairs for concelebrants and priests present in choir (310), the deacon ("near that of the celebrant") and the seats for other ministers which are to be arranged so that "the ministers are easily able to fulfill the office assigned to them," and yet are "clearly distinguished from the seats for clergy." (310)

The Tabernacle

The section on the place of reservation of the Blessed Sacrament has been adjusted and expanded. (314-317) It begins by recalling the instruction Eucharisticum Mysterium 54 with the general statement that "the Most Blessed Sacrament should be reserved in a tabernacle in a part of the church which is noble, worthy, conspicuous, well decorated and suitable for prayer." (314) The requirements summarized in the previous Institutio are repeated: that there should be only one tabernacle, which is immovable, solid, unbreakable, locked, and not transparent.

A paragraph on the location of the tabernacle then begins by citing the Eucharisticum Mysterium 55, recalling that "the tabernacle in which the Most Blessed Sacrament is reserved not be on the altar on which Mass is celebrated." (315) This is immediately followed by a reminder that the location of the tabernacle should always be determined "according to the judgment of the diocesan Bishop." (315) Two options for such a location follow:

* either in the sanctuary, apart from the altar of celebration, in the most suitable form and place, not excluding on an old altar which is no longer used for celebration;

 * or even in another chapel suitable for adoration and the private prayer of the faithful, and which is integrally connected with the church and is conspicuous to the faithful.

A description of the sanctuary lamp (316) is then followed by the admonition that "none of the other things prescribed according to the norm of law concerning the reservation of the Most Blessed Sacrament should be forgotten." (317)

Sacred Vessels

The paragraphs on sacred vessels (327-333) have been rewritten, with a stronger emphasis on the character of sacred vessels as "clearly distinguished from those [vessels] designed for every day use." (332) Described as holding a place of honor at the eucharistic celebration, these vessels "in which the bread and wine are offered, consecrated and consumed," (327) are to be made "from noble metal." (328) If the metal is of a lesser quality or produces rust, the interior is to be fully gold-plated. (328) It is only following a formal action of the Conference of Bishops and confirmation by the Apostolic See that "other solid materials which, in the common estimation of the region are regarded as noble" (329) may be used. Preference "is always to be given to materials that do not break easily or deteriorate." (328)

Sacred Images

A new introductory paragraph has been added to the section on sacred images, setting their use in an eschatological frame:

 In the earthly liturgy, the Church participates in a foretaste of the heavenly liturgy, which is celebrated in the holy city Jerusalem, towards which she tends as a pilgrim and where Christ sits at the right hand of God. By so venerating the memory of the saints, the Church hopes for some small part and company with them. (318)

This is followed by an expanded description of the purpose of these "images of the Lord, the Virgin Mary, and the saints" which are "displayed in sacred buildings for the veneration of the faithful, and may be so arranged that they guide the faithful to the mysteries of the faith which are celebrated there." (318) While the cautions of the previous document regarding limiting the number and placement of images in churches are retained, their duplication has been prohibited "as a rule." (318)

Bread for the Eucharist

The paragraph on the composition of bread for the Eucharist is brought more closely into conformity with canon 924, with the added requirements that the bread must be made only from wheat and recently baked. (320)

Incense

Incense is explained at greater length in the new Institutio, observing that "incensation is an _expression of reverence and prayer as signified in the Sacred Scriptures (cf. Ps. 140:2; Rev. 8:3)." (276) After placing incense in the censer, the priest blesses the incense with a silent sign of the cross (277) and makes a profound bow before and after incensing a person or thing, (277)

Blessing of Sacred Things

There is an increased emphasis throughout the revised Institutio on the care of all things destined for liturgical use, including everything associated with the altar (350), and liturgical books, which should be "revered in the liturgical action as signs and symbols of supernatural things, and hence, retain true dignity, beauty and distinction." (350) Thus the tabernacle (314), organ (313), ambo (309), presidential chair (310), vestments for priests deacons and lay ministers (335), sacred vessels (333), and all things destined for use in the liturgy should receive the requisite blessing.

V. Adaptations and Inculturation

The ninth chapter of the Institutio Generalis summarizes the "Adaptations which are the competence of Bishops and Conferences of Bishops." Adaptations in the liturgy are seen as a response to the Council's call to foster that "full, conscious and active participation which is required by the nature of the Liturgy itself and to which the faithful, in virtue of their state, have a right and duty." (386) Thus have certain points of "accommodation and adaptation" been assigned to "the judgment either of the diocesan Bishop or of the Conference of Bishops." (386)

The role of the diocesan bishop is then revisited, for from him "in some sense the life in Christ of [the] faithful is derived and is dependent." (387) He must, therefore, "foster, govern and watch over the liturgical life in his diocese." (387) In addition to his primary task of nourishing all with the spirit of the sacred Liturgy, the Institutio assigns him four actions in adapting the liturgy to the life of his diocese:

* the governance of the discipline of concelebration;

 * the establishment of norms for altar servers;

 * the establishment of norms for distribution of Holy Communion under both kinds;

 * the establishment of norms for the construction and ordering of church buildings.

Other tasks of adaptation are within the competence of Conferences of Bishops:

* to prepare and approve a complete edition of the Roman Missal in the vernacular language and to submit it for the recognitio of the Apostolic See; (389)

 * to define, with the recognitio of the Apostolic See, those adaptations to the Roman Missal which are indicated in the Institutio, (390) such as:

* gestures and posture of the faithful;

 * gestures of veneration to the altar and the Book of the Gospels;

 * texts of various chants;

 * readings from Sacred Scripture for special circumstances;

 * the form of the gesture of peace;

 * the manner of receiving Holy Communion;

 * material for the altar and the sacred furnishings, especially the sacred vessels, and also materials, form and color of the liturgical vestments;

 * inclusion in the Missal of Directories or Pastoral Instructions; (390)

 * to carefully prepare translations of biblical texts for use at Mass, in a language "which responds to the capacity of the faithful and which is suitable for public proclamation, while maintaining those characteristics that are proper to the different manners of speaking employed in the biblical books"; (391)

 * to prepare translations of other liturgical texts " in such a way that while respecting the nature of each language, the sense of the original Latin text is fully and faithfully rendered. In carrying this out, it is well to keep in mind the different literary genres which are employed in the Missal, such as the presidential orations, the antiphons, acclamations, responses, litanic supplications, and so on." (392) The proclamatory dimension of such texts is not to be neglected, for such texts are destined to be "read aloud or sung in the course of a celebration." (392) The language used should be accommodated to the faithful, but should be "nevertheless noble and marked by literary quality." (392)

 * to approve appropriate melodies for the Mass and to judge which "musical forms, melodies, and musical instruments may be admitted into divine worship, in that they are truly apt for sacred use or can be rendered apt." (393)

 * to draw up a proper calendar for the country to be approved by the Apostolic See. In such calendars "only celebrations of the greatest importance should take precedence" over Sunday, and the liturgical year should not be obscured by secondary elements. (394) Similarly, "each diocese should have its own calendar and Proper of Masses." (394)

 * to propose "variants and points of deeper adaptation in order that the sacred celebration" facilitate the participation and spiritual good of a people in light of their mentality and customs in accord with article 40 of the Constitution on the Sacred Liturgy. (395) A series of steps to be followed in such proposals are then outlined in keeping with the Holy See's Instruction, Inculturation and the Roman Liturgy. (395) The Institutio then recalls the indispensable need for the "instruction of the clergy and faithful in a wise and orderly fashion" (396) in preparation for receiving any such adaptations.

 The Institutio then cautions that such adaptations not compromise the accord between each particular Church and the Church universal, "not only as to the doctrine of the faith and the sacramental signs, but even as to the usages universally admitted by apostolic and unbroken tradition." (397) Such common usages are maintained "not only so that errors may be avoided, but even with the purpose of handing on the faith in its integrity." (397)

The Institutio concludes by describing the "notable and valuable part of the liturgical treasure and patrimony of the Catholic Church" which is the Roman Rite, admonishing that any diminishing of this treasure would gravely harm the universal Church.

Through the centuries, the Roman Rite has not only "conserved the liturgical usages that had their origin in the city of Rome, but has also in a deep, organic and harmonious way incorporated into itself certain others, thus acquiring a certain _supra-regional character.'" (397) Both the identity and unity of the Roman Rite are today expressed in the Latin typical editions and the approved and confirmed vernacular editions derived from them. (397)

Thus the Institutio insists that the liturgy should not be changed in the interest of inculturation unless "a real and certain need of the Church demands it and with all proper care that new forms in some way grow organically from already existing forms." Thus understood, "inculturation requires a necessary amount of time, lest in a hasty and incautious manner the authentic liturgical tradition suffer contamination." (398) Inculturation is not aimed at creating new rites, and approved innovations may not be "at variance with the distinctive character of the Roman Rite." (398) The Institutio closes with a summary description of the Missale Romanum: "Thus the Roman Missal, although in a diversity of languages and in a certain variety of customs, must in the future be maintained as a means to the integrity and unity of the Roman Rite, and as its outstanding sign." (399)

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