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No doubt, there will be those who will see this as a message denouncing the sins done to Christ.
"In the Dioceses of England and Wales Holy Communion is to be received standing, though individual members of the faithful may choose to receive Communion while kneeling. However, when they communicate standing, it is recommended that the faithful bow in reverence before receiving the sacrament."
It is very good in parts, stressing the reverence required to approach the Lord.“ However, as A Reluctant Sinner notes "some traditional Catholics will be disappointed" in the way he stresses the rubric to be inserted into the Missal for England and Wales that standing and receiving on the hand are to be made the preference here, as an exception from the norm in the Universal Church. There are extensive footnotes in the Pastoral Letter which make sure that the nuance and detail of the Church's teaching are covered but I doubt if many priests read out the footnotes. It can be difficult for people to see that the norm can be something that is hardly ever done, either through disobedience or because an indult has been given to a particular place. The way the Letter puts it really gives every encouragement to stand at communion rather than kneel and to receive on the hand rather than on the tongue. This is what the Bishop's Conference appear to want but the constant drive for this is a little sad for those who want to keep doing what is , in fact, the universal norm in the Church and something hallowed by centuries of practice.
I notice that although the 2004 Instruction Redemptionis Sacrametnum is quoted in the footnotes and this is meant to be a detailed letter on ensuring reverence in receiving Holy Communion, there is no mention of another one of its injunctions - number 93. "The Communion-plate for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling." I wonder why that is?
(I also notice that the use of blessings for those unable to receive Holy Communion is also spoken of as perfectly "normal", although there is no mention of this practice in any rubric of the old or new missal or any of it's translations. I know that in many parishes, such "blessings" are given by the extraordinary ministers of Holy Communion. I've posted on this abuse before.)
The Letter says:
"The usual practice in our parishes is for the Sacred Host to be received on the hand, standing." (Usual where? I know of parishes in the Archdiocese of Westminster where it still "usual" for the faithful to kneel before Almighty God) and – when practical and prudent to do so reverently- for the Precious Blood to be received from the Chalice, also whilst standing. This practice of standing is now confirmed in the Liturgical Norm for England and Wales, just recently approved by the Congregation for Divine Worship in Rome.”
“This Norm together with the General Instruction of the Roman Missal also provide choices which each recipient is at liberty to make: to receive the Sacred Host in the hand or on the tongue, either standing or kneeling. Each way has its symbolic and spiritual meaning helping us to be profoundly aware of whom it is that we receive and the unity of faith we share.”
I can only wonder just what "symbolic and spiritual meaning" standing & receiving in the hand have? Seriously, what "spiritual meaning" can this actually have? Standing "symbolises" what exactly? Maybe Cardinal Ratzinger can enlighten us:
"..there is a story that comes from the sayings of the Desert Fathers, according to which the devil was compelled by God to show himself to a certain Abba Apollo. He looked black and ugly, with frighteningly thin limbs, but most strikingly, he had no knees. The inability to kneel is seen as the very essence of the diabolical.
(Spirit of the Liturgy)
Then-Cardinal Ratzinger also had this to say:
"Communion used to be received kneeling, which made perfectly good sense.The attitude of kneeling ought never to be allowed to disappear from the Church. It is the most impressive physical expression of Christian piety, by which, on one hand, we remain upright, looking out, gazing upon Him, but, on the other, we nonetheless bow down."
"'Man is never so great,' said John XXIII, 'as when he is kneeling'. And that is why I believe that this attitude, which was already one of the primitive forms of Old Testament prayer, is something essential for Christians." (God & the World)
And how can standing & receiving in the hand possibly help us "to be profoundly aware of whom it is that we receive and the unity of faith we share.”? Mgr Marini, papal Master of Ceremonies, has stated clearly that the reason the Holy Father only distributes to communicants kneeling and on the tongue is that this preference:
"better highlights the truth of the Real Presence in the Eucharist, helps the devotion of the faithful, and introduces [them] more easily to the sense of the mystery. These are aspects which, in our time, pastorally speaking, it is urgent to stress and recover."
I myself heard Mgr Marini reiterate this at the recent Adoratio Conference in Rome.
"I would recommend all faithful, including the religious, to receive Holy Communion reverently kneeling and on the tongue."
(Liturgy Circular, 7th October 2009)
His Eminence also addressed these words to his priests at the Convention on Sacred Liturgy on 2nd September 2010:
"Invite the faithful to receive Holy Communion kneeling, provide facilities for them to kneel at the Altar railings and help them to receive Holy Communion with reverence and devotion."
Cardinal Ranjith is, of course, not the only important voice calling out.
Interestingly, Cardinal Llovera, prefect of the Congregation for Divine Worship and Discipline of the Sacraments, speaking to Life Site News on July 22, 2009, stated:"It is the mission of the Congregation for Divine Worship and Sacraments to work to promote Pope Benedict's emphasis on the traditional practice of liturgy, such as reception of Communion on the tongue while kneeling."
"A priest for the faithful, but a Christian with them, he makes the prayer his own."
"Being Church has its source and its true meaning in the communion of love of the Father, the Son and the Holy Spirit: the Blessed Trinity is not only the model, but generates and moulds the Church as a mystery of communion.
We must begin from this truth, always and anew, in order to achieve a more intense understanding and experience of being Church: 'People of God. 'Body of Christ', 'Communion'. Otherwise we run the risk of reducing things to a horizontal dimension which perverts the identity of the Church and the announcement of the faith. The Church is not a social or philanthropic organisation, like many others that exist: she is the Community of God, she is a community which believes and loves, which adores the Lord Jesus and opens her ‘veils’ at the breath of the Holy Spirit; thus she is a community capable of evangelisation”.
Pope Benedict clearly states that Catholic dioceses, like Catholic development agencies, have a primary duty to proclaim the liberating truth of the Faith:
‘Many men and women of our time need to encounter the Lord, or to rediscover the beauty of the God Who is close, the God Who in Jesus Christ reveals His face as Father and calls us to recognise the meaning and value of life. The current moment of history is marked by lights and shadows. We are witnessing complex forms of behaviour: closure, narcissism, desire to possess and consume, sentiments and affections divorced from responsibility. There are many reasons for this disorientation which finds expression in profound existential unease, but underlying everything is the negation of the transcendent dimension of man and of the basic relationship with God. For this reason it is vital for Christian communities to promote valid and compelling itineraries of faith”.
Before Mass begins, the people gather in a spirit of recollection.And:
After the entrance chant, the Priest and the faithful sign themselves with the sign of the cross.But will we hear chant instead of hymns?
After the Liturgy of the Word, the people sit and the Offertory chant begins. The faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist.No mention of all the other things commonly brought up at the offertory! Cardinal Malcolm Ranjith told the story at the Adoratio Conference of being presented with a guitar at the Offertory and asking the person presenting it if it was his to keep. No it wasn't - the man wanted it back. The Cardinal asked what sort of an offering this was, when the gift was to be given back to the person offering it? He said he was therefore going to keep the guitar, much to the amazement of the person presenting it. (What use he would have for such an instrument, I'm not sure.)
It is desirable that the faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist and perhaps other gifts to relieve the needs of the Church and of the poor.An omission in the CTS booklet is that it indicates the priest simply says the offertory prayers and the people make the response. No mention that the offertory prayers can and usually should be said quietly. "Submissa voce dicens" in the Latin Missal. The U.S. text makes this clearer:
The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice...The U.S. text also makes clear, in a much more faithful translation of the Latin, that the Missal presumes the priest is facing eastwards, ad oreintem, for it explicitly mentions turning to face the people at particular points. "Versus ad populum" in the Latin Missal.
If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim: Blessed be God for ever.
Standing at the middle of the altar, facing the people, extending and then joining his hands, he says: Pray, brethren...Another dodgy bit comes at the sign of peace. No mention that it is not obligatory.It just says:
The Deacon or the priest, adds: Let us offer each other the sign of peace.
Then, if appropriate, the Deacon, or the Priest, adds:Although what neither of them bother to translate is the instruction that the priest only gives the sign of peace to the deacon or other minister. No mention of descending into the congregation or all and sundry on the sanctuary. An interpretation in continuity with the past would indicate it is simply given to the deacon, as in the usus antiquior:
Let us offer each other the sign of peace.
sacerdos pacem dat diacono vel ministro.At the Invitation to communion there is another omission in the CTS version:
The Priest genuflects takes the host and, holding it slightly raised above the paten or above the chalice says aloud: Behold the Lamb of God...The Latin text mentions facing the people, which would be pointless if the priest was facing the people all the way though, saying:
Sacerdos genuflectit, accipit hostiam, aliquantulum elevatum super patenam vel super calicem tenens, versus ad populum, clara voce dicit: Ecce Agnus Dei...The U. S. text again makes this clear:
The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud: Behold the Lamb of God...Further, it makes an accurate translation of the Latin in saying:
The Priest, facing the altar, says quietly: May the Body of Christ keep me safe for eternal life. And he reverently consumes the Body of Christ.Certainly, movement of the priest facing the altar and facing the people is presumed.
Communion Procession.The U. S. version avoids making any recommendation, although in fairness, neither does the Latin Missal.
The communicants come forward in a reverent procession. They receive Holy Communion standing and by making a preparatory act of reverence.
After this, he takes the paten or ciborium and approaches the communicants. The Priest raises a host slightly and shows it to each of the communicants, saying:
The Body of Christ.