A corporal work of mercy.

A corporal work of mercy.
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Showing posts with label GIRM for Canada. Show all posts
Showing posts with label GIRM for Canada. Show all posts

Saturday 7 May 2016

Priests and Bishops of Canada : STOP beating up Catholics who KNEEL for Holy Communion! Where is mercy?

An email from a friend in a Canadian Diocese, contains the following information about a recent occurrence:


At a funeral last week, the person knelt for Holy Communion. She was refused to be given Holy Communion until she stood but was allowed to receive on the tongue.


Page 44, Paragraph 160 of GIRM for Canada (General Instruction on the Roman Missal), present in the front of every Roman Missal in every church in Canada states:

160. The Priest then takes the paten or ciborium and approaches the communicants, who usually come up in procession.
    It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves and, still less, to hand them on from one to another among themselves. In the Dioceses of Canada, Holy Communion is to be received standing, though individual members of the faithful may choose to receive Communion while kneeling. When standing before the minister to receive Holy Communion, the faithful should make a simple bow of the head. When receiving Holy Communion on the tongue, they reverently join their hands; when receiving Holy Communion in the hand, they reverently open their hands placing one beneath the other, and they consume the host immediately upon receiving it.


From this perspective, the then-Cardinal Ratzinger assured that: "Communion only reaches its true depth when it is supported and surrounded by adoration" [The Spirit of the Liturgy (Ignatius Press, 2000), p. 90]. For this reason, Cardinal Ratzinger maintained that “the practice of kneeling for Holy Communion has in its favor a centuries-old tradition, and it is a particularly expressive sign of adoration, completely appropriate in light of the true, real and substantial presence of Our Lord Jesus Christ under the consecrated species” [cited in the Letter "This Congregation" of the Congregation for Divine Worship and the Discipline of the Sacraments, 1 July 1, 2002].

It is important to note that Pope Francis has not changed what Pope Benedict began. While in large "Papal" Masses, he generally does not distribute Holy Communion to the lay faithful, he has been quite consistent with Deacons kneeling for Communion. If one wishes to make a distinction, "well that is a Deacon," one should look up the definition of, clericalist



The question must be asked.

Why are you as priests and bishops doing this to the faithful and allowing it? The GIRM clearly acknowledges the right of the individual to kneel notwithstanding the general norm.

Fathers, do you not know this? If you do not know it, you do now.

Listen to me. If you do know it and you are denying the faithful of their right, then it is fair to say that you are, objectively speaking, in a state of severe disobedience to the Law of the Church and objectively, in a state of serious sin. You are committing an illegal act against the faithful. What will you say to Our Lord Jesus Christ on your particular judgement day for this action?

You, Bishop; why do you allow this. How will you answer for it? Will you simply plead ignorance?

Where is "mercy"?

Given the prevailing culture, I'm just a "rigorist" and a "self-absorbed Promethean, neo-Pelagian" who is "judging from the Seat of Moses."

As laity, in Canada in particular, what is your experience and feel free to name your diocese and parish.

Monday 6 February 2012

Apostolic Nuncio to Canada on Kneeling after Communion

I received a letter today from the Apostolic Nuncio to Canada regarding the issue of some bishops and priests forcing people to stand after Holy Communion. This has come about as misinterpretation of the GIRM (General Instruction on the Roman Missal) as it is in the Third Edition in force since the First Sunday of Advent past.

The Archbishop refers to my own provision of the evidence to him from a Dubium and Responsum involving the United States Conference of Catholic Bishops back in 2003 and Cardinal George. This fact has been well publicised and is readily available. The fact that some Canadian bishops and liturgists have taken a different view is unacceptable.

Vox Cantoris' letter received from the Apostolic Nuncio
You, dear Catholic friend, have the right to know the truth and to know when you are being misled.

What is important about the enclosure accompanying His Grace's letter is that it is taken directly from the bulletin, Notitiae, published by the Congregation. What is most notable about its content is that neither the dubium nor the responsum refers to the question coming from the USCCB. It is generic and in fact refers to "multis in locibus christefidelis"-- "Christians in many places." 

Therefore, with clarity the intent is universal. It did not specify the United States.

Let us be very clear. Paragraph 43 of the new General Instruction on the Roman Missal in Canada and elsewhere does not force you to stand after receiving Holy Communion.

It follows then that any bishop or priest in Canada ordering you to stand after receiving Holy Communion is in error and by doing so, they have exceeded their authority.

Let me repeat again.

The bishops, priests and liturgists who have forced you to stand after Holy Communion and to remain standing until all have received are wrong. Read that again. THEY ARE WRONG AND IN ERROR.

NOW, YOU ARE ARMED.

GET TO WORK, YOU'RE A GROWN-UP CATHOLIC NOW!

Here then is my translation of that pictured below from the September/October 2003 issue of Notitiae, the Bulletin of the Congregation for Divine Worship and the Discipline of the Sacraments:
Question:
In many places during Holy Mass, some of the Christian faithful upon returning to their seats after receiving the Eucharist wish to remain in private prayer sitting or kneeling or standing.  Is it the intent of the statute of the third Latin edition of the Roman Missal to stop this practice?
Response
Negative according to our thoughts.

The mind of the Congregation is that by means of the provisions of the General Instruction of the Roman Missal, n. 43, on the one hand is intended to grant broad terms -- some uniformity of the habit of the Congregation for the various parts of the body in the celebration of Holy Mass; (Vox--as example, the Gloria, Offertory, or Lord's Prayer) and at the same time on the other side of the body, not to regulate the habit so rigorously in such a way that those who wish to stand or to sit or to be on their knees (after Holy Communion) were no longer free to do so.

Monday 5 December 2011

Archbishop Prendergast read the GIRM!

Archbishiop Terence Prendergast, S.J. of Ottawa may need read this blog (or perhaps he might) but he sure read the GIRM (General Instruction of the Roman Missal) and understands fully the mind of the Church on these matters. Thanks to SoCon for the information.

May the Archbishop be richly blest for his clarity, his teaching and his leadership and loyalty and may other bishops in Canada follow his example: (bolding is my emphasis).


Letter to the Archdiocese of Ottawa
on the Implementation of the Third Edition
of the General Instruction of the Roman Missal

Dear brothers and sisters in Christ:

The First Sunday of Advent sees the introduction of a new translation of the Roman Missal for the English-speaking members of the Archdiocese. I am confident that the priests of the Archdiocese have been preparing the faithful on the new prayers and responses contained in the new translation. November 27 is also the date on which a new version of the General Instruction of the Roman Missal comes into effect.
After discussing with priests how to carry out these changes in our liturgical life, I have determined that, in the Archdiocese of Ottawa, we will do this in stages, gradually putting into effect practices that the Universal Church is inviting us to adopt so as to enrich the sacred liturgy as an offering pleasing to God.
I will be writing you several times in the new liturgical year, proposing an ordered implementation of new directives, some of which will come into effect in Advent, others in Lent, still others during Eastertide and at Pentecost.
In the meantime, I encourage priests, religious and the faithful to read and reflect upon the Third Edition of the General Instruction of the Roman Missal (GIRM). The General Instruction of the Roman Missal may be found in the new Roman Missal, is available as an offprint from the Canadian Conference of Catholic Bishops and may be downloaded from the website of its Liturgy Office [cf. www.romanmissal.ca/GIRM.pdf]. Liturgy committees will profit from studying it carefully in order to understand the new norms in context.
On this occasion, I wish to draw your attention to several matters: the General Instruction’s invitation to unity in the congregation assembled for the Eucharist—including in posture; the call in the General Instruction for reflective silence at Mass; the Creed to be recited on Sundays and major feasts; and a change with regard to the lectionary in the entrance procession.
The General Instruction offers a wonderful expression of the ideal of unity in the People of God gathered for Eucharistic worship in paragraphs 95-96, which read as follows:

In the celebration of Mass the faithful form a holy people, a people of God’s own possession and a royal priesthood, so that they may give thanks to God and offer the unblemished sacrificial Victim not only by means of the hands of the Priest but also together with him and so that they may learn to offer their very selves. They should, moreover, take care to show this by their deep religious sense and their charity toward brothers and sisters who participate with them in the same celebration. They are consequently to avoid any appearance of singularity or division, keeping in mind that they have only one Father in heaven and that hence are all brothers or sisters one to the other.

Moreover, they are to form one body, whether in hearing the Word of God, or in taking part in the prayers and in the singing, or above all by the common offering of the Sacrifice and by participating together at the Lord’s table. This unity is beautifully apparent from the gestures and bodily postures observed together by the faithful.

The ideal, then, is realized in part when the faithful manifest their unity by common postures. The postures to be observed at various parts of the Mass are spelled out in #43; we are familiar with most of these, including the call to kneel for the consecration (which in the Archdiocese of Ottawa means from the end of the Holy, holy, holy until the acclamation of faith following the Consecration).
What is new is that, except for kneeling at the Consecration, the General Instruction says that the faithful should stand ―from the invitation, Orate, fratres (Pray, brethren) until the end of Mass‖. How this is to function in practice will have to be worked out in particular circumstances, as #43 also says that the faithful may sit ―if appropriate, during the period of sacred silence after Communion‖. Some liturgical experts have suggested that the congregation remain standing until the last person has received Holy Communion at which point people kneel or sit in reverent prayer. When queried whether people may kneel or sit on returning to their place after receiving Holy Communion as, generally speaking, we have been accustomed to doing, the Vatican’s Congregation for Divine Worship said that the expression of unity should not be so emphasized that people are not free to kneel or sit in prayer after Communion.
The note about silent prayer following Communion is part of a wider call for reflective silence at key points in the Mass: in recollection before the Penitential Act; after the celebrant says, ―Let us pray‖; following the readings and the homily. The General Instruction calls us to reflection and an unhurried pace in order to foster true liturgical devotion (cf. #45 and 56).
The new Roman Missal indicates that the Apostles’ Creed, following a long-standing tradition, is appropriate to Lent and Easter. Accordingly, I ask that the Nicene Creed be proclaimed on the other Sundays and holy days of the year when the profession of faith is to be said.
This year our Pastoral Theme—―The Word of God grew and multiplied‖ Acts 12.24—strives to have us focus on the power of God’s Word in our lives. I will speak about this in my next reflection on liturgy in January 2012. The liturgy gives priority to the Gospel and so the description of the entrance procession stresses the Book of the Gospels over the lectionary (cf. GIRM #120 d). Accordingly, the lectionary may no longer be brought in procession but should be placed on the ambo. If a Book of the Gospels is available (the English Sector of the Canadian Church hopes this will be available in a couple of years), it is carried in procession and placed on the altar until it is brought to the ambo.
Changes in the liturgy, dear brothers and sisters, are demanding as they interrupt habitual practices which have become second nature to us. So, I counsel patience at this time and openness to what the Lord is asking of us for our greater spiritual good in this transition.
When he published Third Edition of the Roman Missal, Blessed Pope John Paul II wished this new book of liturgical prayer to open us to new prayer formulas and to liturgical celebration of newly-canonized saints. He saw it as the ongoing manifestation of the renewal of the Sacred Liturgy desired by the Second Vatican Council.
Let us pray that the Holy Spirit will move us to grow more fully into our dignity as the holy people of God by our embracing these new prayers and modified liturgical practices.

       Devotedly yours in Christ,

         Terrence Prendergast, S.J
 Archbishop of Ottawa

On the Solemnity of Christ the King
November 20, 2011

Saturday 3 December 2011

The Prairie Messenger: Source of the Problem?

Much has been written on this blog over the last ten months on the matter of kneeling in Canada. Some have perhaps found it boring, some have found it informative and helpful. Regardless, I have been blogging on this because I have believed it to be necessary.

While I have no proof, it is my opinion and there are others, including some priests and deacons who share my view, that the professional Catholics in Canada had no desire to see the new Missal or GIRM implemented until at least 2012 when they could see how it went in the United States, as if there was going to be a problem. I suppose they were looking for a backlash so they could say to Rome, "see, we are right not to implement."

They were ordered by Rome in February to implement on Advent I, they had no choice. A meeting was held at the Congregation which included the President and General Secretary of the CCCB where it was made clear to them. It is my view that many resent this and will do only the minimum and in fact, will do less by setting up obstacles to what the GIRM really says or, as in the case of Fred Henry in Calgary, do his own thing.

So, where does this issue on kneeling come from?

The writer below is not the originator of this view but he was a proponent of it here in Canada; though clearly this theology view was certainly all the rage for a long-time, still is in many parts and it has infected many. It is the biological solution that will fix this.

This monk has left a progeny of dissent and their numbers are declining and quickly. They know that their work has been straw but they cannot admit it to themselves.They are still clinging to power but they see that power being stripped away.

They profess to do all this for us, the "laity" and they condemn "clericalism" but they actually hate the laity who love the Church and they are the worst form of clericalists. They are Protestants but did not have the honesty to get up and leave.

You see, they realised it to late and like the manager of whom Our LORD spoke, they are too proud to big and too old to work. So, they stay and suck the life out of the Church for a room and board and while they are still here they sow their seeds of discontent.

Unfortunately, this monk uses historical inaccuracies and does not go into the detail to explain why we may have certain practices. Just because the East does something does not mean it is necessary in the West. The East did not experience Luther and did not have to counter massive disbelief in the Real Presence or Ministerial Priesthood. If we were meant to do as the Last Supper, then we should have Holy Communion "reclining at table" sitting on the floor.

He makes claims and attributes them to Fathers of the Church but he provides no references nor the context of their alleged statements for the reader to verify. We are to take his word for it, his interpretation. He is after all, a cleric.

This Benedictine monk display an incredible ignorance of history and liturgy and he makes continual references to sexuality and displays a rather prophetic phrase from the news recently; you'll pick it up, just don't be drinkin' your coffee over the keyboard.

For your lazy Saturday morning with coffee, here are three articles below from Andrew Britz, OSB (St. Benedict, pray for us). Here is what Catholic Insight had to say about Father Britz. Given that one book of his writings has blurbs from Joan Chittister, who provided the Foreword and Mary-Jo Leddy who calls it a "textbook in political discernment," you kind of get the direction from where he comes. (the lack of capitalisaton of Eucharist is from the PM -- even blogger's spell check wants to capitalise it, Blogger knows!)


Corpus Christi (Prairie Messenger, June 7, 1993)

The eucharist is the centre of our church life, the symbol that signifies the fullness of Christian life. In celebrating the eucharist the church is expressing itself at its deepest level. The eucharist makes present to a celebrating community the full benefits of the Lord’s passover from death to the newness of life.

These three modern expressions, which could easily be expanded, indicate how important the eucharist is to Christian life. The “old” theology, which nurtured most of us pre-Vatican II Catholics, in its own way also highlighted the eucharist’s centrality: the mass is the unbloody sacrifice of Calvary; bread and wine lose their fundamental natural meaning and are transubstantiated into the real presence of Christ; one cuts oneself off from the Christian community and from God (commits a mortal sin) if one intentionally misses Sunday mass.

One might have a personal preference for the old or the new, but in neither school of expression can one avoid an important truth: the mass or eucharist is central to church life, and what we express in that liturgy has monumental ramifications for the communal life of the church and for the self-understanding of each individual Christian.

One would expect, in such circumstances, that the church would struggle mightily in every age and culture to give the eucharist its broadest and fullest expression so that everyone might be personally flabbergasted at the meaning Christ gave them when they became part of his body in baptism. Yet a study of church history shows that the exact opposite is the case.
In most of our history the eucharist was given narrower and narrower expressions.

Rather than highlighting the communal nature of Christian worship, the liturgy became more and more the domain of the clergy and an expression of clerical power. It became something the clergy did for the people. For a priest to celebrate mass became the greatest privilege in the world.


What a surprise that must be for Jesus Christ who gave us a religion he so carefully grounded in reality through such everyday sacramental signs as breaking bread together, drinking wine among friends, indulging the body with the best perfumes, massaging the sick lovingly with oil, making love with uncontrollable climaxes of pure sexuality!

Once the clergy had full control of the liturgy they quite naturally, over many centuries, reshaped it to fit their own image of the perfect church. The everyday work and workplace of the vast majority of the church members no longer rated.

We can speak only for the western world in which we live: we live in a church in which a strong majority of women, especially those professionally trained, experience the church as a community biased against them. We get excited by the divisions the ordination of women is causing in the Church of England, and yet remain blind to the much deeper divisions that continue being enacted in our liturgy and in the exercise of authority in our church.

But it is not principally a problem of our communities of religious women. It is a church problem. Bright young women cannot come to trust a church which they see preferring men to women. They are not about to enter religious life.

We must address fully and honestly the place of women in the church. We must acknowledge as wrong all that has made them feel they are not called to celebrate as full citizens of God’s reign. If women cannot celebrate Corpus Christi (being the Body of Christ) with joyful abandon, it is a sign that we have not been faithful to the Lord.



- - -

Kneeling at the eucharist (Prairie Messenger October 2002)

In their latest newsletter the U.S. bishops’ Committee on Liturgy declares that in normal circumstances “the only licit posture” during the eucharistic prayer is kneeling; the preface with its ancient opening dialogue is apparently not seen as part of the prayer. Churches built in recent times without kneelers must now have them added to the structure (see page 5).

While demanding considerably more kneeling than is suggested to national conferences of bishops in the Vatican’s updated General Instruction of the Roman Missal, the American bishops see any variance from the prescribed norms as either “a private inclination or an arbitrary choice.”

Those seem like harsh words indeed for those pastoral liturgists who are convinced that standing at the eucharist has been indisputably the traditional practice of the universal church for more than half of its history, and is still the uniform practice of the Eastern churches.

One must wonder what the universally recognized “heavyweight” among eastern doctors of the church, St. Basil, would think on reading that to believe it is right and proper to stand at the eucharist is no more than “a private inclination or an arbitrary choice.” That same Basil once declared — admittedly in an excessive outburst of rhetoric — that it is a mortal sin for a Christian to kneel publicly anywhere during the Fifty Days of Easter, or anytime during the whole year (Lent included) during the eucharistic prayer.

No wonder that the first privilege excommunicated Christians lost was that of standing among the faithful at the eucharist. But lest one think that this is only eastern theology burdened with the thinking of such bishops as the Cappadocian Fathers, one does well to remember that, at the heart of the Roman Canon, the only eucharist prayer of the Roman Rite for more than a thousand years, the People of God are called the circumstantes: those standing around the table of the Lord.

Saint John Chrysostom, the church’s key theologian on the meaning of the priesthood of Christ, interpreted the first-century dialogue that opens every eucharistic prayer in both the East and the West as the People of God’s empowering of their clergy to celebrate for them the Sacred Mysteries of the Lord’s death and resurrection in the eucharist.
While GIRM suggests to the bishops’ conferences that they have the people kneel from the Sanctus to the end of the Last Supper Narrative, the American bishops call for kneeling until the Great Amen — ostensibly to give a uniform sign to the whole eucharistic prayer.

One can understand that the American bishops could find no rationale for rising after the Last Supper Narrative, but their solution is even more difficult to understand. They end up asking the People of God to stand for the introduction to the prayer, which is to set the tone for what is to follow, and for their complete acceptance of the prayer in the Great Amen, which St. Augustine says should reverberate throughout the church like a thunderclap.
To kneel during a prayer that is introduced, situated and given its colour by the ancient dialogue and the preface, and then to rise in order to accept it surely makes little sense.

Of course, the reason given for kneeling is to show profound adoration. The eucharist is unquestionably the heart and soul of our liturgy and thus requires our most profound response. But is begging for mercy and/or adoring God on our knees our most profound response?

The ancient dialogue and the preface would indicate otherwise. They clearly call us to enter into the mystery of Christ with joyous thanksgiving, and in a celebratory mode that places the Christian community not as foreign visitors beyond the communion rail but at the heart of the celebration.

St. Augustine says it beautifully in one of his Eastertide homilies: “It is your mystery which has been placed on the altar of the Lord; you receive your own mystery. You say Amen to what you are” (272).

Anthropologists remind us, again and again, that celebration is the deepest action of the human person. Many of those who advocate kneeling at the eucharist do so because they are afraid that thanking God “for counting us worthy to stand in his presence”  (Eucharistic Prayer II) is too shallow a response. St. Augustine’s homily, on the other hand, states that by centring, first of all, on the grace we have already received, our reverence for the special presence of Jesus Christ in the eucharist will only be deepened.

One can only hope and pray that the Canadian bishops will hold fast to their traditional teaching that the deepest expression of the Christian people on the Lord’s day is to stand with heads held high in God’s presence, in loving service of Jesus’ “flesh given for the life of the world” (Jn 6:51). — AMB
- - -
Standing at the eucharist (Prairie Messenger November 2002)
If one looks up the word “kneel” in a New Testament concordance, one can find quite a few references, many of them speaking in a positive manner of the first Christians — and, indeed, of the Lord himself — kneeling in prayerful worship of God Almighty.

Yet for many centuries we have no record of the Christian community, which certainly knew its Scriptures well, kneeling at the eucharist. Indeed, church leaders and theologians went so far as to say it was a sin for a Christian to kneel at the eucharist. 

In the West, Augustine spoke of kneeling at the Lord’s Supper as a denial of one’s Christian dignity. It is our mystery that is placed on the altar; we, in Christ, celebrate who we are.
In the East, which normally saw things in a broader perspective, the act of kneeling at the eucharist was deemed a denial of the Lord’s resurrection; you cannot sing “Alleluia” on your knees. Thus St. Basil went so far as to declare it a mortal sin to kneel publicly during the Fifty Days of Easter or during the eucharistic prayer.

When suddenly, with the Peace of Constantine, the Christian community was able to come “above ground,” they spontaneously did something unheard in the ancient world: they constructed their places of worship without an explicit god-symbol. They saw themselves, assembled in Christ’s name, as his living presence. No wonder they could not kneel.

We know, however, that before the first millenium had run its course, the laity were beginning, here and there — but not for many more centuries in Rome’s major basilicas — to kneel at the eucharist.

Something quite revolutionary had to have taken place for the church to change a universal tradition — indeed, one that its great church fathers had deemed could be broken only under pain of sin. As kneeling is once more being explicitly promoted as the preferred posture for the laity at mass, it is important to study carefully what led the church to make a 180° turnaround.

Much of it had to do with the development of the theology of the ministerial priesthood. Greatly influenced by the wave of pagan priests who saw the writing on the wall with the Peace of Constantine and “converted” to the new religion, the developing theology of the priesthood emphasized the eucharist as sacrifice and that only sacred people could carry out the required rituals.

The priest became the active agent in the liturgy, doing sacred things for the laity who assumed a passive role. If those in authority (now all clerics) did not see the priest as the only truly active agent, they would never have allowed the central act of worship to be conducted in silence in a language unknown to the People of God.

Little bells were rung three times during the liturgy, encouraging the laity to take note what the priest was doing at that moment. The rest of the time they were to be gainfully occupied with their own private devotions.

A large crucifix was hung over the priest’s head, giving the laity something worthy of their attention during the mass. The highlight of the mass was the elevation of the host, which the priest with the sacred power given him in ordination had changed into the Body of Christ. There was virtually no connection any longer between the consecrated host and the faithful assembled in community.

Indeed, the split had become so great that even the vessels on the altar were deemed so holy it was a sin for an “unconsecrated” lay person to purposely touch them. And, of course, the very sanctuary (cut off from the assembly by the communion rail) was so holy that it was a sin for a woman to enter it during the liturgy.

The Body of Christ no longer had any relationship to what the laity were. It was what they received. And, as the final putdown, they received it not in the hand so that they could feed themselves, as would any adult, but rather in the manner in which parents feed their children — directly into the mouth.

When this process of change was complete — it took several centuries — the church had turned itself inside out. Priests no longer drew their liturgical power by gathering the faith of the community. (St. Augustine once said that in the sacraments the word does not get its power by its being spoken by the priest but in its being believed by the people.) Priests no longer acted in the name of the community; they did things for the community.
The laity were no longer central to the liturgical act; they were no longer expressing their deepest meaning, thus becoming the sacrament they were celebrating. Rather, they were reduced to receivers. The most active function left to them was to look upon the host and adore. And what could be more appropriate for that than kneeling?

The Second Vatican Council and the Roman congregations in the years after the council looked carefully at all these developments that led the church to put aside its universal tradition of standing at the eucharist. Many things were changed, some quite obvious. Women were allowed to read during the liturgy, and, to the consternation of many, were allowed in the sanctuary and could be ministers of communion.

The most important change, however, was not so obvious. The laity, assembled in Christ’s name, had once again become central to the celebration. Indeed, the Vatican documents began talking about everyone actively celebrating, with the priest being the “principal celebrant.” With this shift in theology, Augustine’s and Basil’s words on standing while celebrating their own mystery made perfect sense.

Congregations overwhelmingly took to standing not because it was easier (many find it harder) but because it seemed appropriate. It fit.

The church, and especially our bishops, must look closely at why kneeling is once again being promoted as the proper posture at the eucharist. If, as many suspect, it is to reverse the theology of the laity that has come out of the council, there simply is no room for compromise. — AMB
- - -
There is a lot above to digest but it is clear that this monk and those whom he has influenced have a view of the church that is a rupture. This is not what is envisioned in Sacrosanctam Concilium or the Third Edition of the Roman Missal or the GIRM.
What he does not tell you is that up to 1975, there was no "rubric" for the laity to kneel at all. The 1975 GIRM and the 2002 GIRM mandate kneeling at the "Consecration" as a minimum. But the GIRM recognises the "laudable practice" of particular communities and regions over decades, centuries even to maintain the practice which they have developed. He is contradicting himself. In fact, the Church is recognising the "community" in allowing this kneeling to continue.
It is the "liturgists," nuns and monks and priests confused over their own vocations and obviously, their sexuality who have wreaked havoc on the people of God whom they desire to empower. They are like the manager to whom Our LORD parables, too proud to beg, too old to work.

They are the worst form of clericalists. They are always right and the laity loyal to our Holy Mother, the Church are wrong.

They have left no progeny to take up their dissent. They are old, sick and dying, the bishops whom they have influenced are gaining in age and in ten years will be nearing or past retirement.

Last Sunday, I met a 16 year old who desires to be a priest and on Tuesday, I had dinner with a Deacon to be ordained in May, the future is in good hands.

The LORD has not abandoned His Church.

Friday 2 December 2011

Is the Bishop of London listening?

A few minutes ago I received a letter from a friend in the Diocese of London. She has written to Bishop Ronald Fabbro, CSB on the matter of hard-handed actions and words by some priests to enforce an instruction from the Chancery.
She writes: "He also mentioned how change is difficult and he knows more catechesis is needed, etc. That's fine, the main thing is that he respects the fact that people can kneel if they choose. Now, people need to encourage him to let all the diocesan priests know since some are being bullies when people choose to kneel. I'll still be encouraging people to send in incidences of bullying, threats, accusations, etc., to Bishop Fabbro and if they wish to Rome, too. And, to consider sending Bishop Fabbro a message about their disappointment in his wishing to change a long-standing custom of kneeling after Communion." Now, make no mistake, this is not over; we need to see what next Sunday brings in London.But, let it be known, the Internet is giving us the laity the ability to stand up and be counted and to address this. Now, what are you Catholics doing about this in Calgary, Sault Ste. Marie, Saint John, Kamloops, Antigonish, Halifax, Winnipeg, Moncton, Regina...
"So while desiring to see a move toward this unified posture, it would never be my intent to forbid kneeling following the reception of Holy Communion." Most Reverend Ronald Fabbro, CSB, Bishop of London in Ontario.

Thursday 1 December 2011

What Arinze said...

What is Rome's position on forcing people to stand after recieving Holy Communion?

Question: Does everybody have to stand until the last person has received Holy Communion?

Francis Cardinal Arinze: "There is no rule from Rome that everybody must stand during Holy Communion. There is no such rule from Rome. So, after people have received Communion, they can stand, they can kneel, they can sit. But a bishop in his diocese or bishops in a country could say that they recommend standing or kneeling. They could. It is not a law from Rome. They could -- but not impose it. Perhaps they could propose. But those who want to sit or kneel or stand should be left reasonable freedom."

http://www.adoremus.org/1003Arinze.html



 

Hey Moncton: Stand Up for Yourselves and Kneel Down!

Here we have news reaching us today from Moncton giving me another reason to publicly thank Archbishop Thomas Collins.

I imagine the "
link" will only work for a few more days. Catholics in the Maritimes have sure had their pain to endure not the least of which has been the preying on their children by wicked homosexual priests. The liturgy is a mess, church attendance is poor and vocations are almost non-existent.
6. Posture of the Communion Rite: The time of receiving communion is a sign that unites us as we all come to be fed at the Lord’s table. This is not about a private, devotional time between me and Jesus. It is a time that we, the Body of Christ, come to share in the Body of Christ, and so to go out to be the Body of Christ to the world. We do this as a community of faithful disciples. This is also another time in the liturgy when we take the same posture as the presider. And so we remain standing until the last person has received communion. At this time we will all then be seated for sacred silence, a time to give thanks for this blessing that God offers us. Of course, there are those in our midst who would not be able to stand for this period of time. It is most acceptable that they are seated as they need. The rest of the community remains standing as we sing together, notice our sisters and brothers who approach to receive the Body and Blood of Christ. We stand with our music ministry who lead us in song during this time. We stand as resurrected people. We stand in unity with all who come to the table. And we sit to give thanks in silent prayer once all have been fed.
Hey Moncton; any vocations?

When was your last ordination?

Let's remember our Catholic brothers and sisters in Moncton and Saint John and Halifax, and Antigonish and Newfoundland in prayer that they will soon have priests who will work to rebuilt His Church there.
Now, good people in Moncton; from a half Maritimer (my late mother was born in Fredericton) go and sit down and write, then stand up for your rights and kneel down for your LORD, if you choose to do so.

Antonio Cardinal Cañizares Llovera
Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments
Palazzo delle Congregazioni,
00193 Roma,
Piazza Pio XII, 10
Vatican City

Wednesday 30 November 2011

It's "my church" you silly cookie worshipper!

The news from London Diocese headed by Basilian, Bishop Ronald Fabbro just keep coming. There is no doubt that those who serve and advise the Bishop in liturgy have to give an accounting to him, to the people and most of all, to the LORD.
Members of my family, in the London diocese, were all commanded to stand for the reception of Holy Communion; their parish priest berated them that such behaviour would not be tolerated in "his church." As if that were not shocking enough he labelled them, "cookie worshipers"! This latest proscription on kneeling after communion does suggest this may not have been an "isolated incidence." Although this case was the most egregious of many, it does suggest organic growth from a corrupted tree. "No one eats this flesh without having first adored it...and not only do we not sin in thus adoring it, but we would be sinning if we did not do so." St. Augustine on The Sin of "Spiritual Pride" in the Diocese of London!
Your Excellency; I know this is not what you intended.

Elizabeth at 10:02 who left this; please write to me privately and urgently at voxcantoris (at) rogers (dot) com

Sunday 27 November 2011

A Metropolitan See and its Wayward London Child

Thank you and a prayer for God's abundant blessings on Archbishop Thomas Collins of Toronto for having the grace, faith and pastoral sensitivity to recognise the "laudable practice" in the GIRM that the kneeling custom in Toronto is to be maintained. That is, from the end of the Sanctus to the end of the Doxology and from the beginning of the Ecce Agnus Dei. After Communion, the faithful may kneel or sit. as they are inclinded, as is their personal choice.

Our grown up American brothers and sisters are much more fortunate that the Holy See has already ruled on ths ludicrous behaviour by episcopal dictators. Gee, they seem to find something in the GIRM to enforce that isn't there but they can't enforce the minimal use of Extraordinary Minister of Holy Communion or Gregorian chant?

Meanwhile, the poor people of the See of Toronto's wayward child have had gestapo like "ministers of uniformity" going around telling them to get off of their knees. The Diocese of London under Bishop Ronald Fabbro of the Congregation of St. Basil as High Priest of liturgy has ordered under the rubric of "obedience" that people must all stand after Holy Communion until all have received and returned to their pews as a sign of "unity" and "community."

Woe too, to those in Calgary who suffer from a bishop who states, "The GIRM says this...In Calgary, we do this..."

Reports are reaching us today from Calgary, Antigonish, Halifax, Winnipeg and other places of this rudeness and intrusion on the part of some of Canada's high priests of liturgy.

God bless Archbishop Michael Miller of Vancouver for recognising "laudable practice.'

As referred to in the link above, this little matter has been dealt with by Rome previously and quite effectively at that same link by Francis Cardinal Arinze, whlilst he was Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments. Letters will be written. Rome will be called in to intervene.

Look at this from a Facebook feed about the situation in London today:

Sadly, in my diocese last evening, some left Holy Mass in tears and angry after being forced to stand after receiving Our precious Lord in the Eucharist and were prohibited from kneeling. Shame on the priest and our bishop!

I just knelt anyway, the liturgy belongs to all of us, and the Holy See said we can kneel if we wish. I have never like bullies. The priest and I had a good discussion afterward and he at least seemed interested in finding out what Rome has said about this "no kneeling" after Communion liturgical fad. I'll be emailing the documents to him today.

One parishioner, in his 70's, was so upset at Holy Mass after being told the bishop said we can't kneel after Communion anymore, he yelled out during the priest's homily, "Father, why can't we keep kneeling together as a sign of unity?" The priest just responded, "This is what the bishop said we have to do for unity." Unity? Give me a break. Ripping away a centuries old custom from people, which takes place during a most miraculous moment in their lives, does not create unity. It creates harm through division, anger, and deep hurt. God save us!

Gentle Reader, this is not what the GIRM requires. This is not in the new Roman Missal. The bishops who do this are being insensitive and cruel. They are not doing what the Church wants. It is an ugly power-play.

It is my view that many, many bishops, priests and professional Catholics and liturgists resent in every way the Third Edition of the Roman Missal and the translation mandated by Liturgicam Authenticum. They were forced to implement it when as recently as last February they denied any sense of urgency when the Recognitio was still not granted. Some will stop at nothing to ensure that that which is to surround the Missal  to increase reverence and holiness does not happen.

If they are so eager to interpret what is not in the GIRM when will they actually interpret correctly what is in there such as Gregorian chant?

Dear Reader, you have a responsibility to stand up get in the battle in a way that our parents and grandparents were not out of blind obedience and ignorance.


Here is one way.



Monday 14 November 2011

Dear Bishop

Dear Bishop,

Is all this really necessary?

"Here we are being instructed by our bishop to remain standing when we return to our pew and remain standing until all have received. I know that the Mass is not a private devotion and a common posture is good, but I am wondering, can this be interpreted in the same way as the direction for receiving communion? While that direction is to stand and receive on the hand, we all have a right to receive on the tongue while kneeling. But then again, just because we have a right doesn't necessarily mean we should exercise that right. I do not know what I am going to do!" ...SW

"I myself will be kneeling after receiving, upon arrival at the pew. We have also heard we are to stand until all receive, but I will be following Cardinal Arinze on this one." ...CapeBretoner

I cannot tell you to disobey, but then, I doubt that the bishop has the authority to regulate you like this, regardless.. The Church is not some kind of communist boot camp. Go and receive Him, kneel if you choose, receive Him on your tongue and go back to your pew and quietly kneel in a corner at the back and ignore anyone who harasses you. I'm with Cardinal Arinze and Cape Bretoner on this one! --Vox.

"Why is it so important that everyone do the same thing? Myself, it means much to me to kneel after the Agnus Dei. And I don't want to stand around after receiving communion, waiting for everyone to receive. The story I get is that "standing is the way our culture shows respect" and "kneeling was for slaves back then". Our Bishop is wonderful. He is all for the new ways. I dare to disagree though and am starting to dread going to Mass because I am afraid...Thank you for getting all this info out to people. Maybe tolerance will prevail. I am not sure what I will do if someone complains about my kneeling. I've all ready let folks know where I stand (hah hah) on the "new postures". I hate disagreements but even more so I had being pushed around. I think it is beneath the dignity of the clergy to try to force people, especially older Catholics, to give up reverent liturgical practices that are dear to them."...Maria K.

Never "dread" going to Mass. On the other hand, if it is really that bad and a disturbance to your soul, then try to find a different parish. A priest friend once told me a story about his late well-known sister (a writer of some high regard in these matters who wrote the book to wake up Canadian about the liturgy and the crisis). It seems that she was praying once before the Blessed Sacrament and as she poured her heart out to Jesus with how much she was suffering because of the liturgical abuses, she heard and audible voice, "If I have to put up with it, so do you!" Blessed John Paul II quoted the Archangel Gabriel upon his elevation, "Do not be afraid." I would add "be strong" and calm and seek out a different parish if necessary. The "regulation" after communion is simply illogical and wrong. If you choose to kneel, then kneel. The bishop has no authority in this matter at that place. The GIRM does not give him the power to "regulate" at that point. It is silent on the matter. It is your choice and right to kneel.--Vox.

And may Toronto always be grateful for "laudable practice!"





Wednesday 9 November 2011

The GIRM and the Calgarian Catholic Church

Bishop Fred Henry of Calgary has recently announced certain norms for the implemntation of the General Instruction on the Roman Missal, the GIRM.

I have no doubt that Bishop Henry means well, he must be terribly decieved by those around him who have adivsed him in this matter.

Those who have advised the bishop and published this under his name have also taken a public stand against the well-known practice of Pope Benedict XVI and what had become known as the "Benectine Arrangement" which has been recently implemented in Toronto's St. Michael's Cathedral with beautiful new medieval style candlesticks. It is simply unacceptable that professional Catholics and chancery officials would mislead a bishop to publish something that simply contradicts not only the GIRM but Redemptionis Sacramentum. He is clearly not being well-served. These are the same bureaucrats who advised the bishop to ban communion on the tongue and to suspend the Priestly Fraternity of St. Peter. The bishop is not being well-served.

Here is the link to the PDF document at the Dicocese of Calgary.

Implementation Directives FOR THE DIOCESE OF CALGARY
ACCORDING TO THE GENERAL INSTRUCTION OF THE ROMAN MISSAL, 2011
The purpose of this document is to call attention to certain paragraphs in the General Instruction of the Roman Missal (GIRM) 2011 that require a change of practice for some if not all of our parishes. It also presents the decisions that I have made as Bishop of the Diocese of Calgary
on certain aspects of the same.
The General Instruction of Roman Missal speaks of the Bishop's role in paragraph #22.
One cannot act outside the actual GIRM.
PREPARATION BEFORE THE LITURGY REGARDING CROSS AND CANDLES
GIRM #117 The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration ... Likewise, on the altar or close to it, there is to be a cross adorned with a figure of Christ crucified. The candles and the cross with the figure of Christ crucified may also be carried in the procession at the Entrance. On the altar itself may be placed a Book of the Gospels distinct from the book of other readings, unless it [the Book of the Gospels] is carried in the
Entrance Procession.
DIRECTIVE The general practice in the Diocese of Calgary is to place the cross and candles next to the altar rather than on the altar. If placed on the altar, the cross and candles should be positioned so as to avoid creating a barrier between the priest and the people.
Those of you who have read The Spirit of the Liturgy will know that then Joseph Cardinal Ratzinger wrote about what has become known as the "Benedictine Arrangement" of six candles across the front of the Altar with the Crucified Christ in the middle. He is re-focussing our attention and the Priest Celebrant's. The GIRM does not specify this, yet, but wait for the Fourth Edition of the Roman Missal. This is a re-orientation of our focus away from the personality of the priest and in turn, his distraction by the people to Christ. What must follow is legislated return to "ad orientem" posture.
The practice of placing the processional candles at the ambo may continue. For those who follow the practice of lighting the candles at the altar during the offertory, this may also continue.
This is a liturgical error. The Processional Candles are to be only at the Ambo during the reading of the Gospel as they represent the presence of Christ. When it is not that time, Christ is not present at the Ambo. The candles are not "lit" at this time, whatever that is, it is a silly and trite innovation. The Processional Candles should be placed near the Credence Table or some other are of the sanctuary.
INTRODUCTORY RITES
Entrance Procession with the Book of the Gospels
The following paragraphs from the General Instruction of the Roman Missal make reference to the Book of the Gospels: #117, #120, #122, #173, #194, #195.
DIRECTIVE 1. When the reader carries the Book of the Gospels a simple bow of the head is sufficient.
2. According to the General Instruction of the Roman Missal the lectionary should not be carried in the entrance procession, but rather the Book of the Gospels. Currently Canada does not have a Book of the Gospels. Processing even with the lectionary has created a deep respect for the scripture, the Word of God, and has increased the awareness of the Word as a mode of Christ's presence among us. We will continue to use the lectionary in procession until the Book of the Gospels is available. At that time the lectionary will no longer be carried in procession, only the Book of the Gospels. #90 makes no mention of the Book of the Gospels being carried in the closing procession. Therefore the Book of the Gospels (or lectionary) will be left in place at the end of the liturgy.
It appears that in Calgary the bereaucrats have poorly advised the bishop. The "Lectionary" is not be held aloft in procession, only the Book of Gospels.
LITURGY OF THE EUCHARIST
Presentation of the Gifts
From Redemptionis Sacramentum #106 However, the pouring of the Blood of Christ after the consecration
from one vessel to another is completely to be avoided, lest anything should happen that would be to the detriment of so great a mystery.
DIRECTIVE Wine may be presented to the priest in a flagon, but then it must be poured into the chalices prior to the Consecration. This is best done while the chalice is being prepared.
A little picking and choosing what to obey.
Posture - General Article on Posture
#43 The faithful should stand from the beginning of the Entrance chant, or while the Priest approaches the altar, until the end of the Collect; for the Alleluia chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Universal Prayer; and from the invitation, Orate, fratres (Pray, brethren), before the Prayer over the Offerings until the end of Mass, except at the places indicated here below. The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, during the period of sacred silence after Communion.
In the dioceses of Canada, the faithful should kneel at the Consecration, except when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause. However, those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration. Where it is the practice for the people to remain kneeling after the Sanctus (Holy, Holy, Holy) until the end of the Eucharistic Prayer and before Communion when the Priest says Ecce Agnus Dei (This is the Lamb of God), it is laudable for this practice to be retained.
Posture During the Preparation Rite
Specific to this moment in the liturgy, paragraph #43 states: The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, during the period of sacred silence after Communion.
DIRECTIVE To establish this posture as a common practice throughout the Diocese, a change is required. The people will sit through the Preparation Rite, rising in time to respond to the invitation Pray my sisters and brothers. The ritual gesture of standing is a treasured posture in the Church's prayer and is the desired posture when we offer prayer to God. At this point in the Preparation Rite we stand in readiness to offer our prayer through the voice of the priest as he prays the presidential prayer over the gifts.
This is a change to take place everywhere.
Posture During the Eucharistic Prayer
DIRECTIVE Although it has been the practice in this Diocese to stand during the Eucharistic Prayer and before Communion when the priest says This is the Lamb of God, the posture to be assumed by the faithful for the Consecration is kneeling. Therefore, in all the churches in the Diocese of Calgary the faithful are to kneel at the conclusion of the Sanctus (Holy, Holy, Holy) and to stand when the priest announces The Mystery of Faith. Those who may not be able to kneel for such reasons as infirmity are invited to make a profound bow when the celebrant genuflects at the Consecration of the bread and again at the Consecration of the wine. For your information, this same directive will be given by the other Latin Rite Bishops of Alberta and the Northwest Territories to their faithful. This directive applies only to churches and exceptions would be chapels in institutions, halls, outdoor mass sites, gymnasiums, etc. Churches in our diocese that do not currently have kneelers have until the first Sunday in Advent 2012 to submit to the Bishop’s Office a plan for how they will modify their facilities to comply with the Diocesan application ofthe norm in the GIRM.
Sadly in Calgary, there is no "laudable practice." But where did the kneelers go?
Posture for the Deacon During the Eucharistic Prayer
#179 During the Eucharistic Prayer, the Deacon stands near the Priest, but slightly behind him, so that when necessary he may assist the Priest with the chalice or the Missal. From the epiclesis until the Priest shows the chalice, the Deacon usually remains kneeling.
DIRECTIVE Generally the deacon will kneel as required, unless he is not able because of health or lack of space. In this circumstance the rule as found in #43 is applied: Those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration.
Health factors and inability to kneel goes without saying. Obviously this is being addressed because the current GIRM specifying this is being ignored.
The Rite of Peace
#154 Priest may give the sign of Peace to the ministers but always remains within the sanctuary, so that the celebration is not disrupted. He may do the same if, for a reasonable cause, he wishes to offer the sign of Peace to a small number of the faithful.
When May Extraordinary Ministers of Holy Communion Come to the Altar?
#162 In the distribution of Communion the Priest may be assisted by other Priests who happen to be present. If such Priests are not present and there is a truly large number of communicants, the Priest may call upon extraordinary ministers to assist him, that is, duly instituted acolytes or even other faithful who have been duly deputed for this purpose. In case of necessity, the priest may depute suitable faithful for this single occasion. These ministers should not approach the altar before the Priest has received Communion, and then they are always to receive from the hands of the Priest Celebrant the vessel containing the species of the most Holy Eucharist for distribution to the faithful.
DIRECTIVE In the Diocese of Calgary, the extraordinary ministers of Holy Communion may enter the sanctuary at the Sign of Peace, and stand away from the altar. After the priest consumes the Eucharistic Species, the extraordinary ministers approach the altar. They may receive Communion from the Priest, the deacon, or one of the other extraordinary ministers of Holy Communion who has been the first of the laity to receive Communion. However, the Priest must present the Communion vessels to the extraordinary ministers.
This is clearly not permitted. The GIRM is clear on when the Extraordinary Ministers of Holy Communion are to enter the sanctuary. I am very impressed by the good pastor at the parish in Toronto where I am Cantor on Saturday evening. Upon reading this in the new GIRM, he immediately corrected it!
Posture During the Communion Rite
#43 Where it is the practice for the people to remain kneeling after the Sanctus (Holy, Holy, Holy) until the end of the Eucharistic Prayer and before Communion when the Priest says Ecce Agnus Dei (This is the Lamb of God), itis laudable for this practice to be retained.
DIRECTIVE In the Diocese of Calgary we will continue the practice of standing during the acclamation This is the Lamb of God.
Sadly, there is no "laudable practice" to maintain.
The Communion Song
Um, I think the GIRM refers to the Communion "Chant"
#86 While the Priest is receiving the Sacrament, the Communion Chant is begun, its purpose being to express the spiritual union of the communicants bymeans of the unity of their voices, to show gladness of heart, and to bring out more clearly the "communitarian"character of the procession to receive the Eucharist. The singing is prolonged for as long as the Sacrament is being administered to the faithful.
DIRECTIVE The common posture of standing continues during the Communion procession and singing of the Communion song. This practice teaches us that Communion is a corporate action in which we together are drawn into the Eucharistic mystery and the life of the Trinity. Singing together helps us realize our communion together in the Risen Lord. We will catechize on the importance of communal song during the
Communion Procession. The bond of unity is expressed by joining in the congregational song before receiving Communion and after consuming the sacred elements. Personal prayer takes place during the silence after the Communion procession is finished. At that time while the priest or other designated extraordinary ministers are purifying the vessels, we should also enter into communal silence together.
WHY ARE YOU TREATING PEOPLE LIKE AN ARMY..."Francis Cardinal Arinze"
Posture for Receiving Communion
#160 The Priest then takes the paten or ciborium and approaches the communicants, who usually come up in procession. It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves and, still less, to hand them on from one to another among themselves. In the Dioceses of Canada, Holy Communion is to be received standing, though individual members of the faithful may choose to receive Communion while kneeling. When standing before the minister to receive Holy Communion, the faithful should make a simple bow of the head. When receiving Holy Communion on the tongue, they reverently join their hands; when receiving Holy Communion in the hand, they reverently open their hands placing one beneath the other, and they consume the host immediately upon receiving it.
DIRECTIVE The more common posture is for the people to stand to receive Communion, but we need to be aware that kneeling is permitted. A prie-dieu should not be provided for this latter posture. It is important to convey to the people that paragraph #160 is not an indication that one posture is more holy than the other.
OH, GIVE US A BREAK!   BECAUSE PEOPLE WHO CHOOSE TO KNEEL ARE ARROGANT AND PRIDEFUL AND THINK THAT THEY ARE ALREADY SAINTS.
formation is also needed on:
a) How to receive on the tongue: tilt the head back and extend the tongue in order that the hand of the minister does not contact the mouth of the communicant.
b) How to receive in the hand: place one hand beneath the other, then take the lower hand and lift the host to one's mouth. NO, ONE SHOULD BRING THEIR HAND TO THEIR MOUTHS OR BETTER STILL, STICK OUT YOUR TONGUE AND PUT AN END TO THIS ABOMINATION!
c) No sign of the cross or genuflection is required after receiving Communion.
New Required Sign of Reverence at Communion
#160 When standing before the minister to receive Holy Communion, the faithful should make a simple bow of the head.
DIRECTIVE The bow of the head is a sign of reverence for the sacred presence of the Risen Lord in the Communion elements. This is a bow of the head and not a deep bow.In order that it be a gesture of integrity and not rote motion the whole Communion procession will need to take on a slightly slower pace.Each communicant will make the bow of the head while standing before the sacred elements, not while the person ahead is receiving Communion. The bow will occur in a timely manner while the previous communicant is
moving away. The minister will wait for the communicant to make the bow, then raise his or her face toward the minister in order to respond appropriately. Once the communicant raises the head, the minister holds the
host and proclaims The Body of Christ. The communicant responds Amen. The consecrated host is placed with care upon the hand of the communicant, or on the tongue. The communicant then moves to the station to receive the Blood of Christ in the same manner. In the Diocese of Calgary the bow is encouraged before both elements: the Body of Christ and the Blood of Christ.
Communion from the Elements Consecrated at the Same Mass
#85 It is most desirable that the faithful, just as the Priest himself is bound to do, receive the Lord's Body from hosts consecrated at the same Mass and that, in the cases where this is foreseen, they partake of the chalice (cf. #283), so that even by means of the signs Communion may stand out more clearly as a participation in the sacrifice actually being celebrated.
DIRECTIVE Recognizing the practical challenges of #85, we should strongly encourage the participation of the faithful in the fullness of the paschal sacrifice by receiving elements consecrated at that same liturgy.
Communion from the Chalice
#245 The Blood of the Lord may be consumed either by drinking from the chalice directly, or by intinction, or by means of a tube or a spoon.
DIRECTIVE In the Diocese of Calgary, the Blood of the Lord may be consumed only by
drinking from the chalice. 
Yuck.
Who May Place Remaining Consecrated Hosts in the Tabernacle?
#163 When the distribution of Communion is over, the Priest himself immediately and completely consumes at the altar any consecrated wine that happens to remain; as for any consecrated hosts that are left, he either consumes them at the altar or carries them to the place designated for the reservation of the Eucharist.
DIRECTIVE #63 states that only the deacon or priest may go to the tabernacle. This applies also to retrieving previously consecrated hosts from the tabernacle. In the Diocese of Calgary, formally installed extraordinary ministers of Holy Communion may also go to the tabernacle. From a practical viewpoint it is fitting therefore to have sufficient hosts consecrated at the liturgy to provide for the entire assembly in so far as this  is possible.
Who May Purify the vessels?
#163 Upon returning to the altar, the Priest collects the fragments, should any remain, and he stands at the altar or at the credence table and purifies the paten or ciborium over the chalice, and after this purifies the chalice, saying quietly the formula Quod ore sumpsimus, Domine (What has passed our lips), and dries the chalice with a purificator. If the vessels are purified at the altar, they are carried to the credence table by a minister.Nevertheless, it is also permitted to leave vessels needing to be purified, especially if there are several, on a corporal, suitably covered, either on the altar or on the credence table, and to purify them immediately after Mass, after the Dismissal of the people.
#192 Likewise, after the distribution of Communion is complete, a duly instituted acolyte helps the Priest or Deacon to purify and arrange the sacred vessels. In the absence of a Deacon, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies them, wipes them and arranges them as usual.
DIRECTIVE In the Diocese of Calgary, a priest, deacon, instituted acolyte, or formally installed extraordinary minister of Holy Communion may purify the vessels. The principle here is that if you can do the greater, then you can do the lesser.
EXTRAORDINARY MINISTERS OF HOLY COMMUNION ARE NOT PERMITTED TO PURIFY THE VESSELS! THERE WAS AN INDULT FOR THIS ONLY IN THE DIOCESES OF THE UNITED STATES. THEREFORE, IF IT WAS OR IS HAPPENING IN CANADA IT IS ILLEGAL IN 2008 THE INDULT EXPIRED AND WAS NOT RENEWED FOR THE UNITED STATES. IT DID NOT THEN NOR NOW APPLY TO CANADA AND BISHOP HENRY OF CALGARY IS IN DIRECT DISSENT TO THE GENERAL INSTRUCTION ON THIS AND REDEMPTIONIS SACRAMENTUM.
The purification may be done after the Communion procession at the credence table but not in the sacristry.
It may also occur immediately after the liturgy, however the purification of the vessels should not delay the priest from greeting the people.
CONCLUDING RITES
#166 When the Prayer after Communion is concluded, brief announcements should be made to the people, if there are any. #168, 185 Immediately after the Blessing ... Ite missa est (Go forth the Mass is ended).
And all reply Thanks be to God.
DIRECTIVE Only dismissals contained in the Missal are to be used.
AT LEAST THIS IS CORRECT. IT IS THE POSTCOMMUNION PRAYER, NOT THE PRE-DISMISSAL PRAYER. ANNOUNCMENTS COME AFTERWARDS!

I said previously, it will take more than a correct translation.