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. 

All Saints Missa Solemnis - Toronto

Una Voce Toronto is pleased to be sponsoring a Missa Solemnis for the Feast of All Saints on Tuesday, November 1, 2011 at 7:30 P.M. at St. Leo's Mimico. Located at 277 Royal York Road in Etobicoke.

The Sacred Ministers include Father Paul Nicholson, Priest, Father Kim D'Souza, Deacon and Father Russell Asch, Subdeacon. This the fifth time that Father D'Souza has been Deacon in a Solemn Mass, the fourth since being ordained to the priesthood in 2010. Father Asch was ordained to the priesthood for the Archdiocese of Toronto in May 2011. Father Nicholson celebrates both the Ordinary and Extraordinary Form of the Roman Rite as his parish, St. Patrick's Kinkora in the Diocese of London. The Pastor of St. Leo's, Father Frank Carpinelli, will provide the homily.

Thw music will be provided by the new Una Voce Toronto Schola and Choir and includes the Gregorian Propers including the extended Offertory and the extended Psalm verses for the Communion. The Ordinary is the Mass for Three Voices by William Bryd with motets by Palestrina, Viadana and Dering.

We hope to see you at this most sacred feast.

Fighting Back With Truth and Clarity

How amazing is the internet for our ability to communicate and cooperate and spread the truth. No wonder they have closed the CCCB Plenary to everyone but Salt + Light and Father Rosica's media interpretation. Why is LifeSiteNews banned from the plenary? 

What is it that they are afraid of?

Have they not yet figured it out that they cannot stop people from communicating or spreading the truth?

Didn't they want an educated laity. Is there arrogance not the height of the clericalism that they profess to detest?

In a post below, I point out two letters about regimented standing orders in conjunction with the new GIRM. This is occurring in two separate dioceses 2,000kms apart. Antigonish and Sault Ste. Marie. There is a common denominator though, the current Bishop of Antigonish is the former Bishop of Sault Ste. Marie.

Before you go any further, take a few moments and watch this video of the former Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, Francis Cardinal Arinze. Watch all of it, but particularly the points referred to about standing whilst everyone is receiving communion in a regimented fashios is addresesd at 3:00

Now, back to the Internet and communications.

Gaby, a regular reader left a note in the combox of We've Got Mail. In it, she left a dubium, a doubt or question, asked by none other than the Archbishop of Chicago, Cardinal George and it is posted at Adoremus. The dubium was answered in what is a called a Responsum by Cardinal Arinze on this very topic. 

Here is the main point:

At the time Cardinal Francis George, of Chicago, was Chairman of the Bishops' Committee of the Liturgy, and the question was raised due to this habit by liturgists developing in the United States forcing the people into this regimented posture. The new GIRM was issued and the Cardinal asks if the "long-standing practices of individuals kneeling upon returning to their places after having received Holy Communion is somehow prohbitited. It was noted that there is  "controversy ... over the proper posture of the faithful at Mass after receiving Holy Communion. In several dioceses people have been instructed that they must stand until the last person has received Communion, despite the long-standing custom that people knelt during the distribution of Communion"
 

Dubium: In many places, the faithful are accustomed to kneeling or sitting in personal prayer upon returning to their places after having individually received Holy Communion during Mass. Is it the intention of the Missale Romanum, editio typica tertia, to forbid this practice?

Cardinal Francis Arinze, Prefect of the CDW, responded to the question on June 5, 2003 (Prot. N. 855/03/L):

Responsum: Negative, et ad mensum [No, for this reason]. The mens [reasoning] is that the prescription of the Institutio Generalis Missalis Romani, no. 43, is intended, on the one hand, to ensure within broad limits a certain uniformity of posture within the congregation for the various parts of the celebration of Holy Mass, and on the other, to not regulate posture rigidly in such a way that those who wish to kneel or sit would no longer be free.

Isn't the Internet wonderful?

We've got mail...

How is it that people are so distressed by what is being caused in their parishes that to get an answer they need to write to a blogger.

Truly, I am humbled. More, I am saddened.

Letter 1 from Antigonish:

Sent: Monday, October 10, 2011 3:04:30 PM
To: voxcantoris@rogers.com
Subject: New Missal & Unity of Posture

Good Afternoon,

I have been following your blog for a while now, particularly you posts on the new missal which are very informative. Thank you!

I am in the Diocese of Antigonish and this weekend one of the local bulletins had an insert on the new missal and unity of posture. One of the changes stated was:

In our diocese, the people will continue standing, even at their pew, until the last person in the communion procession receives communion. The hymn will not end until the last person receives, then the people may kneel. (The full bulletin can be viewed here:

http://www.cansoparishes.org/bulletin.html

I find it hard to believe that this is an actual change but I am no expert! Do you know anything about this?

Thank you for your time.

Letter 2 from another forlorn place in Canada, the Diocese of Sault Ste. Marie 

Sent: October 17, 2011 4:42 PM
To: voxcantoris@rogers.com
Subject: communion

Hello,

Can you help me? My mom called me this afternoon. She was told that the GIRM 2011 indicated that the congregation must remain STANDING after communion until everyone has received? I am surprised. I've been to a CMAA conference, read quite a bit, perused the new GIRM for Canada, but have never heard this. I hope it's not true! Do you know of any such instruction?

Thank you.

Dear my fellow suffering Canadian Catholics,

The GIRM indicates two things. We must kneel at the Consecration, so all those churches that pulled out their kneelers will have to put them back in. Second, those places where kneeling is from the end of the Sanctus to the Doxology and from the Agnus Dei, that is a “laudable” practice to be maintained. Once you return to the pew from Communion the decision on whether to kneel, sit or stand is yours and yours alone. The GIRM is silent here thought there is reference that the priest and faithful “may pray quietly for a time.


Nobody has the right to tell you what your posture is at this point. The decision is yours. If anyone harasses you for kneeling or orders you up on your knees then that is an action straight out of Hell.

Perhaps you might have you expert liturgists consider what Cardinal Arinze has to say.

http://www.youtube.com/watch?v=Cc0g3UMRtMM

The good news?

In 20 years, the people that are doing this will all be retired or dead and before the judgement seat of God.

The other good news?

The “FOURTH TYPICAL EDITION” will be upon us before you know it, after all, its rubrics next and praxis, not translation; and the sound which you hear is the death knell of the cabal of modernists, feminists, homosexualits, socialists and fascists dressed up as catholics with a small "c" as they try to persecute you one more time.

Be strong friend, Jesus has already won it for us.
God bless.

Vox Cantoris

The Gloria you should all be singing!

If you have not yet discovered the really fine work done by Jeff Ostrowski and the other good folks at the Corpus Christi Watershed, then I urge you to do so. Their work along with that of Jeffrey Tucker and Adam Bartlett at The Chant Cafe and Church Music Association of America is critically important right now. The change to the Third Typical Edition of the Roman Missal is a great opportunity but if the beauty is to be realised fully, then  you are going to have to spread this news in your parish to affect real change.

Here is the setting of the Roman Missal Gloria based on Mass XV, Missa Dominator Deus which dates from at least the 9th century. It is presented here with an organ accompaniement. This Gloria was deemed by Father Bill Burke of the Canadian Conference of Catholic Bishops to be "too hard" for Canadians and has been scandalously left out of the so-called "Chant Setting" in the Canadian hymnal supplement.

Father Burke, with all due respect, I have more confidence in my fellow Catholic Canadians than you do.

I have used this Gloria for the past two weeks at the Vigil Mass on Saturdays and it will take some time but I fully expect the congregation will learn this and come to appreciate its prayerfullness and ethereal beauty.

The Proper thing to do!

A very important talk at a very important symposium hosted by the Most Reverend Thomas Olmstead, Bishoip of Phoenix and a leader of the Church to be watched for greater things through the grace of God.

Until the approval of The New Roman Missal by Pope Paul VI on 3 April 1969, there had existed for four hundred years a substantial unity between the texts of the Proper of the Mass contained in the Graduale Romanum and those given in the Roman Missal. The Missal, in effect, reproduced the complete texts of those sung parts of the Mass that in the Graduale Romanum are fully notated.

Read the rest here.

Considering the GIRM II: Posture for Holy Communion

Some may think that standing for Holy Communion began with the promulgation of the Novus Ordo Missae in 1970. For those of us over 50, the Novus Ordo is the "New, New Mass." We had the "New Mass" -the 1965 Roman Missal and it was then that standing began, though Holy Communion was still on the tongue and patens were still used. It was considered a vile abuse in Holland and Belgium where experimentation gave way to the almost universal dissent of commuion-in-the-hand prompting Pope Paul VI to issue Memoriale Domini which was promptly ignored and which he was too weak to enforce.
It was not long after this, and certainly even before 1970, that Communion Rails - the last remaining part of the Rood in the West, which in the Byzantine is the Iconostasis and in the Syriac the Veil, were by and large, removed and some rather sadly and unceremoniously ending up as parking curbs.

Truly, the Byzantine and Syriac manner of receiving the Eucharist is standing. In fact, they don't kneel at all in the Divine Liturgy or Qurbono as it is known in the Syriac Church.  It was in the west that kneeling became the norm as a response to heresy and doubt in the Real Presence - not so much a problem in either Eastern Churches. Along with this destruction of Communion Rails of course came the Magdalene moment of searching for the Tabernacle. It was a debate between the "dynamic" verses the "static" presence. We simple Catholics knew nothing of dynamic or static, only Real.

This debate still rages, though it is changing for the better as the generation that did all this dies off. They left few children literally or spiritually and in a decade's time they will be all be gone to their particular judgement or resting in nursing homes. It will be up to us to ensure that they are not euthanised even though they did not fight the early fight against the slaughter of the innocents as they were too busy with coke and pizza Masses. The churches will be emptier but they will be filled with Catholics who will strive for something better and they will be filled with fewer but holier and zealous young priests that are not masculine and not emasculated.

The facts are that no order from the Second Vatican Council ever provided for Communion Rails to be ripped out or Tabernacles to be displaced. This came later by "expert liturgists." Official documents referred to new constructioin and in fact, architectural or artistic significance was to be retained.

However, keeping these rails or barriers, as these experts would claim would have prevented the universal adoption of standing for Holy Communion and create a barrier to the Table. Despite this, individual Catholics chose to reject this posture and in its wisdom, Holy Mother Church issued a document called Redemptions Sacramentum in which, the Communicants right to not only receive communion kneeling was enshrined but the restating that Communion-on-the-tongue is the norm and always remains the universal law of the Church, notwithstanding what individula Ordinaries did in my town during SARS or H1N1. They were wrong, I said it then and I repeat it now, both of them.

So, what does the GIRM for Canada and other countries say?

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.

Did you read that?

In Canada, the norm is standing as we know, but "individual members of the faithful may choose to receive Communion while kneeling!"

A few other points in the paragraph above. "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." If you do this, stop. If you see it being done, file a complaint and refer to the paragraph in the GIRM.

Note this too: "When standing before the minister to receive Holy Communion, the faithful should make a simple bow of the head."

And this: "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." This is so the Priest, or Deacon or EMHC if absolutely necessary knows how to approach you with the Host. But also be aware, you are to place one hand beneath the other (as a throne) and you "consume the host immediately upon receiving it" you do not walk away and pop Him in your mouth as if He is a nacho chip. You bring your hands to your mouth!

Of course, you should simply receive on the tongue and then all the EMHC would go away because they find it repulsive.

So, in the matter of kneeling for Holy Communion; unless the church has a communion rail which they promote and utilise and you are in the McDonald's line, then let common sense and charity prevail. If you choose to avail yourself of your right granted to you by Holy Mother Church do so at the end of the line anbe d humble about it.

But know this!


The priest cannot refuse you and the bishop cannot drag you to your feet nor can he have you arrested.

Now, you don't have to pay attention to me, but you might want to watch what the man who some day could be the first Pope from America has to say...or then again, it might be a bishop from Kazakhstan who has called for a new Syllabus of Errors.


Friends, every Catholic needs to read and study the GIRM.


Spread the Good News!

Considering the GIRM I: The Kyrie

In the Extraordinary Form of the Roman Rite the Kyrie is considered to be "nine-fold" that is three times Kyrie eleison, three times Christe eleison and three times Kyrie eleison. There are two times in the Roman Rite, Extraordinary and Ordinary that the people can proclaim in Greek, the other is on Good Friday with the Trisagion, Holy God, Holy Mighty One, Holy Immortal One, Hagios O Theos, Hagios Ischyros, Hagios Athanatos. This dear readers, is in Greek and is in the Graduale Romanum 1974 for the Ordinary Form of the Roman Rite.


But, back to our Kyrie and the nine-fold.


The fabricators (a descriptive used in the Spirit of the Liturgy by Pope Benedict XVI) of the Novus Ordo Missae cut this to a simple response "six-fold." In doing so, they eliminated the awesome mystery of this penitential beseeching in its Trinitarian formula of three for the Three Persons of the Most Holy Trinity and the symbolism of the chanting of the Nine Choirs of Angels.


Consistently then, the result has been that "Gregorian" Kyries were modified as six-fold. But this was not always necessary. In fact, some of them cannot be done in six-fold as they were musically composed as nine-fold, they were not simple repetitions, for example the Kyrie from Missa Cum Jubilo, Mass IX. The former GIRM permitted this. In fact, the previously referred to Graduale Romanum for the Novus Ordo published in 1974 included this Kyrie. If it was not meant to be sung nine-fold, why as it included? For your information, the signatory in the GM was Archbishop Annibale Bugnini, the lead "fabricator!"


Let us look at what the new GIRM approved for use in Canada and elsewhere states with the point to which I wish to draw your attention in bold:


The Kyrie Eleison

52.       After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is usually executed by everyone, that is to say, with the people and the choir or cantor taking part in it.


            Each acclamation is usually pronounced twice, though it is not to be excluded that it be repeated several times, by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances. When the Kyrie is sung as a part of the Penitential Act, a “trope” precedes each acclamation.

Now, let us be clear. In a Read Mass, the six-fold Kyrie is the Law of the Church and the GIRM is liturgical law. But if the Kyrie is sung in Greek or in English (as there were some fine ones composed for 1965), these can be freely done.


Here then, is the Kyrie from Missa Cum Jubilo, Gregorian Mass IX.

The opposite of laudable.

A priest friend working in the Vatican has written to me a few times on the matter of kneeling during the Canon of the Mass. In Rome at least, even at St. Peter's Basilica, kneeling is only at the Consecration. This is consistent with the 1975 GIRM. In Poland which he recently visited and opined that "Poland will save the Church yet" they kneel from the end of the Sanctus to the end of the Memorial Acclamation, a practice that was asked for by the Canadian bishops but not approved by Rome.


Some have suggested that this whole thread or topic is boring.


Meanwhile, a reader in beautiful Newfoundland writes:

I just finished attending an Archdiocesan meeting on the new GIRM and the Archbishop has stated in no uncertain terms that even in parishes where they had the "laudable" practice of kneeling from from the Sanctus to Communion it will not be allowed. There will only be kneeling at the Consecration.

If the GIRM says this:

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.53 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.

...then what does it mean if the practice is not "allowed?'


Is this important?


Is the corrected translation enough?


Will they ensure "sacred silence" with the same vigour?


Will the Archbishop of St. John's ensure that only "priests, deacons and instituted acolytes" preform the ritual ablutions...you know...doing the dishes?


And then there is this:

41. The main place should be given, all things being equal, to Gregorian chant, as  being proper to the Roman Liturgy. Other kinds of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.

Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Profession of Faith and the Lord’s Prayer, according to the simpler settings.

Discuss.

How we Communicate

If you' ve not visited Rorate Caeli blog to read this post by New Catholic, then please do and read the comment box.


Send it to your Catholic friends and especially to priests.


Here is a sample:

Translation problems? Mass celebrated towards the people? Altar girls? Postures?


No, the greatest and gravest problem of the liturgy of the Latin Church - that is, of the "Ordinary form", or Mass of Paul VI - is one that transcends all this, even it is related to all of them: it is the way the Body of Christ is treated. That must be the very first issued tackled by an eventual true "reform of the reform", one that is set not by fleeting example, but by hard law.

If you receive Holy Communion in the hand, stop and stop it now!


It was wrong for Paul VI to allow this abomination. He should have outlawed what was a vile abuse and now you are participating in it.


Stop it now!

Not one penny!

With a "hat tip" to Mike for finding the post below -- More Idiocy from a Canadian Bishop -- on a reader or something, I have reposted it below. I had deleted it without intending to do so when cleaning up a few drafts.

The good Father in New Brunswick does not deserve this treatment at the hands of the Bishop of Bathurst.

...and speaking of bishops.

Today, at your church, there will be a second collection for the "Bishops of Canada." This collection goes to your diocese to offset the "tax" which the diocese (you) pays to the CCCB. If there is a shortage the diocese pays the total anyway.

So, why should we pay anything for the CCCB? They have set up another "hierarchy" between the Ordinary and the Pope and we have seen the results. No, not one penny for the CCCB and their Development and Peace or their not "too hard" Gloria.

Not one penny.

More idiocy from a Canadian Bishop!

by Vox Cantoris

For once, I am speechless.

BATHURST, New Brunswick, September 22, 2011 (LifeSiteNews.com) – The Catholic Diocese of Bathurst, New Brunswick has removed an elderly priest from active ministry after he caused a storm of controversy by denouncing homosexuality, cohabitation, and abortion in an August homily.

85-year-old Fr. Donat Gionet had retired to his home town of Caraquet in June to serve palliative care patients, and now laments that in his declining years he is being forced to celebrate Mass “in secret.”

Fr. Wesley Wade, the diocese’s vicar general, told Radio-Canada that Fr. Gionet’s comments were consistent with Church teaching, but lacked the proper “pastoral” sensitivity.

Read it all, here.

Here is the bishop's contact information:

Most Rev. (not in my mind!) Valéry Vienneau, Bishop of Bathurst
645, avenue Murray
C.P. 460
Bathurst, NB E2A 3Z4
Tel: (506) 546-1420
Fax: (506) 548-5565
E-mail: valeryv@nb.aibn.com