New liturgical books coming this fall

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Shane Schemmel
Father Troy Richmond carries the monstrance during a Eucharistic procession at Regina Catholic Student Center last month. Two re-translated liturgical books will be released this fall, including one on worship of the Eucharistic Mystery outside Mass.

By Deacon Frank Agnoli
The Catholic Messenger

This fall will bring two re-translated liturgical books to our shelves: “Holy Communion and Worship of the Eucharistic Mystery Outside Mass” (HC) — a timely arrival since we’re in the middle of a Eucharistic Revival in the U.S. — and the “Order of Christian Initiation of Adults” (OCIA). These are new translations of the Latin original editions; they are not revisions in the same way the Missal was revised in 2011.

The structure and content of the books remain essentially the same; the wording changes. Yet, the advent of a new liturgical book is a good opportunity to revisit our liturgical practices, to name what is going well, and to address areas of needed growth. (See the breakout box on Page 4 for the “may use” and “must use” dates of the two books.)

Most Catholics are more familiar with the OCIA (formerly known are the RCIA, or Rite of Christian Initiation of Adults) than they are with HC, which is the topic for this column. We’ll address the OCIA later. This article briefly outlines what’s in HC.

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We received the Latin original of this ritual book in 1973; the first English translation came out in 1976 and we’ve been using it ever since. The new HC provides us with a General Introduction in four parts.

In the first section, HC reminds us, “the celebration of the Eucharist is the center of the whole Christian life” (1). Whether as individuals, as parishes or as the whole Church, the Mass is core to who we are; and everything in this ritual book — whether Communion outside of Mass or eucharistic practices such as exposition, processions or congresses — flow from and must lead us back to Mass.

Next, while surprising to some, HC notes that the primary reason for reserving the Blessed Sacrament is for Viaticum: Communion for the dying. Secondarily, we reserve in order to bring Communion to those who cannot be present for Mass (for example, those who are sick or homebound) and to adore our Lord Jesus Christ, present in the sacrament (5). It goes on to teach that Christ is truly present when the faithful gather for the liturgy, when the Scriptures are read and preached, in the person of the minister, and, “in an altogether unique way,” under the forms of bread and wine in the Eucharist (6). One Christ, four modes, all real; the latter, real par excellence.

Given the reasons why we reserve, this section concludes with practical directives. Pastors are to ensure that enough consecrated hosts are reserved (in the tabernacle) to be able to care for the sick and dying of the parish (and that they are frequently renewed to avoid spoilage). In addition, unless there are grave reasons not to do so, parishes should have time each day when the church is open for those who wish to pray before the Blessed Sacrament in the tabernacle.

Again, given the reasons why we reserve, the third part of the general introduction makes the argument that the preferred place for the tabernacle is in a chapel separate from the main part of the church (9).

A separate chapel makes the sacrament more easily available to ministers needing to attend to the sick and dying and creates a more suitable space for private prayer. In addition, it maintains our attention on the altar during Mass, where Christ becomes present in the sacrifice of the Eucharist.

Directives regarding the tabernacle’s construction and its environs are also in this section. Only one tabernacle is to be in a church. Tabernacles are to be solid, locked and the key secured. While a tabernacle veil is mentioned, it is not required. However, an oil lamp or wax candle should be kept burning near the tabernacle to indicate Christ’s presence.

Contributed
This table shows the dates in which English-speaking Catholics may and must begin using the two new liturgical translations.

The final section treats legal matters: the adaptations that conferences of bishops can make.

Four chapters follow the General Introduction: (I) Holy Communion outside Mass, (II) Administration of Communion and Viaticum to the Sick by an Extraordinary Minister, (III) Various Forms of Worship of the Most Holy Eucharist, and (IV) Various Texts.

Chapter I covers what is commonly known as a “Communion Service” — the distribution of Communion following a Liturgy of the Word to a gathered community. Most often, we would see this rite celebrated in a nursing home or prison, though (on certain occasions) it may be used in a parish.

Chapter II is probably the rite most are familiar with — when a lay minister brings Communion to a sick or homebound person. Priests and deacons use a similar rite found in “Pastoral Care of the Sick” —a different ritual book.

Chapter III covers Eucharistic Exposition and Benediction, Eucharistic Processions and Eucharistic Congresses. Chapter IV provides additional readings, prayers and hymns for the minister to choose from in preparing to celebrate these liturgies.

In subsequent articles, I’ll provide more detail about these individual rites found in HC and point out some important features and changes to keep in mind.

(Deacon Frank Agnoli is diocesan director of Liturgy and of Deacon Formation.)


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