Re-translated texts: Worship of the Eucharist

By Deacon Frank Agnoli
The Catholic Messenger

This is the fourth article in our series about two re-translated liturgical books: Holy Communion and Worship of the Eucharistic Mystery Outside Mass (HC) and the Order of Christian Initiation of Adults (OCIA). Here, we review worship of the Eucharist.

Chapter III in HC deals with worship of the Most Holy Eucharist: Exposition, Eucharistic Processions and Eucharistic Congresses. This chapter, which provides principles and outlines rather than full rites, begins with some basic principles that we need to keep in mind.

First, “the Eucharistic Sacrifice [Mass] is the source and summit of the whole Christian life” (79). Devotions to the Most Holy Eucharist, whether private (such as adoration before the Blessed Sacrament in the tabernacle) or public (such as the rites detailed in this chapter) ought to be in full harmony with the Mass and the liturgical seasons. Such devotions aren’t ends in themselves. Eucharistic worship should lead us to live Eucharistic lives, offering all we are “with Christ to the Father in the Holy Spirit” (80). We ought to be “careful to perform good deeds and to please God, so as to imbue the world with the Christian spirit and to become a witness to Christ in the midst of human affairs” (81).

Part I of this chapter addresses Exposition of the Most Holy Eucharist and has its own Introduction. Mass cannot be celebrated when the Blessed Sacrament is exposed, people must be present at all times during exposition, and we make a single genuflection (one knee) in the presence of the Blessed Sacrament, whether reserved in the tabernacle or exposed for veneration. The introduction distinguishes between extended (“solemn”) and more brief (“holy hour”) periods of exposition, as well as perpetual adoration that takes place in certain religious communities. Finally, the introduction addresses who ministers in these rites and the items needed, as summarized in the accompanying table (see Page 9).

The specific order for exposition follows the introduction. After the people have gathered (this is liturgy, not a private devotion, so we celebrate as a community), the minister brings the Blessed Sacrament from the tabernacle to the altar. Servers with candles accompany the minister, who wears the humeral veil — a rectangular vestment that covers the shoulders and hands. Exposition can take place using a ciborium (the bowl-like or chalice-like vessel with a lid used to reserve and distribute the Eucharist), but a monstrance is most typically used. The monstrance has a glass centerpiece in which the host is placed for viewing. The sacrament is honored with incense, using three swings of the thurible. A song is sung during the incensation. The U.S. bishops requested and received permission to include the O salutaris Hostia (O Saving Victim) in the body of the text as an option.

After exposition, a period of adoration takes place. While silence is an important part of this period, it should be more than that; this is public liturgy, not just time for private prayer. Readings, prayers, singing, preaching and even celebration of part of the Liturgy of the Hours (with some minor adjustments specified) are options; specifics are left to those preparing the liturgy. Our prayerful attention should be focused on Christ present under the form of the Eucharist. This isn’t the time for celebrating other devotions (such as Stations of the Cross) or sacraments (such as confession) that take attention away from the Blessed Sacrament.

Benediction begins with incensing the exposed host while a hymn is sung. The U.S. bishops asked for and received permission to include a specific hymn here: the Tantum ergo Sacramentum. They did not receive permission to include a brief dialogue (You have given them bread from heaven. / Having all sweetness within it.). A prayer follows the hymn and then the priest or deacon blesses the people with the Blessed Sacrament in silence.

In the U.S., the sacrament may be incensed as the blessing is given; bells may not be used. The option of reciting the Divine Praises occurs at this point, rather than as the sacrament is returned to the tabernacle. A litany may be sung or recited as the Blessed Sacrament is returned to the tabernacle (reposed). We have permission to sing a hymn here as well. 

Part II of this chapter addresses Eucharistic Processions, with some key points to keep in mind. First, the processions are intended to go from one church to another; if necessary, they may return to the church where the procession started. They also require the diocesan bishop’s approval. Local customs determine specifics, such as the use of torches, incense or a canopy or pauses for prayer and benediction at various stations. The procession typically closes with benediction. Processions within the body of the church, such as walking around the church with the monstrance so people can touch it, are not permitted (Congregation for Divine Worship, 1975).

Part III addresses Eucharistic Congresses. Such congresses center on the celebration of the Eucharist and should include catechetical sessions and other opportunities for formation. Time for adoration before the exposed Blessed Sacrament, as well as Eucharistic Processions as appropriate, should be scheduled.

Finally, social action “for the sake of human development and the right distribution of goods, including temporal goods” (111.c.) ought to be part of a Eucharistic Congress. Following Pope Benedict XVI’s Sacramentum caritatis, Eucharistic Congresses are to approach the Eucharist as a Mystery to be celebrated, believed, and lived.

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