EM 62-66: How to Carry Out Exposition

5/10/2021

Duccio, "Scenes from the Passion"

EM 62 deals with how to carry out the Rite of Exposition. It first considers the length of time and the place where the MBS is to be positioned and the vessel which contains the MBS for the exposition. For a briefer time, either the monstrance or the ciborium itself may be used and the MBS is exposed on the mensa of the altar. For longer periods of exposition the monstrance should be used and a throne is also recommended.

Arrangements within the church and surrounding the place of exposition should favor the attentive prayer of adoration.

There may be readings and a homily during this time elucidating the mystery of the MBS and for the sake of fostering personal prayer. Song and silence, too, are suitable.

The benediction with the MBS is given at the end of the time of exposition.

EM 63 deals with Solemn Annual Exposition which we have already mentioned.

EM 64 mentions Prolonged Exposition. It entrusts this to the Local ordinary. It also mentions the presence of large numbers of the faithful.

EM 65 concerns interrupting the period of exposition. The first reason it mentions for interrupting exposition is there not being a suitable number of the faithful for adoration, rendering a continuous exposition impossible. Reposition of the MBS, then, is to be so anticipated that it is pre-arranged and publicized. It is not to be done more than twice in a day. It recommends by way of example, a midday and an evening reposition.

Reposition interrupting longer periods of exposition may be carried out more simply. It indicates it may be done without singing, with the priest vested in surplice and stole and having adored the MBS for a short time. Re-commencing the time of exposition may similarly take place in a simple manner, the time being anticipated and set.

EM 66 deals with short periods of exposition. The time should so provide for hymns, readings and silent adoration as circumstances permit. Ensuring these periods of brief exposition are carried out with due reverence is given to the local Ordinary.

EM 66, finally, forbids the celebration of Mass simply for the purpose of giving the Benediction with the MBS.

Image: Duccio, "Scenes from the Passion"

EM 60 & 61: No Exposition During Mass

5/9/2021

Duccio, "Madonna & Child w.
Ss. Augustine, Paul, Peter & Dominic"

Today is the anniversary of my First Holy Communion. Eternal rest grant unto Msgr. William O’Donnell, O Lord. May he rest in peace.

Let’s get back to EM 60 which ended with a reference to Pius X. It’s reference was within the context of ensuring the proper understanding of why Jesus instituted the MBS. Specifically, the importance of avoiding what could obscure the nourishing, healing and sustaining purpose of the MBS. This, I suppose, is the result of promoting the MBS in such a way as to make it unapproachable, distasteful, only rarely ever to be experienced. EM 60 particularly refers in this regard to the decoration of the altar where exposition takes place.

In EM 61, exposition and the celebration of Holy Mass in the same area of the Church at the same time is forbidden. It explains that the spiritual communion to which exposition leads the faithful is already more perfectly present in the celebration of Holy Mass, further help towards this spiritual communion being unnecessary.

During more lengthy periods of exposition that extend throughout the day or over several days, the period is to be interrupted in favor of the celebration of Mass.

It addresses that there may be customs or concessions that have been made previously that are contrary to this norm. Particularly, for those faithful for whom the application of this norm may be upsetting, the Instruction encourages, at the direction of the local Ordinary, a time of catechesis in favor of the norm, as long as the time is not too long.

Image: Duccio, "Madonna & Child w. Ss. Augustine, Paul, Peter & Dominic"

Pius X plus Pius XI equals a good start

5/8/2021

Duccio,
"Madonna w. Angels," c. 1305

It’s going to be helpful to combine Pius X’s estimation of the MBS as daily nourishment & preservative from sin with Pius XI’s notion of proper guardianship. This, in fact, is part of a groundworks for a strong eucharistic piety. And when you combine the two your get this neat third thing, I don’t know yet what to call it. But it’s that thing were in participating at Mass and in Holy Communion you realize that your immediately—[perhaps we need to break down this adverb]—present at the single most important moment in the existence of time, space, you, the universe, your family, your Church, God’s relationship with his people, all prayer, etc. Moreover, you’ve got breakfast to make and appointments in about an hour and a finance council meeting to prepare for, and an offer to purchase the building to consider, etc. In other words, while not exactly contrasting the sublime with the ridiculous, it’s actually probably closer to that than to any other mash-up that comes presently to mind. Neat how He envisioned exactly this, did it anyway, and uses it [this mash-up of contrasts] as the place where he’s going either to rescue me and my parish, or not. My eternity hangs in the balance and meanwhile I’m trying not to say mass too fast, or not to start too late, or not to rush the prep. He trusts us, again, with determining our eternity. Staggering. Staggered. There, now pick yourself up, post this to your silly blog, and go get ready for Mass.

EM & Pius X

5/7/2021

Duccio,
"Madonna & Child with Angels"

Let’s stick with EM, but back up to EM 60 and cover its whole section on exposition of the MBS. It has six sections.

—No Mass before the MBS exposed

—How to Expose the MBS

—Solemn Annual Exposition

—Prolonged Exposition

—Interrupting Exposition

—Shorter Periods of Exposition

This section, in EM 60, opens with a description of Exposition, indicating its purpose and recommending its use. It indicates that Exposition stimulates the awareness on the part of the faithful of the Real Presence. It describes Exposition also as an invitation to Communion with Him that encourages due worship to the Lord. It cautions that care should be taken of the relation between Exposition and the Mass. It describes how a time of exposition can begin with the ending of Mass. It also refers to “the desire of Christ in instituting the Eucharist,” citing Pius X’s “Decree on Frequent & Daily Reception of Holy Communion.”

Let’s look at that for a moment (making this excursus #4—#3 being going to EM 60-66, #2 being EM 63, #1 being EOM, then we’ll get back to RS).

Pius X, in 1905, promoted Daily Communion with “Sacrosancta Tridentina Synodus.” We can examine that whole document later. For now, EM refers to the part of it which describes the desire of Christ in instituting the Eucharist. Pius X, describes what Christ was getting at with leaving us the MBS: 1) daily nourishment; 2) resistance, cleansing, avoidance of sin.

More on this…

Image: Duccio, “Madonna & Child with Angels”

Why not just call it "Forty Hours"?

5/6/2021

Duccio, c. 1305,
"Madonna and Child."

Continuing with EOM 86:

This paragraph gives instructions on the lengthy exposition of the MBS. It is contrasted with brief exposition which it will describe in the next section. It is recommended, not obligatory, for churches where the MBS is reserved. Those Churches where the MBS is to be reserved by law are described in Nullo, i.e. parishes, etc. Such a period of lengthy exposition is to take place once a year. It does not specify how long this lengthy period of time is to continue. Strict continuity of this length of time is not required. The purpose of this exposition is for the local community to reflect more profoundly upon the mystery of the MBS and adore the Real Presence of Our Lord. EOM 86 concludes by referring to Eucharisticum Mysterium from 1967, specifically its instruction on Solemn Annual Exposition.

Excursus #2, Eucharisticum Mysterium 63 (Excursus #1 being EOM, the main treatment being RS on Worship outside of Mass).

EM 63 describes Solemn Annual Exposition.

There are no substantive distinctions between EM 63 and its presentation in EOM 86. However, EM 63 does seem to present more clearly that this Solemn Annual Exposition may take place if there are three conditions present: 1) the presence of a reasonable number of the faithful; 2) the consent of the local Ordinary; 3) the observation of the law.

What constitutes a reasonable number? It is not specified. RS will refer to the abuse of leaving the MBS unattended. But does that mean that one or two people suffices for a reasonable number? This will need to be investigated elsewhere as it is not defined here.

Also, not mentioned by name here is the Forty Hours Devotion. EOM’s and EM’s reticence on this devotion will also have to be investigated elsewhere.

Image: Duccio, c. 1305, "Madonna and Child."

RS, '04: Worship Outside of Mass

5/5/2021

Duccio,
"London triptych"

After dealing with certain matters related to reservation RS moves to matters of worship outside of the Mass.

It cites the Ritual for the Worship of the Eucharist Outside of Mass. The instructions in the Ritual, which are not many, are worth reviewing here.

Worship of the Eucharist Outside of Mass 83 (EOM) indicates the prohibition of the celebration of Mass in the church during a time designated for worship outside of Mass. Such a designated time, should it be prolonged over several days, is to be interrupted for the sake of the celebration of Mass.

EOM 84 gives the instruction on the gesture of genuflection. It indicates a “single genuflection” as opposed to, perhaps, the triple genuflection sometimes customary before the Cross on Good Friday. This single genuflection and not multiple genuflections is for the presence of the MBS either when it is reserved in the tabernacle or exposed for public adoration.

EOM 85 refers to two different vessels for the exposition the MBS for public worship: 1) the monstrance and 2) the ciborium. The burning of four or six candles as well as of incense is indicated for exposition in the monstrance. Exposition in the ciborium should have at least two candles and incense may be used.

EOM 86-90 refers to three different modes of exposing the MBS for public worship: 1) lengthy; 2) brief; 3) in religious communities.

EOM 86 recommends the solemn exposition of the MBS for an extended period of time. This extended time of exposition should take place once a year, even if such a time is not strictly continuous. Suitable numbers of the faithful are necessary for this kind of exposition to take place. The consent of the local Ordinary is also indicated.

Let’s come back to this, especially the requirement for “suitable numbers.”

Image: Duccio, "London triptych"

RS, '04: Reservation

5/4/2021

Duccio, "Madonna"

RS 130 describes the place of the tabernacle. It cites the canons of the CIC and the paragraphs of the GIRM which we’ve already reviewed. It characterizes the attention to be paid to these liturgical norms as “diligent.” It highlights, especially, avoiding the “danger of profanation.”

RS 131 develops further the point of avoiding profanation, citing Nullo. It mentions the responsibility of the local bishop in securing the places of reservation. It mentions Nullo’s instruction that the bishop revoke permission immediately where there is the danger of profanation.

RS 132 refers to absolution for more grave crimes against the MBS. This absolution is reserved to the CDF. Removal of the MBS to someone’s home, unless it be precisely to reserve it more securely as expressly mentioned in Nullo is otherwise contrary to the norm of law. When the purpose of such removal or retaining is sacrilegious, the Instruction names this as a “graviora delicta.”

RS 133, citing the Roman Ritual, refers to bringing the MBS for the administration of Holy Communion outside of Mass to someone’s home. The minister in going directly to the sick person is to leave aside any profane business in order to ensure reverence for the MBS and to avoid the danger of profanation. It prescribes the use of the Ritual for the administration of the Sacrament.

RS, '04: Reservation

5/3/2021

Duccio,
"Madonna Rucellai"

RS 121-128 concerns vestments at Mass. One function served by the distinct vestments worn by the priests is that it emphasizes his unique role among all of the faithful at the celebration. There are certain responsibilities entrusted only to him which others do not have.

RS 126 cautions against the abuse of the priest celebrating Mass without vestments or only a stole. It lists this among the “grave abuses” in the section on remedies at the end of the Instruction.

Chapter VI “Reservation of the Most Holy Eucharist and Eucharistic Worship Outside of Mass”

This Chapter (paragraphs 129-133) is clearly within our wheelhouse. It has three sections: Reservation; Certain Forms of Worship outside of Mass; Eucharistic Congresses & Processions.

The Chapter’s opening section on reservation begins in RS 129 by citing the purpose of Reserving the MBS as indicated in “Eucharistiae Sacramentum,” the 1973 Decree of the CDW. The MBS is kept safe outside of the Mass primarily for the purpose of uniting in Holy Communion those who cannot be present at the Mass. This safekeeping simultaneously allows for private and public forms of adoring the Real Presence of so great a mystery. The Church must greatly promote these forms of worship.

RS 130 regards the place where tabernacle is positioned in the church building. The description of the place contrasts with Nullo which indicated the center of the altar. This contrast may be worth a closer look later.

RS, '04: Sacred Vessels

5/2/2021

Duccio,
"Gualino Madonna"

Sacred Vessels: RS 117-120

RS 117

In the 187 paragraphs of this Instruction the word “strict” or “strictly” occurs seven times. It is used twice, here in RS 117, in reference to the making of the sacred vessels. Their making must be “in strict conformity” to the Church’s Liturgical Norms. The material used for making the vessels is “strictly required” to be truly noble.

The Instruction associates the nobility of the material of the vessel with the honor due to the Lord in the MBS as well as the doctrine itself of the Real Presence. Honoring the Lord by means of using precious material has a catechetical value in itself.

To be guarded against is the practice of using common materials lacking in quality, devoid of merit, or that can break easily.

RS 118 indicates that vessels should be blessed before being put to their sacred use.

RS 119 refers to the purification of the vessels following the distribution of Holy Communion. It takes place when the priest returns to the altar after giving Holy Communion to the people. It is also permitted for it to take place immediately following the dismissal.

RS 120 praises the cleansing of the sacred linens where the first washing is poured into the sacrarium. Pastors are to take care these linens “are always kept clean.” We heard this in ’29.

Image: Duccio, "Gualino Madonna"

RS, '04: Other Matters

5/1/2021

Duccio, "Franciscan Madonna"

RS 108-109: The Place for the Celebration of Holy Mass

Occurrences of priests attempting to celebrate Mass in the sacred place of some non-Christian religion are relatively rare. It is, nevertheless, never lawful. The place for the celebration, rather, should be a sacred place, unless necessity urges some other decent place

RS 110-116: Various Circumstances Relating to the Mass

The instruction, in RS 110, earnestly recommends priests to celebrate Mass frequently, even daily, and even if the faithful cannot attend.

RS 111 instructs that a priest has permission to celebrate Mass “even if he is not known” to the pastor of the Church, as long as he has a ‘celebret’ or that, the pastor judging prudently, he is not otherwise impeded from celebrating.

RS 112 clarifies that priests “are always and everywhere permitted to celebrate Mass in Latin.” The exception to this is the practical consideration where the celebration in the vernacular has already been scheduled by the pastor to take place.

RS 113 indicates attendance in choir for the priest who is unfamiliar with the vernacular language at a concelebration.

RS 114 instructs that particular groups within parishes are not exempt from the observance of liturgical norms.

RS 116 indicates the question of the multiplication of the celebrations of the Mass. The CIC regulates the number of times priests can say Mass. Concerning stipends, the CIC is to be observed.

RS, '04: Other Matters, Vacationing Priests

4/30/21

Duccio, "Madonna of Crevole"

Summarizing Chapter IV on Holy Communion:

Catechetical emphasis is to be given in a thoroughgoing manner. The many details in this section, whether it’s preparing with a good confession, or using the communion plate, or restricting access to both kinds all require a thoroughgoing catechesis rooted in the reality of the MBS, the Real Presence, concomitance, the forgiveness of sins, creation, the Paschal Mystery, the Incarnation and the Most Blessed Trinity. Christians who have weak appreciations of these basic mysteries of our faith are going to find it hard to make sense of why we’re so insistent on communion plates and limiting access to both kinds. There is a direct connection.

Chapter V of RS is called, “Certain Other Matters Concerning the Eucharist”

The four sub-headings within this chapter deal with: Place, Various Circumstances, Vessels and Vesture.

When priests go on vacation the question of where they will celebrate Mass frequently comes up. Aside from the jurisdictional matter of the requirements for letters of good standing there is the practical consideration of the accessibility of a fitting and decent place. “The Dignity and Duties of a Vacationing Priest” is possibly the matter of a separate article altogether. What preference should he have for access to a nearby church? Are hotel rooms always sufficiently decent places for Mass? Can he reserve the MBS after mass for his own private adoration? 

Perhaps we will treat some of these in their place within this study. The hope of this study, again, is to make the priest thoroughly acquainted with the mind of the Church concerning protecting the MBS from profanation, careful handling and reservation of the MBS and its appropriate veneration. When this is well understood, it will be easier to develop a useful “Spirituality of a Vacationing Priest.”

RS, '04: Holy Communion, Both Kinds

4/28/21

Duccio, c. 1281
“Madonna and Child.”

It might be worth it to review the US norms for Both Kinds at the end of our review here of RS on both kinds.

RS 102-107. The Instruction describes five circumstances when the chalice should not be administered: firstly, as was mentioned, large crowds make difficult gauging quantities of wine; second, accessibility to the chalice is difficult to arrange; thirdly, large quantities make difficult the ascertaining the wine’s quality and provenance; fourthly, sacred ministers or properly formed extraordinary ministers are too few; fifthly, the sign of unity is negated by a notable part of the people preferring not to approach the chalice for various reasons.

RS 103 notes that the option of administering Communion by intinction always remains. The communicant receives by intinction only on the tongue and is not permitted to intinct the host himself. The host used for intinction must be validly consecrated, non-consecrated bread or other matter being altogether forbidden.

All concelebrating priests are obliged to receive Holy Communion under both kinds. The pouring of the precious blood from one vessel into another is completely to be avoided, for fear of anything happening to the detriment of so great a mystery. Neither are vessels such as flagons, bowls or anything not fully in accord with the established norms to be used.

The law, by the action itself being committed automatically gives the sentence of excommunication to anyone “who throws away the consecrated species or takes them away or keeps them for a sacrilegious purpose.” Any action that is voluntarily and gravely disrespectful of the sacred species is to be regarded as pertaining to this case. Casting the sacred species into the sacrarium, or in an unworthy place, or on the ground or any action contrary to these norms incurs upon the perpetrator the penalties laid down.

Entirely and immediately to be consumed, once the distribution of Holy Communion is completed, are whatever may remain of the Body & Blood of Christ in the vessels to be purified, the hosts being either consumed or carried to the place of reservation.

Image: Duccio, c. 1281, “Madonna and Child.”

RS, '04: Both Kinds

4/27/2021

Duccio, "Maestà"

RS 93 recommends the use of the Communion Plate. It is illicit for a communicant to take the Sacred Host by himself and still less permissible for him to hand it to another.

Holy Communion, within the celebration of Mass, can be received a second time by a communicant who has already participated in Holy Communion earlier in the same day.

The Communion of Priests (RS 97-99):

RS 97 & 98, describes the Communion of priests. It refers to the indication of the Missal for the moment when the priest and any concelebrant is to communicate. It reiterates that the procedures for Holy Communion are to be observed according to the norms prescribed in the Liturgical books.

Both Kinds (RS 100-107):

Trent defined the dogma of concomitance, that is, the teaching that the whole Christ is entirely present even in the smallest fragment or droplet of the Sacrament of the Body and Blood of the Lord. Catechesis on this matter must precede and continually accompany the administration of Holy Communion under both kinds which may be given according to the prescriptions of the liturgical books.

Holy Communion under both kinds is to be completely excluded where there exists even a small danger of profanation. The US Norms for Both Kinds received the Recognitio in 2001.

RS 102: With difficulty of gauging the amount of wine needed for celebrations with large numbers of the faithful Both Kinds should not be given.

Image: Duccio, "Maestà"

RS, '04: Holy Communion

4/26/2021

Duccio, "Madonna"

Paragraph 87 of RS concerns First Holy Communion. It indicates Sacramental Confession and Absolution as a necessary preparation. The priest is always to be the minister of First Holy Communion. First Holy Communion should never take place outside of Mass. It is more appropriately administered on Sundays, the day of the Eucharist. Insufficiently prepared children should not come forward. Exceptionally mature children who are judged to be ready and you have been sufficiently instructed may come forward even if they be young.

“The Distribution of Holy Communion”

Paragraphs 88-96 deal with the distribution of Holy Communion within Mass. Extraordinary ministers may assist only when there is a necessity. Paragraph 90 refers to the posture of kneeling or standing for the faithful when receiving Holy Communion. It indicates the determination of the bishops conference in the matter. The USCCB indicates that “Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling.” Paragraph 91 indicates that it is illicit to deny Holy Communion solely on the grounds of the recipient’s desire to kneel or stand.

The faithful always have the right to receive Holy Communion on the tongue. The bishops can obtain for their conference the permission to receive the MBS on the hand. The host is to be consumed in the presence of the minister. “No one goes away carrying the Eucharistic species in his hand.” Holy Communion should not be given in the hand if there is a risk of profanation.

RS, '04: Prepping for Holy Communion

4/25/2021

Duccio, "Crevole Madonna"

Still with Chapter IV on Holy Communion, especially its first section on “The Dispositions for the Reception of Holy Communion.” It’s a pertinent section for our purposes since it describes duties that are incumbent upon the priest in direct and immediate relation to his handling of the MBS. In other words, our purpose, largely described, concerns reviewing in detail those aspects of the priest’s responsibility which pertain immediately to his custody of the MBS: Reservation, Veneration, Holy Communion.

Backing up within this section, slightly, to how it begins in paragraph 80, RS draws attention first the catechetical instruction Pastors must give their people concerning the difference between the Penitential Act and the Sacrament of Penance. This encouragement constantly to catechize the faithful on these basic points is helpful.

Ahead to Paragraph 84, RS reminds the pastor of his duty to inform those present how strictly to be observed is the Church’s discipline concerning approaching to receive Holy Communion. This is especially the case when there are large crowds attending, as in cities, or with non-Catholics or non-Christians present. RS indicates the pastor should be on the lookout for the opportune moment to discharge this duty.

Paragraph 85 indicates CIC 844 on the administration of the sacraments to non-Catholic Christians.

Paragraph 86 specifically encourages the practice of Sacramental Confession as a preparation for receiving Holy Communion. “The faithful should be led insistently to the practice.

RS, '04: Firmly to Correct

4/24/2021

Giotto, "Canonization of St. Francis"

Controversy over whether or not certain public figures should be admitted to Holy Communion is frequently disingenuous. The language of “rights and duties” can be helpful here. The Church has a duty to safeguard the MBS from profanation. The reaction to the increased risk of profanation MBS is to withhold giving it out. Then, the question “who am I to judge?” may rear its head. The judgment to withhold giving the MBS is not a penal sanction adjudicated and rendered in the moment by the minister involving the imputation of guilt upon the interior actions of the conscience of the one presenting himself or herself. Rather, it is an immediate reaction in favor of safeguarding the MBS from the danger of profanation instigated by the obstinate self-promotion of a persistent public scandal in the midst of the ecclesial community. While this is unpleasant, indeed, quite painful it is not controversial. The correct response is a simple, firm and strong refusal to give the MBS. This is not a lack of love. Just the opposite, it’s a very specific act of love intended to correct the wayward and bring him back. It is also an act of love for the remainder of the community. But, most especially, it is an act of love for Our Lord in the MBS who humbles himself to share in our humanity, with all of its scandals and obstinacy.

Back to RS. In paragraph 83 it mentions how “prudently and firmly” pastors are to correct the abuse of the faithful indiscriminately approaching the altar to receive Holy Communion. I’ll emphasize, in addition to the clear concern that too many people have very little idea what they’re doing in receiving Holy Communion, that RS puts it on the pastors to correct them. And how. With “prudence” and “firmness.” These are the two dispositions highlighted in paragraph 3 of the PCLT’s declaration on the question of Holy Communion for the divorced and remarried.

RS: Conditions When Communion "May Not Be Given"

4/23/2021

Giotto,
“Ascension of Christ"

Chapter IV of Redemptionis Sacramentum is called “Holy Communion.”

’29 dealt with the aspect of Holy Communion pertaining to the protection from profanation prevented by the recently adapted use of the paten.

This Chapter reviews more aspects of Holy Communion which, if neglected, could give occasion for abuse.

It recalls “prior sacramental confession” as necessary for anyone to receive Holy Communion or celebrate Mass (for a priest) for one who is conscious of grave sin. The exception to this is the case of grave necessity and the possibility of confession is lacking. In such a case, the penitent must intend to confess as soon as possible and is bound to make an act of perfect contrition.

Paragraph 82 is helpful. It consists entirely of a quotation from JPII’s 2003, Ecclesia de Eucharistia. It refers to the fact that there exist “objective conditions under which communion may not be given.” RS emphasizes the norms which the Church has drawn up for the purpose of determining those “objective conditions.” The existence of these norms is an important safeguard against the sacrilegious administration of Holy Communion. The paragraph from EE, which RS cites, further explains the importance and usefulness of these norms. It indicates that pastors are to safeguard “ecclesial communion.” In June 2000 PCLT clarified how receiving Holy Communion can effectively harm ecclesial communion. “In effect, the reception of the Body of Christ when one is publicly unworthy constitutes an objective harm to the ecclesial communion: it is a behavior that affects the rights of the Church and of all the faithful to live in accord with the exigencies of that communion.”

Image: Giotto, “Ascension of Christ"