Monday, July 18, 2011

Third Typical Edition GIRM (2002) Chapter 1 #16-26 Which speaks a little on the Authority of the Dicoesan Bishop in Liturgical Matters

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De Celebrationis Eucharisticae Momento et Dignitate 16. Celebratio Missae, ut actio Christi et populi Dei hierarchice ordinati, centrum est totius vitae christianae pro Ecclesia tum universa tum locali, ac pro singulis fidelibus.[22] In ea enim culmen habetur et actionis qua Deus in Christo mundum sanctificat, et cultus quem homines exhibent Patri, eum per Christum Dei Filium in Spiritu Sancto adorantes.[23] In ea insuper mysteria redemptionis ita per anni circulum recoluntur, ut quodammodo praesentia reddantur.[24] Ceterae autem actiones sacrae et omnia opera christianae vitae cum ea cohaerent, ex ea profluunt et ad eam ordinantur.[25] 17. Maxime proinde interest ut celebratio Missae seu Cenae dominicae ita ordinetur, ut sacri ministri atque fideles, illam pro sua condicione participantes, eos fructus plenius exinde capiant,[26] ad quos obtinendos Christus Dominus sacrificium eucharisticum sui Corporis et sui Sanguinis instituit illudque, velut memoriale passionis et resurrectionis suae, Ecclesiae dilectae sponsae concredidit.[27] 18. Quod apte fiet si, attentis natura aliisque adiunctis uniuscuiusque coetus liturgici, universa celebratio ita disponatur, ut consciam illam, actuosam atque plenam participationem fidelium inducat, corporis nempe et animi, fide, spe et caritate ferventem, quae ab Ecclesia exoptatur et ab ipsa celebrationis natura postulatur, et ad quam populus christianus vi baptismatis ius habet et officium.[28] 19. Quamvis fidelium praesentia et actuosa participatio, quae ecclesialem celebrationis naturam apertius manifestant,29 aliquando non possint haberi, eucharistica celebratio sua efficacia et dignitate semper est praedita, quippe quae sit actus Christi et Ecclesiae, in quo sacerdos munus suum praecipuum adimplet et semper agit pro salute populi. Ipsi ergo commendatur ut sacrificium eucharisticum etiam cotidie, pro posse, celebret.30 20. Cum autem Eucharistiae celebratio, sicut et universa Liturgia, fiat per signa sensibilia, quibus fides alitur, roboratur et exprimitur,31 maxime curandum est eas formas et elementa ab Ecclesia proposita seligi et ordinari, quae, attentis personarum et locorum adiunctis, actuosam et plenam participationem intensius foveant et fidelium utilitati spirituali aptius respondeant. 21. Haec itaque Institutio eo spectat ut tum lineamenta generalia praebeat, quibus Eucharistiae celebratio apte ordinetur, tum regulas exponat, quibus singulae celebrationis formae disponantur.[32] 22. Summi autem momenti est Eucharistiae celebratio in Ecclesia particulari. Episcopus enim dioecesanus, primus mysteriorum Dei dispensator in Ecclesia particulari sibi commissa, moderator est, promotor et custos totius vitae liturgicae.[33] In celebrationibus quae, ipso praesidente, aguntur, praesertim vero in celebratione eucharistica, quae ab ipso agitur, presbyterio, diaconis et populo participantibus, mysterium Ecclesiae manifestatur. Quare huiusmodi Missarum sollemnia exemplo esse debent universae dioecesi. Eius ergo est animum intendere ut presbyteri, diaconi et christifideles laici, genuinum sensum rituum et textuum liturgicorum penitius semper comprehendant et ita ad actuosam et fructuosam Eucharistiae celebrationem ducantur. Eundem in finem invigilet ut ipsarum celebrationum dignitas augeatur, ad quam promovendam loci sacri, musicae et artis pulchritudo quamplurimum conferat. 23. Quo insuper celebratio praescriptis et spiritui sacrae Liturgiae plenius respondeat, eiusque efficacitas pastoralis augeatur, in hac Institutione generali et in Ordine Missae, aliquae accommodationes et aptationes exponuntur. 24. Hae aptationes, ut plurimum, in electione consistunt quorundam rituum aut textuum, id est cantuum, lectionum, orationum, monitionum et gestuum, qui sint necessitatibus, praeparationi et ingenio participantium magis respondentes, quique sacerdoti celebranti committuntur. Attamen meminerit sacerdos se servitorem esse sacrae Liturgiae, sibique quidquam proprio marte in Missae celebratione addere, demere vel aut mutare non licere.[34] 25. Insuper in Missali suo loco aptationes quaedam innuuntur quae, iuxta Constitutionem de sacra Liturgia, respective competunt aut Episcopo dioecesano aut Conferentiae Episcoporum [35] (cf. infra nn. 387, 388-393). 26. Quod autem ad varietates et adaptationes profundiores attinet, quae ad traditiones et ingenium populorum et regionum attendant, ad mentem art. 40 Constitutionis de sacra Liturgia pro necessitate introducendas, ea serventur quae in Instructione «De Liturgia Romana et inculturatione»[36] et infra (nn. 395-399) exponuntur. IMPORTANCE AND DIGNITY OF THE EUCHARISTIC CELEBRATION 16.The celebration of the Mass, wherein the action of Christ and the people of God hierarchically ordered, constitutes the centre of the whole Christian Life for the Universal Church, for that area, and for each faithful. [22] In the Mass, in fact, there is the culmination of action with which God sanctifies the world in Christ, be it in the cult that men render adoration to the father through Christ, the Son of God in the Holy Spirit. [23] In it, the church also commemorates, during the year, the mysteries of redemption, in a way to render ir in a particular way relevant. [24]. All the other sacred actions and each activity of Christian Life are in strict relationshiop with the mass, from it they are derived and from it they are ordered. 17. It is therefore of paramount importance that the celebration of the Mass, or the "Lord's Supper,” is to be organized in such a way that the sacred ministers and the faithful, each participating according to his or her own rank, derive an abundance of fruits[ 26], for which Christ the Lord instituted the Eucharistic Sacrifice of His Body and his Blood, and has entrusted, as a memorial of his passion and resurrection, to the Church, his beloved bride[ 27] 18. This result can truly be obtained, if, keeping in mind the nature and other characteristics of each liturgical assembly, the whole celebration becomes ordered in such a way as to bring the faithful to a knowing, active, and full, exterior and interior, ardent of faith, hope and charity; participation vividly desired by the Church and requeted by the same nature of the celebration, to which the Christian people have a duty and a right by way of their baptism.[28] 19 It is not always possible to have the presence and active participation of the faithful, which manifests more clearly the ecclesiastical nature of the celebration [29] Though, the Eucharistic celebration, always has the efficacy and the dignity that are proper to it, in as much as it is the action of Christ and the Church, in which the priest performs his specific ministry and acts always for the salvation of the people. Therefore to him it is recommended that he celebrate the Eucharistic Sacrifice, even every day if possible. 20. Moreover, since the celebration of the Eucharist is, as is the entire Liturgy, accomplished by means of sensitive (tangible?)signs, through which the faith is nourished, strengthened and expressed [31], the utmost care must be taken to choose and to use those forms and elements that the Church proposes, and after due consideration of the people and places, that can favour more intensely the active (actual) and full participation (of the faithful), and that respond more adequately to the spiritual good of the faithful. 21. In short, this introduction attempts to espouse the general prinicples for the Ordinary of the Celebration of the Eucharist, and to present the norms to regulate the singular forms of celebration,[32] 22.Now, in the particular Church, the Celebration of the Eucharist is a more important act. The Diocesan Bishop in fact is entrusted to dispense the Mysteries of God in the Church and to lead it, the promoter and the custodian in all things liturgical [33] In the celebration in which he presides, above all in that Eucharist, celebrated with the participation of the priest, the deacons, and the people, is manifested the mystery of the Church. That is why this type of Eucharistic Celebration needs to function as model for the whole diocese. It must be, therefore the duty of the Bishop to act in a way the the priests and deacons, and the faithful understand ever more the authentic sense of the rites, and of the liturgical texts and in this way they are to be conducted (guided) to an active (actual) and fruitful Eucharistic Celebration. To the same end, he must pay attention that the dignity of the same celebration grows. To this end, it is of great important that he promote the care for the beauty of the sacred place, the music and the art. 23. Furthermore, because the celebration corresponds mostly to the norms and spirit of the Sacred Liturgy and takes advantage of the pastoral efficacy, in this General Instruction and in the Order (Rite) of the Mass are espoused the choices and possible adaptations. 24 These adaptations, which for the most part consist in the choice of some rites or texts, that is in chants (hymns), readings, prayers and instructions and gestures that are more in response to the necessities,the preparations and the capacity of comprehension of the partecipants, are int ehhands of the celebrating priest. Above all the Priest must remember to be the servant of the Sacred Liturgy and in the Celebration of the Mass, and he is denied permission to add, delete or mutate anything according to his pleasure. 25. Furthermore, in the Missal, in its place there are indicated some adaptations that, according to the Constitution on the Sacred Liturgy, are in the competence of the Diocesan Bishop or to the Episcopal Conferences.[35] (Cf. nn. 387-393) 26. In as much as regards the variations the most profound adaptations, which reference the traditions and the culture of the people and regions, and to introduce for utility or necessity according to art. 40 of the Constitution on the Sacred Liturgy, it is observed that when the Instruction<> [36] and in the numbers 395-399 of the present document (nn, 395-399) THE IMPORTANCE AND DIGNITY OF THE CELEBRATION OF THE EUCHARIST 16. The celebration of Mass, as the action of Christ and of the People of God arrayed hierarchically, is the centre of the whole of Christian life for the Church both universal and local, as well as for each of the faithful individually.22 For in it is found the high point both of the action by which God sanctifies the world in Christ and of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit.23 In it, moreover, during the course of the year, the mysteries of redemption are celebrated so as to be in some way made present.24 As to the other sacred actions and all the activities of the Christian life, these are bound up with it, flow from it, and are ordered to it.25 17. It is, therefore, of the greatest importance that the celebration of the Mass or the Lord’s Supper be so ordered that the sacred ministers and the faithful taking part in it, according to the state proper to each, may draw from it more abundantly26 those fruits, to obtain which, Christ the Lord instituted the Eucharistic Sacrifice of his Body and Blood and entrusted it as the memorial of his Passion and Resurrection to the Church, his beloved Bride.27 18. This will fittingly come about if, with due regard for the nature and other circumstances of each liturgical assembly, the entire celebration is arranged in such a way that it leads to a conscious, active, and full participation of the faithful, namely in body and in mind, a participation fervent with faith, hope, and charity, of the sort which is desired by the Church and which is required by the very nature of the celebration and to which the Christian people have a right and duty in virtue of their Baptism.28 19. Even though it is on occasion not possible to have the presence and active participation of the faithful, which manifest more clearly the ecclesial nature of the celebration,29 the celebration of the Eucharist is always endowed with its own efficacy and dignity, since it is the act of Christ and of the Church, in which the Priest fulfills his own principal function and always acts for the sake of the people’s salvation. Hence the Priest is recommended to celebrate the Eucharistic Sacrifice, insofar as he can, even daily.30 20. Since, however, the celebration of the Eucharist, like the entire Liturgy, is carried out by means of perceptible signs by which the faith is nourished, strengthened, and expressed,31 the greatest care is to be taken that those forms and elements proposed by the Church are chosen and arranged, which, given the circumstances of persons and places, more effectively foster active and full participation and more aptly respond to the spiritual needs of the faithful. 21. Hence this Instruction aims both to offer general lines for a suitable ordering of the celebration of the Eucharist and to explain the rules by which individual forms of celebration may be arranged.32 22. The celebration of the Eucharist in a particular Church is of the utmost importance. For the Diocesan Bishop, the prime steward of the mysteries of God in the particular Church entrusted to his care, is the moderator, promoter, and guardian of the whole of liturgical life.33 In celebrations that take place with the Bishop presiding, and especially in the celebration of the Eucharist by the Bishop himself with the Presbyterate, the Deacons, and the people taking part, the mystery of the Church is manifest. Hence, solemn celebrations of Mass of this sort must be exemplary for the entire diocese. The Bishop should therefore be determined that the Priests, the Deacons, and the lay Christian faithful grasp ever more deeply the genuine significance of the rites and liturgical texts, and thereby be led to the active and fruitful celebration of the Eucharist. To that end, he should also be vigilant in ensuring that the dignity of these celebrations be enhanced and, in promoting such dignity, the beauty of the sacred place, of the music, and of art should contribute as greatly as possible. 23. Moreover, in order that such a celebration may correspond more fully to the prescriptions and spirit of the Sacred Liturgy, and also in order that its pastoral effectiveness be enhanced, certain accommodations and adaptations are set out in this General Instruction and in the Order of Mass. 24. These adaptations consist, for the most part, in the choice of certain rites or texts, that is, of the chants, readings, prayers, explanatory interventions, and gestures capable of responding better to the needs, the preparation, and the culture of the participants and which are entrusted to the Priest Celebrant. However, the Priest will remember that he is the servant of the Sacred Liturgy and that he himself is not permitted, on his own initiative, to add, to remove, or to change anything in the celebration of Mass.34 25. In addition, at the proper place in the Missal are indicated certain adaptations which in accordance with the Constitution on the Sacred Liturgy pertain respectively to the Diocesan Bishop or to the Conference of Bishops35 (cf. below nos. 387, 388 – 393). 26. As for variations and the more profound adaptations which give consideration to the traditions and culture of peoples and regions, to be introduced in accordance with article 40 of the Constitution on the Sacred Liturgy, for reasons of usefulness or necessity, those norms set out in the Instruction on the Roman Liturgy and Inculturation36 and below in nos. 395 – 399 are to be observed..

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Scripture to keep in mind

Six things there are, which the Lord hateth, and the seventh his soul detesteth: [17] Haughty eyes, a lying tongue, hands that shed innocent blood, [18] A heart that deviseth wicked plots, feet that are swift to run into mischief, [19]A deceitful witness that uttereth lies, and him that soweth discord among brethren. [20] My son, keep the commandments of thy father, and forsake not the law of thy mother. ***Cf:Douay-Rheims Proverbs 6: 16-20

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