Thursday, August 11, 2011

TYPICAL 3RD EDITION GIRM (2002): CHAPTER 2:III- #46-90

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This Section II:iii:46-90 is till under construction: your patience is appreciated

Here is the Latin Typical Edition and the English Translation with Approved Canadian Adaptations


LatinMy translation of the LatinCanadian Translation with Adaptations

III. De Singulis Missae Partibus

III. The Individual Parts of the Mass

III. The Individual Parts of the Mass


A) Ritus initiales

A) Introductory Rites

A) Introductory Rites
46. Ritus qui liturgiam verbi praecedunt, scilicet introitus, salutatio, actus paenitentialis, Kýrie, Glória et collecta, characterem habent exordii, introductionis et praeparationis.

Finis eorum est, ut fideles in unum convenientes communionem constituant et recte ad verbum Dei audiendum digneque Eucharistiam celebrandam sese disponant.

In quibusdam celebrationibus, quae cum Missa ad normam librorum liturgicorum conectuntur, ritus initiales omittuntur aut modo peculiari peraguntur.
46. The rites that precede the Liturgy of the Word, that is the Introit, the Greeting, the Penitential Act, the Kyrie, the Gloria and the Collect have a character of being the beginning, the introduction , the preparation.

The scope of these rites is that the faithful, gathered together, form a community, and dispose themselves to listen with faith the Word of God and worthily celebrate the Eucharist.

In some celebrations connected with the Mass, according to the norms of the Liturgical Books, the Initial Rites are omitted or preformed in a particular way.
46. The rites that precede the Liturgy of the Word, namely, the Entrance, the Greeting, the Penitential Act, the Kyrie, the Gloria in excelsis (Glory to God in the highest) and Collect, have the character of a beginning, an introduction, and a preparation.

Their purpose is to ensure that the faithful, who come together as one, establish communion and dispose themselves properly to listen to the Word of God and to celebrate the Eucharist worthily.

In certain celebrations that are combined with Mass according to the norms of the liturgical books, the Introductory Rites are omitted or take place in a particular way.



Introitus

47. Populo congregato, dum ingreditur sacerdos cum diacono et ministris, cantus ad introitum incipitur. Finis huius cantus est celebrationem aperire, unionem congregatorum fovere, eorumque mentem in mysterium temporis liturgici vel festivitatis introducere atque processionem sacerdotis ministrorumque comitari.

48. Peragitur autem a schola et populo alternatim, vel simili modo a cantore et populo, vel totus a populo vel a schola sola. Adhiberi potest sive antiphona cum suo psalmo in Graduali Romano vel in Graduali simplici exstans, sive alius cantus, actioni sacrae, diei vel temporis indoli congruus, cuius textus a Conferentia Episcoporum sit approbatus.56

Si ad introitum non habetur cantus, antiphona in Missali proposita recitatur sive a fidelibus, sive ab aliquibus ex ipsis, sive a lectore, sin aliter ab ipso sacerdote, qui potest etiam in modum monitionis initialis (cf. n. 31) eam aptare.

Introit

47.When the people are gathered, while the Celebrant makes his entrance with the deacon and the ministers, the Entrance Chant begins. The function of the this chant is to begin the celebration, favouring the union of the gathered faithful, introduce their spirits to the mystery of the Liturgical Time or the Festivity, and accompany the procession of the celebrant and ministers.

48.The chant is sung alternatively between the schola and the people, or the cantor and the people, or entirely by all, or entirely by the schola alone. Either the Antiphon with its psalm, which is found in the Graduale Romanum, or in the Graduale Simplex, or another chant adept to the sacred action to the character of the day or time, and its text has been approved by the Episcopal Conference.56

If there is no singing at the Introit, the antiphon proposed in the Roman Missal is proclaimed(read) either by the faithful, or some of them, or the Lector, or else the celebrant who may adapt it to an initial explanation(cf. n. 31)
The Entrance

47.When the people are gathered, and as the Priest enters with the Deacon and ministers, the Entrance Chant begins. Its purpose is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or festivity, and accompany the procession of the Priest and ministers.

48.This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of Canada the Entrance Chant may be chosen from among the following: the antiphon with its Psalm from the Graduale Romanum or the Graduale Simplex, or another chant that is suited to the sacred action, the day, or the time of year, 55 and whose text has been approved by the Conference of Bishops of Canada.56

If there is no singing at the Entrance, the antiphon given in the Missal is recited either by the faithful, or by some of them, or by a reader; otherwise, it is recited by the Priest himself, who may even adapt it as an introductory explanation ((cf. no. 31).
Salutatio altaris et populi congregati

49. Cum ad presbyterium pervenerint, sacerdos, diaconi, et ministri altare salutant profunda inclinatione.

Venerationis autem significandae causa, sacerdos et diaconus ipsum altare deinde osculantur; et sacerdos, pro opportunitate, crucem et altare incensat. 

50. Expleto cantu ad introitum, sacerdos, stans ad sedem, una cum universo coetu signat se signo crucis; deinde communitati congregatae praesentiam Domini per salutationem significat. Qua salutatione et populi responsione manifestatur Ecclesiae congregatae mysterium.

Salutatione populi facta, sacerdos, vel diaconus, vel alius minister potest brevissimis verbis introducere fideles in Missam diei.
Reverencing the Altar and Greeting the People Gathered

49.Having arrived at the sanctuary, the celebrant, the deacon and the ministers reverence the altar with a profound bow.

Then, as a sign of veneration, the celebrant and the deacon kiss the altar, and the celebrant, when possible, incenses the cross and altar.

50.The Introit Chant having ended, the celebrant, standing at the chair, together with the assembly crosses himself. The priest greeting and the people’s response manifests the mystery of the Church united.

Having greeting the people, the priest, or the deacon or a lay minister, may make a short introduction to the Mass of the day.
Reverence to the Altar and Greeting of the Assembled People

49.When they have arrived at the sanctuary, the Priest, the Deacon, and the ministers reverence the altar with a profound bow.

Moreover, as an expression of veneration, the Priest and Deacon then kiss the altar itself; the Priest, if appropriate, also incenses the cross and the altar

50.When the Entrance Chant is concluded, the Priest stands at the chair and, together with the whole gathering, signs himself with the Sign of the Cross. Then by means of the Greeting he signifies the presence of the Lord to the assembled community. By this greeting and the people’s response, the mystery of the Church gathered together is made manifest.

After the greeting of the people, the Priest, or the Deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day.

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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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