Source: http://ourladyswarriors.org/liturgy/girm1975.htm
Timestamp: 2018-12-13 19:14:11
Document Index: 296532014

Matched Legal Cases: ['art. 21', 'art. 50', 'art. 51', 'art. 58', 'art. 50', 'art. 50', 'art. 50', 'art. 52', 'art. 53', 'art. 51', 'art. 38', 'art. 41', 'art. 7', 'art. 54', 'art. 42', 'art. 122', 'art. 128']

For the United States, this document has been superceded by the 2003 GIRM. Please refer to the 2003 GIRM.
[Although translated for use in the English speaking countries these norms are the universal law of the Church for the Latin Rite. If in specific rubrics they are modified for a particular country, with the approval of the Holy See, such emendations will be included in a Appendix to the General Instruction and found together with it in the Sacramentary (altar missal) published for the nation in question. 1975 Edition.]
APOSTOLIC CONSTITUTION - Official promulgation of the Roman Missal by Decree of the Second Vatican Council
DECREE - Official promulgation of the Second Edition Roman Missal (1975)
CHAPTER VI: The Different Forms Of Celebration
Official GIRM Interpretations in Query and Reply Format
GIRM Appendix for USA Dioceses
APOSTOLIC CONSTITUTION, PAUL VI,
PROMULGATION OF THE ROMAN MISSAL REVISED
BY DECREE OF THE SECOND VATICAN ECUMENICAL COUNCIL
The "Missale Romanum" was promulgated in 1570 by our predecessor St. Pius V, in execution of the decree of the Council of Trent.[1] It has been recognized by all as one of the many admirable results that the Council achieved for the benefit of the entire Church of Christ. For four centuries it provided Latin-rite priests with norms for the celebration of the eucharistic sacrifice; moreover messengers of the Gospel brought this Missal to almost the entire world. Innumerable holy men and women nurtured their spiritual life on its readings from Scripture and on its prayer texts. In large part these prayer texts owed their arrangement to St. Gregory the Great.
A deep interest in fostering the liturgy has become widespread and strong among the Christian people and our predecessor Pius XII has viewed this both as a sign of God's caring will regarding today's people and as a saving movement of the Holy Spirit through his Church.[2] Since the beginning of this liturgical renewal, it has also become clear that the formularies of the Roman Missal had to be revised and enriched. A beginning was made by Pius XII in the restoration of the Easter Vigil and Holy Week services;[3] he thus took the first step toward adapting the Roman Missal to the contemporary mentality.
The Second Vatican Ecumenical Council, in the Constitution "Sacrosanctum Concilium," laid down the basis for the general revision of the Roman Missal: "Both texts and rites should be drawn up so that they express more clearly the holy things they signify";[4] therefore, "the Order of Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly brought out, and devout, active participation by the faithful more easily achieved."[5] The Council also decreed that "the treasures of the Bible are to be opened up more lavishly, so that a richer share in God's word may be provided for the faithful";[6] and finally that "a new rite for concelebration is to be drawn up and incorporated into the Roman Pontifical and Roman Missal."[7]
No one should think, however, that this revision of the Roman Missal has come out of nowhere. The progress in liturgical studies during the last four centuries has certainly prepared the way. Just after the Council of Trent, the study "of ancient manuscripts in the Vatican library and elsewhere," as St. Pius V attests in the Apostolic Constitution "Quo primum," helped greatly in the correction of the Roman Missal. Since then, however, other ancient sources have been discovered and published and liturgical formularies of the Eastern Church have been studied. Accordingly many have had the desire for these doctrinal and spiritual riches not to be stored away in the dark, but to be put into use for the enlightenment of the mind of Christians and for the nurture of their spirit.
It must be acknowledged that the chief innovation in the reform concerns the eucharistic prayer. Although the Roman Rite over the centuries allowed for a multiplicity of different texts in the first part of the prayer (the preface), the second part, called the "Canon actionis," took on a fixed form during the period of the fourth and fifth centuries. The Eastern liturgies, on the other hand, allowed a degree of variety into the anaphoras themselves. On this point, first of all, the eucharistic prayer has been enriched with a great number of prefaces-drawn from the early tradition of the Roman Church or recently composed-in order that the different facets of the mystery of salvation will stand out more clearly and that there will be more and richer themes of thanksgiving. But besides this, we have decided to add three new canons to the eucharistic prayer. Both for pastoral reasons, however, and for the facilitation of concelebration, we have ordered that the words of the Lord be identical in each form of the canon. Thus in each eucharistic prayer we wish those words to be as follows: over the bread: "Accipite et manducate ex hoc omnes: Hoc est enim Corpus meum, quod pro vobis tradetur"; over the chalice: "Accipite et bibite ex eo omnes: Hic est enim calix Sanguinis mei novi et aeterni testamenti, qui pro vobis et pro multis effundetur in remissionem peccatorum. Hoc facite in meam commemorationem." The words "Mysterium fidei" have been removed from the context of Christ's own words and are spoken by the priest as an introduction to the faithful's acclamation.
In the Order of Mass the rites have been "simplified, due care being taken to preserve their substance."[8] "Elements that, with the passage of time, came to be duplicated or were added with but little advantage"[9] have been eliminated, especially in the rites for the presentation of the bread and wine, the breaking of the bread, and communion.
Also, "other elements that have suffered injury through accident of history" are restored "to the tradition of the Fathers,"[10] for example, the homily,[11] the general intercessions or prayer of the faithful,[12] and the penitential rite or act of reconciliation with God and the community at the beginning of the Mass, which thus, as is right, regains its proper importance.
According to the decree of the Second Vatican Council, that "a more representative portion of the holy Scriptures be read to the people over the course of a prescribed number of years,"[13] the Sunday readings are arranged in a cycle of three years. In addition, on Sundays and all the major feasts the epistle and gospel are preceded by an Old Testament reading or, at Easter, by readings from Acts. This is meant to provide a fuller exposition of the continuing process of the mystery of salvation, as shown in the words of divine revelation. These broadly selected biblical readings, which set before the faithful on Sundays and holydays the most important part of sacred Scripture, are complemented by other parts of the Bible read on other days.
All this has been planned to arouse among the faithful a greater hunger for the word of God.[14] Under the guidance of the Holy Spirit, this hunger will seem, so to speak, to impel the people of the New Covenant toward the perfect unity of the Church. We are fully confident that under this arrangement both priest and faithful will prepare their minds and hearts more devoutly for the Lord's Supper and that, meditating on the Scriptures, they will be nourished more each day by the words of the Lord. In accord with the teachings of the Second Vatican Council, all will thus regard sacred Scripture as the abiding source of spiritual life, the foundation for Christian instruction, and the core of all theological study.
The text of the "Graduale Romanum" has not been changed as far as the music is concerned. In the interest of their being more readily understood, however, the responsorial psalm (which St. Augustine and St. Leo the Great often mention) as well as the entrance and communion antiphons have been revised for use in Masses that are not sung.
After what we have presented concerning the new Roman Missal, we wish in conclusion to insist on one point in particular and to make it have its effect. When he promulgated the "editio princeps" of the Roman Missal, our predecessor St. Pius V offered it to the people of Christ as the instrument of liturgical unity and the expression of a pure and reverent worship in the Church. Even though, in virtue of the decree of the Second Vatican Council, we have accepted into the new Roman Missal lawful variations and adaptations,[15] our own expectation in no way differs from that of our predecessor. It is that the faithful will receive the new Missal as a help toward witnessing and strengthening their unity with one another; that through the new Missal one and the same prayer in a great diversity of languages will ascend, more fragrant than any incense, to our heavenly Father, through our High Priest, Jesus Christ, in the Holy Spirit.
1. See Ap. const. "Quo primum," 14 July 1570.
2. See Pius XII, Addr. to the participants of the First International Congress on Pastoral Liturgy at Assisi, 22 May 1956: AAS 48 (1956) 712.
3. See SCR, Decr. "Dominicae Resurrectionis," 9 Feb. 1951: AAS 43 (1951) 128ff.; Decr. "Maxima redemptionis nostrae mysteria," 16 Nov. 1955: AAS 47 (1955) 838ff.
4. SC art. 21.
5. SC art. 50
6. SC art. 51.
7. SC art. 58
8. SC art. 50.
9. SC art. 50.
10. SC art. 50.
11. See SC art. 52.
12. See SC art. 53.
13. SC art. 51.
14. See Amos 8:11.
15. See SC art. 38-40.
DECREE, 2ND EDITIO TYPICA, CONGREGATION FOR DIVINE WORSHIP (1975)
(Prot. n. 1970/74)
Since the Roman Missal must be reprinted, variations and additions have been included in order that this new edition might be in accord with the documents published after the appearance of the first edition in 1970.
In the General Instruction, the marginal numbers are unchanged, but a description of the liturgical functions of acolyte and reader is inserted in place of the paragraphs that formerly dealt with the subdeacon (nos. 142-152).
There is another change of some importance in the section of the Roman Missal that contains the ritual Masses and the Masses for various needs and occasions. Certain formularies have been completed by supplying entrance and communion antiphons.
Texts not found in the first edition have also been added, namely, among the ritual Masses, texts for the Mass of Dedication of a Church and an Altar and for the Mass of Reconciliation, among votive Masses, texts for Masses of Mary, Mother of the Church and of the Most Holy Name of Mary.
Some other, less important changes have been introduced in headings and rubrics so that they may better correspond to the words or expressions occurring in the new liturgical books.
Pope Paul VI has approved this second edition of the Roman Missal by his authority and the Congregation for Divine Worship now issues it and declares it to be the "editio typica."
It will be the responsibility of the conferences of bishops to introduce into the respective vernacular editions the changes contained in this second edition of the Roman Missal.
From the Sacred Congregation for Divine Worship, 27 March 1975, Holy Thursday.
A. Bugnini Secretary
13. The use of the vernacular in the liturgy may certainly be considered an important means for presenting more clearly the catechesis on the mystery that is part of the celebration itself. Nevertheless, Vatican Council II also ordered the observance of certain directives, prescribed by the Council of Trent but not obeyed everywhere. Among these are the obligatory homily on Sundays and holydays[17] and the permission to interpose some commentary during the sacred rites themselves.[18]
CHAPTER I - IMPORTANCE AND DIGNITY OF THE EUCHARISTIC CELEBRATION
CHAPTER II - STRUCTURE, ELEMENTS, AND PARTS OF THE MASS
a. the priest's greeting and blessing, which on certain days and occasions is expanded and expressed in the prayer over the people or another more solemn formulary; b. the dismissal of the assembly, which sends each member back to doing good works, while praising and blessing the Lord.
CHAPTER III - OFFICES AND MINISTRIES IN THE MASS
CHAPTER IV - THE DIFFERENT FORMS OF CELEBRATION
95. At the lectern the priest opens the book and says: "The Lord be with you." Then he says: "A reading from." . ., making the sign of the cross with his thumb on the book and on his forehead, mouth, and breast. If incense is used, he then incenses the book. After the acclamation of the people, he proclaims the gospel and at the end kisses the book, saying softly: "May the words of the gospel wipe away our sins." After the reading the people make the acclamation customary to the region.
107. The priest returns to the center and, facing the people and extending then joining his hands, pronounces the invitation: "Pray, brothers and sisters." After the people's response, he says the prayer over the gifts with hands outstretched. At the end the people make the acclamation: "Amen."
108. The priest then begins the eucharistic prayer. With hands outstretched, he says: "The Lord be with you." As he says: "Lift up your hearts," he raises his hands; with hands outstretched, he adds: "Let us give thanks to the Lord our God." When the people have answered: "It is right to give him thanks and praise," the priest continues the preface. At its conclusion, he joins his hands and
111. After the Lord's Prayer, the priest alone, with hands outstretched, says the embolism, "Deliver us." At the end the congregation makes the acclamation, "For the kingdom."
112. Then the priest says aloud the prayer, "Lord Jesus Christ." After this prayer, extending then joining his hands, he gives the greeting of peace: "The peace of the Lord be with you always." The people answer: "And also with you." Then the priest may add: "Let us offer each other a sign of peace." All exchange some sign of peace and love, according to local custom. The priest may give the sign of peace to the ministers.
113. The priest then takes the eucharistic bread and breaks it over the paten. He places a small piece in the chalice, saying softly: "May this mingling." Meanwhile the "Agnus Dei" is sung or recited by the choir and congregation (see no. 56 e).
115. After the prayer the priest genuflects, takes the eucharistic bread, and, holding it slightly above the paten while facing the people, says: "This is the Lamb of God." With the people he adds, once only: "Lord, I am not worthy to receive you."
117. He then takes the paten or a ciborium and goes to the communicants. If communion is given only under the form of bread, he raises the eucharistic bread slightly and shows it to each one, saying: "The body of Christ." The communicants reply: "Amen" and, holding the communion plate under their chin, receive the sacrament.
122. Then, standing at the altar or at the chair and facing the people, the priest says, with hands outstretched: "Let us pray." There may be a brief period of silence, unless this has been already observed immediately after communion. He recites the prayer after communion, at the end of which the people make the response: "Amen."
124. Then the priest, with hands outstretched, greets the people: "The Lord be with you." They answer: "And also with you." The priest immediately adds: "May almighty God bless you" and, as he blesses with the sign of the cross, continues: "the Father, and the Son, and the Holy Spirit." All answer: "Amen." On certain days and occasions another, more solemn form of blessing or the prayer over the people precedes this form of blessing as the rubrics direct.
131. If incense is used, the deacon assists the priest when he puts incense in the censer during the singing of the "Alleluia" or other chant. Then he bows before the priest and asks for the blessing, saying in a low voice: "Father, give me your blessing." The priest blesses him: "The Lord be in your heart." The deacon answers: "Amen." If the Book of the Gospels is on the altar, he takes it and goes to the lectern; the servers, if there are any, precede, carrying candles and the censer when used. At the lectern the deacon greets the people, incenses the book, and proclaims the gospel. After the reading, he kisses the book, saying softly: "May the words of the gospel wipe away our sins," and returns to the priest. If there is no homily or profession of faith, he may remain at the lectern for the general intercessions, but the servers leave.
136. After the priest has said the prayer for peace and the greeting: "The peace of the Lord be with you always," and the people have made the response: "And also with you," the deacon may invite all to exchange the sign of peace, saying: "Let us offer each other the sign of peace." He himself receives the sign of peace from the priest and may offer it to other ministers near him.
C. "Eucharistic Prayer III"
a. The principal celebrant takes the chalice and says quietly: "May the blood of Christ bring me to everlasting life." He drinks a little and hands the chalice to the deacon or a concelebrant. Then he gives communion to the faithful or returns to the chair. The concelebrants approach the altar one by one or, if two chalices are used, two by two. They drink the blood of Christ and return to their seats. The deacon or a concelebrant wipes the chalice with a purificator after each concelebrant communicates.
202. If communion is received through a tube, this is the procedure. The principal celebrant takes the tube and says softly: "May the blood of Christ bring me to everlasting life." He drinks a little and immediately cleans the tube by sipping some water from a container at hand on the altar, then places the tube on the paten. The deacon or one of the concelebrants puts the chalice at a convenient place in the middle of the altar or at the right side on another corporal. A container of water for purifying the tubes is placed near the chalice, with a paten to hold them afterward.
The deacon receives communion also by intinction and to the concelebrant's words: "The body and blood of Christ," makes the response: "Amen." At the altar the deacon drinks all that remains in the chalice, takes it to the side table and there he or the acolyte purifies and dries it, then arranges it in the usual way.
215. He reads the entrance antiphon and says the "Kyrie" and the "Gloria," in keeping with the rubrics. 216. Then, with hands joined, the priest says: "Let us pray." After a suitable pause, he says the opening prayer, with hands outstretched. At the end the server responds: "Amen."
218. The priest remains in the same place, bows and says: "Almighty God, cleanse my heart." He then reads the gospel and at the conclusion kisses the book, saying: "May the words of the gospel wipe away our sins." The server says the acclamation.
225. After the acclamation concluding the embolism, the priest says the prayer, "Lord Jesus Christ, you said." He then adds: "The peace of the Lord be with you always," and the server answers: "And also with you." The priest may give the sign of peace to the server.
227. After the commingling, the priest says softly the prayer, "Lord Jesus Christ, Son of the Living God," or "Lord Jesus Christ, with faith in your love and mercy." Then he genuflects and takes the eucharistic bread. If the server is to receive communion, the priest turns to him and, holding the eucharistic bread a little above the paten, says: "This is the Lamb of God," adding once with the server: "Lord, I am not worthy." Facing the altar, the priest then receives the body of Christ. If the server is not receiving communion, the priest, after making a genuflection, takes the host and, facing the altar, says once quietly: "Lord, I am not worthy," and eats the body of Christ. The blood of Christ is received in the way described in the Order of Mass with a congregation.
b. A bow of the body, or profound bow, is made: toward the altar if there is no tabernacle with the blessed sacrament; during the prayers, "Almighty God, cleanse" and "Lord God, we ask you to receive"; within the profession of faith at the words, "by the power of the Holy Spirit"; in Eucharistic Prayer I (Roman Canon) at the words, "Almighty God, we pray." The same kind of bow is made by the deacon when he asks the blessing before the gospel. In addition, the priest bends over slightly as he says the words of the Lord at the consecration.
c. The communicants approach, make the proper reverence, and stand in front of the priest. Showing the host he says: "The body of Christ." The communicant answers: "Amen" and receives the body of Christ from the priest.
b. The communicants approach, make the proper reverence, stand in front of the priest, and hold the communion plate below their chin. The celebrant dips a particle into the chalice and, showing it, says:"The body and blood of Christ." The communicants respond: "Amen," receive communion from the priest, and return to their place.
b. The communicants approach, make the proper reverence, stand in front of the priest, and hold a plate beneath their chin. The priest takes a particle, dips it into the chalice, and, showing it, says: "The body and blood of Christ." The communicants respond: "Amen," receive communion from the priest, and return to their place.
b. The communicant goes to the minister of the chalice and stands in front of him. The minister says: "The blood of Christ" and the communicant responds: "Amen." The communicant receives the tube from the minister, places it in the chalice, and drinks a little. The communicant then removes the tube, careful not to spill any drops, and places it in a container of water held by the minister. The communicant sips a little water to purify the tube, then puts it into another container presented by the minister.
CHAPTER V - ARRANGEMENT AND FURNISHING OF CHURCHES FOR THE EUCHARISTIC CELEBRATION
CHAPTER VI - REQUISITES FOR CELEBRATING MASS
CHAPTER VII - CHOICE OF THE MASS AND ITS PARTS
CHAPTER VIII - MASSES AND PRAYERS FOR VARIOUS NEEDS AND OCCASIONS AND MASSES FOR THE DEAD
CD - Vatican Council II, "Christus Dominus" (Decree on the Pastoral Office of Bishops in the Church), 28 October 1965.
DV - Vatican Council II, "Dei verbum" (Dogmatic Constitution on Divine Revelation), 18 November 1965.
EuchMyst - Sacred Congregation of Rites, instruction "Eucharisticum mysterium" (Instruction on Eucharistic Worship), 25 May '67.
GILH - Sacred Congregation of Divine Worship, "Institutio Generalis de Liturgia Horarum" (General Instruction on the Liturgy of the Hours), 2 February 1971.
InterOec - Sacred Congregation of Rites, instruction "Inter Oecumenici," 26 September 1964.
LG - Vatican Council II, "Lumen gentium" (Dogmatic Constitution on the Church), 21 November 1964.
MusSacr - Sacred Congregation of Rites, instruction "Musicam sacram," 5 March 1967.
PL - Migne, J.-P. (ed.), "Patrologia latina" (Paris 1844-64).
PO - Vatican Council II, "Presbyterorum ordinis" (Decree on the Ministry and Life of Presbyters), 7 December 1965.
RR - Roman Ritual.
SacraVeron - Mohlberg, L.C. (ed.), "Sacramentarium Veronese" (Rome 1955).
SC - Vatican Council II, "Sacrosanctum Concilium" (Constitution on the Sacred Liturgy), 4 December 1963.
SCDS - Sacred Congregation for the Discipline of the Sacraments.
SCDW - Sacred Congregation for Divine Worship.
SCR - Sacred Congregation of Rites.
UR - Vatican Council II, "Unitatis redintegratio" (Decree on Ecumenism), 21 November 1964.
1 See Council of Trent, sess. 22, 17 Sept. 1562: Denz-Schon 1738-59.
3. Mohlberg SacrVeron no. 93.
7. See Pius XII, Encycl. "Humani generis": AAS 42(1950) 570-571. Paul VI, Encycl. "Mysterium fidei" nos. 33-35; Solemn Profession of Faith, 30 June 1968, nos. 24-26. SCR, Instr. EuchMyst, 25 May 1967, nos. 3, 9.
8. See Council of Trent, sess. 13, 11 Oct. 1551: Denz-Schon 1635-61.
1. See SC art. 41; LG no. 11; PO nos. 2, 5, 6; CD no. 30; UR no. 15. SCR, Instr. EuchMyst, 25 May 1967, nos. 3e, 6.
11. For Masses with special groups see SCDW, Instr. "Actio pastoralis" 15 May 1969; for Masses with children, SCDW, "Directory for Masses with Children," 1 Nov. 1973; for the manner of joining the liturgy of the hours with the Mass, GILH nos. 93-98.
14. See Council of Trent, sess. 22, cap. 1: Denz-Schon 1740. Paul VI, Solemn Profession of Faith, 30 June 1968, no. 24.
15. See SC art. 7. Paul VI, Encycl. "Mysterium fidei," 3 Sept. 1965. SCR, Instr. EuchMyst, 25 May 1967, no. 9.
20. See SCDW, Circular letter on the eucharistic prayers, 27 April 1973, no. 14.
21. See SCR, Instr. MusSacr. 5 March 1967, no. 14.
27. See SC art. 54. SCR, Instr. InterOec, 26 Sept. 1964, no. 59; Instr. MusSacr no. 47.
44. See SCR, Instr. EuchMyst nos. 3t, 32, on communion twice in one day. See also SCDS, Instr. "Immensae caritatis," 29 Jan. 1973, no. 2.
54. See SCDS, Instr. "Immensae caritatis," 29 Jan. 1973, no. 1.
55. See SCDW, Instr. "Liturgicae instaurationes," 5 Sept. 1970, no. 7.
57. See SC art. 42. SCR, Instr. EuchMyst 25 May 1967, no. 26. LG no. 28; PO no. 5.
58. See SCR, Instr. EuchMyst no. 47. SCDW, Decl. on concelebration, 7 Aug. 1972.
59. See SCR, Instr. EuchMyst no. 26; Instr. MusSacr, 5 March 1967, nos. 16, 27.
60. See SCDW, Decr., 9 Oct. 1972.
61. See Paul VI, Motu Proprio "Ministeria quaedam," 15 Aug. 1972, no. VI.
66. See SCR, Decr. "Ecclesiae semper," 7 March 1965; Instr. EuchMyst no. 47.
67. See Rite of Concelebration, Introduction no. 9. SCDW, Decl. on concelebration 7 Aug. 1972.
69. See Council of Trent, sess. 21, Decr. "De Communione eucharistica" cap. 1-3: Denz- Schon 1725-29.
71. See SCDW, Instr. "Sacramentali Communione," 29 June 1970.
72. See SC art. 122-124; PO no. 5. SCR, Instr. InterOec, 26 Sept. 1964, No. 90; Instr. EuchMyst, 25 May 1967, no. 24.
89. See SCR, Instr. EuchMyst no. 52; Instr. InterOec no. 95. SC Sacraments, Instr. "Nullo umquam tempore," 28 May 1938, no. 4: AAS 30 (1938) 199-200. RR, "Holy Communion and Worship of the Eucharist outside Mass," Introduction nos. 10-11.
91. See SC art. 128. SCR, Instr. EuchMyst, 25 May 1967, no. 24.
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