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These rites, approved by Pope Paul VI, are now published in this edition, which
is declared to be the editio typica. They are to replace the rites that appear in
the Roman Ritual at the present time. They may be used at once in Latin; they
may be used in the vernacular from the day set by the conferences of bishops
for their territory, after the conferences have prepared a vernacular version and
have obtained the confirmation of the Holy See.
Anything to the contrary notwithstanding.
Endnote
1 Sacred Congregation of Rites, Instr. <Eucharisticum Mysterium> no. 3 g. "Holy
Communion And Worship Of The Eucharist Outside Mass", General
Introduction, Chapter 1 and Chapter 3, Introductions, June 21, 1973: Vatican
Polyglot Press, 1973, Sacred Congregation for Divine Worship.
GENERAL INTRODUCTION
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created things."[1]
2. "The celebration of the eucharist in the sacrifice of the Mass," moreover, "is
truly the origin and the purpose of the worship that is shown to the eucharist
outside Mass."[2] Christ the Lord "is offered in the sacrifice of the Mass when he
begins to be sacramentally present as the spiritual food of the faithful under the
appearance of bread and wine"; "after the sacrifice has been offered . . . as long
as the eucharist is reserved in churches and oratories, Christ is truly the
Emmanuel, that is, 'God with us.' Day and night he is in our midst; full of grace
and truth. he dwells among Us."[3]
3. No one therefore may doubt "that all the faithful show this holy sacrament the
veneration and adoration that is due to God himself, as has always been the
practice recognized in the Catholic Church. Nor is the sacrament to be less the
object of adoration on the grounds that it was instituted by Christ the Lord to be
received as food."[4]
4. In order to give right direction and encouragement to devotion to the
sacrament of the eucharist, the eucharistic mystery must be considered in all its
fullness, both in the celebration of Mass and in the worship of the sacrament
reserved after Mass in order to extend the grace of the sacrifice.[5]
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adoration has a sound and firm foundation, especially since faith in the real
presence of the Lord has as its natural consequence the outward, public
manifestation of that belief.[6]
6. In the celebration of Mass the chief ways in which Christ is present in his
Church emerge clearly one after the other. First, he is present in the very
assembly of the faithful, gathered together in his name; next, he is present in his
word, with the reading and explanation of Scripture in the church; also in the
person of the minister; finally, and above all, in the eucharistic elements. In a way
that is completely unique, the whole and entire Christ, God and man, is
substantially and permanently present in the sacrament. This presence of Christ
under the appearance of bread and wine "is called real, not to exclude the other
kinds of presence as though they were not real, but because it is real par
excellence."[7]
Consequently, on the grounds of the sign value, it is more in keeping with the
nature of the celebration that, through reservation of the sacrament in the
tabernacle, Christ not be present eucharistically from the beginning on the altar
where Mass is celebrated. That presence is the effect of the consecration and
should appear as such.[8]
7. The consecrated hosts are to be frequently renewed and reserved in a
ciborium or other vessel, in a number sufficient for the communion of the sick
and of others outside Mass.[9]
8. Pastors should see that churches and public oratories where, in conformity
with the law, the holy eucharist is reserved, are open every day for at least
several hours, at a convenient time, so that the faithful may easily pray in the
presence of the blessed sacrament.[10]
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Endnotes
1 <Presbyterorum ordinis> no. 5.
2 Sacred Congregation of Rites, Instr. <Eucharisticum Mysterium> no. 3 e.
3 Ibid. No. 3b and Paul VI, Encycl. <Mysterium fidei> no. 67.
4 Sacred Congregation of Rites, Instr. <Eucharisticum Mysterium> no. 3 f.
5 See ibid. No. 3 g.
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Therefore, the devotion prompting the faithful to visit the blessed sacrament
draws them into an ever deeper share in the paschal mystery and leads them to
respond gratefully to the gift of him who through his humanity constantly pours
divine life into the members of his Body. Abiding with Christ the Lord, they enjoy
his intimate friendship and pour out their hearts before him for themselves and
for those dear to them and they pray for the peace and salvation of the world.
Offering their entire lives with Christ to the Father in the Holy Spirit, they derive
from this sublime colloquy an increase of faith, hope, and charity. Thus they
foster those right dispositions that enable them with due devotion to celebrate
the memorial of the Lord and receive frequently the bread given us by the
Father.
Therefore, the faithful should strive to worship Christ the Lord in the blessed
sacrament in a manner fitting in with their own way of life. Pastors should show
the way by example and by word encourage their people.[2]
81. Prayer before Christ the Lord sacramentally present extends the union with
Christ that the faithful have reached in communion. It renews the covenant that in
turn moves them to maintain by the way they live what they have received
through faith and the sacrament. They should strive to lead their whole lives in
the strength of this heavenly food, as sharers in the death and resurrection of the
Lord. All should be eager to do good works and to please God, so that they may
seek to imbue the world with the Christian spirit and, in all things, even in the
midst of human affairs, to become witnesses of Christ.[3]
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Lengthy Exposition
86. In churches where the eucharist is regularly reserved, it is recommended that
solemn exposition of the blessed sacrament for an extended period of time
should take place once a year, even though this period is not strictly continuous.
In this way the local community may meditate on this mystery more deeply and
adore.
This kind of exposition, however, may take place, with the consent of the local
Ordinary, only if there is assurance of the participation of a reasonable number
of the faithful.[6]
87. For any serious and general need, the local Ordinary is empowered to order
prayer before the blessed sacrament exposed for a more extended period of
time in those churches to which the faithful come in large numbers.[7]
88. Where there cannot be uninterrupted exposition because there is not a
sufficient number of worshipers, it is permissible to replace the blessed
sacrament in the tabernacle at fixed hours that are announced ahead of time.
But this may not be done more than twice a day, for example, at midday and at
night.
The following form of simple reposition may be observed: the priest or deacon,
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vested in an alb, or a surplice over a cassock, and a stole, replaces the blessed
sacrament in the tabernacle after a brief period of adoration and a prayer said
with those present. The exposition of the blessed sacrament may take place
again, in the same manner and at a scheduled time.[8]
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and pray to him in the name of the entire community and Church.
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blessing at the end of adoration, when the exposition takes place with the
monstrance; in the case of exposition in the ciborium, he should put on the
humeral veil.
2. Eucharistic Processions
101. In processions in which the eucharist is carried through the streets solemnly
with singing, the Christian people give public witness to faith and to their
devotion toward this sacrament.
But it is for the local Ordinary to decide on both the advisability of such
processions in today's conditions and on the time, place, and plan for them that
will ensure their being carried out with decorum and without any loss of
reverence toward this sacrament.[12]
102. The annual procession on the solemnity of Corpus Christi, or on a
convenient day near this feast, has a special importance and meaning for the
pastoral life of the parish or city. It is therefore desirable to continue this
procession, in accordance with the law, when today's circumstances permit and
when it can truly be a sign of common faith and adoration.
In the principal districts of large cities there may be additional eucharistic
processions for pastoral reasons at the discretion of the local Ordinary. If the
procession cannot be held on the solemnity of Corpus Christi, it is fitting to hold
some kind of public celebration for the entire city or its principal districts in the
cathedral church or other convenient places.
103. It is fitting that a eucharistic procession begin after the Mass and the host
to be carried in the procession is consecrated at this Mass. A procession may
also take place, however, at the end of a lengthy period of public adoration that
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3. Eucharistic Congresses
109. Eucharistic congresses have been introduced into the life of the Church in
recent years as a special manifestation of eucharistic worship. They should be
considered as a kind of "station" to which a particular community invites an
entire local Church or to which an individual local Church invites other Churches
of a single region or nation or even of the entire world. The purpose is that
together the members of the Church join in the deepest profession of some
aspect of the eucharistic mystery and express their worship publicly in the bond
of charity and unity.
Such congresses should be a genuine sign of faith and charity by reason of the
total participation of the local Church and the association with it of the other
Churches.
110. Both the local Church and other Churches should undertake studies
beforehand concerning the place, theme, and program of the congress. These
studies are meant to lead to the consideration of genuine needs and to foster
the progress of theological studies and the good of the local Church. Specialists
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in theological, biblical, liturgical, pastoral, and humane studies should help in this
research.
111. In preparation for a eucharistic congress, the concentration should be on
the following:
a. a thorough catechesis, accommodated to the capacity of different groups,
concerning the eucharist, especially as the mystery of Christ living and working
in the Church;
b. more active participation in the liturgy in order to encourage a reverent
hearing of the word of God and the spirit of mutual love and community;[13]
c. research into the means and the pursuit of social action for human
development and the just distribution of goods, including the temporal, following
the example of the primitive Christian community.[14] The goal is that every
eucharistic table may be a center from which the leaven of the Gospel spreads
as a force in the growth of contemporary society and as the pledge of the future
kingdom.[15]
112. The celebration of the congress should be planned on the basis of the
following criteria.[16]
a. The celebration of the eucharist should be the true center and high point of the
congress, to which all the programs and the various devotional services should
be directed.
b. Celebrations of the word of God, catechetical meetings, and public
conferences should be planned to investigate thoroughly the theme of the
congress and to set out more clearly the ways for carrying out its practical
implications.
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Endnotes
1 See Sacred Congregation of Rites, Instr. <Eucharisticum Mysterium> no. 58.
2 See ibid. no 50.
3 See ibid. no. 13.
4 See ibid. no. 60.
5 See ibid. no. 61.
6 See ibid. no. 63.
7 See ibid. no. 64.
8 See ibid. no. 65.
9 See ibid. no. 66.
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