Communion Under Both Kinds From Church Documents

The lively debate which has come about as a result of my recent article on Communion Under Both Kinds has been interesting to watch. I think it might be useful here to reproduce the pertinent sections of two Church documents about it to guide our continuing discussion. Emphases are only my own, in light of the discussion.
From Redemptionis sacramentum (2004):
11. The Mystery of the Eucharist “is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured.” On the contrary, anyone who acts thus by giving free reign to his own inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which ought to be vigorously preserved, and becomes responsible for actions that are in no way consistent with the hunger and thirst for the living God that is experienced by the people today. Nor do such actions serve authentic pastoral care or proper liturgical renewal; instead, they deprive Christ’s faithful of their patrimony and their heritage. For arbitrary actions are not conducive to true renewal, but are detrimental to the right of Christ’s faithful to a liturgical celebration that is an expression of the Church’s life in accordance with her tradition and discipline. In the end, they introduce elements of distortion and disharmony into the very celebration of the Eucharist, which is oriented in its own lofty way and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the People of God. The result is uncertainty in matters of doctrine, perplexity and scandal on the part of the People of God, and, almost as a necessary consequence, vigorous opposition, all of which greatly confuse and sadden many of Christ’s faithful in this age of ours when Christian life is often particularly difficult on account of the inroads of “secularization” as well.
16. “It pertains to the Apostolic See to regulate the Sacred Liturgy of the universal Church, to publish the liturgical books and to grant the recognitio for their translation into vernacular languages, as well as to ensure that the liturgical regulations, especially those governing the celebration of the most exalted celebration of the Sacrifice of the Mass, are everywhere faithfully observed”
40. Nevertheless, from the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures, as if a certain specific liturgical ministry must necessarily be given to the individuals to be carried out by them. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices often seen in recent years in this regard, and ever to instill anew in all of Christ’s faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life: “in novitatem a vetustate”. For in the celebration of the Eucharist, as in the whole Christian life which draws its power from it and leads toward it, the Church, after the manner of Saint Thomas the Apostle, prostrates herself in adoration before the Lord who was crucified, suffered and died, was buried and arose, and perpetually exclaims to him who is clothed in the fullness of his divine splendour: “My Lord and my God!”
45. To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain “clericalization”, while the sacred ministers inappropriately assume those things that are proper to the life and activity of the lay faithful.
100. So that the fullness of the sign may be made more clearly evident to the faithful in the course of the Eucharistic banquet, lay members of Christ’s faithful, too, are admitted to Communion under both kinds, in the cases set forth in the liturgical books, preceded and continually accompanied by proper catechesis regarding the dogmatic principles on this matter laid down by the Ecumenical Council of Trent.
101. In order for Holy Communion under both kinds to be administered to the lay members of Christ’s faithful, due consideration should be given to the circumstances, as judged first of all by the diocesan Bishop. It is to be completely excluded where even a small danger exists of the sacred species being profaned. With a view to wider co-ordination, the Bishops’ Conferences should issue norms, once their decisions have received the recognitio of the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments, especially as regards “the manner of distributing Holy Communion to the faithful under both kinds, and the faculty for its extension”.
102. The chalice should not be ministered to lay members of Christ’s faithful where there is such a large number of communicants that it is difficult to gauge the amount of wine for the Eucharist and there is a danger that “more than a reasonable quantity of the Blood of Christ remain to be consumed at the end of the celebration”. The same is true wherever access to the chalice would be difficult to arrange, or where such a large amount of wine would be required that its certain provenance and quality could only be known with difficulty, or wherever there is not an adequate number of sacred ministers or extraordinary ministers of Holy Communion with proper formation, or where a notable part of the people continues to prefer not to approach the chalice for various reasons, so that the sign of unity would in some sense be negated.
151. Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy. Such recourse is not intended for the sake of a fuller participation of the laity but rather, by its very nature, is supplementary and provisional. Furthermore, when recourse is had out of necessity to the functions of extraordinary ministers, special urgent prayers of intercession should be multiplied that the Lord may soon send a Priest for the service of the community and raise up an abundance of vocations to sacred Orders.
152. These purely supplementary functions must not be an occasion for disfiguring the very ministry of Priests, in such a way that the latter neglect the celebration of Holy Mass for the people for whom they are responsible, or their personal care of the sick, or the baptism of children, or assistance at weddings or the celebration of Christian funerals, matters which pertain in the first place to Priests assisted by Deacons. It must therefore never be the case that in parishes Priests alternate indiscriminately in shifts of pastoral service with Deacons or laypersons, thus confusing what is specific to each.
158. Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged. This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason.
160. Let the diocesan Bishop give renewed consideration to the practice in recent years regarding this matter, and if circumstances call for it, let him correct it or define it more precisely. Where such extraordinary ministers are appointed in a widespread manner out of true necessity, the diocesan Bishop should issue special norms by which he determines the manner in which this function is to be carried out in accordance with the law, bearing in mind the tradition of the Church.
From the Norms on the Reception and Distribution of Holy Communion Under Both Kinds in the Dioceses of the United States of America (2002)
15. The communicant makes this act of faith in the total presence of the Lord Jesus Christ whether in Communion under one form or in Communion under both kinds. It should never be construed, therefore, that Communion under the form of bread alone or Communion under the form of wine alone is somehow an incomplete act or that Christ is not fully present to the communicant. The Church’s unchanging teaching from the time of the Fathers through the ages—notably in the ecumenical councils of Lateran IV, Constance, Florence, Trent, and Vatican II—has witnessed to a constant unity of faith in the presence of Christ in both elements. Clearly there are some pastoral circumstances that require eucharistic sharing in one species only, such as when Communion is brought to the sick or when one is unable to receive either the Body of the Lord or the Precious Blood due to an illness. Even in the earliest days of the Church’s life, when Communion under both species was the norm, there were always instances when the Eucharist was received under only the form of bread or wine. Those who received Holy Communion at home or who were sick would usually receive under only one species, as would the whole Church during the Good Friday Liturgy. Thus, the Church has always taught the doctrine of concomitance, by which we know that under each species alone, the whole Christ is sacramentally present and we “receive all the fruit of Eucharistic grace.”
20. at the bishop’s discretion took expression in the first edition of the Missale Romanum and enjoys an even more generous application in the third typical edition of the Missale Romanum: Holy Communion has a fuller form as a sign when it takes place under both kinds. For in this form the sign of the Eucharistic banquet is more clearly evident and clearer expression is given to the divine will by which the new and eternal Covenant is ratified in the Blood of the Lord, as also the connection between the Eucharistic banquet and the eschatological banquet in the Kingdom of the Father.
21. The extension of the faculty for the distribution of Holy Communion under both kinds does not represent a change in the Church’s immemorial beliefs concerning the Holy Eucharist. Rather, today the Church finds it salutary to restore a practice, when appropriate, that for various reasons was not opportune when the Council of Trent was convened in 1545. But with the passing of time, and under the guidance of the Holy Spirit, the reform of the Second Vatican Council has resulted in the restoration of a practice by which the faithful are again able to experience “a fuller sign of the Eucharistic banquet.”
24. The General Instruction then indicates that the Diocesan Bishop may lay down norms for the distribution of Communion under both kinds for his own diocese, which must be observed. . . . The Diocesan Bishop also has the faculty to allow Communion under both kinds, whenever it seems appropriate to the Priest to whom charge of a given community has been entrusted as [its] own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason. In practice, the need to avoid obscuring the role of the Priest and the Deacon as the ordinary ministers of Holy Communion by an excessive use of extraordinary minister might in some circumstances constitute a reason either for limiting the distribution of Holy Communion under both species or for using intinction instead of distributing the Precious Blood from the chalice. Norms established by the Diocesan Bishop must be observed wherever the Eucharist is celebrated in the diocese, “which are also to be observed in churches of religious and at celebrations with small groups.”
25. When Communion under both kinds is first introduced by the Diocesan Bishop and also whenever the opportunity for instruction is present, the faithful should be properly catechized on the following matters in the light of the teaching and directives of the General Instruction:
a. the ecclesial nature of the Eucharist as the common possession of the whole Church;
b. the Eucharist as the memorial of Christ’s sacrifice, his death and resurrection, and as the sacred banquet;
c. the real presence of Christ in the eucharistic elements, whole and entire‐‐in each element of consecrated bread and wine (the doctrine of concomitance);
d. the kinds of reverence due at all times to the sacrament, whether within the eucharistic Liturgy or outside the celebration; and
e. the role that ordinary and, if necessary, extraordinary ministers of the Eucharist are assigned in the eucharistic assembly.
27. In every celebration of the Eucharist there should be a sufficient number of ministers for Holy Communion so that it can be distributed in an orderly and reverent manner. Bishops, Priests, and Deacons distribute Holy Communion by virtue of their office as ordinary ministers of the Body and Blood of the Lord.
28. When the size of the congregation or the incapacity of the bishop, Priest, or Deacon requires it, the celebrant may be assisted by other bishops, Priests, or Deacons. If such ordinary ministers of Holy Communion are not present, “the Priest may call upon extraordinary ministers to assist him, that is, duly instituted acolytes or even other faithful who have been duly deputed for this purpose. In case of necessity, the Priest may depute suitable faithful for this single occasion.” Extraordinary ministers of Holy Communion should receive sufficient spiritual, theological, and practical preparation to fulfill their role with knowledge and reverence. When recourse is had to Extraordinary Minister of Holy Communion, especially in the distribution of Holy Communion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribution of the Body and Blood of the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the Diocesan Bishop.

Tribute to Applegate

Blake Applegate, 40, was destined to become a guardian of sacred music.

In 1983, his father Dean began the Portland liturgical choir Cantores in Ecclesia. Young Blake would sit outside the rehearsal room and listen to Renaissance polyphony and Gregorian chant issuing forth, thrilling him.  

After years of singing and then assisting his father as conductor, the younger Applegate is now director of Cantores. The choir, which has won medals in Europe, sings for 7:30 p.m. Mass every Saturday at St. Stephen Church in Portland.
Years in, the task has not lost its appeal.

“I have the music in my blood,” Applegate says.

After 25 years, the father stepped down and it seemed natural for the son to step up.

“It’s kind of a humbling role to assume,” says Applegate. “My father formed my musical identity. I just knew that keeping the tradition going was important.”

Read the entire article

To not sing “Magnificat?” Unimaginable! We must “Collect” ourselves.

Realizing that our friends’ voices over Fr. Ruff’s blog still continue to re-voice the sentiments and protestations that continue to bubble up among primariy the non-American English conferences regarding the reception and adoption of the third edition of the Roman Missal translation, I thought a few choice quotations and reflections from our equally loyal opposition might be beneficial to the vitality of the dialogue.
In the October edition of the periodical “MAGNIFICAT” (Oct.2011, Vol.13, N.8), Professor Christopher Carstens (visiting faculty, Liturgical Institute, Mundelein, IL:., director of the Office of Sacred Worship, La Crosse, WI.) added an essay to an ongoing series about preparing for the implementation in the states, “The Roman Rite’s Collection of Collects.” As the current gauche phrase goes “You had me at….,” Carstens’ first line, the famed quote of Augustine “Singing is a lover’s thing,” certainly piqued my interest. He then reminds us that in worship we, the Bride of Christ, “sings from her heart to her loving bridegroom, Christ the Lord.” He continues, “From the Introductory Rites (of the MR3) of the beginning of Mass, the Church prepares the faithful to join in this great song of love.”
Now I’ve personally been reminded and scolded that being a career pastoral musicians does not me a liturgist make; I’ve got that. But in musicans’ defense, is there another, more apt way to engage in a deliberation of the affect of this expression of sacral love and language in the din of the recent debates? Carstens invites us to listen for three particular aspects of the Collects, the first of which is “The Structure of the Collect.”  As just a teaser I’ll report that he outlines: 1. the address; 2. a short relative clause describing God; 3. the petition itself; and 4. the conclusion addressed to the Trinity. He then claims this structure “connects each thought, sentiment, and petition back to God….” whereas in previous editions most Collects use two sentences rather than this series of phrases within one, which he concludes “leads us and our intentions more directly back to God.”
The next aspect he comments upon is the “Language of the Collect.” Carstens restates much of the obvious intentions behind MR3, again much deconstructed and debated here and elsewhere, and presumably familiar to liturgy blogophiles. But it is important to note that many, if not most, subscribers to the “Magnificat” periodical likely fall outside that demographic. So he emphasizes “value and importance” to the traits  of “linguistic register.” Carsten points out that every person “employs different registers on a daily basis.” As much as I would love to associate the word “register” to its most musical interpretation, Carsten simply means how “we speak to our pets, our friends, our bosses, our loved ones, our slow computer, and our God…” How simple, how elegant a depiction of the importance of the “tone” (pun very much intended) with which we unfold the language of love to our Creator. And paradoxically, how often all of us seem to impugn a negative “tone” in our internet discourse without first thinking that we really cannot “register” our expressed thoughts audibly in this medium.
The author then illustrates this aspect by citing the Collect from the Vigil of Pentecost. Towards the singer and poet in us all I will skip his exegesis that clearly portrays the relationship between translation and register and get to a specific example he cites. The Latin “contineri” he says “could be translated “surrounded” or “contained.” But he offers that “encompassed, though, is a more extraordinary term…evoking for the reader (I wish he’d said ‘listener’ instead) the image of a compass, pointing to all directions…” I would ask the singer in each of us, before deciding upon the richest depiction of how far the Paschal Mystery extends out from Calvary’s cross, to audition: “surrounded….contained……encompassed.” Which is the symbol crying to be sung?
Finally Carstens lists the third aspect, “The Sources of the Collect” as they are presented to us from scripture and tradition. He alludes the Collect for the 20th Sunday of Ordinary Time to St. Paul’s first letter to the Corinthians in which the apostle reminds us “What eye has not seen, and ear has not heard, and what has not entered the human heart, what God has prepared for those who love him.” The Collect now is rendered “O God, who have prepared for those who love you good things which no eye can see, fill our hearts, we pray, with the warmth of your love.” He infers that this Collect intones the Pauline excerpt literally almost verbatim. He declares “The ‘vernacular’ of the Church….is Scripture: especially at prayer, it is Bible that is spoken.” (Again, I wish he’d used “sung” rather than “spoken.”)
In this brief article I believe the professor argues for the nuance and registral context of language “off the page” to be fulfilled best within the union of poetry and song, the singularly unique sacral language, not music, that is the heart of chant. If, as he asserts, we are attentive as a start to the structure, and then to the richness within the language used, and its sources, then we can better enjoin our voices in “the eternal song of love between Bride and Bridegroom, the Church and her Lord.”
A couple of post-scripts: I believe this is also a concept that is shared by Dr. Paul F. Ford in his presentations to clergy and laity regarding the Missal implementation. If celebrants accept the clearly stated intent (just check out the default settings of all orations in the new editions of subscription missals!) that they, at least, acknowledge that by chanting this orations and Collects, they are most effectively abetting full, conscious and active participation of all the gathered Faithful at Mass.
Secondly, it’s somewhat ironic that this muse struck me this evening as I have been seriously contemplating taking a “sabbatical” from blogdom and forums on the WorldWideInterLinkCyberWebs! There seems to be a great confluence of increased rancor, whose tone is unmistakeably contentious, as well as a movement of a great number of major blog authors to new domains. I’m still undecided, but I think I need to take a breather for a while, my friends. Thank you for putting up with the barrage of verbiage for so long.

Singing in Granada

I have writer’s block as I try to revise part of my doctoral dissertation. So to be inspired, I decided to take a little trip to the beautiful city of Granada in the south of Spain. This legendary city, made famous by the Muslims, was the last Muslim stronghold to yield to the Reconquista of Ferdinand and Isabel the Catholic. It was certainly amazing to kneel and pray before the tombs of the Reyes Catolicos, and I fondly remembered there Dr Warren Carroll, the founder of Christendom College, my dear alma mater. It was Dr Carroll who set many a young Catholic mind ablaze with the feats of Isabel the Catholic, and I am sure that she is interceding for him as he recently passed away.

But as much as I soaked in the beauty of Granada’s famous churches and, of course, the Alhambra, there was one little surprise there which I shall never forget.
In the Palace of Charles V, the entry way is a double elliptical gallery with a stone courtyard in the middle. It is also one of those feats of acoustical engineering where the sound really is just perfect. People made their way wandering to the center of the ellipse, snapping their fingers, clapping, or talking to show the amazing dynamics of this room open to the sky.
I did it. I couldn’t help myself. I figured, “None of these people know who I am, and will never see me again, so who cares?” I intoned the Kyrie fons bonitatis from memory, and walked around the entire courtyard. It was so interesting to see how the crowds fell absolutely silent. No one was impressed by my crazy impromptu rendition of this piece (followed by Jesu dulcis memoria), but by the very quality of the sound of the human voice raised to God in prayer.
This is where music, art, architecture and beauty intersect.
Now I wonder two things.
1) when are we going to put together a CMAA pilgrimage to fun acoustical sites and sing a nice Palestrina Mass in the Palace of Charles V in Granada and other fun locations like it?
2) is it so difficult to build churches with this kind of amazing acoustic? Does it take all of the gold from the New World? And of we can do it, where can I find the architects and engineers to make it happen?