The new General Instruction of the Roman Missal: Part 3

This is the third article in a series by Bishop Kevin Manning,
published in the combined Dec. 2003/Jan. 2004 issue of Catholic Outlook

.In the second article of this series published in the November 2003 issue of Catholic Outlook I concluded with some words about posture during the Eucharistic Prayer.

Sign of Peace
Following the Eucharistic Prayer and the Our Father we are then invited to share a Sign of Peace. For the most part this does not cause a major problem for we Australians are outgoing by nature and it is easy for us to offer the Sign of Peace to those around us before receiving Holy Communion.

However, there has been some ongoing concern since the 1975 Revision of the General Instruction about the authentic meaning of this gesture, and whether or not it is always carried out in a fitting manner within the context of our proximate preparation for Holy Communion.

We are reminded in the new General Instruction that this prayerful greeting of peace is essentially a sign that we are at peace with others. The exchange is symbolic. Those who are near to us and with whom we share the peace signify, for me as I do for them, the broader community of the Church and all humanity.

There is the clear directive for us not to extend this sign with persons beyond our more immediate reach. Indeed, a prolonged or even boisterous expression detracts from the sense of proportion we should keep between this valued gesture and the other parts of the common rite, eg the special procession to come forward together and receive Our Lord.

There have been abuses related to this symbolic gesture with people rushing to the other side of the church to greet friends or acquaintances.

The new General Instruction says that the priest may give the Sign of Peace to the ministers but remains within the sanctuary so as not to disturb the celebration. An adaptation of this directive, not yet confirmed, has been requested by the Australian Bishops on special occasions, for example a funeral or a wedding or when civic leaders are present, so that the priest may offer the Sign of Peace to a few of the faithful near the sanctuary.

Reception of Communion
There are a number of modifications and reminders included in the General Instruction about the proper participation of Extraordinary Ministers of Communion. The norms for the distribution of Holy Communion will require more detailed explanation of the changes, which I will address in a future article.

The new General Instruction also speaks of the proper manner for the reception of Communion by the faithful. The General Instruction indicates that those processing to receive the Body and Blood of the Lord should make a sign of reverence to be determined by the Bishop of each country or region before receiving Communion standing.

The Bishops of Australia have determined this sign will be a bow, a gesture through which we express our reverence and give honour to Christ who comes to us as our spiritual food.

We need to understand that the postures and gestures by which we engage at Mass are not only the vehicle of our prayer as human beings, composed of body and spirit, but that they also have another very important function.

Our common postures and gestures are both a symbol of our unity and a means of nurturing and deepening that unity. We are not free to change these postures to suit our own individual piety. The Church makes it clear that our unity of posture and gestures are an expression of the One Body formed by the baptised with Christ our Head.

People and groups can make themselves quite singular by choosing certain postures and adaptations for themselves.

Communicants also have the option to receive Christ’s Body in the hand or on the tongue. They may freely choose to receive Holy Communion under one species or under both species. Communicants may drink from the chalice offered to them by the minister but they are not permitted to dip the host into the Precious Blood.

Some of these modifications are a portion of those given in the new General Instruction of the Roman Missal. As soon as the approved English translation becomes available, more will be said about them. Implementation of these changes will require prayerful patience and good instruction.

It is my hope that implementation of any changes will be a means for us to achieve what Vatican II so ardently desired, namely, “the full, conscious and active participation by all in the Sacrifice of the Mass which is the source and summit of the whole Christian life”.

Now have your say at NCP DISCUSSIONS

or wait to read the Fourth Article, which will be posted on Monday 31.05.04