EUCHARISTIAE SACRAMENTUM A decree of the Sacred Congregation for Divine Worship, authorizing and explaining the reception of Holy Communion and. Saluberrimum Sacramentum Eucharistiae. On Worship of the Eucharist Outside Mass. Pope Paul VI. January 10, To: Rev. Rollando Huot. Eucharistiae Sacramentum PDF – Free download as PDF File .pdf), Text File .txt ) or read online for free. Eucharistiae-sacramentum-pdf.

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On certain matters to be observed or to be avoided regarding the Most Holy Eucharist. The Conference of Bishops [] 3. Active and Conscious Participation [] eucharistia. The Matter of the Most Holy Eucharist [] 2. The Eucharistic Prayer [] 3. The Other Parts of the Mass [] 4.

Dispositions for the Reception of Holy Communion [] 2. The Distribution of Holy Communion [] 3. The Communion of Priests [] 4. Communion under Both Kinds []. The Place for the Celebration of Holy Mass [] 2.

Various Circumstances Relating to Mass [] 3. Sacred Vessels [] 4. The Reservation of the Most Holy Eucharist [] 2. Processions and Eucharistic Congresses []. The Extraordinary Minister of Holy Communion [] 2.

Graviora Delicta [] 2. Grave Matters [] 3. Other Abuses [] 4. The Diocesan Bishop [] 5. The Apostolic See [] 6. Complaints Regarding Abuses in Liturgical Matters []. Most recently, in fact, the Supreme Pontiff John Paul II, in the Encyclical Letter Ecclesia de Eucharistiaset forth afresh certain elements of great importance on this subject in view of the ecclesial circumstances of our times.

In order that especially in the celebration of the Sacred Liturgy the Church might duly safeguard so great a mystery in our own time as well, the Supreme Pontiff has mandated that this Congregation for Divine Worship and the Eucharistoae of the Sacraments, [8] in collaboration with the Congregation for the Doctrine euchxristiae the Faith, should prepare this Instruction treating of certain matters pertaining to the discipline of the Sacrament of the Eucharist.

Those things found in this Instruction are therefore to be read in the continuity with the above-mentioned Encyclical Letter, Ecclesia de Eucharistia. It is not at all the intention here to prepare a compendium of the norms regarding the Most Holy Eucharist, but rather, to take up within this Instruction some elements of liturgical norms that have been previously expounded or laid down and even today remain in force in order to assure a deeper appreciation of the liturgical norms; [9] to establish certain norms by which those earlier ones are explained and complemented; and also to set forth for Rucharistiae, as well as for Priests, Deacons and all the lay Christian faithful, how each should carry them out in accordance with his own responsibilities and the means at his disposal.

In some places the perpetration of liturgical abuses has become almost habitual, a fact which obviously cannot be allowed and must cease. The liturgical words and rites, moreover, are a faithful expression, matured over the centuries, of the understanding of Christ, and they teach us to think as he himself does; [13] by conforming our minds to these words, we raise our hearts to the Lord. All that is said in this Instruction is directed toward such a conformity of our own understanding with that of Christ, as expressed in the words and the rites sacranentum the Liturgy.

Yet God has not granted us in Christ an illusory liberty by which we may do what we wish, but a liberty by which we may do that which is fitting and right. For this reason, all should conform to the ordinances set forth by legitimate ecclesiastical authority.

Eucharistiae Sacramentum

All these things are wisely safeguarded and protected by the liturgical norms. For the Sacred Liturgy is quite intimately connected with principles of doctrine, [25] so that the use of unapproved texts and rites necessarily leads either to the attenuation or to the disappearance of that necessary link between the lex orandi and the lex credendi.

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 last chapter of the present Instruction will treat of the varying degrees to which the individual norms are bound up with the supreme norm of all ecclesiastical law, namely concern for the salvation of souls.

In this regard, according to the tradition of the universal Church, pre-eminent solicitude is accorded the celebration of Holy Mass, and also to the worship that is given to the Holy Eucharist even outside Mass. To the diocesan Bishop therefore falls the right and duty of overseeing and attending to Churches and oratories in his territory in regard to liturgical matters, and this is true also of those which are founded by members of the above-mentioned institutes or under their direction, provided that the faithful are accustomed to frequent them.

As regards all these sorts of bodies and other entities and all undertakings in liturgical matters, there has long been the need for the Bishops to consider whether their working has been fruitful thus far, [59] and to consider carefully which changes or improvements should be made in their composition and activity [60] so that they might find new vigour.

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It should be borne in mind that the experts are to be chosen from among those whose soundness in the Catholic faith and knowledge of theological and cultural matters are evident. In order to carry out experimentation of this kind in the future, the permission of the Congregation for Divine Worship and the Discipline of the Sacraments is required.

It must be in writing, and it is to be requested by the Conference of Bishops. In fact, it will not be granted without serious reason. As regards projects of inculturation in liturgical matters, the particular norms that have been established are strictly and comprehensively to be observed.

In the songs, the melodies, the choice of prayers and readings, the giving of the homily, the preparation of the prayer of the faithful, the occasional explanatory remarks, and the decoration of the Church building according to the various seasons, there is ample possibility for introducing into each celebration a certain variety by which the riches of the liturgical tradition will also be more clearly evident, and so, in keeping with pastoral requirements, the celebration will be carefully imbued with those particular features that will foster the recollection of the participants.

Still, it should be remembered that the power of the liturgical celebrations does not consist in frequently altering the rites, but in probing more deeply the word of God and the mystery being celebrated.

The community that gathers for the celebration of the Eucharist absolutely requires an ordained Priest, who presides over it so that it may truly be a eucharistic convocation. In addition to these are the other functions that are described in the Roman Missal, [] as well as the functions of preparing the hosts, washing the liturgical linens, and the like.

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It is fitting that such a one should have received a liturgical formation in accordance with his or her age, condition, state of life, and religious culture. Whenever such associations are international in nature, it pertains to the competence of the Congregation for Divine Worship and the Discipline of the Sacraments to establish them or to approve and revise their statutes. Hosts should obviously be made by those who are not only distinguished by their integrity, but also skilled in making them and furnished with suitable tools.

Great care should be taken so that the wine intended for the celebration of the Eucharist is well conserved and has not soured. Nor are other drinks of any kind to be admitted for any reason, as they do not constitute valid matter.

It is therefore an abuse to proffer it in such a way that some parts of the Eucharistic Prayer are recited by a Deacon, a lay minister, or by an individual member of the faithful, or by all members of the faithful together. The Eucharistic Prayer, then, is to be recited by the Priest alone in full. This abuse is contrary to the tradition of the Church. It is reprobated and is to be corrected with haste. For in doing thus, they render the celebration of the Sacred Liturgy unstable, and not infrequently distort the authentic meaning of the Liturgy.

For this reason it is not licit to separate one of these parts from the other and celebrate them at different times or places. He may entrust it to a concelebrating Priest or occasionally, according to circumstances, to a Deacon, but never to a layperson. Even so, this is to be done so as not to obscure the true and unadulterated word of God: Moreover, external gifts must always be a visible expression of that true gift that God expects from us: For in the Eucharist, there shines forth most brilliantly that mystery of charity that Jesus brought forth at the Last Supper by washing the feet of the disciples.

In order to preserve the dignity of the Sacred Liturgy, in any event, the external offerings should be brought forward in an appropriate manner.

Money, therefore, just as other contributions for the poor, should be placed in an appropriate place which should be away from the eucharistic table. For according to the tradition of the Roman Rite, this practice does not have the connotation either of reconciliation or of a remission of sins, but instead signifies peace, communion and charity before the reception of the Most Holy Eucharist.

The abuse that has prevailed in some places, by which this rite is unnecessarily prolonged and given undue emphasis, with laypersons also helping in contradiction to the norms, should be corrected with all haste. Nevertheless, for serious reasons it is permissible that this type of instruction or testimony be given after the Priest has proclaimed the Prayer after Communion. This should not become a regular practice, however. Furthermore, these instructions and testimony should not be of such a nature that they could be confused with the homily, [] nor is it permissible to dispense with the homily on their account.

This does not exclude, however, that Priests other than those celebrating or concelebrating the Mass might hear the confessions of the faithful who so desire, even in the same place where Mass is being celebrated, in order to meet the needs of those faithful.

Mass is not to be celebrated without grave necessity on a dinner table [] nor in a dining room or banquet hall, nor in a room where food is present, nor in a place where the participants during the celebration itself are seated at tables.

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If out of grave necessity Mass must be celebrated in the same place where eating will later take place, there is to be a clear interval of time between the conclusion of Mass and the beginning of the meal, and ordinary food is not to be set before the faithful during the celebration of Mass.

Furthermore, it is altogether to be avoided that the celebration of Mass should be carried out merely out of a desire for show, or in the manner of other ceremonies including profane ones, lest the Eucharist should be emptied of its authentic meaning. It pertains to the Pastors prudently and firmly to correct such an abuse.

It is the duty of Pastors at an opportune moment to inform those present of the authenticity and the discipline that are strictly to be observed. Those who are accustomed to receiving Communion often or daily should be instructed that they should approach the Sacrament of Penance at appropriate intervals, in accordance with the condition of each.

Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law. However, special care should be taken to ensure that the host is consumed by the communicant in the presence of the minister, so that no one goes away carrying the Eucharistic species in his hand.

If there is a risk of profanation, then Holy Communion should not be given in the hand to the faithful.

Where there exists in certain places by concession a particular custom of blessing bread after Mass for distribution, proper catechesis should very carefully be given concerning this action.

In fact, no other similar practices should be introduced, nor should unconsecrated hosts ever be used for this purpose. It is to be completely excluded where even a small danger exists of the sacred species being profaned.

If this modality is employed, however, hosts should be used which are neither too thin nor too small, and the communicant should receive the Sacrament from the Priest only on the tongue. Sacrxmentum for the host to be used for the intinction, sacgamentum should be made of valid matter, also consecrated; it is altogether forbidden to use non-consecrated bread or other matter.

It is eucharistiwe, by reason of the sign value, to use a main chalice of larger dimensions, together with smaller chalices. Never to be used for containing the Blood of the Lord are flagons, bowls, or other vessels that are not fully in accord with the established norms.

Anyone, eucharistiaw, who acts contrary to these norms, for example casting the sacred species into the sacrarium or in an unworthy place or on the ground, incurs the penalties laid down. In this case the celebration must be in a decent place. Indeed, daily celebration is earnestly recommended, because, even if it should not be possible to have the faithful present, the celebration is an act of Christ and of the Church, and in carrying it out, Priests fulfill their principal role.

Except in the case of celebrations of the Mass ssacramentum are scheduled by the ecclesiastical authorities to take place in the language of the people, Priests are always eucharristiae everywhere permitted to celebrate Mass in Latin.

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Where it happens that some of the Priests who are present do not know the language of the celebration and therefore are not capable of pronouncing the parts of the Eucharistic Prayer proper to them, they should not concelebrate, but instead should attend the celebration in choral dress in accordance with the norms.

It is strictly required, however, that such materials be truly noble in the common estimation within a given region, [] so that honour will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided.

Reprobated, therefore, is any practice of using sacramenntum the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay, or other materials that break easily. This norm is to be applied even as regards metals and other materials that easily rust or deteriorate.

Where a Eucharixtiae is present, he returns with the Priest euchsristiae the altar and purifies the vessels. It is permissible, however, especially if there are several vessels to be purified, to leave them, covered as may be appropriate, on a corporal on the altar or on the credence table, and for them to eucharistiar purified by the Priest or Deacon immediately after Mass once the people have been dismissed.

Moreover a duly instituted acolyte assists the Priest or Deacon in purifying and arranging the sacred vessels either at the altar or the credence table. In the absence of a Deacon, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes and arranges them in the usual way. After this a second washing can be done in the usual way.