RUBRICS IN THE HOLY MASS Kristoffer A. Balazuela Our Lady of Fatima Chapel, South Signal Village, Taguig City

October 9, 2010

Introduction to Rubrics What are rubrics? Rubrics came from the Latin word, ruber (noun), rubicare (verb) meaning, red and to write in red, respectively. So, rubrics etymologically mean material written in red color. In the liturgy, rubrics are instructions or directions on how to celebrate the liturgy, and each of its parts. If you will take a look at the Roman Missal, these instructions are printed in red so that the celebrant (and ministers) can distinguish the instruction from the text that needs to be spoken. But why red? Not blue, or green? Red is an eye-catching color. Whatever that is in red is very catchy. For example, check and X marks in the students test paper. Corrections and important messages in correspondences are marked or written in red. So maybe, the instructions are in red because these give important notices and directions to the celebrant and other ministers on how to celebrate the liturgy correctly, with ease and with grace. A Short History of Rubrics Because of the Protestant Reform led by Martin Luther, who did away with some important aspects of the Mass especially the sacrificial aspect, the authority of the ordained ministers and the revision of texts of the liturgy to fit with his heretical doctrines, Rome decreed that no one, even priests had the right to change anything in the liturgy. This happened when Pope Pius V canonized the Mass and the Sacraments, with the issuance of the Roman Missal of 1570, which we now call the Tridentine Missal. The rubrics in the 1570 Missal called for a strict observance of the instructions on all the movements and gestures in the celebration of the sacraments. This made the celebration of the Mass in every corner of the world that is celebrating the Latin Rite the same. Everything is in Latin, with the exception of the sermon. Certain degrees of Mass are enumerated, with each degree having their own set of instructions. Since its promulgation in 1570, the Missal of Pius V had undergone certain changes or revisions. The last edition typica was issued by Pope John XXIII in 1962. After the Second Vatican Council in 1965, Pope Paul VI issued a new Missal, the Missal of 1970, which is the form of the Mass that we celebrate now. The Missal of 1970 made optional the use of vernacular in the liturgy and the priest may face the congregation when celebrating Mass. It also underwent revisions. The latest editio typica was issued by Pope John Paul II in 2002. However, due to the laxness of the present Missal, certain abuses in the liturgy infiltrated the sacred celebrations. Examples? Let me name a few. Clown Mass. Halloween Mass. The Barney Blessing. Rubrics and Theology Rubrics are not there just for the sole purpose of giving instructions to those who are participating in the celebration of the Mass. Rubrics can have theological meaning. What do I mean? Let me explain by giving some examples:

1. The simple gestures of bowing and genuflecting: a sign of adoration and reverence. 2. The extension of the hands of the priest over the matter for consecration: the consecration thru the power of the Holy Spirit. 3. The gestures of sitting and standing: openness to teaching and priestly prayer, respectively. In other words, the proper observance of the rubrics not only results in a smooth, correct and orderly celebration of the Mass, but it also gives the congregation catechesis on the certain element of the Mass. Where to find the rubrics for the Holy Mass The rubrics of the Holy Mass may be found in the General Instructions on the Roman Missal (GIRM), which can be found in the beginning pages of every official edition and translations of the Roman Missal. Other rubrics can also be found in the Ordo Missae (Order of the Mass) which is also found in every Missal. Other instructions can be found in books such as Caeremoniale Episcoporum (Ceremonial of Bishops). THE RUBRICS IN THE HOLY MASS Allow me to explain important rubrics in the Holy Mass by going through the parts of the Mass. We all know that the Mass consists of two main parts: the Liturgy of the Word and the Liturgy of the Eucharist. Before the Liturgy of the Word, there are the Introductory Rites, and after the Liturgy of the Eucharist, there are the Concluding Rites. We go through first the Introductory Rites. The Introductory Rites have the purpose of helping the assembled faithful become a community and dispose themselves to listen the properly to Gods Word and celebrate the Eucharist worthily.

1. Entrance Procession a. The Entrance Song is sung as the priest and the ministers / servers come to the altar. b. The Book of the Gospels (if to be used) is carried in procession by a deacon, or in the absence of a deacon, the reader. It is then placed over the altar. c. If there will be no singing during the entrance procession, the ENTRANCE ANTIPHON is recited by all, or by the priest or by another minister. d. The Entrance Antiphon can be used as part of the priests introduction to the celebration. 2. Veneration of the Altar a. When the tabernacle where the Blessed Sacrament is reserved is present in the sanctuary, the priest and the ministers make a sign of veneration by means of GENUFLECTION. b. Otherwise, they make a profound bow towards the Altar. c. Then the priest goes to altar to kiss it, then he proceeds to his chair. 3. Greeting a. The priest greets the congregation The Lord be with you and the people respond And also with you. Bishops greet the people by saying Peace be with you. 4. Penitential Act a. Three forms are provided in the Roman Missal: i. FORM A 1. Confiteor (Inaamin ko) 2. Absolution 3. Kyrie (Panginoon, maawa ka) ii. FORM B (Not used so often)

iii. FORM C 1. The priest (or another minister) makes the invocations with LORD HAVE MERCY. b. The Absolution May Almighty God or Kaawaan tayo ng Makapangyarihang Diyos is not a SACRAMENTAL ABSOLUTION. Thus it is not to be equated with the Sacrament of Penance. i. According to Church teachings, only venial sins are forgiven in the celebration of the Mass. Therefore, mortal sins are to be confessed thru the Sacrament of Reconciliation/Penance prior receiving communion. 5. Gloria a. The Gloria (Papuri sa Diyos) is more preferably sung than said, except when circumstances do not permit singing. b. It is sung (or said) in all Sunday Masses (except for the seasons of Advent and Lent), and during some feasts and solemnities. 6. Collect (Opening Prayer) a. Why is it called the Collect? i. The priest invites the congregation Let us pray. The priest then pauses for a moment of silence. The people at this time make their own prayers in preparation for the Eucharist and the priest as the presider of the celebration collects them and says the prayer provided in the liturgical texts with his hands extended. The people answer with the acclamation Amen. Certain parts of the Introductory Rites, most commonly the Penitential Act may be replaced by other rites, when other rites are inserted in the Holy Mass, such as blessing of palms, the recitation of the Liturgy of the Hours and also the Rite of Blessing and Sprinkling of Holy Water, or the Asperges. We now take a look at the Liturgy of the Word. The Liturgy of the Word consists of the following parts: 1. First Reading 2. Responsorial Psalm 3. Second Reading 4. Alleluia / Gospel Acclamation 5. Gospel 6. Homily 7. Credo / Profession of Faith 8. Prayers of the Faithful The Liturgy of the Word should be proclaimed with great care and clarity by well-trained minsters and all must listen with reverence to the readings since when the Scriptures are read, it is God himself who speaks to his people and when the Gospel is proclaimed, it is Christ himself present in his own Word who speaks to us. The place of the proclamation of Gods Word is the Ambo or Lectern. This place is reserved for this purpose. Thus, it should not be used by other ministers who will not proclaim the Scriptures (commentators, etc.). The proclamation of the Holy Scriptures should promote meditation, and avoid any kind of haste. It is also recommended that moments of silence be observed in the liturgy. In the Liturgy of the Word, this can be made in between readings, so that the Word proclaimed sink into our minds and hearts.

The Responsorial Psalm is more preferably SUNG than said, and is not to be omitted. If it is not sung, it should be recited in a manner that it would foster MEDITATION. The place for the Psalmist is also the AMBO. The Responsorial Psalm should be taken from the Lectionary, for it must correspond to the readings. Therefore, using other songs not related or derived from the Psalm provided in the Lectionary is not allowed. After the Responsorial Psalm, or if there is a Second Reading, After the Responsorial Psalm (or the Second Reading, if there is), the people STAND and SING THE ALLELUIA (or if the celebration does not permit the Alleluia, the GOSPEL ACCLAMATION). The Alleluia/Gospel Acclamation may be omitted if it is not sung. The deacon takes precedence as the minister who will proclaim the Holy Gospel. He will ask the blessing of the celebrant at the celebrants chair, and then he will take the Gospel Book, and then proceed to the ambo. If a deacon is absent and there are concelebrants, one of the priest-concelebrants will proclaim the Gospel, but he no longer asks the blessing of the celebrant, unless the celebrant is a bishop. If there are no deacons or concelebrants, the celebrant himself will proclaim the Gospel. If there is a SEQUENCE (esp. on Easter and Pentecost), it is SUNG before the ALLELUIA. The Gospel Book is surrounded with honor and veneration during its procession to the place of proclamation. Servers holding the thurible and candles lead the deacon or priest who carries the Gospel Book. According to history, the book containing the Gospels takes prominence among the liturgical books, for it contains the story of Christ Himself. Some were written in parchment of gold, and covers are decorated with precious stones. After the Gospel is the Homily. The celebrant is required to give a homily (or instruct a deacon to deliver one) during Sunday Mass and during Holy Days of Obligation, and is recommended during other days. The Profession of Faith comes next. The Credo or Creed is sung or said every Sunday and major feasts and solemnities. The rubrics of the 2002 Ordo Missae permits the use of the Apostles Creed, especially during Lent and Easter, instead of the longer Nicene-Constatinopolitan Creed. It serves a way for all the people gathered together to respond to the Word of God proclaimed in the readings and explained in the homily. The Credo is professed by everyone standing. At the words, by the Power of the Holy Spirit... until ...became man or in the Apostles Creed He was conceived by the Power of the Holy Spirit, born of the Virgin Mary, everybody makes a profound bow, but genuflect at these words during the solemnities of Annunciation and of the Birth of our Lord. And then comes the Prayers of the Faithful or General Intercessions. The priest, standing at his chair, introduces the General Intercessions. The deacon or lector then announces the intentions and the people respond with an appropriate response. The priest afterwards closes the General Intercessions with a prayer with hands extended. As a rule, the series of intentions is to be For the needs of the Church; For public authorities and the salvation of the whole world; For those burdened by any kind of difficulty; For the local community. Nevertheless, in a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion. The General Intercessions ends the Liturgy of the Word. We now go the Liturgy of the Eucharist.

The Liturgy of the Eucharist begins with what we used to call the Offertory. But after the reforms of Vatican II, it is now called the Presentation of the Gifts, although the Latin Missals still refer it as offertorium. The reason behind the change of the name is to keep a distinction between this rite and the true offering that takes place during the Eucharistic Prayer. The procession with the gifts with the people is still highly encouraged. Only those things that are Eucharistic (for the people) are to be brought to the altar during this time. Therefore, only bread, wine and gifts for the poor (including the poor parish priest) are to be brought to the altar during Mass. The so-called symbolic offering is discouraged. Flowers and Candles should not be brought to the altar. They should be already on the sanctuary before the celebration. When incense is used, the celebrant incenses first the matter for consecration, then the altar, the cross. After which the deacon or another minister incenses the celebrant, the concelebrants and the congregation. The congregation stands when the thurifer incenses them. Otherwise, the people stand before the priest says Pray, brethren or Manalangin kayo, mga kapatid After the people have responded, the priest continues with the prayer of the gifts without the invitation Let us pray. Now the center and summit of the entire celebration begins: namely, the Eucharistic Prayer, that is, the prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit. Furthermore, the meaning of the Prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence. The Official English Missal provides nine (9) choices for the Eucharistic Prayer

Eucharistic Prayer I Roman Canon Eucharistic Prayer II very commonly used, but recommended for weekday Mass Eucharistic Prayer III recommended for Sunday Mass Eucharistic Prayer IV EP for Masses with Children I-II EP for Masses of Reconciliation I-III recommended for the Lenten Season The Official Tagalog Missal provides only four (4). The Eucharistic Prayer has the following parts: Preface Dialogue, Preface, Sanctus, Epiclesis, Institution Narrative, Anamnesis, Offering, Intercessions, Final Doxology and Great Amen. Putting aside the celebrant and the servers, who have their own set of movements, postures and gestures during this part of the Mass, the congregation are expected also to observe postures and positions during certain parts of the Eucharistic Prayer. Since everyone is already standing after the Offertory, the people remain standing until the end of the singing of the Sanctus. Then the congregation kneel until the elevation of the chalice inclusive. Then they stand up again until the end of the Eucharistic Prayer. Only those who have disabilities and if the floor is not really suitable (I said suitable, not comfortable) to kneel on, the people may remain standing, but do not sit. They also make a profound bow after each of the elevations, that is when the priest genuflects after elevating the Host and the Chalice. After the Doxology and Great Amen, the people sing or recite the Lords Prayer, the beginning of the Communion Rite. Take note that the rubrics do not tell anything about holding of hands during the singing or recitation of the Our Father, even the extension of hands by the people, or the orans position. The rubrics only say that the priest sings or recites the Lords Prayer with the people, with his hands extended. His here only refers to the hands of the priest.

During the sharing of the sign of peace, the priest and the people share the sign of peace to the people nearest them and it is done in a sober manner. The priest is advised not to leave the sanctuary. During the singing of the Agnus Dei, or Lamb of God, the priest now breaks the bread. The people kneel again (this is now a requirement according to the 2002 Ordo Missae) for the Invitation to Communion. The priest now invites the congregation for communion and the people respond Lord I am not worthy The norm for the reception of Holy Communion, according to the regulations issued by the Catholic Bishops Conference of the Philippines, is standing, by mouth or by the hands. However, the posture of kneeling while receiving Holy Communion is not forbidden. Actually, the Holy Father Pope Benedict XVI prefers it, with two candle bearers accompanying him. The singing of the Communion song should be Eucharistic in nature, or be in accordance with the season. When everybody who wishes to receive communion has already done so, the purification of the vessels is now performed by the priest or by a deacon. The priest may return to his chair for a moment of silence. Then he stands, together with the people, for the Prayer after Communion. Announcements actually should be done after the Prayer after Communion, because the prayer is still part of the Liturgy of the Eucharist, specifically the Rite of Communion. After the announcements, as brief as they should be, the priest greets the people again and blesses them. Then the celebrant and deacons kiss the altar and the priest and the ministers venerate the altar by bowing to it, or genuflecting towards the tabernacle. A hymn may be sung during the recessional, but it is not required. Other Issues A. A NEW TRANSLATION OF THE MASS IN ENGLISH The book used by the priest, which we call the Sacramentary is now called Missal. Why a change of name again? The Sacramentary includes all the rites for all the Sacraments. The Missal only contains the rites for the celebration of the Holy Mass. The English Missal has undergone changes in its translation from the original Latin. This is in accordance with the instruction Litugiam Authenticam, which instructs that the vernacular translations of the Roman Missal be faithful or as close as possible to the original Latin. This coming Advent 2011 (November 27, 2011), a new English Missal will be used in English speaking countries, especially in the dioceses of the United States of America. There are changes to some of the words spoken by the people and by the priest, and also to the Mass responses. Examples: P. The Lord be with you. Dominus vobiscum. R. And with your spirit. Et cum spiritu tuo. The reason behind the change is to make the vernacular translation be more faithful to the original Latin. If we can see, there are also certain parts of the text in the English (and Tagalog) Missal that are lacking.

One good example is the Mea culpa, mea culpa, mea maxima culpa or My fault, my fault and my most grievous fault in the Confiteor. The new English Missal is still undergoing study by the Philippine hierarchy if it will be also be used effective November 2011. B. DANCING IN THE LITURGY Joseph Cardinal Ratzinger, now Pope Benedict XVI, wrote a book entitled The Spirit of the Liturgy. It says in pages 198-199 that Dancing is not a form of expression for the Christian liturgy. In about the third century, there was an attempt in certain Gnostic-Docetic circles to introduce it into the liturgy. For these people, the Crucifixion was only an appearance. Before the Passion, Christ had abandoned the body that in any case he had never really assumed. Dancing could take the place of the liturgy of the Cross, because, after all, the Cross was only an appearance. The cultic dances of the different religions have different purposes--incantation, imitative magic, mystical ecstasy--none of which is compatible with the essential purpose of the liturgy of the "reasonable sacrifice". It is totally absurd to try to make the liturgy "attractive" by introducing dancing pantomimes (wherever possible performed by professional dance troupes), which frequently (and rightly, from the professionals' point of view) end with applause. Wherever applause breaks out in the liturgy because of some human achievement, it is a sure sign that the essence of liturgy has totally disappeared and been replaced by a kind of religious entertainment. Such attractiveness fades quickly--it cannot compete in the market of leisure pursuits, incorporating as it increasingly does various forms of religious titillation. I myself have experienced the replacing of the penitential rite by a dance performance, which, needless to say, received a round of applause. Could there be anything farther removed from true penitence? Liturgy can only attract people when it looks, not at itself, but at God, when it allows him to enter and act. Then something truly unique happens, beyond competition, and people have a sense that more has taken place than a recreational activity. None of the Christian rites includes dancing. C. THE USE OF MUSICAL INSTRUMENTS AND DIFFERENT VERSIONS OF THE MASS RESPONSES When I say Mass responses, they are the following: Gloria, Sanctus, and Agnus Dei. For this part, the basic thing for the selection of songs is that the lyrics should respect the original liturgical text, and that the melody or notation of the song must reflect the essence of the word or words. I leave that to the next topic to be sponsored by the Music Ministry. A friend of mine was invited and he is more in authority to discuss this topic. Conclusion As I have mentioned earlier, rubrics are instructions or directions on how to celebrate the liturgy, and each of its parts. But the rubrics are not equivalent with the liturgy. We must treat rubrics as guides and not liturgical law. This may lead us to focus on the rubrics themselves and forget the essence of the liturgy, which is the public expression of worship to God. We could just only follow the rubrics for the sake of just finishing and fulfill specific routines in the Mass and forget that we serve during Mass. The rubrics are there to guide, not to command. The rubrics are also there to educate, not only to perform specific gestures or movements. May this sharing of mine make us aware of the importance of the rubrics, and may this lead us to a more meaningful celebration of the Mass the one Sacrifice of our Savior Jesus Christ.