Over at the Chant Cafe, Jeffrey Tucker gave us the first look at some of the changes ushered in by the revised translation of the GIRM. He reminded us that the 2003 GIRM we were operating under was meant to be a provisional one and the one that is now a part of the revised Roman Missal (due out in November) is the "permanent" (my interpretation, for lack of a better word) version. Fr. Z, in his excellent blog, "What Does the Prayer Really Say", offers valuable insight into the revision of GIRM No. 160.
I called the USCCB to ask if this version was now in force and the answer was in the affirmative.
Here are some of the changes:
GIRM 2002 | GIRM 2011 |
48. The singing at this time is done either alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of the United States of America there are four options for the Entrance Chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song similarly approved by the Conference of Bishops or the Diocesan Bishop. 61(d). [T]he following may also be sung in place of the Psalm assigned in the Lectionary for Mass: either the proper or seasonal antiphon and Psalm from the Lectionary, as found either in the Roman Gradual or Simple Gradual or in another musical setting; or an antiphon and Psalm from another collection of the psalms and antiphons, including psalms arranged in metrical form, providing that they have been approved by the United States Conference of Catholic Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the responsorial Psalm. 63. When there is only one reading before the Gospel,
87. In the dioceses of the United States of America there are four options for the Communion chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the United States Conference of Catholic Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song chosen in accordance with no. 86 above. This is sung either by the choir alone or by the choir or cantor with the people. | 48. This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone. In the Dioceses of the United States of America, there are four options for the Entrance Chant: (1) the antiphon from the Missal or the antiphon with its Psalm from the Gradual Romanum, as set to music there or in another setting; (2) the antiphon and Psalm of the Graduate Simplex for the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) another liturgical chant that is suited to the sacred action, the day, or the time of year, similarly approved by the Conference of Bishops or the Diocesan Bishop. 61(d). …[I]nstead of the Psalm assigned in the lectionary, there may be sung either the Responsorial Gradual from the Graduale Romanum, or the Responsorial Psalm or the Alleluia Psalm from the Graduale Simplex, as described in these books, or an antiphon and Psalm from another collection of Psalms and antiphons, including Psalms arranged in metrical fonn, providing that they have been approved by the Conference of Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the Responsorial Psalm. 63. When there is one reading before the Gospel: a. During a time of year when the Alleluia is prescribed, either an Alleluia Psalm or a Responsorial Psalm followed by the Alleluia with its verse may be used; b. During a time of year when the Alleluia is not foreseen, either the Psalm and the verse before the Gospel or the Psalm alone may be used; c. The Alleluia or the Verse before the Gospel, if not sung, may be omitted. 87. In the Dioceses of the United States of America, there are four options for singing at Communion: (1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum, as set to music there or in another musical setting; (2) the antiphon with Psalm from the Graduale Simplex of the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) some other suitable liturgical chant (cf. no. 86) approved by the Conference of Bishops or the Diocesan Bishop. |
The Homily After the homily a brief period of silence is appropriately observed. | The Homily It is appropriate for a brief period of silence to be observed after the Homily. |
Mass Celebrated Without a Deacon 148. As he begins the Eucharistic Prayer, the priest extends his hands and sings or says, Dominus vobiscum (The Lord be with you). The people respond, Et cum spiritu tuo (And also with you). As he continues, Sursum corda (Lift up your hearts), he raises his hands. The people respond, Habemus ad Dominum (We lift them up to the Lord). Then the priest, with hands outstretched, adds, Gratias agamus Domino Deo nostro (Let us give thanks to the Lord, our God), and the people respond, Dignum et iustum est (It is right to give him thanks and praise). Next, the priest, with hands extended, continues the Preface. At its conclusion, he joins his hands, and together with everyone present, sings or says aloud the Sanctus (cf. above, no. 79b). 150. A little before the consecration, when appropriate, a server rings a bell as a signal to the faithful. According to local custom, the server also rings the bell as the priest shows the host and then the chalice. 151. After the consecration when the priest has said, Mysterium fidei (Let us proclaim the mystery of faith), the people sing or say an acclamation using one of the prescribed formulas. 154. Then the priest, with hands extended, says aloud the prayer, Domine Iesu Christe, qui dixisti (Lord Jesus Christ, you said). After this prayer is concluded, extending and then joining his hands, he gives the greeting of peace while facing the people and saying, Pax Domini sit simper vobiscum (The peace of the Lord be with you always). The people answer, Et cum spiritu tuo (And also with you). Afterwards, when appropriate, the priest adds, Offerte vobis pacem (Let us offer each other the sign of peace). 157. When the prayer is concluded, the priest genuflects, takes the host consecrated in the same Mass, and, holding it slightly raised above the paten or above the chalice, while facing the people, says, Ecce Agnus Dei (This is the Lamb of God). With the people he adds, Domine, non sum dignus (Lord, I am not worthy). 160. The priest then takes the paten or ciborium and goes to the communicants, who, as a rule, approach in a procession. The faithful are not permitted to take the consecrated bread or the sacred chalice by themselves and, still less, to hand them from one to another. The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm. 162. The priest may be assisted in the distribution of Communion by other priests who happen to be present. If such priests are not present and there is a very large number of communicants, the priest may call upon extraordinary ministers to assist him, e.g., duly instituted acolytes or even other faithful who have been deputed for this purpose.97 In case of necessity, the priest may depute suitable faithful for this single occasion.98 167. Then the priest, extending his hands, greets the people, saying, Dominus vobiscum (The Lord be with you). They answer, Et cum spiritu tuo (And also with you). | Masses Celebrated Without a Deacon 136. The Priest, standing at the chair or at the ambo itself, or, if appropriate, in another worthy place, gives the Homily. When the Homily is over, a period of silence may be observed. 148. As he begins the Eucharistic Prayer, the Priest extends his hands and sings or says, The Lord be with you. The people reply, And with your spirit. As he continues, saying Lift up your hearts, he raises his hands. The people reply, We lift them up to the Lord. Then, the Priest, with hands extended, adds Let us give thanks to the Lord our God, and the people reply, It is right and just. After this, the Priest, with hands extended, continues the Preface. At its conclusion, he joins his hands and, together with all those present, signs or says aloud the Sanctus (Holy, Holy, Holy) (cf no. 79b). 150. A little before the Consecration, if appropriate, a minister rings a bell to signal to the faithful. The minister rings the small bell at each elevation by the Priest, according to local custom. 151. After the Consecration, when the Priest has said, The mystery of faith, the people pronounce the acclamation, using one of the prescribed formulas. 154. Then the Priest, with hands extended, says aloud the prayer Domine Iesu Christe, qui dixit (Lord Jesus Christ, you said) and when it is concluded, extending and then joining his hands, he announces the greeting of peace, facing the people and saying, The peace of the Lord be with you always. The people reply And with your spirit. After this, if appropriate, the Priest adds, Let us offer each other the sign of peace. 157. When the prayer is concluded, the Priest genuflects, takes a host consecrated at the same Mass, and, holding it slightly raised above the paten or above the chalice, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God) and together with the people, he adds, Lord, I am not worthy. 160. The Priest then takes the paten or ciborium and approaches the communicants who usually come up in procession. It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves and, still less, to hand them on from one another among themselves. The norm established for the Dioceses of the United States of America is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling (Congregation for Divine Worship and the Discipline of the Sacraments, Instruction, Redemptionis Sacramentum, March 25, 2004, no. 91). 162. In the distribution of Communion, the Priest may be assisted by other Priests who happen to be present. If such Priests are not present and there is a truly large number of communicants, 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. 167. Then the Priest, extending his hands, greets the people, saying, The Lord be with you. They reply, And with your spirit. |
Mass with a Deacon | Mass with a Deacon 181. After the Priest has said the prayer for the Rite of Peace and the greeting, The peace of the Lord be with you always, and the people have replied And with your spirit, the Deacon, if appropriate, says the invitation to the Sign of Peace. With hands joined, he faces the people and says, Let us offer each other the sign of peace. Then he himself receives the Sign of Peace from the Priest and may offer it to those other ministers who are nearest to him. |
Concelebrated Mass | Concelebrated Mass 243. Then the principal celebrant takes a host consecrated in the same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God). With the concelebrants and the people, he continues saying the Domine non sum dingus (Lord, I am not worth). |
Mass at Which only One Minister Participates 268. After the commixtion, the priest quietly says the prayer Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or Perceptio (Lord Jesus Christ, with faith in your love and mercy). Then he genuflects, takes the host, and, if the minister is to receive Communion, turns to the minister and, holding the host a little above the paten or the chalice, says the Ecce Agnus Dei (This is the Lamb of God), adding with the minister the Domine, non sum dignus (Lord, I am not worthy). Facing the altar, the priest then partakes of the Body of Christ. If, however, the minister does not receive Communion, the priest, after genuflecting, takes the host and, facing the altar, says quietly the Domine, non sum dignus (Lord, I am not worthy) and the Corpus Christi custodiat (May the Body of Christ bring) and then receives the Body of Christ. Then he takes the chalice and says quietly, Sanguis Christi custodiat (May the Blood of Christ bring), and then consumes the Blood of Christ. | Mass at Which only One Minister Participates 266. After the acclamation at the end of the embolism that follows the Lord’s Prayer, the Priest says the prayer Domine Iesu Christe, qui dixit (Lord Jesus Christ, who said to your Apostles). He then adds, The peace of the Lord be with you always, to which the minister replies, And with your spirit. If appropriate, the Priest gives the Sign of Peace to the minister. 268. After the commingling, the Priest quietly says the prayer, Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or the prayer Perceptio Corpus et Sanguis tui (May the receiving of your Body and Blood). Then, he genuflects, takes the host, and, holding the host a little above the paten or the chalice, says the Ecce Agnus Dei (Behold the Lamb of God), adding with the minister, Lord, I am not worthy. Then, facing the altar, the Priest partakes of the Body of Christ. If, however, the minister does not receive Communion, the Priest, genuflecting, takes the host and, facing the altar, says quietly, Lord, I am not worthy, etc., and the Corpus Christi custodiat me in vitam aeternam (May the Body of Christ keep me safe for eternal life), and consumes the body of Christ. Then he takes the chalice and says quietly, Sanguis Christi custodiat me in vitam aeternam (May the Blood of Christ keep me safe for eternal life), and consumes the Body of Christ. |
The Arrangement and Orientation of Churches 307. The candles, which are required at every liturgical service out of reverence and on account of the festiveness of the celebration (cf. above, no. 117), are to be appropriately placed either on or around the altar in a way suited to the design of the altar and the sanctuary so that the whole may be well balanced and not interfere with the faithful's clear view of what takes place at the altar or what is placed on it. The Ambo 309. The dignity of the word of God requires that the church have a place that is suitable for the proclamation of the word and toward which the attention of the whole congregation of the faithful naturally turns during the Liturgy of the Word.117 It is appropriate that this place be ordinarily a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and lectors may be clearly seen and heard by the faithful. From the ambo only the readings, the responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; it may be used also for giving the homily and for announcing the intentions of the Prayer of the Faithful. The dignity of the ambo requires that only a minister of the word should go up to it. 311. Places should be arranged with appropriate care for the faithful so that they are able to participate in the sacred celebrations visually and spiritually, in the proper manner. It is expedient for benches or seats usually to be provided for their use. The custom of reserving seats for private persons, however, is reprehensible.122 Moreover, benches or chairs should be arranged, especially in newly built churches, in such a way that the people can easily take up the postures required for the different parts of the celebration and can easily come forward to receive Holy Communion. 312. The choir should be positioned with respect to the design of each church so as to make clearly evident its character as a part of the gathered community of the faithful fulfilling a specific function. The location should also assist the choir to exercise its function more easily and conveniently allow each choir member full, sacramental participation in the Mass.123 | The Arrangement and Orientation of Churches 307. The candlesticks required for the different l place at the liturgical services for reasons of reverence or the festive character of the celebration (cf. no. 117) should be appropriately placed either on the altar or around it, according to the design of the altar and the sanctuary, so that the whole may be harmonious and the faithful may not be impeded from clear view of what takes place at the altar or what is placed on it. The Ambo 309. The dignity of the Word of God requires that in the church there be a suitable place from which it may be proclaimed and toward which the attention of the faithful naturally turns during the Liturgy of the Word. It is appropriate that generally this place be a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and readers may be clearly seen and heard by the faithful. From the ambo only the readings, the Responsorial Psalm and the Easter Proclamation (Exultet) are to be used; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer. The dignity of the ambo requires that only a minister of the word should stand at it. 311. Places for the faithful should be arranged with appropriate care so that they are able to participate in the sacred celebrations, duly following them with their eyes and their attention. It is desirable that benches or seating usually should be provided for their use. However, the custom of reserving seats for private persons is to be reprobated. Moreover, benches or seating should be so arranged, especially in newly built churches, that the faithful can easily take up the bodily postures required for the different parts of the celebration and can have easy access for the reception of Holy Communion. 312. The schola cantorum (choir) should be so positioned with respect to the arrangement of each church that its nature may be clearly evident, namely as part of the assembled community of the faithful undertaking a specific function. The positioning should also help the choir to exercise this function more easily and allow each choir member full sacramental participation in the Mass and in a convenient manner. |
Masses and Prayers for Various Needs and Occasions 373. Masses for Various Needs or Masses for Various Circumstances are used in certain situations either as matters arise or at fixed times. Days or periods of prayer for the fruits of the earth, prayer for human rights and equality, prayer for world justice and peace, and penitential observances outside Lent are to be observed in the dioceses of the United States of America at times to be designated by the Diocesan Bishop. In all the dioceses of the United States of America, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of penance for violations to the dignity of the human person committed through acts of abortion, and of prayer for the full restoration of the legal guarantee of the right to life. The Mass "For Peace and Justice" (no. 21 of the "Masses for Various Needs") should be celebrated with violet vestments as an appropriate liturgical observance for this day. Masses for the Dead 382. At the Funeral Mass there should, as a rule, be a short homily, but never a eulogy of any kind. | Masses and Prayers for Various Needs and Occasions 373. Masses for Various Needs or Masses for Various Circumstances are used in certain situations either as matters arise or at fixed times. Days or periods of prayer for the fruits of the earth, prayer for human rights and equality, prayer for world justice and peace, and penitential observances outside Lent are to be observed in the dioceses of the United States of America at times to be designated by the Diocesan Bishop. In all the Dioceses of the United States, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of prayer for the full restoration of the legal guarantee of the right to life and of penance for violations of the dignity of the human person committed through acts of abortion. The liturgical celebrations for this day may be the Mass “For Giving Thanks to God for the Gift of Human Life” (no. 48/1 of the Masses and Prayers for Various Needs and Occasions), celebrated with white vestments, or the Mass “For the Preservation of Peace and Justice” (no. 30 of the Masses and Prayers for Various Needs and Occasions), celebrated with violet vestments. Masses for the Dead 382. At Funeral Masses there should usually be a short Homily, but to the exclusion of a funeral eulogy of any kind. |
What is rather notable is what the GIRM has retained, especially insofar as the distribution of Holy Communion under Both Kinds is concerned. No. 287 in the revised version reiterates the fact that the Priest is the sole minister to employ the use of intinction.
In future blog posts, I will offer some commentary on these revisions. However, I am posting these now so as to give folks some idea of what the changes, now in force, look like. The USCCB has made the revised GIRM available at its website:
http://new.usccb.org/prayer-and-worship/roman-missal/general-instruction-of-the-roman-missal/
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