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The Liturgical Institute is
happy to answer liturgical questions as a public service. Please e-mail your
questions about the liturgy to us, and answers written by Liturgical Institute
faculty members will be posted below. Due to the volume of questions, not all
inquiries can be answered.
Click here to e-mail a question.
Important note: The answers provided here are the
informed opinions of the Liturgical Institute faculty. As such, they do not
replace the particular instructions of local ordinaries, pastors and worship
offices. Please consult your diocesan officials to discover how these principles
are to be applied in your local situation.
Q: I recently
read in the GIRM that there should only be one cross in the
sanctuary either on the Altar or next to it but I noticed
that some churches have two during Mass (one on the altar as
well as the processional cross). Can you explain why for me
please? In addition, how does this instruction in the missal
affect the huge cross on the wall of the sanctuary?
A:
The
General Instruction of the Roman Missal
(GIRM) says at number 122 that “The cross adorned with a figure of Christ
crucified and perhaps carried in procession may be placed next to the altar
to serve as the altar cross, in which case it ought to be the only cross
used; otherwise it is put away in a dignified place” (see also n.188). Why
a single cross? The cross—or crucifix—is not the only liturgical
appointment that is limited in its number to one. In new churches,
for example, “it is preferable to erect a single altar
which in the gathering of the faithful will signify the one Christ and the
one Eucharist of the Church” (GIRM, n.303). The Blessed Sacrament is
also to be reserved in only one tabernacle in a church (Code of Canon Law,
Can. 938§1; GIRM, n.314). The GIRM speaks of the chair for the priest
celebrant as a unique chair (n.310), as it does of the ambo or place for
proclaiming the readings (n.309). In each of these instances, the
liturgical object is leading us to “the one Christ.” These are good
examples of the sacramental principle inherent in every liturgy: that is,
it is by means of sacramental signs and symbols that the unseen reality of
the liturgy—Christ and the saving grace of his Paschal Mystery—is made
present. The one Christ is presented to us by his one cross; he speaks to
us in his one gospel; his once and for all sacrifice is made present to us
again at his one altar; and his most excellent presence remains with us in
the church’s one tabernacle.
So, when the GIRM 122 says that the cross placed near the altar “be the only
cross used,” it means that one need not be present on the altar. Does this
also mean that if a large crucifix is placed above or behind the altar on
the wall of the apse, as is often the case, that it would be “the only cross
used,” and that on or near the altar there would be no cross? While the
GIRM is less clear about this question, most interpreters believe this to be
the case. See, for example, the USCCB document
Built of Living Stones, n.91.
(Answered by Christopher Carstens).
Q: At our
pastor Council meeting, our pastor announced that we will
continue to sing, "Spirit of the Living God" after the reading
of the Gospel and prior to any homily. What, if any, is the
definitive answer as to whether this practice is permitted.
I was told there is no specific prohibition and no specific
permission in the GIRM and in the absence of such, the pastor
can make this decision.
A: When the proclamation of the Gospel is complete, the
General Instruction
of the Roman Missal (GIRM) directs that the
homily begin (n.136). Is there to be some kind of sung
acclamation following the Gospel? Not, at least,
according to the GIRM or any other liturgical document.
In Masses at which a Bishop presides, both the GIRM and
the Ceremonial for
Bishops indicate that “the deacon may carry
the Book of the
Gospels to the credence table or to another
appropriate and dignified place” (n.175 and n.141,
respectively). This practice, perhaps, is the origin of
some kind of accompanying music following the Gospel and
before the homily. In any case, neither the present
norms nor the liturgical tradition (that I am aware of)
is the origin of singing anything after the Gospel.
But because there exists no norm or rubric
prohibiting the practice, is singing “Spirit of the
Living God” or another acclamation therefore permitted?
The answer in this case, and in almost every similar
case, is no. Liturgical law, almost always, is written
to direct us toward
what is to be done and not, at least not
primarily, to keep us from doing what is not allowed;
liturgical law is positive and proscriptive, rather than
negative and prohibitive. What we may be most
accustomed to in the secular sphere is law that limits
our actions: don’t speed, don’t litter, don’t
shoplift. Such “common law” does prohibit us from doing
certain things. Liturgical law, on the other hand, like
Canon Law, tells us what we
should do,
rather than what we should
not. For
example: “The priest says: In the name of the Father,
and of the Son, and of the Holy Spirit. The people
answer, Amen” (GIRM, nl.124). Note that the instruction
is about what the priest does say and how the people are
to respond. There are a great many things that the
priest could say, such as “Hello,” or “Good morning.”
Likewise, there are any number of responses the people
could give after invoking the Trinity, like “I believe,”
or “Hooray!” Liturgical law, though, does not envision
every possibility and then offer a specific prohibition
against them (that would make for a very long General
Instruction!). Thinking, then, that because the GIRM
“doesn’t say we can’t” allows for a particular practice
to take place is not in keeping within the intent of the
liturgical law, even though such thinking may be
accurate according to modern, common law. Perhaps the
“bottom line” is that given by the Second Vatican
Council in its
Constitution on the Sacred Liturgy. Its very
first norm on the reform on the liturgy states: “[N]o
other person, even if he be a priest, may add, remove,
or change anything in the liturgy on his own authority”
(n.22).
(Answered by Christopher Carstens).
n.22).
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