THE GLOBE
PO BOX 5079 (51102)
1825 JACKSON ST.
SIOUX CITY, IA (51105)
712.255.2550
800.352.9035
WWW.CATHOLICGLOBE.ORG

Clarifications on liturgical practices and sacred music from past columns

By Adam Schwend
Liturgy & Ritual

I often get many letters asking about things that I say in my columns and I find myself saying, “gosh I wish I could clarify this with everyone!”.  So, I’d like to take a week and go into more depth on a few past topics that some have asked for more information about or for clarification on:

Intinction

In my most recent column, I discussed the issue of self-communication during Holy Communion.  One of the ways that some do this, particularly those who may have come from a Protestant community to the Catholic Church, is intinction; that is, the dipping of the host into the precious blood.  Some had never heard of it.  Some were surprised that an extraordinary minister of Holy Communion was allowed to distribute via intinction.  The General Instruction of the Roman Missal says, “The priest takes a host, dips it partly into the chalice and, showing it, says, Corpus et Sanguis Christi (The Body and Blood of Christ). The communicant responds, Amen, receives the Sacrament in the mouth from the priest, and then withdraws” (GIRM 287)  First, it is worth noting that GIRM always assumes that a priest is distributing the hosts and a deacon or priest is distributing the chalice.  This does not mean an extraordinary minister is banned from distributing via intinction.  It simply goes to show that the GIRM does not envision the extensive use of extraordinary ministers of Holy Communion. 

Last week I mentioned a method of receiving via intinction aimed to help extraordinary ministers on what to do should they be extraordinary minister of the chalice and have someone present a host to them for intinction.  Some communicants will actually try to dip it in the chalice themselves.  This is self-communicating and is not acceptable.  Should that situation arise, the minister of the chalice should take the host, dip it in the chalice and say “the body and blood of Chirst”, and place the host on their tongue, while holding the chalice under their mouth to ensure the Precious Blood does not drip.  This is not the ideal manner of distributing via intinction, but it avoids self-communicating. 

If you would like to receive via intinction, it is important that you discuss this with the celebrating priest, as it is not a common way of receiving the Lord in the Roman Rite.  This way, no one is surprised when you come forward for communion and the proper form can be followed.  Anyone who attempts self-intinction should be catechized as to the proper way to receive intinction.

Communion Services

Some have written and called the Office of Worship concerned that the ending of communion services in parishes also means that communion services cannot occur in nursing homes and care centers.  This is not the case.  For the majority of the residents of care centers and nursing homes, if the Mass does not come to them, they have no way to go to the Mass.  Many of our dedicated priests do their best to get to nursing homes to say Mass as often as possible.  However, if a priest is unable to come to the nursing home to say Mass and Sunday Mass or another Mass during the week is not possible, it is acceptable for a deacon or even an extraordinary minister if necessary to hold a communion service.

Why the difference?  Because Sunday Mass is celebrated in our churches and we are given the opportunity to fulfill our obligation.  However, if the Mass at the nursing home doesn’t happen during the week, the vast majority of the residents will have no way to go to Mass on Sunday and have no way to receive the Eucharist that week. 

Sacred Music

I have once again received many frustrated letters telling me that, because I call for the extensive use of Gregorian chant, I am trying to return the Church to the times before the Second Vatican Council.  May I point out a few quotes:

The Church acknowledges Gregorian chant as specially suited to the Roman Liturgy: therefore, other things being equal, it should be given pride of place in liturgical services. – Sacrosanctum Concilium, 1963

Gregorian chant, as proper to the Roman liturgy, should be given pride of place, other things being equal.  Its melodies, contained in the "typical" editions, should be used, to the extent that this is possible. – Musicam Sacram, 1967

 Down the centuries, Gregorian chant has accompanied liturgical celebrations in the Roman rite, has nourished men's faith and has fostered their piety, while in the process achieving an artistic perfection which the Church rightly considers a patrimony of inestimable value and which the Council recognized as "the chant especially suited to the Roman liturgy. – Voluntati Obesquens, 1974

All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. – General Instruction of the Roman Missal, 2002

“The Church recognizes Gregorian chant as being specially suited to the Roman Liturgy. Therefore, other things being equal, it should be given pride of place in liturgical services.”Gregorian chant is uniquely the Church’s own music. Chant is a living connection with our forebears in the faith, the traditional music of the Roman rite, a sign of communion with the universal Church, a bond of unity across cultures, a means for diverse communities to participate together in song, and a summons to contemplative participation in the Liturgy. – Sing to the Lord (USCCB), 2007

Worth noting is that every quote above, lauding and downright demanding the use of Gregorian chant as often as possible is from AFTER  the Second Vatican Council.  The final quote, one of chant’s most ringing endorsements, is from our own US Bishops.  This is not to say that other music is inappropriate, but the Church has always insisted that Gregorian chant is most suited to the Roman Rite. 

Do we have faith in the Church of Jesus Christ?  Can we get over our egos (note I say we, because I count myself in this) and say “the Church knows better than I do”?  Can we honestly admit that if the Church says that Gregorian chant is “specially suitable” music for the Roman liturgy, but we find that it doesn’t fit our liturgies at all, that perhaps we, not the Church, are doing something wrong?  Let us continue to pray for humility, understanding, and guidance.

Questions for Liturgy and Ritual, as well as comments, can be sent to Adam Schwend at adams@scdiocese.org, or at 1821 Jackson St. Sioux City, IA 51102.