Preparing for the New Translation Communion Rite (Part IV)

Current Translation New Translation The vessels are cleansed When the distribution of by the priest or deacon or Communion is over, the The sign of communion acolyte after the commun- Priest or a Deacon or an aco- is more complete when ion or after Mass, if pos- lyte purifies the paten given under both kinds, since the sign of the sible at the side table. over the chalice and al- (GIRM, no. 238). Eucharistic meal ap- so the chalice itself.

pears more clearly. The Meanwhile he says inaudibly: While he carries out the purifi- intention of Christ that Lord, may I receive these cation, the Priest says quietly: the new and eternal cov- gifts in purity of heart. What has passed our enant be ratified in his May they bring me healing lips as food, O Lord, blood is better ex- pressed, as in the rela- and strength, now and for may we possess in purity tion of the Eucharistic ever. of heart, that what has banquet to the heavenly been given to us in time

banquet.. (GIRM, no. 240). may be our healing for If any are present who are eternity. to receive Holy Com- If any are receiving in both Then the priest may return to Then the Priest may return to munion under both kinds, kinds, the rite described else- the chair. A period of silence the chair. If appropriate, a the rite described in the where is to be followed may now be observed, or a sacred silence may be ob- proper place is to be fol- psalm or other canticle of praise served for a while, or a lowed. When he presents the may be sung. psalm or other canticle of praise chalice, the priest or or a hymn may be sung.

deacon says: Then, standing at the chair Then, standing at the altar The blood of Christ. or at the altar the priest or at the chair and fac- sings or says: ing the people, with The communicant an- hands joined, the Priest swers: says: Amen Let us pray. Let us pray. and drinks it. Priest and people pray in All pray in silence with the silence for a while, unless a Priest for a while, unless The deacon and other period of silence has already silence has just been observed. ministers may receive been observed. Then the priest Then the Priest, with hands communion from the extends his hands and extended, says the Prayer chalice. (GIRM, no. 242). sings or says the prayer after after Communion, at the end communion, at the end of of which the people acclaim: While the Priest receives While the Priest is receiv- which the people respond: the Body of Christ, the Com- ing the Body of Christ, the Amen. Amen. munion song is begun. Communion Chant begins.

Preparing for the New Translation by Fr. Allen Moran, OP. Copyright © 2011 Dominican Fathers, Province of St. Joseph To support the work of the Dominican Friars, send contributions to: Dominican Foundation, 141 East 65th Street, New York, NY 10065 Commentary: vessels, the typical Latin edition has undergone no change: The Current Translation imports certain paragraphs from The “purifying the paten over the chalice and also the chalice General Instruction of the Roman Missal (GIRM) at this point. itself”. The New Translation simply translates what the Cur- Nearly all of the liturgical laws and principles governing the rent Translation had kept obscure. Celebration of the Eucharist, the ministers and their proper The prayer said by the one purifying the paten(s), chalice(s), roles, the furnishings and arrangement of the church, et al are and (perhaps) ciboria is noticeably different in the New Trans- found here. When the Third Typical Edition of the Roman Missal lation, but since it is a prayer to be said “inaudibly” the (in Latin) was promulgated in 2002, a revised GIRM accompa- change in the translation could go unnoticed by most in the nied it. This was translated into English in 2002 and has been pews. The Current Translation makes this a prayer for only in effect ever since. It will also be included in the New Trans- the one purifying the sacred vessels (I/me). The New Transla- lation of the Roman Missal. tion reminds us that the prayer is in the first person plural (we/ Certain principles and instructions require explanations and us) and is offered on behalf of all who have communed and elaboration. The rubrics or instructions found in the Order of received the Body and Blood of Jesus Christ as spiritual Mass, which we are examining in these columns, are by their food—a gift given in time with hoped for everlasting benefit. nature short and to the point, so that the priest can read what is The Rite of Communion ends with the option of a period of to be done and do so it immediately. The fact that certain in- sacred silence in which the faithful are given the opportunity to structions that were present in the Current Translation do not meditate upon the mystery that they have received and entered appear in the New Translation does NOT imply that they have into, to thank God for this great gift, and to rest in his pres- been abrogated. For instance, that the Precious Blood may still ence. A communion meditation piece may alternatively be be offered to the faithful even the New Translation does not sung: a psalm, canticle of praise, or a hymn. The previous typi- give instructions for doing so at this point in the Roman Missal. cal Latin edition of the Roman Missal did not mention “hymns” The instructions governing the distribution of Holy Commun- at this point, so this is an actual change. Perhaps it signals that ion under both kinds are to be found in the GIRM, where this is an appropriate place for a hymn, where as at the en- more detailed instruction is possible. trance and at Holy Communion an antiphon from the Roman At the beginning of the celebration of the Eucharist, we no- Missal or a Psalm would be preferred. ticed how the New Translation has opted for the word Finally, we reach the end of the Rite of Communion with the “chant” in place of the Current Translation’s “song”. The Post-Communion Prayer. In this occasion, the New Transla- same shift in language is observable here with reference to the tion is not simply a more faithful rendering of a Latin text that “Communion chant” in place of “Communion song”. This has gone unchanged. The Current Translation, in this instance, is to be intoned as the priest is receiving the Body of Christ. is a literal translation maintaining the order of the text. The According to the revised GIRM, in the dioceses of the United New Translation reveals changes to the Latin text: the altar is States there are four options for this chant, if sung: 1) the anti- mentioned as the first option now and the chair as the second; phon from the Roman Missal or the Psalm from the Roman the priest is instructed to be facing the people; and he is in- Gradual; 2) the seasonal antiphon and Psalm of the Simple Grad- structed to have his hands joined when he says, “Let us pray”. ual; 3) a song from another collections of psalms or antiphons The re-ordering of altar before chair may signal a preference approved by the Bishops’ Conference, or 4) a suitable song that for the altar. Since the Post-Communion Prayer completes the expresses the nature of Holy Communion. If nothing is to be Rite of Communion and the altar features so prominently in sung, the antiphon found in the Missal may be recited at this this rite, it is understandable why such a preference might be point. given. This prayer is also the conclusion of the prayer of the At the conclusion of the distribution of Holy Communion, the People of God in the Celebration of the Eucharist, and, for revised GIRM instructs the priest to consume any remaining this reason, offering the prayer from the chair is still perfectly Precious Blood at the altar and to either consume the remain- licit. If the priest does say the prayer at the altar and is facing ing hosts or place them in the tabernacle. The revised GIRM the same direction as the congregation (ad orientem or “towards allows for the “purification” (and not “cleansing” which the East”), the rubric to face the people at this point and say, would involve soap or detergent) by the priest, deacon, or insti- “Let us pray” is in keeping with the long liturgical tradition of tuted acolyte at either the altar or at a “credence table”. It no the Church, since this prayer is not one solely of the priest but longer states a preference. As to the manner of purifying the of the entire Church.