On the Validity of the Mass of Paul VI

Copyright 1994, 96, 97 Dea on !d "aul#

On the Validity of the Mass of Paul VI Key objections to changes to the Mass seem to fall in the following areas:

Use of the vernacular Changes to the Words of Institution Vatican II had no authority to change the Mass The !rotestanti"ation of the Mass We shall address the issues one at a time#

$se of the Verna ular $f concern to the traditionalists is the use of the vernacular# Their objection stems from the fact that the Council of Trent decided against the use of the vernacular# %et&s e'amine the e'act wording of Trent&s (osition to see if we can determine what) e'actly) their thoughts were# The twenty*second session of Trent dealt with the sacrifice of the Mass# In the discussion on the vernacular Trent says) Though the mass contains much instruction for the faithful) it has) nevertheless) not been deemed advisable by the +athers that it should be celebrated everywhere in the vernacular tongue# , -ote that this does notprohibit the celebration in the vernacular in some (laces# -or does it (reclude the use of the vernacular in the future# What the +athers were saying here is that) given the conditions in .uro(e following the !rotestant /eformation) the shift to the vernacular was not0advisable# When !ius V (roclaimed the final structure of the Mass 1which had been (re(ared by e'(erts since the Council had directed that they do so2 it was to be used in (er(etuity# That is) the Mass was the normative Mass to be used in all (laces at all times# Why3 To avoid the im(ression of scandal# In fact) the +athers went so far as to list a number of things that had been occurring and declare that they were to no longer occur# In fact) the local ordinaries 1bisho(s2 were charged to (rohibit and abolish all those things which either covetousness) which is a serving of idols) or irreverence) which can scarcely be se(arated from ungodliness) or su(erstition) a false

imitation of true (iety) have introduced#

5et) why did Trent reform the Mass3 6ecause there were those things that had cre(t into the Mass that no longer reflected the fact that the Mass was the true and only sacrifice# 7 8o) then) Trent attem(ted to clarify and correct errors that had cre(t in) some in direct res(onse to the !rotestant reformation) and others over the course of time# +inally) there was a desire to be able to celebrate the Mass in a consistent fashion all over the world# 9t that time) it must be remembered) the Mass was offered in different styles and ways de(ending on where one was# 8o) then) what did Vatican II say of the vernacular3 In Sacrosanctum Concilium 1The Constitution on the 8acred %iturgy2 we find the following) 0since the use of the vernacular0may fre:uently be of great advantage to the (eo(le) a wider use may be made of it0# ; The council +athers (rovided a way that the use of the vernacular could be increased# This re:uired a (etition to the <oly 8ee# 8o successful was the inclusion of the vernacular that by ,=>, the use of the vernacular in (ublic Masses was left entirely to the judgment of the e(isco(al conferences 1national conferences of bisho(s2# 8o) then) what was the (ur(ose of the reforms of Vatican II3 9ccording to Eucharisticum Mysterium 1Instruction on the Worshi( of the .ucharistic Mystery2 the (ur(ose was 0to encourage the full and active (artici(ation of the faithful in the celebration of this mystery# ? Clearly) this is in line with the reasons for the reforms of Trent# Changes to the %ords of Institution The ne't area of concern to the traditionalists is changing the words of institution# If we loo@ at the Tridentine Mass we find that the words of consecration are as follows:
Hoc est enim Corpus meum. Hic est enim Calix Snguinis mei, novi et trni testamnti: mystrium !"ei: #ui pro vobis et pro multis e un"tur in remissi$nem peccat$rum. +or this is my 6ody +or this is the Chalice of my 6lood of the new and eternal covenant: the mystery of faith: which shall be shed for you and for many unto the forgiveness of sins#

We are told that we cannot tam(er with these words because they are the form of the sacrament# 5et) one as@s) where did these words come from3 If we loo@ at scri(ture we find that the words of institution are listed in Matthew) Mar@) %u@e) and , Corinthians# %et&s loo@ at the words we find in these various boo@sA: Matthe& '6('6)'*
hoc est corpus meum This is my body

Hic est enim sanguis meus novi testamnti, #ui pro multis e un"tur in remissi$nem peccat$rum

This is my blood of the new covenant) it will be shed for many for the forgiveness of sins

Mar# 14('')'4
hoc est corpus meum Hic est sanguis meus novi testamnti, #ui pro multis e un"tur. This is my body This is my blood of the new covenant) it will be shed for many#

+u#e ''(19)',
Hoc est corpus meum Hic est calix novum testamntum in snguine meo, #ui pro vobis un"tur. This is my body This cu( is the new covenant in my blood) it will be shed for you#

1 Corinthians 11('-)'.
hoc est corpus meum Hic calix novum testamntum est in meo snguine this is my body This cu( is the new covenant in my blood

9s you can see) the words in scri(ture are different from those found in the Tridentine rite# <ow) then) can they say that the !auline Mass 1Mass of !aul VI2 changes the words of institution3 <owever) their big objection is not so much the change of all the words) as the s(ecific change of for many 1pro multis% to for all# <ow is this change justified3 In the Bree@) the word that is used is polus 12 which means many) much) large# <ow then is the change justified3 To answer that we need to loo@ at what Cesus was about to undergo# Did Cesus die on the cross only for the elect) or did he die for all3 9ccording to Trent) Cesus died 0for our sins) and not only for our sins only) but also for those of the whole world# > In fact) Trent cites II Corinthians ?:,? which says that Cesus died for all# Trent further ac@nowledges that not all will receive the benefits of his death# 5et) if Cesus died for all) then his blood was shed for all# Thus) the Tridentine formula) &pro multis e un"tur& reflects the results but not the intent# The Vatican II formulation 1 for all 2 reflects the intent as o((osed to the results# That is) Cesus died for all) but not all acce(t the benefits of his death# We now come to the cru' of the matter# What are the essential words) the orm of the sacrament of the .ucharist3 8t# Custin Martyr says the words that effect the change of bread and wine into the body and blood of Cesus are This is my body and

This is my blood# E 8t# Cohn Chrysostom refers to the bread 1 This is my body 2 but does not refer to the consecration of the wine#= 8t# 9mbrose of Milan follows the lead of 8t# Custin Martyr#,F $ther +athers of the Church considered the epiclesis as the form 18t# Irenaeus) 8t# Cyril of Cerusalem2 while still others refer to the prayer o blessing or what we would call the .ucharistic !rayer# In the anaphora, an early .ucharistic !rayer from 'he (postolic 'ra"ition, we find the first recorded .ucharistic !rayer# The words of institution used there are This is my body and This is my blood which is (oured out for you# -ow) assuming that the .ucharist was validly confected by these earlier Masses) we must reduce the form to the words that are found in common# Thus) the form of the .ucharist must be This is my body and This is my blood# 9s long as these words are said) assuming (ro(er intention and that the one saying them is a validly ordained (riest) the confection of the .ucharist ta@es (lace# 6ut) one as@s) where does that leave the rest of the formula as found in the Tridentine Mass3 Trent tells us that the Mass 0consists (artly of the very words of the %ord) (artly of the traditions of the 9(ostles) and also of (ious regulations of holy (ontiffs# ,, +urther) we @now that Trent used the Mass as a teaching tool#,4 8o) with this in mind) let&s loo@ again at the words of institution as found in the Tridentine /ite# +irst) the words) +or this is my 6ody) clearly reflects the intent of the %ordG the change of the 6read into the 6ody and 6lood of Cesus# <owever) we come to a (roblem with the words s(o@en over the wine) +or this is the Chalice of my 6lood of the new and eternal covenant: the mystery of faith: which shall be shed for you and for many unto the forgiveness of sins# There seems to be two or (ossibly three (arts here# +irst) +or this is0my blood follows the tradition of the early Church as the form for consecrating the wine# -e't) we find a teaching am(lification: which shall be shed for you and for many unto the forgiveness of sins that describes the purpose of the .ucharist) but clearly is not among the words s(o@en by $ur %ord as reflected by 8cri(ture# +inally) the third (ortion) the new and eternal covenant: the mystery of faith) is also an addition# In this case) we have the Church defining as (art of the Mass what the new covenant is: the death and resurrection of Cesus# 8o) finally) we understand the (ur(ose of Trent and the formulation given for the .ucharist# It serves both as institution narrative an" as instruction# 8o) clearly) the words of consecration are this is my body and this is my blood# The additional words are not given by Cesus and) according to the definition of a sacrament) cannot be (art of what is necessary to confect the sacrament# Vati an II /ad 0o 1uthority to Change the Mass 9ctually) this is the wea@est of the arguments (ut forth by the traditionalists# 9gain) the objection rests on the use of the terms that were used in (romulgating the /oman Missal with the normative Tridentine Mass# That is) the Tridentine Mass was to be used in (er(etuity and that no changes )ere to be ma"e by anyone, even a car"inal* Thus) it would a((ear on the surface that the Mass couldnever be changed# 5et) we @now that there )ere changes to the Mass over the years# +or e'am(le) in

,=?? there were two changes: a sim(lification of the rubrics 1March 47) ,=??2 and a new liturgy for <oly Wee@ 1,=??2# In fact) changes occurred right u( until the 8econd Vatican Council 1as late as ,=A42H +urther) Trent left intact the ability of the (o(e or later councils to ma@e changes#,7 8o) then) did Vatican II have authority to change the Mass3 In a word) yesH <ow is this (ossible3 The Church has two basic com(onents to her teaching: dogmaIdoctrine and (ractice# The ideas e'(ressed in the dogmas and doctrines cannot change 1although the wording may change to e'(ress the same idea in words that the modern (erson can understand2# Thus) the develo(ment of the word transubstantiation to describe the change that occurs in the confection of the .ucharist# The .ucharist didnJt change) but the word was used to describe in a clearer fashion what the consecration actually effected# 8o) too) is the case with (ractice# 8ince the Church is called to minister to (eo(le in various cultures with differing circumstances) it is necessary that the Bos(el be enculturated# That is) that the (eo(le find relevance in their lives for the Bos(el message# Worshi( must follow the same basic form# That is) the (eo(le must find worshi( to be relevant or they will not (artici(ate# Within the Tridentine Mass) there are (arts called changeable and (arts called unchangeable# This was because the +athers at the Council of Trent understood the future need for such change# Thus) we have a practice which contains a sacrament that is dogmatically defined# The (ractice is the actual format of the Mass while the .ucharist itself may not be changed# We&ve already seen that the basic words of institution that com(rise the orm of the .ucharist are retained# In fact) we&ve shown that even the +athers of the Church had trouble with defining the form) and yet we&ve retained the sense of the form as clearly as (ossible# The matter is still unleavened bread and natural wine# $n this area there seems to be no concern# 8ince (ractice is not covered under the rule of infallibility) it is (ossible to change (ractice# It is on these grounds that Vatican II instituted a reform similar to that of Trent# Instead of stabili"ing the Mass to ensure that all would celebrate the same in an era of assault on the Church) the changes of Vatican II were designed to bring greater (artici(ation of the faithful# To that end the e'cessive use of ritual was sim(lified) the use of the vernacular was authori"ed) and the removal of accretions was (ermitted# $f course) one objection of the traditionalists is that the new Mass was (re(ared by various e'(erts +paratii% and not by the +athers of the council# This is actually the same as what ha((ened at Trent# The Tridentine Mass was (re(ared by various e'(erts and then the (o(e (romulgated the resulting /oman Missal#,; In fact) this missal was then urther amended by still other e'(erts#,? 2he 3Protestanti4ation of the Mass3 This is a difficult idea to gras() in (art because it is) by nature) a vague charge# That is) the very changes the traditionalists object to are not) in and of themselves)

!rotestant but the culmination seems to be# These changes include:

The removal of the Tabernacle .limination of @neelers !riest facing the (eo(le Married deacons 8im(lified /ites Changes to vestments /ela'ation of .ucharistic fast .limination of the +inal Bos(el Meal or 8acrifice3 9ltar or Table3 Communion under both s(ecies !rotestants at Vatican II %ay .ucharistic Ministers and /eaders Communion in the hand

%et us loo@) then) at each of these ideas to see why it ha((ened# 2he 5e6o7al of the 2a8erna le This is) of course) a misnomer# The tabernacle was not remove" so much as it was re,move". That is) it was move" again. What we are tal@ing about is not so much the tabernacle itself) but the reservation of the <oly .ucharist# Trent says that the .ucharist is to be reserved in a sacred (lace ,A without actually s(ecifying where that (lace was# In fact) throughout the ages the (lace of reservation has moved de(ending on circumstances# 8o) then) what were the directives of Vatican II with regard to the tabernacle3 Where reservation of the 6lessed 8acrament is (ermitted according to the (rovisions of the law) it may be reserved (ermanently or regularly only on one altar or in one (lace in the church ,> 6ut where should this one (lace be3 9gain) from the same source) The (lace in a church or oratory where the 6lessed 8acrament is reserved in the tabernacle should be truly (rominent# It ought to be suitable for (rivate (rayer so that the faithful may easily and fruitfully) by (rivate devotion also) continue to honor our %ord in this sacrament# It is therefore recommended that) as far as (ossible) the tabernacle be (laced in a cha(el distinct from the middle or central (art of the church) above all in those churches where marriages and funerals ta@e (lace fre:uently) and in (laces which are much visited for their artistic or historical treasures# ,E Clearly) then) the im(etus for this directive is to allow greater (rivate devotion of the reserved 6lessed 8acrament# 5et) liturgically) there is another reason for this re(ositioning# In the %iturgy 1Mass2 we recogni"e the (resence of Cesus Christ in four ascending realities# +irst) Cesus is (resent in the assembly gathered to worshi(,=) ne't Cesus is (resent in the (erson of the (riest) Cesus is (resent in the Word of Bod (roclaimed to the assembly) and finally Cesus is (resent in the .ucharist#4F .ach of these (resents a clearer re(resentation of Cesus (resent# Thus) to begin Mass with the .ucharist already (resent removes the growing awareness of Cesus (resent among us# !li6ination of 9neelers 9ctually) this is not a directive of Vatican II# The (osture during Mass is and

always has been at the discretion of the Church# Trent did regulate (osture in an effort to establish for the first time a commonality# 9lthough standing throughout the entire %iturgy was an ancient historical (recedent) no such directives have come from Vatican II# Indeed) the 9merican 6isho(s have directed that @neeling should be continued during those (ortions of the Mass where it is a((ro(riate) es(ecially during the .ucharistic !rayer#4, Priest "a ing the People The Council of Trent did not address this issue# In fact) it was already a foregone conclusion that the (riest faced in the same direction as the (eo(le since that was the way in which the churches were constructed# This reform actually came out of the develo(ment of the revised liturgy itself# 9gain) this goes bac@ to the early history of the church# 9t various times the (hysical layout of the (lace where Mass was said re:uired the (riest to face the (eo(le while at other times he was forced to face away from the (eo(le# There was no s(ecific directive one way or the other for many hundreds of years# In fact) Vatican II allows for both free*standing altars and altars mounted to the wall# This means that there are no s(ecific directives re:uiring the (riest to face either direction# It should be noted) in fairness) that the normal (osition for the altar should be freestanding so that the (riest can celebrate facing the (eo(le#44 Married dea ons 9ctually) married deacons are not new in the Church# We @now that !eter) our first (o(e) was married 1his mother*in*law is mentioned in 8cri(tureH2# The directives for selecting deacons mentioned in 8cri(ture say that their wives are to be women worthy of res(ect 47 so) clearly) in the early Church there was some e'(ectation that they would be married# $rigen says that a deacon cannot be married twice#4; 8o) certainly) the idea of a married deacon is not new# -or) in fact) is the idea of married clergy in general# In the various .astern /ites) clergy are (ermitted to be married# They are as@ed) however) to refrain from marriage if they will be serving in the United 8tates# In both %atin and .astern /ites bisho(s must be celibate# It should also be noted that the Council of Trent ordered the restoration of the married diaconateH4? +or some reason this did not ta@e (lace) so it was u( to the 8econd Vatican Council to readress the situation# :i6plified 5ites;Changes to 7est6ents We&ve combined these two to(ics because they are related# 9gain we are dealing with (ractice which falls within the (urview of any given (o(e or council# Many of the vestments had lost their meaning# +or e'am(le) the mani(le was originally used as a na(@in# Clearly it had become ceremonial and had no real (ur(ose# 8ince everything in the liturgy should be directed at raising our hearts and minds to Bod) this was seen as unnecessary and discarded# With modern manufacturing albs were

made that covered better than the early albs) and the use of an amice to hide the street clothing was unnecessary# It) too) was made unnecessary) although it may still be worn# Cinctures became o(tional as other means of @ee(ing the alb secured were introduced# 8till other changes too@ (lace with the chasuble# This garment) originally the e:uivalent of a (oncho and the traditional outerwear of the /omans slowly too@ on a symbolic meaning# It became larger and lighter in weight) no longer being covered with jewels) gold or silver thread) and other semi*(recious materials# It returned to being a (iece of clothing instead of being ornamental# 8toles became more decorative) and some were worn outside the chasuble# The stole) of course) is the symbol of (riestly (ower and its usage has varied over the years# $riginally worn only by the (o(e) it was e'tended to the seven deacons of /ome# %ater) bisho(s and (riests started wearing it also# $riginally) the bisho( wore it straight down the front as a sign of the fullness of the (riesthoodK the (riest wore it crossed in front indicating limitations to the (riesthoodK the deacon wore it across one shoulder to indicate a role of service# .ventually) the (riest and bisho( both wore the stole hanging straight down) for both share in the (riesthood# The deacon continues to wear it across one shoulder# The rites were sim(lified to allow them to s(ea@ more clearly to the central mystery of the death and resurrection of Cesus which is the theme of every Mass# /ather than have the (riest and the community se(arately admit their sins) the (rayer 1confetior2 was combined# 8imilar consolidation also too@ (lace as the (rayers at the foot of the altar were sim(lified# This sim(lification allowed a third reading from 8cri(ture to be added# The directive that there must be a homily on 8unday and major feasts was re(eated 1Trent had laid down the norms for this) but fre:uently the homily was omitted2# 5ela<ation of !u haristi "ast In the early Church) the celebration of the .ucharist too@ (lace in the conte't of a meal#4A Thus) there was no .ucharistic fast# $ver the years) this has been as short as one hour and as long as 4; hours# The Tridentine fast which re:uired the abstinence from food starting at midnight reduced the number of (ersons receiving communion at later Masses) es(ecially those offered near noon# 9s a conse:uence) the faithful were not fully (artici(ating in the life of the Church# 8ince Trent) the Church has tried to get more (eo(le to go to communion# This change was in line with that goal# !li6ination of the "inal =ospel This is a case where the directives to eliminate redundancy too@ (lace# 8ince this was always the same Bos(el reading) the e'(erts charged with the revision of the liturgy determined that it would be better to add an additional reading from 8cri(ture at the normal time) and to eliminate this (articular reading# The goal was to increase the e'(osure to the 8cri(tures while reducing any additions that seemed mis(laced

or e'cessive#4> Meal or :a rifi e> The answer is both H The Mass was commonly referred to as the <oly 8acrifice of the Mass which was and is an accurate descri(tion# 5et) the Mass is more than that# %et&s e'amine the structure of the Tridentine Mass to establish a basic understanding# The Mass is divided into two basic (arts: Mass of the Catechumens and Mass of the +aithful# The Mass of the Catechumens was the instructional (ortion of the Mass# It starts with the !rayers at the +oot of the 9ltar) continues with the Kyrie .lLison 1%ord have mercy2# These two (arts form the contrition (ortion of the Mass# We then raise our voices in (raise with the Bloria# In (raying for ourselves and the Church we come to the Collect# This is followed by the Word of Bod in the form of the .(istle or %esson) the Bos(el and the 8ermon# +inally) we say the Creed which e'(resses our faith# 9t this (oint) the catechumens would be dismissed# The Mass of the +aithful now begins# $ut gifts of bread and wine are offered to Bod in the $ffertory# We then enter into the /oman canon with the (reface and consecration# +inally) we (arta@e of the .ucharist# This final (art is called the 8acrificial 6an:uet in Tridentine terms# The Mass concludes with the final (rayers and the %ast Bos(el# In the Mass of !aul VI we find a similar two (art structure: the %iturgy of the Word and the %iturgy of the .ucharist# %et&s see how if they differ) or if they are similar in structure# The %iturgy of the Word actually begins with the entrance (rocession) however) we&ll focus on those elements that are significant in terms of our com(arison# There is an o(ening (rayer that re(laces the !rayers at the +oot of the 9ltar and is e:uivalent ot the collect# This is followed by the !enitential /ite which may be an e'act du(licate of the Kyrie# We then raise our voices in (raise of Bod with the Bloria# +ollowing that we have an $ld Testament reading) a !salm) a -ew Testament /eading) the Bos(el 9cclamation) the Bos(el and the homily# This section concludes with the Creed and !rayers of the +aithful 1restored from earlier liturgies) not found in Trent2# 8o) this section seems fairly similar# The %iturgy of the .ucharist begins with the (resentation of the gifts 1restored from earlier liturgies2) a (rayer over the gifts) the (reface and the consecration# We then (arta@e of the .ucharist# Mass concludes with the final (rayer) a blessing and a dismissal# There is no +inal Bos(el# The structure of the Mass is very similar) with sim(lifications and language changes used to ma@e the Mass more accessible to the average (erson# 6oth celebrations show as(ects that relate to meal and to sacrifice# We are to (artici(ate in the (aschal meal by consuming the body and blood of Cesus Christ# Throughout the Tridentine Mass we hear the term 6read of heaven) we admit that we are not worthy to receive the 6ody of Cesus but we do so because we @now that

we will be healed through <is ministry to us# We are (arta@ing in the 8acrificial Meal made (ossible by the unbloody sacrifice of the Mass# These terms a((ly (erfectly to the Mass of !aul VI# Cesus is still made (resent through the re*(resentation of his death on Calvary# We still offer the same Cesus who died once for all# 8o) yes) the Mass is both a sacrifice and a meal# 1ltar or 2a8le> 9nother charge is that the stone altar of sacrifice has been re(laced by a wooden communion table# There is nothing in the canons and decrees of Trent that addresses the substance of the altar at all# The custom in most churches was to ma@e the altar of stone# +urther) the tradition of long standing was that a relic be (laced in the main stone of the altar# Vatican II has this to say about the altar: The table of a fi'ed altar should be made of natural stoneK this accords with age*long (ractice of the Church and its own symbolic meaning# -evertheless the 6isho(s& Conference may authori"e the use of some other generally acce(ted and solid material susce(tible of good wor@manshi(# The structure su((orting the table may be of any material so long as it is solid and durable# 4E 9nd what of relics3 9gain) Vatican II says: The custom of (utting relics of saints under an altar to be dedicated is to be retained# 6ut it is im(ortant to verify the authenticity of such relics# 4= Thus) the altar is both the altar of sacrifice and table around which the !aschal 6an:uet is served# Co66union under 8oth spe ies Trent itself made no (rovision for communion under both s(ecies# In fact) it deferred the decision to the (o(e#7F Trent did affirm that under either s(ecies one received the fullness of Cesus#7, +urther) Trent decided that lay(ersons and clerics who are not concelebrating are not oblige" to receive from the cu(# -evertheless) 8cri(ture tells us that we are to ta@e) eat and drin@ from it) all of you# 74 Thus) to ma@e the sign and symbol more com(lete) Vatican II addresses the issue of the cu() and (ermitted all to receive from it under limited circumstances#77 Trent "i" say that changes to that rule could be made at a later time#7; 5et) what "oes Trent teach3 The official teaching of Trent is) If anyone says that each and all the faithful of Christ are by a (rece(t of Bod or by the necessity of salvation bound to receive both s(ecies of the most holy sacrament of the .ucharist) let him be anathema# 7? Protestants at Vati an II This is an interesting charge# 5es) there were !rotestants at Vatican II as o icial observers only# <owever) at Trent the !rotestants )ere to have a voice* In a Decree from Trent at the ,7th 8ession we see that the decision regarding communion under both s(ecies is delayed until the !rotestants from Bermany can come and be heard# In fact) there is a safe*conduct (ass that is granted to !rotestants included in the documentation for Trent#7A In that safe*conduct it says the !rotestants 0shall enjoy full liberty to confer) ma@e (ro(osals and discuss those things that are to be

discussed in the councilK to come freely and safely to the council) to remain and sojourn there and to (ro(ose therein) in writing as well as orally) as many articles as may seem good to them) to deliberate with the +athers or with those who may have been chosen by the council and without any abuse and contumely dis(ute with themK they may also de(art when they (lease# We should (oint out that due to circumstances they never arrived# +ay !u haristi Ministers and 5eaders 9 major source of scandal for the traditionalist is the use of lay (ersons in the distribution of communion and the women serving in the sanctuary# 8ince the (ur(ose of the %iturgy is to allow the faithful to worshi( Bod) to raise their hearts and minds in (raise to the <eavenly +ather) it is necessary that nothing should intrude u(on the sensibilities of those who are worshi((ing# 9mong the greatest concerns facing the liturgical reformers was the amount of time s(ent in the distribution of communion# In the Tridentine Mass there was a long formula used at the distribution of communion7> that was recited for each reci(ient# 8ince there was a single (riest at most Masses) this necessitated an unduly long delay during which communion was distributed# In some (laces this was mitigated by using additional (riests to assist with communion# <owever) in some (laces) this was not (ossible either due to lac@ of (riests) or other commitments# To that end) the use of lay eucharistic ministers was (ermitted# The Church recogni"es the great honor that is granted to those who distribute communion# !o(e Cohn !aul II says) To touch the sacred s(ecies and to "istribute them )ith their o)n han"s is a (rivilege of the ordained) one which indicates an active (artici(ation in the ministry o the Eucharist. It is obvious that the Church can grant this faculty to those who are neither (riests nor deacons) as is the case with acolytes in the e'ercise of their ministry) es(ecially if they are destined for ordination) or with other lay (eo(le who are chosen for this to meet a just need) but always after an ade:uate (re(aration# 7E The just need that the (o(e refers to are cases where there insufficient ordinary ministers of the .ucharist 1bisho() (riest) deacon or acolyte2) or where their age or health (recludes them from distributing holy communion) or where the time ta@en to administer the eucharist will unduly delay the celebration of the Mass#7= Co66union in the /and !erha(s nothing has scandali"ed the traditionalist more than the (ractice of receiving communion in the hand# The basic reason for this is the ;FF year tradition of receiving communion on the tongue# 9lthough the rece(tion of communion in the hand was not directly addressed by the 8econd Vatican Council) its usage surely grew out of the reforms directed by that council# The :uestion that was being as@ed related to the historical usage# Was communion in the hand ever (ermitted3 The answer is

yes#;F 6ut) the Church is :uic@ to (oint out) the Church&s (rescri(tions and the evidence of the +athers ma@e it abundantly clear that the greatest reverence was shown the 6lessed 8acrament) and that (eo(le acted with greatest (rudence# ;, .ventually) only clerics were allowed to carry the 6lessed 8acrament from (lace to (lace) or to administer it# <owever) with the reforms of Vatican II) a small number of e(isco(al conferences and some individual bisho(s wished to restore the (ractice of giving communion in the hand# To that end) the (o(e as@ed all the bisho(s of the %atin /ite if this change should be (ermitted# 9fter all) he reasoned) 9 change in a matter of such moment) based on most ancient and venerable tradition) does not merely affect disci(line# It carries certain dangers with it which may arise from the new manner of administering holy communion: the danger of a loss of reverence for the august sacrament of the altar) (rofanation) of adulteration of the true doctrine# ;4 The bisho(s res(onded in the majority that they did not want such a change at this time# Therefore) the <oly +ather did not issue a general mandate (ermitting this throughout the world# There were) however) some e(isco(al conferences already using this method of distributing communion# To them the (o(e wrote with directions that they were to (ro(erly inform the laity to ensure that there would be no loss of res(ect for the sacred s(ecies) either by loss of res(ect or the develo(ment of false o(inions regarding the 6lessed 8acrament# The (o(e also (ermitted those conferences re:uesting the restoration to (etition the <oly 8ee# These (etitions were) in general) granted (rovided the a((ro(riate instructions too@ (lace#;7 Con lusion We&ve e'amined the various areas of concern over the Mass and its changes as a result of Vatican II# In the (rocess) we&ve cited many of the relevant documents) both those of Trent and of Vatican II# There are) however) many more that should be consulted for a com(lete understanding of the changes relevant to the Mass# +or any Catholic who is interested) the various documents of Vatican II are available in different volumes and collections# They are readily available as ine'(ensive (a(erbac@ boo@s# I recommend those with 9ustin +lannery) $#!#) as the editor# There are four volumes in this collection: Volume I: The Counciliar and !ost Conciliar Documents) 1,==4 .dition2 Volume II: More !ost Conciliar Documents) 1,==4 .dition2 Volume III: Major !a(al Documents 1Cohn MMIII to Cohn !aul II2 Volume IV: Major Documents from !a(al Commissions The documents of Trent are available in a single volume: 'he Canons an" -ocuments o the Council o 'rent (ublished by Tan 6oo@s# !nd 0otes
,#Council of Trent) 44nd 8ession) Cha(ter VIII

4#Council of Trent) 44nd 8ession) Decrees concerning the things to be observed and avoided in the celebration of the Mass 7#Council of Trent) 44nd 8ession) Doctrine concerning the 8acrifice of the Mass ;#Vatican II) Sacrosanctum Concilium, N7A 142 ?#8acred Congregation of /ites) Eucharisticum Mysterium, N, A#9ll %atin citations come from .uxta /ulgat E"itionis 'extum authori"ed by Clement VIII >#Council of Trent) Ath 8ession 1Custification2) Cha(ter II E#8t# Custin Martyr) 0irst (pology =#8t# Cohn Chrysostom) Homilies on the 'reachery o .u"as ,F#8t# 9mbrose of Milan) 'he Sacraments ,,#Council of Trent) 44nd 8ession) Cha(ter IV# ,4#Council of Trent) 44nd 8ession) Cha(ter VIII# ,7#Council of Trent) 4?th 8ession) Cha(ter MMI) In all things the authority of the 9(ostolic 8ee shall remain intact# ,;#!a(al 6ull 1uo 2rimum) We resolved accordingly to delegate this tas@ to a select committee of scholarsK and they) having at every stage of their wor@ and with the utmost care collated the ancient codices of $ur Vatican %ibrary and reliable 1original or amended2 codices from elsewhere and having also consulted the writing of ancient and a((roved authors who have be:uethed to us records relating to the said sacred rites) thus restored the Missal itself to the (ristine form and rite of the holy +athers# ,?#Ibid# ,A#Council of Trent) ,7th 8ession) Cha(ter VI and Canon > ,>#8acred Congregation of /ites) Eucharisticum Mysterium, N?4 citing the ,=,> Code) can# ,4AE) (ar# ,# ,E#8acred Congregation of /ites) Eucharisticum Mysterium, N?7 ,=#Mt# ,E:4F: +or where two or three come together in my name) there am I with them# 4F#8acred Congregation of /ites) Eucharisticum Mysterium, N?? 4,#Beneral Instruction of the /oman Missal 1B#I#/#M#2) N 4,# 44#B#I#/#M#) N4A4# 47#, Timothy 7:,, 4;#$rigen) Homilies on 3u4e) <omily ,> 4?#Council of Trent) 8ession MMIII) Canon ,>: That the functions of holy orders) from the deacon to the janitor)*which functions have been laudably received in the Church from the times of the a(ostles) and which have been for some time interru(ted in very many (laces)* may be again brought into use in accordance with the sacred canonsK and that they may not be traduced by heretics as uselessK the holy 8ynod) burning with the desire of restoring the (ristine usage) ordains that) for the future) such functions shall not be e'ercised but by those who are actually in the said ordersK and It e'horts in the %ord all and each of the (relates of the churches) and commands them) that it be their care to restore the said functions) as far as it can be conveniently done) in the cathedral) collegiate) and (arochial churches of their dioceses) where the number of the (eo(le and the revenues of the church can su((ort itK and) to those who e'ercise those functions) they shall assign salaries out of some (art of the revenues of any sim(le benefices) or those of the fabric of the church)*if the funds allow of it)*or out of the revenues of both together) of which sti(ends they may) if negligent) be mulcted in a (art) or be wholly de(rived thereof) according to the judgment of the $rdinary# 9nd if there should not be unmarried clerics at hand to e'ercise the functions of the four minor orders) their (lace may be su((lied by married clerics of a((roved lifeK (rovided they have not been twice married) be com(etent to discharge the said duties) and wear the tonsure and the clerical dress in church# 4A#, Corinthians ,,:,>*4= 4>#8econd Vatican Council) Sacrosanctum Concilium 4E#B#I#/#M#) N4A7#

4=#B#I#/#M#) N4AA# 7F#Council of Trent) 44nd 8ession) Cha(ter MI) Decree concerning the (etition for the concession of the chalice# 7,#Council of Trent) ,7th 8ession) canon 7) 4,st 8ession) Cha(ter III# 74#Mt# 4A:4A*4> 77#8acred Congregation of /ites) Eucharisticum Mysterium, N74 7;#Council of Trent) 4,st 8ession) Cha(ter II 7?#Council of Trent) 4,st 8ession) Canon ,# 8ee also Cha(ter I# 7A#Council of Trent) ,7th 8ession) 8afe*conduct Branted to !rotestants 7>#&Corpus -$mini nostri .esu Christi cust$"iat nimam tuam in vitam trnam. (men.& 1 May the 6ody of $ur %ord Cesus Christ (reserve your soul to life everlasting# 9men 2 7E#!o(e Cohn !aul II) -ominicae cenae, N,,# 7=#8acred Congregation for the Disci(line of the 8acraments) 5mmensae Caritas. ;F#8acred Congregation +or Divine Worshi( 18#C#D#W#2) Memoriale -omini. ;,#ibid# ;4#ibid# ;7#!o(e Cohn !aul II) -ominicae cenae,N,,#