Declaration of the Congregation for Divine Worship and the Sacraments On the Orientation of the Priest at Mass

Prot. No. 2036/00/L

Vatican City, September 25, 2000.

The Congregation for Divine Worship and the Discipline of the Sacraments has been asked whether the expression in n. 299 of the Institutio Generalis Missalis Romani constitutes a norm according to which the position of the priest versus absidem [facing the apse] is to be excluded.

The Congregation for Divine Worship and the Discipline of the Sacraments, after mature reflection and in light of liturgical precedents, responds:

Negatively, and in accordance with the following explanation.

The explanation includes different elements which must be taken into account.

It is in the first place to be borne in mind that the word expedit does not constitute an obligation, but a suggestion that refers to the construction of the altar a pariete sejunctum [detached from the wall] and to the celebration versus populum. The clause ubi possibile sit refers to different elements, as, for example, the topography of the place, the availability of space, the artistic value of the existing altar, the sensibility of the people participating in the celebrations in a particular church, etc.

It reaffirms that the position towards the assembly seems more convenient inasmuch as it makes communication easier (Cf. the editorial in Notitiae 29 [1993] 245-249), without excluding, however, the other possibility. However, whatever may be the position of the celebrating priest, it is clear that the Eucharistic Sacrifice is offered to the one and triune God, and that the principal, eternal, and high priest is Jesus Christ who acts through the ministry of the priest who visibly presides as his instrument. The liturgical assembly participates in the celebration in virtue of the common priesthood of the faithful which requires the ministry of the ordained priest to be exercised in the Eucharistic Synaxis. The physical position, especially with respect to the communication among the various members of the assembly, must be distinguished from the interior spiritual orientation of all. It would be a grave error to imagine that the principle orientation of the sacrificial action is [toward] the community. If the priest celebrates versus populum, which is legitimate and often advisable, his spiritual attitude ought always to be versus Deum per Jesus Christum, as representative of the entire Church. The Church as well, which takes concrete form in the assembly which participates, is entirely turned versus Deum as its first spiritual movement.

It appears that the ancient tradition, though not without exception, was that the celebrant and the praying community were turned versus orientem, the direction from which the light which is Christ comes. It is not unusual for ancient churches to be "oriented" so that the priest and the people were turned versus orientem during public prayer. It may be that when there were problems of space, or of some other kind, the apse represented the east symbolically. Today the expression versus orientem often means versus apsidem, and in speaking of versus populum it is not the west but rather the community present that is meant.

In the ancient architecture of churches, the place of the Bishop or the celebrating priest was in the center of the apse where, seated and turned towards the community, the proclamation of the readings was listened to. Now this presidential place was not ascribed to the human person of the bishop or the priest, nor to his intellectual gifts and not even to his personal holiness, but to his role as an instrument of the invisible Pontiff who is the Lord Jesus.

When it is a question of ancient churches or great artistic value it is appropriate, moreover, to keep in mind civil legislation regarding changes or renovations. Adding another altar may not always be a worthy solution.

There is no need to give excessive importance to elements which have changed throughout the centuries. What always remains is the event celebrated in the liturgy: this is manifested through rites, signs, symbols and words which express various aspects of the mystery without, however, exhausting it, because it transcends them. Taking a rigid position and absolutizing it could become a rejection of some aspect of the truth which merits respect and acceptance.

Vatican City, 25 September 2000

+Jorge A. Card. Medina Estevez Prefect

+Francesco Pio Tamburrino
Archbishop Secretary

By Patrick Lally

The Missal of Paul VI had hardly even been promulgated in 1970 before the movement to restore the liturgy began. A few lonely voices were raised here and there, and, as the years went by, more Catholics realized that much seemed to have been lost in the new rite. Often, it appeared that those who hold the orthodox Faith but who were troubled by the trivialization of the New Rite were not being heard. Now, however, that has changed: they have been heard, at long last in a significant way.

The Latin text of the new Institutio, the new General Instruction of the revised Roman Missal is now published in full on the NCCB website, and it is a stunner.

The Latin is clear and precise and unmistakable.

Reverence and the sacred are in again, and most of the abuses that have plagued us for decades are on the way out. It had been rumored as well as actually said on the wire services that Mass ad orientem was out, despite recent favorable reports to the contrary. This is not so. The Latin is quite clear, and says nothing of the kind.

Because of these rumors and the spin that has already begun, it is important that no one believe what they have been told without referring to the Latin text. (I am unaware of an English version as yet) Who knows what else may be spun by the left wing in an attempt to minimize this defeat.

It is impossible to digest the whole text in a brief essay, but a few examples should suffice to demonstrate what has happened. The singing of the ordinary is recommended as well as the singing of the propers, that largely forgotten vital component of the liturgy. The use of Gregorian chant is emphasized very clearly.

Eucharistic ministry as we have suffered it, is a dead soldier. Extraordinary ministers are only to be used in necessity, and even then, acolytes must be utilized first to distribute Communion. No more little circle of this crowd around the altar. They can only come up AFTER the priest has communicated.

And no more ladies in lime green capri pants. ALL ministers must be vested in alb or other suitable vestments. And not only an alb, but a cincture and an amice if the alb reveals regular clothing at the neck. This rule also applies to lectors.

And these good souls may no longer purify the sacred vessels. This "doing of the dishes" is reserved to the ordained ministry.

The faithful may communicate standing OR kneeling. Though episcopal conferences can play with this rule, and will, Rome's intent is clear.

Though it is preferred that the altar not have a tabernacle upon it, the rules for the reservation of the Blessed Sacrament emphasize that the tabernacle be central, be in a place of honor and clearly visible.

It is further stressed that genuflection is to made before the Reserved Sacrament. Some will be unhappy with this, but it should be remembered that it was never the custom to reserve on the altar in cathedral churches. The arrangement as at Mother Angelica's chapel would be ideal, provided Mass is said ad orientem so that the celebrant and ministers not turn their back on the tabernacle.

The Latin text is suffused with a new focus on the holiness and the sacrificial nature of the Mass, that is a fresh wind blowing through a Church dessicated with the casual irreverence of the past thirty odd years.

This is far from a perfect revision, but is a good start. Now we can really get moving with the restoration, since we have a document that we can brandish and not try to ignore. Now it seems possible that the Mother we all love will finally be able to gleam and dazzle with Her former glory, the Glory that comes not from us or Her, but from Him.

_________________

Traditional Catholic Reflections (c)

www.tcrnews.com

Considering these two documents from Rome - "Institutio, the new General Instruction of the revised Roman Missal Declaration of the Congregation for Divine Worship and the Sacraments" and on the "Orientation of the Priest at Mass", it is time that we, the people of Christ's Church, insist that the priest turn towards Our God, and not towards us, who would like to pray without having to look into the faces of a priest, a choir, and Extraordinary Ministers, who should not be up on this Holy Ground in the first place.

Your bishop does not have to wait for an English translation of this document, as he is the sole authority in his geographical area. We should be writing him now, insisting that he implement these changes (corrections) to the Liturgy now. Extraordinary Ministers were never meant to be used in normal Sunday or daily Masses. This has always been an abuse of power, and Rome has said so over and over.

There is no law from Rome and there never has been allowing the removal of Altar Rails, except in Cathedrals. We should demand (now) a return of the Altar Rail. If you do nothing about these abuses, do not complain about them. When the priest and the people treat God commonly, they sin against the Second Commandment.