17. Whether the celebrant, when beginning the Credo, should still extend his hands?

Resp.: In the negative. The words signifying this gesture slipped into the first edition of the Ordino Missae on account of a material error. Afterwards they were taken out, for they are not found in the Ritus servandus.

34. Whether it is permitted to interpret the rubric of the Ritus concelebrationis Missae n. 39, c: « The words of consecration, with the right hand ... extended toward the bread and the wine » in such a manner that the palm of the hand would be facing left (not the ground), so that the extension of the hand would be understood as a demonstrative gesture and would agree with the words: « This is ... »?

Resp.: In the affirmative.

6. In carrying out concelebrations, different practices can be found for the following actions:
a) Sometimes the voice of the principal celebrant is readily distinguished while the concelebrants say the eucharistic Prayer in a lower (modest) voice. In other places, on the contrary, there is almost heard a certain kind of competition of raised voices where it seems like each is trying to outdo the rest.
b) In performing the epiclesis before the consecration, not all the celebrants extend their hands toward the offerings to invoke the action of the Holy Spirit, while they are most careful to extend the hand during the consecration.
c) In the epiclesis itself, some withdraw their hand at the same time as the principle celebrant makes the sign of the cross over the offerings, while others hold their hands outstretched until the text of the epiclesis is finished.
Which method should be followed?

Resp.
Ad optimum secernendum in hac varietate, satis erit perpendere naturam functionum, quae peraguntur ab unoquoque, et naturam gestuum ipsis respondentium.
a) Iuxta IGMR 170, coetus fidelium distincte percipere debet vocem praesidentis: quod obtineri potest mediante microphonio sensibili et bene collocato, et praesertim ex modestia vocum concelebrantium (submissa voce). Alioquin, in secundo casu considerato, unitas tenoris et rythmi ad intellegendum textum ex parte coetus obtineri nequit.
b) Illud satis curiosum est, quod Missalis normae contemplantur casum plane oppositum quam qui supra consideratur: durante epiclesi consecrationis omnes celebrantes debent imponere manus super oblata (IGMR 174a, 180a, 184a, 188a: manibus ad oblata extensis) in invocanda actione Spiritus sanctificantis; dum consecratione durante, concelebrantes tendunt manum dexteram ad panem et calicem, si opportunum videtur (IGMR 174c, 180c, 184c, 188c): idque dum recitant verba Domini, scilicet usque ad « Hoc facite in meam commemorationem » inclusive.
c) Actus imponendi manus debet comitari verba precis. Hac de causa rubricae Ordinis Missae (90, 103, 110, 119) indicant finem huius actus per verba: iungit manus.

The striking of the breast

10. In speaking certain formulas as in, e.g., the Confiteor, the Agnus Dei, and the Domine non sum dignus, whether on the part of priests or on the part of the faithful, the gestures accompanying the words are not always performed the same. Some strike their breast with a triple strike when saying the aforementioned formulas, others once.

Which practice seems that it should legitimately be retained?

Resp.

In this case it will help to be mindful of these things:

1) Gestures and words often tend to lend significance to one another.
2) In this matter, as in others, the liturgical restoration has pursued truth and simplicity according to the passage of Sacrosanctum Concilium: « The rites should be resplendent in their noble simplicity ... » (SC, 34).

While in the Roman Missal promulgated by the authority of the Council of Trent the words were very frequently also accompanied by minute gestures, the rubrics of the Roman Missal restored by the authority of the Second Vatican Council are noteworthy for their discretion with regard to gestures.

Having said this:

a) The words mea culpa, mea culpa, mea maxima culpa which are found in the Confiteor are introduced in the restored Roman Missal by a rubric of this sort: All likewise ... striking their breast, say ... (OM, n. 3). In the former Missal, in the same place, the rubric sounded like this: He strikes his breast three times. It does not seem, therefore, that anyone has to strike his breast three times in pronouncing those words in Latin or in another language, even if mea culpa, mea culpa, mea maxima culpa is said. It suffices that there be a striking of the breast.

It is obvious also that only one gesture suffices in those languages in which the words for showing one's fault have been rendered in a more simple manner, as, for example, in English, « I have sinned through my own fault », or in French, « Oui, j'ai vraiment peche ».

b) The discretion of the restored Roman Missal is shown to be noteworthy also in the other texts mentioned, namely the Agnus Dei and the Domine, non sum dignus which by words of penitence and humility in one way or another accompany the breaking of the bread and the invitation to the faithful to receive the Eucharist.

As it was said in response n. 2 of the Commentary « Notitiae » 1978, p. 301: where the rubrics of the Missal of Paul VI say nothing, it must not therefore be inferred that it is necessary to observe the old rubrics. The restored Missal does not supplement the old one but has replaced it. In reality, the Missal formerly indicated at the Agnus Dei, striking the breast three times, and in pronouncing the triple Domine, non sum dignus, striking the breast ... says three times. Since, however, the new Missal says nothing about this (OM 131 and 133), there is no reason to suppose that any gesture should be added to these invocations.

Reverential gestures

11. Certain reverential gestures have to some degree fallen into disuse, both on the part of the celebrant and on the part of the faithful, as, for example, the profound bow of the body, made in place of the genuflection that was formerly made at the words in the profession of faith which proclaim the Mystery of the Incarnation. Are such gestures still to be observed?

Resp.
It is clear that man has to express his faith and devotion and reverence not only by words but also by gestures and posture. But this must be done with great care, since the gestures which are prescribed after the liturgical restoration are less frequently specified and more simple.

Thus the OM and the IGMR designate certain instances in which gestures should accompany words. It is sufficient to recall n. 234 of the IGMR which deals with various such situations:

A bow of the head is made when the Divine Persons are named together, at the name of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor the Mass is being celebrated.

A bow of the body that is a profound bow is made to the altar if the tabernacle with the Most Blessed Sacrament is not present; at the prayers Munda cor meum, In spiritu humilitatis, Supplices te rogamus; at the words Et incarnatus est ... homo factus est in the profession of faith. In this case, even the rubric of the Order of Mass n. 15 has: All bow.

It will help to recall that on the Nativity of the Lord, both at the Vigil Mass and at the Mass in the night, at dawn, and during the day, at the words Et incarnatus est a genuflection is made (cfr. MR, pp. 153, 155, 156, 157); likewise for Masss on the Annunciation of the Lord (cfr. MR, p. 538).

For the consecration of the bread and the wine, in the same n. 234 it is prescribed: « The priest bows slightly as, at the consecration, he says the words of the Lord » (IMGR 234b). Moreover, he genuflects after showing the host, after showing the chalice (IMGR 233); he adores with a genuflection (OM 91-92, 104-105, 111-112, 120-121).

With regard to concelebrants, they stand at the elevation of the host and chalice, gazing at them, and then bow profoundly (IMGR 174c, 180c, 184c, 188c).

Likewise, before communion, gestures of reverence and faith are specified both on the part of of the celebrant and on the part of the faithful who receive the Eucharist. Thus, for the celebrant, IGMR 115 and OM 133 say: ... the priest genuflects, takes the host etc.; likewise for concelebrants it is established by the Missal: The concelebrants ... genuflect and reverently take the Body of Christ from the altar (IGMR 197). But with regard to the faithful, when they receive the Eucharist standing, they should make some sign of reverence (IGMR 244c, 245b, 246b, 247b).

The raising and joining of the hands

12. Some celebrants have the custom of raising their hands, then joining them, during the dialogue which comes before the Preface, and at the beginning of the final blessing. Others do not use gestures of this kind. What should be done?

Resp.

As generally happens, it is a matter of a habit which comes from the rubrics of the former Missal. The indications of the OM, however, should be observed, which in the two described cases are clear:

a) with regard to the Preface dialogue, n. 27 (MR 392) says precisely:

b) With regard to the blessing at the end of Mass, the new OM says only (n. 142): The priest blesses the people, saying ... while the rubrics of the former Order, after the dismissal Ite Missa est, indicated a gesture for the blessing which took on five components over time: With eyes raised, extending, raising, and joining his hands, and bowing his head to the Cross, he says: May almighty God bless you ... and turning to the people ... he continues: the Father ... But now a simple gesture is required, as indicated by the corresponding rubric, namely he makes the sign of the cross over the people while he says the words the Father, and the Son ...

The position of the hands

13. After the completion of the commingling, during the prayer Lord Jesus Christ or the May the Partaking of the Body, some celebrants still place their hands joined over the altar and, with their head bowed, proclaim the text of the prayer quietly. Is this manner still to be observed?

Resp.

Traces of the older rites can again be found in these matters. To resolve the doubt, the norms of the OM should always be attended to, with care taken that nothing is added on and with the principle kindly given by Pope John XXIII, kept before one's eyes also in this case: « Make complicated and difficult matters simple, and do not disturb what is simple ».

The old Ritus servandus used to indicate with respect to this prayer (X, 3): Then bowed with his joined hands placed upon the altar, and his eyes intent upon the Sacrament, he says quietly ... OM Pauli VI (n. 132) more precisely defines what is said in n. 114 of the IGMR: « The celebrant then says with hands joined ». For this reason, the celebrant stands upright with hands joined before his breast.

A DECREE FOR THE CITY AND THE WORLD

On always making use of the sign of the holy Cross in blessings

Since, from the established usage, the liturgical custom has always been in force that in the rites of blessing the sign of the cross is employed by being traced by the celebrant with the right hand over the persons or things for whom mercy is implored, this Congregation for divine worship and the discipline of the sacraments, in order to dispel any doubts, has established that, even if the text of the part of the Roman ritual entitled "The Book of Blessings" remains silent about the sign itself or lacks an express mention of the appropriate time for this action, nevertheless the sacred ministers should adopt the aforementioned sign of the cross as necessary when carrying out any blessing.

Without a mention, however, the appropriate time should be regarded as when the text of the blessing uses the words blessing, to bless, or similar or, lacking these words, when the prayer of blessing itself is concluded.

Anything to the contrary not withstanding.

From the office of the Congregation for Divine Worship and the Discipline of the Sacraments, on 14 September, 2002, the feast of the Exaltation of the Holy Cross.

GEORGE A. card. MEDINA ESTEVEZ, Prefect

✠ Francesco Pio Tamburrino
archbishop Secretary