New Ciborium for Mass

[Blog updated May 3, 2023]

Hey there Catholic liturgical geeks! Did you notice something a little different at Mass this past week? If not, I’ll just spill the beans, so-to-speak. We replaced the glass ciborium in the Tabernacle with a metal ciborium. I wanted to share why this change has taken place and explain the reasons behind the decision a bit.

To start, many of you — especially those who weren’t part of the parish when the new (current) church was built in 2000-2001 — might not know why we had a glass ciborium in the first place. It just so happens that our church’s architect, Dave Richen, was also one of my instructors at Mount Angel Abbey when I was a seminarian in the 90’s. He taught a fantastic, eye-opening class on art and architecture in the Church and shared many of his beautiful and innovative ideas, several of which he would use a few years later when designing the “new” Holy Trinity Church.

One such idea was the use of a glass ciborium in a tabernacle that had an inner glass door that locked/ unlocked separately from the tabernacle’s outer doors. This would allow the people, if they desired, to open the tabernacle’s outer doors and see the Blessed Sacrament in the ciborium — secured behind the interior glass door — as they prayed. It was a very creative solution.

In Catholic churches throughout the country, glass or crystal chalices were frequently used for decades. Similar to Richen’s idea with the glass ciborium, the advantage was that the community could see the wine being poured, and, if it was red wine, it would be a more profound visual symbol of the Blood of Christ.

I used them for many years when I was the pastor at St. Anthony in Forest Grove. During my time there, several chalices were broken in the simple process of cleaning and storing them. In short order, we ended up using a mish-mash of different chalices.

In 2003, the Church promulgated a new edition of the General Instructions to the Roman Missal (though the acronym is written as “the GIRM,” it’s verbally referred to as “the Germ”). This is basically the “how-to” for Mass. In the section on “Sacred Vessels,” it specifies what material should be used:

“Sacred vessels should be made from precious metal. . . [or] from other solid materials which in the common estimation in each region are considered precious or noble. . .provided that such materials are suitable for sacred use. In this case, preference is always to be given to materials that do not easily break or deteriorate” (GIRM, 328-329).

It was thus determined by then-Archbishop Vlazny that all glass chalices and ciboria should be phased out. Over the years, the GIRM and Archdiocesan guidelines have offered other adaptations/corrections to previous local traditions. You’ll find throughout the Archdiocese that some changes were immediately implemented and some are still being phased in. To that effect, some time ago I had mentioned in passing at a daily Mass that we would move away from our own use of glass vessels when the timing was right and the funds were available.

Many of you may be asking, “If it ain’t broke, why fix it?” That’s a fair question, and we’re definitely fortunate that it wasn’t broken in the past 22 years! Quite simply (and independent of my earlier comments), in late January we received a donation that the donor specifically wanted used to purchase liturgical items. The timing was right and the funds were available, so we ordered the new ciborium which arrived (finally!) last Wednesday.

So, there you have it! I’m happy to dive deeper on this topic with you, whether or not you’re a Catholic liturgical geek (like me!) or answer any other questions you may have. I pray that the celebration of Mass brings you hope and joy as you hear the Word proclaimed and the Eucharist broken and distributed this weekend — especially for the nearly 100 children celebrating their First Holy Communion!

Blessings,

Fr. William Holtzinger
Pastor

Liturgical Changes, Part 6, the Confiteor

Dear Parishioners,

If you are a liturgical nerd, this week’s letter is for you. For the rest of you, feel free to quickly skim this letter or go right to the very last sentence… and receive my apology for such a long letter about such a small part of the Mass. My intentions are to help clarify this small point that has baffled many, including myself, and to get some sense of direction prior to our upcoming workshop on the Archdiocesan Liturgical Handbook(ALH). 

When the Roman Missal (think the big red book the priest reads from at Mass) was updated and released for use amounts a decade ago, there were many changes to the wording of the prayers as well as to the rubrics (think instructions) of how to offer Mass. One that seemed clear to me was at the beginning of the Mass, the Introductory Rite, when we confess our sins. The first option for that rite is called the Confiteor (“I confess…”). In the previous (1970 ed.) Missal, it clearly instructed the faithful to recite, “through my fault,” once, and to strike the breast once at that moment. The current (2011 ed.) Missal returned to the three-time repetition of this phrase, yet the rubric did not clearly change to include three strikes of the breast. So, during those first months with the new Missal, I guided the faithful to maintain a single striking of the breast. Now, fast forward almost a decade: our new ALH instructs the faithful to strike the breast three times (1.13.1). So I inquired with Msgr. Gerard O’Connor, our archdiocesan Director of the Office of Divine Worship and principle author of the ALH. He reaffirmed the guidance from the ALH and sent me a link where this was addressed by a professor in Rome who was asked about this small issue. The moderator, Fr. Edward McNamara, professor of liturgy at the Regina Apostolorum University offered this response about the ambiguity of the new rubric in this regard:

The perceived lack of specificity is in the original Latin rubric which says, "[P]ercutientes sibi pectus," whereas the extraordinary form specifies that the breast should be struck three times.

There is, however, a slight but noticeable change in translating this rubric. The former translation, with only one admission of fault, said that the faithful should "strike their breast," thus specifying a single strike. The current translation says, "[A]nd striking their breast, they say:" before the triple admission of fault.

This use of the gerund indicates a continuous action, and so I would say that even if a number is not specified in the rubric, the use of a dynamic expression implies that the number corresponds to the times one admits to personal faults. I think that this is also what would come naturally to most people in any case.

This would be confirmed by the practice in Spanish- and Italian-language countries, which have always maintained the triple form in the "I Confess." The Spanish missal translates the rubric as "golpeándose el pecho, dicen:" which could mean either once or several times. In these countries it is also common practice for priest and faithful to strike the breast three times.

Although the Second Vatican Council requested the removal of "useless repetitions," it must be said that not all repetition is useless. Some forms of communication necessarily use what is technically called redundancy, that is, reinforcing the signal carrying a message more than would be strictly necessary in order to overcome outside interference and stress its importance.

The triple repetition of words and gestures in the Confiteor could be considered such a case. With the former translation it was fairly easy to omit the gesture of striking the breast or pay scant attention to its meaning. The triple repetition underlines its importance and helps us to concentrate on the inner meaning of what we say and do.

It must be admitted, though, that the above argumentation is not watertight, and a single strike could also be a valid interpretation of the rubric. (for an even more expansive response, go to ewtn.com/library/liturgy/zlitur388.htm).

So, the rubric is not absolutely clear from what Fr. McNamara shares, though there are common traditions that lean us towards one option. This is where the ALH, General Instructions to the Roman Missal(GIRM), and our Director of the Office Divine Worship are helpful. Msgr. O’Connor shared with me an important section of the GIRM which offers guidance regarding liturgical postures in liturgy:

A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them (42).

And then Msgr. O’Connor concludes with the reason the ALH offers the guidance it does in this regard:

I think that given the centuries tradition (paying attention to the traditional practice of the Roman Rite) on the triple striking of the breast and the fact that it has been more or less universally adopted again in the English speaking world, we explicitly mentioned three times. Thinking back we should have left it as just ‘striking’. But I think in practical terms, desiring a common approach for the faithful “A common bodily posture, to be observed by all those taking part, is a sign of the unity”, we should encourage the three strikes.

So, while one striking of the breast once fulfills the rubric at the Confiteor, three times may be in more harmony with the intent of the rubric and tradition of the Church. 

Blessings,

Fr. William Holtzinger
Pastor

Liturgical Changes, Part 5, Postures at Mass

Dear Parishioners,

In the course of time, traditions grow up in parishes, sometimes encouraged by priests, nuns, or other lay leaders. Other times, they come from experiences on retreats and other events. All these are part of the life of a parish. Sometimes, these are laudable for they reinforce or remind the people about the norms of the Church Universal. Sometimes, however, these traditions are not what the Church intended or are problematic expressions of faith that confuse the proper roles of those at Mass. Over time, I have been asked by various parishioners about the proper posture/gestures that are part of the Mass, specifically, the “Our Father” and the “Rite of Peace.” In this regard, the new Archdiocesan Liturgical Handbook (ALH) offers some clarification. Below, I have included salient paragraphs to help clarify:

Our Father
1.57.2  During the Our Father, the Roman Missal instructs the priest to “extend his hands” assuming the Orans posture (GIRM 152). This posture is prescribed only for the priest and although it has been adopted by the faithful in some countries after the approval of the Holy See, in the United States it is still a posture assumed only by the priest.

1.57.3  The faithful holding hands during the Our Father is another posture not envisioned or prescribed by the Roman Missal. While this has been adopted within families with small children it should not be considered a normal posture of the Sacred Liturgy. Indeed some may feel uncomfortable if this posture is imposed upon them.

Rite of Peace 
1.58.2  The sign of peace is not an act of reconciliation, which has already occurred in the Penitential Act at the beginning of the Mass, nor is it a neighborly greeting. This misunderstanding of the meaning of the sign has led to abuses, such as extended or protracted exchanges of handshakes, hugs, and kisses, which delay the Lamb of God and disrupt the flow of the celebration of the Eucharist.

Understanding these guidelines, it is important to be charitable in all we do. Please, if someone does not follow these guidelines, do not chastise them. Be very careful in your pastoral advice so as not to offend. That being said, the above guidelines are from our Archbishop and the ALH.

Related to other gestures, I have noticed that some faithful lower their heads and strike their breast when the Body and Blood are shown/elevated and the priest says, “do this in memory of me.” According to Fr. Paul Turner, STD::

There has never been a rubric for people striking their breast during the elevation, nor for them to lower their heads. The rubrics are quite scant when it comes to what the people are supposed to do. Devotions have evolved apart from the rubrics.  If the people stand for the eucharistic prayer they are supposed to make a low bow while the priest genuflects at the elevations (GIRM 43). (paulturner.org/striking-the-breast-and-bowing)

The General Instructions to the Roman Missal (aka GIRM) in Latin uses the word, “to show,” which then implies that the faithful are to be looking or gazing at the mystery before them. Bowing one’s head, therefore, would seem to be in contradiction to that which is intended by the action in Mass at that moment. So, please, look! Gaze! Let your hearts be filled with the great mystery before you when the priest shows you the precious species of the Eucharist. Do nothing other, for this is primarily a moment of wonder and awe, not of repentance.

Again, charity is first in all we do. Please refrain from being the. “liturgical police” and hunt everyone down that does not follow every gesture perfectly. It is my hope that all will read this letter and come to understand that uniformity in our gestures at Mass offer a more noble and simple liturgy which the Church prescribes. May the Holy Mass be ever more efficacious in our lives, as we all strive to be “led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, ‘a chosen race, a royal priesthood, a holy nation, a redeemed people’ (1 Pet. 2:9, 4-5) have a right and obligation by reason of their baptism.” (Second Vatican Council, Sacrosanctum Concilium 14).

Blessings,

Fr. William Holtzinger
Pastor

Liturgical Changes, Part 4, Altar Servers

Dear Parishioners,

Back in July, I wrote about some liturgical changes that effect our Readers when processing in with the Gospel Book at Mass. Changes that we are making are due to four things: A more thorough reading of the General Instructions to the Roman Missal (GIRM), the new Archdiocesan Liturgical Handbook (ALH), input by parishioners, and our present situation with the new church. So, let me offer some of the changes that you will be seeing or have already observed, as it relates to our Altar Servers.

Genuflecting and Bowing

At St. Anne, during the Introductory Rites, the procession will be lead by the two Altar Servers with lighted candles, between them a minister carrying the cross. Visually, they will be walking parallel to each other. This is only possible due to the width of the new center isle. This formation will be repeated at the Concluding Rites when the procession departs from the Altar. In the past, the Altar servers walked behind the cross and didn’t carry them again after the Gospel procession. We will be examining how these norms can be reflected at our mission churches. The Gospel procession will remain unchanged. When there are not enough Altar Servers in the procession, we will look to a Reader, Sacristan, or another minister to carry the cross. Adaptations must happen when we are short ministers. When the procession reaches the foot of the Sanctuary, either in the Introductory (cf. GIRM 274) or Concluding Rites (cf. GIRM 193), the group of ministers are to genuflect to the Tabernacle unless they are carrying an object (ex. cross, candles, incense) or who otherwise cannot genuflect, in which case they are to make a profound bow. Altar Servers, indeed all ministers, are not to genuflect during the celebration of Mass itself (GIRM 274) unless specifically prescribed (ex. the Priest genuflects three times during the Eucharistic Prayer). Instead, when they enter the Sanctuary, as their duties frequently require, they will bow to the Altar and then enter the Sanctuary to execute their prescribed ministry.

Bells & Incense

Upon the dedication of our new church, it was decided to re-introduce the use of bells at Mass. Altar Servers are to ring the bells at the elevation/showing of the species of bread and wine after they have been consecrated and transformed into the Body and Blood of Christ. Bells are a sacramental of the Church. In general, the use of bells are optional, but are a long standing tradition in the Church (Introduced around 1100 and became common around the 13th cent.) that signals special moments in the liturgy. In this case, they alert and proclaim the presence of Christ in the Eucharist. They are also used on Holy Thursday and Easter Vigil Saturday at the Gloria.

implemented are the ringing of bells at the elevation/showing of the species of bread and wine after they have been consecrated and transformed into the Body and Blood of Christ. Bells are a sacramental of the Church. The use of bells are optional, but are a long standing tradition in the Church (Introduced around 1100 and became common around the 13th cent.) that signals special moments in the liturgy. In this case, they alert and proclaim the presence of Christ in the Eucharist.

The use of incense is a very ancient tradition, being mentioned 147 times in the Bible (NABre). It was placed on an altar accompanying the Ark of the Covenant (cf. Exodus 30:1-10), referenced as a sign of prayer in Psalm 141, placed in the Temple in Jerusalem, and imaged in golden bowls in the Book of Revelation (Rev. 5:8). It’s use today is a more controversial sacramental since many people find it difficult to breathe when incense is being used, and some have allergic reactions when it is merely present. These issues extend to the use of parishioners wearing perfume at Mass (this is why all liturgical ministers are not to wear cologne or perfume). Incense can be included in the Introductory Rites (procession, blessing the Altar), the Gospel Procession, the Preparation of the Gifts, and the Concluding Rites (procession). We will continue to use incense for our most special solemnities in the year (Christmas and Easter) and when requested at a Funeral Mass. Altar Servers who have shown exemplary service will typically be chosen at Thurifers (one carrying the Thurible and Boat needed for incense) for this particular. Finally, we are considering the idea of choosing a few of these same Altar Servers to be further trained-up to become a Master of Ceremony who can guide, lead, and teach junior Altar Servers during the Mass.

Blessings,

Fr. William Holtzinger
Pastor

Questions About The Eucharist. Part V

Dear Parishioners,

Here is the final edition of Q & A’s related to the Eucharist.  If you didn’t catch the previous ones, check out my previous blog entries.

Question: “When we receive only the host, should I bow when I pass the minister with the chalice?”

Answer: No. One should make a simple bow of the head when receiving the host or from the chalice. But, there is no such rubric stating that one should bow when passing the chalice minister if not receiving from the chalice. I don’t know where this custom has come from, but I cannot not recommend adding or subtracting from the guidelines, also called the General Instructions of the Roman Missal (GIRM).  Doing so inserts one’s own personal piety in a liturgical moment for the community. Imagine someone stopping and bowing while someone collides with that person. In one sense, the person who collided with the bowing person might be considered rude, yet the person bowing is not following the rubrics of the Church and, instead, is adding an uncalled for gesture not found in the rubrics. This question opens up a larger issue about following the rubrics of the Mass and that of the local bishop. Some people desire to kneel or genuflect when receiving the Eucharist and others desire to kneel during the Lamb of God. The liturgical rubrics and our bishop are clear when and how we are to bow and kneel, and those moments are not among them. All that being said, it is important to be aware of one’s surroundings at Mass in case someone genuflects or stops and bows unexpectedly and you collide or fall over them. People who kneel or genuflect when receiving the Eucharist should not be refused… that has happened and the GIRM expressly calls ministers not to refuse people for this reason. For those who kneel during the Lamb of God, I simply ask them to obey the current liturgical law of the bishop and remain standing. Imagine if I decided to make up liturgical gestures because of my personal piety. People would have a reasonable gripe to challenge me about it. I make an effort to speak to my parochial vicars about this when they first arrive at our parish. I also spend time every year to review the GIRM, for I am prone to form a habit or forget something and reviewing the GIRM keeps me fresh and obedient.  Archbishop Sample recently made it clear to all of us priest that he just wants us to be faithful to the Roman Missal and the GIRM contained therein. In addition, Archbishop Sample will be reflecting more on the gesture at the Lamb of God, and until such time he decides to change the gesture, it is still the determination of the bishop for the people to stand at that time (http://www.archdpdx.org/liturgy/documents/girm-local-complete.pdf). If ever there is a liturgical rubric change, rest assured that I will make it known to everyone.

Question: “I heard that we will no longer be offering the chalice to the elderly?  Is this true?”

Answer: No. This is a misunderstanding of the information that was given to our Extraordinary Ministers of Holy Communion during their latest refresher training. What we will be doing is no longer transporting the chalice to the back of the church for someone who is unable to walk in the communion line. The reason is simple: spillage. We will continue to offer the host to those in the back, for there is little issue therein. I am calling upon those who are lacking mobility and wish to receive both species to sit in the front pews and let the ushers know of their desire to receive the Eucharist. At the Rite of Communion, the mobility-challenged parishioners, a host minister and, if possible, a chalice minister will be directed to such persons to receive the Eucharist. This is not a grand change other than not allowing the chalice to be traveling around the church. This is simply a decision of prudential judgement on my part. We will continue to offer the chalice at Mass as long as our bishop allows it. It is a good thing to be able to receive from the chalice, though not necessary, as the host is available. At Christmas and Easter Masses, sometimes we have people in the balcony.  In those situations, I have directed an additional host minister go to them, but have not done so with the chalice.  Again, the same principle applies.

This concludes my Q & A’s regarding the Eucharist.  I truly hope that these reflections have been helpful.  If you have other questions, please email me or bring your question to the office and I will do my best to answer it either personally or here in the bulletin.


Blessings,

Fr. William Holtzinger
Pastor