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APPENDIX
to the
GENERAL INSTRUCTION
for the
UNITED STATES
The following notes, related to the individual sections of the General
Instruction of the Roman Missal, include adaptations made by the
National Conference of Catholic Bishops for the dioceses of the United
States, as well as supplementary Endnotes.
The numbers at the beginning of each section below refer to the respective
sections of the General Instruction. Unless otherwise indicated, decisions
of the National Conference of Catholic Bishops were taken at the plenary
session of November 1969.
11.Introduction and Invitation
With regard to the adaptation of words of introduction, see the circular
letter of the Congregation for Divine Worship, April 27, 1973. No. 14
reads:
Among the possibilities for further accommodating any individual
celebration, it is important to consider the admonitions, the homily and the
general intercessions. First of all are the admonitions. These enable the
people to be drawn into a fuller understanding of the sacred action, or any
of its parts, and lead them into a true spirit of participation.The General
Instruction of the Roman Missal entrusts the more important admonitions
to the priest for preparation and use. He may introduce the Mass to the
people before the celebration begins, during the liturgy of the word prior
to the actual readings, and in the eucharistic prayer before the preface; he
may also conclude the entire sacred action before the dismissal. The
Order of Mass provides others as well, which are important to certain
portions of the rite, such as during the penitential rite, or before the Lord's
Prayer. By their very nature these brief admonitions do not require that
everyone use them in the form in which they appear in the Missal.
Provisions can be made in certain cases that they be adapted to some
degree to the varying circumstances of the community. In all cases it is
well to remember the nature of an admonition, and not make them into a
sermon or homily; care should be taken to keep them brief and not too
wordy, for otherwise they become tedious.
19.Singing
See the statement of the Bishops' Committee on the Liturgy, "The Place of
Music in Eucharistic Celebrations" (Washington, 1968); revised ed.,
"Music in Catholic Worship" (Washington, 1972).
The settings for liturgical texts to be sung by the priest and ministers which
are given in The Sacramentary are chant adaptations prepared by the
International Commission on English in the Liturgy, rather than new
melodies. Other settings for the ministerial chants are those approved by
the National Conference of Catholic Bishops (November, 1965).
No official approbation is needed for new melodies for the Lord's Prayer
at Mass or for the chants, acclamations, and other song of the
congregation.
In accord with no. 55 of the instruction of the Congregation of Rites on
music in the liturgy (March 5, 1967), the Conference of Bishops has
determined that vernacular texts set to music composed in earlier periods
may be used in liturgical services even though they may not conform in all
details with the legitimately approved versions of liturgical texts
(November, 1967). This decision authorizes the use of choral and other
music in English when the older text is not precisely the same as the official
version.
21.Action and Postures
At its meeting in November, 1969, the National Conference of Catholic
Bishops voted that in general the directives of the Roman Missal
concerning the posture of the congregation at Mass should be left
unchanged, but that no. 21 of the General Instruction should be adapted
that the people kneel beginning after the singing or recitation of the
Sanctus until after the Amen of the eucharistic prayer, that is, before the
Lord's Prayer.
26.Entrance Song
As a further alternative to the singing of the entrance antiphon and psalm
of the Roman Gradual (Missal) or of the Simple Gradual, the Conference
of Bishops has approved the use of other collections of psalms and
antiphons in English, as supplements to the Simple Gradual, including
psalms arranged in responsorial form, metrical and similar versions of
psalms, provided they are used in accordance with the principles of the
liturgical season, feast, or occasion (decree confirmed by the Concilium
for the Implementation of the Constitution on the Liturgy, December 17,
1968).
With regard to texts of other sacred song from the psalter, which may be
used as the entrance song, the following criterion was adopted by the
Conference of Bishops in November, 1969:
The entrance rite should create an atmosphere of celebration. It serves the
function of putting the assembly in the proper frame of mind for listening to
the word of God. It helps people to become conscious of themselves as a
worshipping community. The choice of texts for the entrance song should
not conflict with these purposes.
In general, during the most important seasons of the church year, Easter
time, Lent, Christmas, and Advent, it is preferable that most songs used at
the entrance be seasonal in nature.
There are thus four options for the entrance song:
(1) the entrance antiphon and psalm of the Roman Gradual;
(2) the entrance antiphon and psalm of the Simple Gradual;
(3) song from other collections of psalms and antiphons;
(4) other sacred song chosen in accord with the above
criterion.
The same options exist for the sacred song at the offertory and
communion, but not for the chants between readings (below).
Only if none of the above alternatives is employed and there is no
entrance song, is the antiphon in the missal recited.
36.Chants between the Readings
As a further alternative to (1) the singing of the psalms with its response in
the lectionary, (2) the gradual in the Roman Gradual, or (3) the
responsorial or alleluia psalm in the Simple Gradual, the Conference of
Bishops has approved the use of other collections of psalms and
antiphons in English, as supplements to the Simple Gradual, including
psalms arranged in responsorial form, metrical and similar versions of
psalms, provided they are used in accordance with the principles of the
Simple Gradual and are selected in harmony with the liturgical season,
feast, or occasion (decree confirmed by the Concilium for the
Implementation of the Constitution on the Liturgy, December 17, 1968).
The choice of texts which are not from the psalter (permitted at the
entrance, offertory, and communion) is not extended to the chants
between the readings.
For further information concerning the use of the chants between the
readings, see the forward and the introduction (VIII) to the Lectionary
for Mass (New York, Collegeville, Minn., 1970). In particular, see the
common texts for sung responsorial psalms (nos. 174-175), which may
be used in place of the text corresponding to the reading whenever the
psalm is sung.
During Lent the alleluia is not sung with the verse before the gospel.
Instead one of the following (or similar) acclamations may be sung before
and after the verse before the gospel:
Praise and honor to you, Lord Jesus Christ, King of endless
glory!
Praise and honor to you, Lord Jesus Christ!
Glory and praise to you, Lord Jesus Christ!
Glory to you, Word of God, Lord Jesus Christ!
If the psalm after the reading is not sung, it is recited. The alleluia or the
verse before the gospel may be omitted if not sung (see no. 39 of the
General Instruction). The people stand for the singing of the alleluia before
the gospel (see no. 21 of the General Instruction).
45.General Intercessions
See the statement of the Bishops' Committee on the Liturgy, "General
Prayer or Prayer of the Faithful," July, 1969.
50.Offertory Song
The choice of texts for the offertory song is governed by the same rule as
the entrance song with the several options described above (no. 26). If
there is no offertory song, the offertory antiphon is omitted.
With regard to texts not from the psalter which may be used as the
offertory song, the following criterion was adopted by the National
Conference of Bishops in November, 1969:
The offertory song need not speak of bread and wine or of offering. The
proper function of the offertory song is rather to accompany and celebrate
the communal aspects of the procession. The text, therefore, may be an
appropriate song of praise or of rejoicing in keeping with the season.
Those texts are not acceptable which speak of the offering completely
apart from the action of Christ.
In general, during the most important seasons of the church year, Easter
time, Lent, Christmas, and Advent, it is preferable that most songs used
during the offertory be seasonal in character. During the remainder of the
church year, however, topical songs may be used during the offertory
procession, provided that these texts do not conflict with the paschal
character of every Sunday (Constitution on the Liturgy, art. 102, 106).
With regard to the offertory song, the statement of the Bishops'
Committee on the Liturgy of 1968 ("The Place of Music in Eucharistic
Celebrations") gives additional comments:
The procession can be accompanied by song. Song is not always
necessary or desirable. Organ or instrumental music is also fitting at this
time. The song need not speak of bread or wine or offering. The proper
function of this song is to accompany and celebrate the communal aspects
of the procession. The text, therefore, can be any appropriate song of
praise or of rejoicing in keeping with the season. (See approval criterion
above.) The song need not accompany the entire preparation rite. (The
song, if any, continues at least until the priest has placed the bread and
wine on the altar, while saying the accompanying prayers quietly; see no.
50 of the General Instruction, no. 19-21 of the Order of Mass.)
If there is no singing or organ or instrumental music, this may be a period
of silence (see no. 23 of the General Instruction). In fact, it is good to give
the assembly a period of quiet (that is, while the gifts are prepared and
placed on the altar, until the introduction to the prayer over the gifts;
"Pray, brethren . . . ") before demanding, at the preface, their full attention
to the eucharistic prayer.
56(b).Sign of Peace
The Conference of Bishops has left the development of specific modes of
exchanging the sign of peace to local usage. Neither a specific form nor
specific words are determined.
56(i).Communion Song
The choice of texts for the communion song is governed by the same rule
as the entrance song, with the several options described above (no. 26).
With regard to the texts not from the psalter which may be used as the
communion song, the following criterion was adopted by the National
Conference of Catholic Bishops in November, 1969:
The communion song should foster a sense of unity. It should be simple
and not demand great effort. It gives expression to the joy of unity in the
body of Christ and the fulfillment of the mystery being celebrated. Most
benediction hymns, by reason of their concentration on adoration rather
than on communion, are not acceptable, as indicated in the instruction on
music in the liturgy, no. 36.
In general, during the most important seasons of the church year, Easter
time, Lent, Christmas, and Advent, it is preferable that most songs used
during the offertory be seasonal in character. During the remainder of the
church year, however, topical songs may be used during the offertory
procession, provided that these texts do not conflict with the paschal
character of every Sunday (Constitution on the Liturgy, art. 102, 106).
Only if none of the above alternatives is employed and there is no
communion song, is the antiphon in the missal recited. Until the publication
of the complete new missal, the antiphon from the present missal is said in
such cases (Congregation for Divine Worship, instruction, October 20,
1969, no. 13).
59.Celebration by the Bishop
See Congregation of Rites, instruction on the simplification of pontifical
rites and insignia, June 21, 1968.
66.Women as Readers
The Conference of Bishops has given the permission for women to serve
as readers in accord with no. 66 of the General Instruction.
In February 1971 the Bishops' Committee on the Liturgy prepared a
commentary on the liturgical ministry of women:
1.With the exception of service at the altar itself, women may be admitted
to the exercise of other liturgical ministries. In particular the designation of
women to serve in such ministries as reader, cantor, leader of singing,
commentator, director of liturgical participation, etc., is left to the
judgment of the pastor or the priest who presides over the celebration, in
the light of the culture and mentality of the congregation.
2.Worthiness of life and character and other qualifications are required in
women who exercise liturgical ministries in the same way as for men who
exercise the same ministries.
3.Women who read one or other biblical reading during the liturgy of the
word (other than the gospel, which is reserved to a deacon or priest)
should do so from the lectern or ambo where the other readings are
proclaimed: the reservation of a single place for all the biblical readings is
more significant than the person of the reader, whether ordained or lay,
whether woman or man (cf. General Instruction, no. 272).
4.Other ministries performed by women, such as leading the singing or
otherwise directing the congregation, should be done either within or
outside the sanctuary area, depending on circumstances or convenience.
127.Office of Deacon
Several deacons, if they are present and wearing their vestments, may
distribute the various ministries among themselves (See Congregation of
Rites, instruction, June 21, 1968, no. 4, 5.)
153.Concelebration Mass
See the statement of the Bishops' Committee on the Liturgy,
"Concelebration," Newsletter, June, 1966.
240.Communion under Both Kinds
See the statement of the Bishops' Committee on the Liturgy, "Communion
under Both Kinds," Newsletter, July, 1966.
In accord with the instruction of the Congregation for Divine Worship on
communion under both kinds (June 29, 1970), the National Conference
of Catholic Bishops in November 1970 added the following cases:
15.other members of the faithful present on the special occasions
enumerated in no. 242 of the General Instruction;
16.at funeral Masses and at Masses for a special family observance;
17.at Masses on days of special religious or civil significance for the
people of the United States;
18.at Masses on Holy Thursday and at the Mass of the Easter Vigil, the
norms of the instruction of June 29, 1970, being observed;
19.at weekday Masses.
263.Materials for Fixed Altars
Materials other than natural stone may be used for fixed altars, provided
these are worthy, solid, and properly constructed, subject to the further
judgment of the local Ordinary in doubtful cases.
270.Altar Cross
Only a single cross should be carried in procession, in order to give
greater dignity and reverence to the cross. It is desirable to place the
cross, which has been carried in the procession, near the altar, so that it
may serve as the cross of the altar. Otherwise it should be put away
during the service. (See Congregation of Rites, instruction, June 21, 1968,
no. 20.)
275.Musical Instruments
The Conference of Bishops has decreed that musical instruments other
than the organ may be used in liturgical services, provided they are played
in a manner that is suitable to public worship (November, 1967; see
Constitution on the Liturgy, art. 120). This decision deliberately refrains
from singling out specific instruments. Their use depends on
circumstances, the nature of the congregation, etc. In particular cases, if
there should be doubt as to the suitability of the instruments, it is the
responsibility of the diocesan bishop, in consultation with the diocesan
liturgical and music commissions, to render a decision.
288.Materials for Sacred Furnishings
Materials other than the traditional ones may be used for sacred
furnishings, provided they are suitable for liturgical use, subject to the
further judgment of the local Ordinary in doubtful cases.
305.Material for Vestments
Fabrics, both natural and artificial, other than the traditional ones may be
used for sacred vesture, proved they are suitable for liturgical use, subject
to the further judgment of the local Ordinary in doubtful cases.
308.Color of Vestments
White, violet, or black vestments may be worn at funeral services and at
other offices and Masses for the dead (November, 1970).
318.Readings on Sunday and Feasts
According to the decision of the National Conference of Catholic
Bishops, the complete pattern of three readings for Sundays and feast
days should be completely implemented.
331.Days of Prayer
The Conference of Bishops has decreed that there be observed in the
dioceses of the United States, at times to be designated by the local
Ordinary in consultation with the diocesan liturgical commission, days or
periods of prayer for the fruits of the earth, prayer for human rights and
equality, prayer for world justice and peace, penitential observance
outside Lent (November, 1971). This is in addition to observances
customary on certain civic occasions such as Independence Day, Labor
Day, and Thanksgiving Day, for which either proper text or texts of The
Sacramentary and Lectionary for Mass are provided.
The Bishops' Committee on the Liturgy presented the above decision in
these terms: The expression of such days or periods of prayer should be
left as general as possible, so that the time, length, occasion, and more
specific intentions of prayer should be determined locally rather than
nationally. In this way no arbitrary rule is imposed until it becomes evident
that a pattern of such supplications is emerging from practice. See also
General Norms for the Liturgical Year and the Calendar, nos. 45-47.
340.Funeral Mass
Although the rite of final commendation at the catafalque or pall is
excluded, it is permitted to celebrate the funeral service, including the
commendations, in those cases where it is physically or morally impossible
for the body of the deceased person to be present (November, 1970).
For other adaptations in the funeral Mass and service, see the Rite of
Funerals (1971); Newsletter of the Bishops' Committee on the Liturgy,
April-May, 1971. The following refer directly to the eucharistic
celebration:
It is appropriate that the paschal candle be carried in the entrance
procession.
If the introductory rites have taken place at the church door, the priest
venerates the altar and goes to his chair. The penitential rite is omitted,
and the priest says or sings the opening prayer.
It is desirable that the first and second readings be read by relatives or
friends of the deceased person.
The homily may properly include an expression of praise and gratitude to
God for his gifts, particularly the gift of a Christian life, to the deceased
person. The homily should relate Christian death to the paschal mystery of
the Lord's victorious death and resurrection and to the hope of eternal life.
It is desirable that members of the family or friends of the deceased
person participate in the usual offering of the bread and wine for the
celebration of the eucharist, together with other gifts for the needs of the
church and of the poor.
If incense is used, the priest, after incensing the gifts and the altar, may
incense the body. The deacon or another minister then incenses the priest
and people.
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