Coming to a Church near you

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Coming to a Church near you

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COMING to a CHURCH near YOU

• The NEW GIRM

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The NEW GIRM

• What is behind it ?
• Where did it come from?
• What makes it NEW ?

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• But first what about the old GIRM
• ?

• How was it arranged ?
• What were its principles ?
• Was it easy to use ?
• How helpful was it ?

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Actually there were several

• First GIRM (1st edition of the Roman Missal)
  1969
• Revised 1970
• Revised further 1972
• Fourth edition 1975
• The present edition (the NEW GIRM) 2002
• NOTE These were to be read together with the
  Introduction to the Lectionary (1969, revised
  1981), since the Lectionary also forms part of
  the Roman Missal

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Why a GIRM ? What is its purpose?

• Perhaps the presentation accompanying the GIRM of
  1970 says it accurately
• The Instruction is a pastoral and ritual
  instruction
• It seeks to provide guidelines for the
  catechesis of the faithful and to offer the main
  criteria for eucharistic celebration to be used
  by those who take part in the celebration
• Not as such a doctrinal statement
• Not a document for the ages but one that should
  be adapted from time to time

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GIRM is always a work in process

• The older GIRM was often unclear and difficult to
  use
• The 1970 edition recognized this
• After its publication the GIRM became the
  object of many different doctrinal and rubrical
  comments. Some points in it did not come across
  clearly, mainly because of the difficulty of
  keeping all the contents in mind, since many
  points are covered in different sections of the
  Instruction.

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Revisions for changed circumstances

• The 1970 edition for the first time contained a
  theological introduction
• The 1972 edition made only minor changes,
  basically deleting everything regarding a
  sub-deacon, which had been abolished

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The last edition

• The GIRM that most of us were used to was the
  edition of 1975
• Accompanied the 2nd ed. of the Roman Missal
• In Canada it was not printed in the Sacramentary,
  but as a separate booklet
• Eliminated many inconsistencies, and included
  queries and answers on rubrics from the
  Congregation

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• Now what to expect in the new GIRM ?
• First, that it is nor really new, but a further
  revision.

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Two books must have books

• theological context
• guide to the rubrics

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Setting out the theological context

• Gerard Moore, Understanding the General
  Instruction of the Roman Missal (Paulist Press,
  2007)

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A practical, organized, guide to the rubrics

• Paul Turner, Let Us Pray A Guide to the Rubrics
  of Sunday Mass (Liturgical Press, 2006)
• Incorporates US adaptations, but notes where the
  general norms have been changed

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And one other this one a compendium

• Edward Foley (Editor), Nathan D. Mitchell
  (Editor), Joanne M. Pierce (Editor), A Commentary
  on the General Instruction of the Roman Missal
  Developed Under the Auspices of the Catholic
  Academy of Liturgy and Cosponsored by the
  Federation of Diocesan Liturgical Commissions
  (Pueblo Books, 2008)

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A few notes

• The NEW GIRM apparently dates from Holy Thursday
  2000, and was published in 2001, but the original
  had so many errors that it was republished, and
  is now referred to as the 2002 edition
• The Latin is Institutio Generalis Missale
  Romanum, which is now universally translated as
  General Instruction of the Roman Missal

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A few more notes .

• An early translation was published on the USCC
  website, but this was unofficial and later
  revised.
• This caused much confusion.
• Any current translations (even approved ones)
  are considered by Rome to be provisional
• US / England Wales / Australia

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And still more notes

• A Conference of Bishops must submit a translation
  which contains its own adaptations
• Although Canada has voted on the adaptations, it
  will submit them only with a definitive
  translation
• The adaptations will be common in English and in
  French

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Structure of the GIRM

• Preamble (1-15)
• Chapter I The Importance and Dignity of the
  Eucharistic Celebration (16-26)
• Chapter II The Structure of the Mass, Its
  Elements and Its Parts (17-90)
• Chapter III The Duties and Ministries in the
  Mass (91-111)
• Chapter IV The Different Forms of Celebrating
  Mass (112-287)

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Structure (cont.)

• Chapter V The Arrangement and Furnishing of
  Churches for the Celebration of the
  Eucharist(288-318)
• Chapter VI The Requisites for the Celebration of
  Mass (319-351)
• Chapter VII The Choice of the Mass and Its Parts
  (352-367)
• Chapter VIII Masses and Prayers for Various
  Circumstances and Masses for the Dead (368-385)
• Chapter IX Adaptations Within the Competence of
  Bishops and Bishops' Conferences (386-399)

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Any change in structure from 1975?

• Obviously, there are some important differences
  within the chapters .
• But only new chapter is Chapter IX Adaptations
  Within the Competence of Bishops and Bishops'
  Conferences
• Note Adaptations are also dealt with in some
  newly added paragraphs (22-26) in Chapter I

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Problems with structure (1975) .

• Gospel Book as one example
• Reverence due to it (parts of the Mass .. 36)
• Placed or carried in (forms of Mass, general 79)
• In entrance procession (basic form 82, 84)
• In gospel procession (basic form 94-5)
• Carried in by deacon (deacons functions 128-9)
• Reading of the Gospel (deacons functions 131)
• May be carried in by reader (readers functions
  148-9)
• Veneration of by kissing (general norms 232)

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Structure one example Gospel Book continued

• Then you would have to go to the Introduction to
  the Lectionary (1981)
• Gospel Procession (17)
• Worthy design (32)
• Distinct from the lectionary (113)
• These structural difficulties apply to both the
  old and the new versions of the GIRM, but in this
  respect the new is an improvement, especially in
  eliminating inconsistencies

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Draft Canadian Sacramentary 1998

• The difficulty of use and these structural
  problems were clearly recognized in the 1998
  draft of the Canadian edition of the Roman Missal
• This included an introductory section entitled
  Pastoral Notes which attempts to address these
  issues by bringing together the rubrics of the
  then current GIRM and liturgical theology in an
  easy-to use format

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NEW GIRM has some real strengths

• More consistent and coherent
• Incorporates clearer theological foundations
• Contains more explanation not only WHAT but
  WHY
• Far more user-friendly and readable
• Much better suited to catechesis
• In continuity with the current version

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eliminates distinction between men and women lay
ministers

• A little noted but very important change in the
  new GIRM is the elimination of any distinction
  between lay men and lay women who act as
  liturgical ministers.
• The old GIRM provided that laymen, even if not in
  instituted ministries, could provide all the
  functions below those reserved to deacons. Women
  could be appointed only to those ministries
  exercised outside the sanctuary, and even for
  lectors, the episcopal conference was supposed to
  establish a place for women readers outside the
  sanctuary. (70)
• Any such distinctions have now been completely
  eliminated.

26
Some new emphases

• transcendence
• continuity and tradition
• the ministerial priesthood
• unity
• communion under both species
• dignity, beauty, and solemnity
• local autonomy
• a more sacral language

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An increased emphasis on transcendence

• This was a clear wish of John Paul II
• The celebration of the Liturgy is an act of the
  virtue of religion which, in keeping with its
  nature, must be characterized by a profound sense
  of the sacred.  Both the individual and the
  community must be aware that, in a special way,
  through the Liturgy they come into the presence
  of Him who is thrice holy and transcendent. 
  Consequently, the disposition required of them is
  one that can only flow from that reverence and
  awe deriving from an awareness of being in the
  presence of the majesty of Almighty God. 
  (Address to the CDW, September 21, 2001)

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transcendence

• Many examples could be given, but let us take the
  first part of the section The Importance and
  Dignity of the Eucharistic Celebration (nos.
  16-21 1-6 in the last ed.)
• The older and new versions are basically very
  similar, although translated somewhat
  differently, but there are some significant
  additions

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transcendence

• First there is the addition in no. 16 to the
  words adoring God through Christ in the Holy
  Spirit. This is both significant, and again
  underlines the character of the Eucharist as a
  spiritual action that transcends the mere human
• No. 19 adds a clear recommendation that because
  of the efficacy of the Eucharist, a priest should
  celebrate it daily
• No. 22 is an important addition on the place of
  the diocesan bishop as the moderator, promoter
  and guardian of the whole of liturgical life,
  and the consequent importance of solemn
  celebrations by the bishop as being models for
  the diocesan liturgical life.

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transcendence

• No. 22 also incorporates a norm that the bishop
  should ensure that priests, deacons and laity
  should grasp ever more deeply the genuine
  meaning of the rites and liturgical texts, and
  thereby be led to an active and fruitful
  celebration of the Eucharist a clear invitation
  to a renewed liturgical catechesis

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transcendence

• Then if we go, for example to the section on the
  Liturgy of the Word (nos. 55-67) we find a
  striking new section on silence in that context,
  as contributing to meditation and recollection,
  giving also a much heightened presentation of the
  Liturgy of the Word itself
• The Liturgy of the Word is to be celebrated in
  such a way as to promote meditation, and so any
  sort of haste that hinders recollection must
  clearly be avoided. During the Liturgy of the
  Word, it is also appropriate to include brief
  periods of silence, accommodated to the gathered
  assembly, in which, at the prompting of the Holy
  Spirit, the word of God may be grasped by the
  heart and a response through prayer may be
  prepared. It may be appropriate to observe such
  periods of silence, for example, before the
  Liturgy of the Word itself begins, after the
  first and second reading, and lastly at the
  conclusion of the homily.

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transcendence

• When we look at the incensing of the priest and
  people, what we had before was (no. 31)
  Afterward the deacon or other minister may
  incense the priest and the people.
• What we have now (no. 75) is far more elevated
  and explanatory language Next, the priest,
  because of his sacred ministry, and the people,
  by reason of their baptismal dignity, may be
  incensed by the deacon or another minister.
  This section also calls for the incensing of the
  cross, which was not the case before.

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transcendence

• Again, at the discussion of the Eucharistic
  Prayer (no. 78), we have the addition of the
  words The Eucharistic Prayer demands that all
  listen to it with reverence and in silence.
• Then when the epiclesis is described (no. 79) it
  is made clear that it is the particular power of
  the Holy Spirit that is called down to consecrate
  the gifts, which was not at all clear in the
  earlier version.

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transcendence

• When we come to the Communion rite we have a
  whole expanded explanation of the Breaking of the
  Bread, whereas the earlier version (no. 56)
  simply made the point that this was not just
  functional
• The priest breaks the Eucharistic Bread,
  assisted, if the case calls for it, by the deacon
  or a concelebrant. Christ's gesture of breaking
  bread at the Last Supper, which gave the entire
  Eucharistic Action its name in apostolic times,
  signifies that the many faithful are made one
  body (1Cor 1017) by receiving Communion from the
  one Bread of Life which is Christ, who died and
  rose for the salvation of the world. The fraction
  or breaking of bread is begun after the sign of
  peace and is carried out with proper reverence,
  though it should not be unnecessarily prolonged,
  nor should it be accorded undue importance. This
  rite is reserved to the priest and the deacon.
  (83, italics added)

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An increased emphasis on continuity and tradition

• First of all, and very importantly, the new GIRM
  continues fully the post-Vatican II understanding
  of the Eucharist as presented in the 1970 GIRM
  Preamble (1-15)
• This in turn is anchored in the repetition of the
  1970 GIRM to re-affirm the continuity of the
  Missal of Paul VI with both the Tridentine and
  earlier traditions
• In setting forth its instructions for the
  revision of the Order of Mass, the Second Vatican
  Council, using the same words as did St Pius V in
  the Apostolic Constitution Quo primum, by which
  the Missal of Trent was promulgated in 1570, also
  ordered, among other things, that some rites be
  restored to the original norm of the holy
  Fathers. From the fact that the same words are
  used it can be seen how both Roman Missals,
  although separated by four centuries, embrace one
  and the same tradition. (6)

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continuity and tradition

• This is the single most crucial element in the
  continuity between the older GIRM and the new
  version, since the Preamble provides the
  justification for the Roman Missal of Paul VI
• This Preamble is absolutely unchanged, with one
  helpful exception - the words Bishop and are
  twice added to the word priest

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continuity and tradition

• Similarly the provision (299) regarding the
  altar, which is the key practical distinction
  between the new Order of Mass and the Tridentine
  rite has been retained just as it was earlier
  The altar should be built apart from the wall,
  in such a way that it is possible to walk around
  it easily and that Mass can be celebrated at it
  facing the people, which is desirable wherever
  possible. The altar, moreover, should be in the
  place where it is truly the centre toward which
  the attention of the whole congregation of the
  faithful naturally turns.

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continuity and tradition

• There are also in the new GIRM several provisions
  regarding the use of Latin
• The faithful should be able to sing some chants
  of the Ordinary of the Mass in Latin. (41)
• The translation of the prayers should respect
  fully and faithfully the meaning of the Latin
  text. (392)
• Only the second point is new, included the new
  Chapter on the permitted adaptations by bishops
  and episcopal conferences. The first is
  unchanged from the past.

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continuity and tradition

• In the chapter on adaptations there is also an
  insistence upon what can be called the
  substantial integrity of the Roman Rite,
  something that does not appear explicitly in the
  older versions.
• It is explained thus The Roman Rite constitutes
  a notable and precious part of the liturgical
  treasure and patrimony of the Catholic Church.
  Its riches are of benefit to the universal
  Church, so that were they to be lost, the Church
  would be seriously harmed. (397)
• In this context of adaptations, the GIRM
  concludes And so, the Roman Missal, even if in
  different languages and with some variety of
  customs, must be preserved in the future as an
  instrument and an outstanding sign of the
  integrity and unity of the Roman Rite. (399)
  (Italics added)
• Edmund Bishop, a great liturgist of the early
  1900s, once described the distinctiveness of the
  Roman Rite as noble simplicity.

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An increased emphasis on ministerial priesthood

• A foundational teaching of Vatican II was that
  the liturgy had four distinct modes of Christs
  presence (basically in two complementary pairs).
  This is clearly repeated in the GIRM, 27.
• It seems that the framers of the new GIRM felt
  that the role and nature of the ministerial
  priesthood was not always sufficiently emphasised.

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ministerial priesthood

• There was likely some reaction both to
• certain practices such as having a married couple
  next to the priest and saying parts of the
  Eucharistic Prayer. (All sorts of these seem to
  have been especially prevalent in parts of
  Europe.)
• such unqualified statements as The renewed
  liturgy assumes our belief that the assembly
  itself is the primary liturgical symbol.
  (Emphasis added.)

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ministerial priesthood

• Perhaps the key text in the GIRMs understanding
  of the liturgical ministry of the priest is no.
  93
• A priest also, who possesses within the Church
  the power of Holy Orders to offer sacrifice in
  the person of Christ, stands for this reason at
  the head of the faithful people gathered together
  here and now, presides over their prayer,
  proclaims the message of salvation to them,
  associates the people with himself in the
  offering of sacrifice through Christ in the Holy
  Spirit to God the Father, gives his brothers and
  sisters the Bread of eternal life, and partakes
  of it with them.
• This is almost unchanged from no. 62 of the
  former GIRM. Actually it is somewhat improved by
  the addition of the words stands for this reason
  at the head of the faithful people to reclaim
  the teaching of Vatican II that the priest acts
  not simply in the person of Christ but in the
  person of Christ the head (PO, 2), leaving the
  assembly itself to act also in the person of
  Christ, i.e. as his Body.

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ministerial priesthood

• Similarly the two key passages on the role of the
  assembly are unchanged from the former document
• In the celebration of Mass the faithful form a
  holy people, a people whom God has made his own,
  a royal priesthood, so that they may give thanks
  to God and offer the spotless Victim not only
  through the hands of the priest but also together
  with him, and so that they may learn to offer
  themselves. (95)
• This passage again picks up the key teaching of
  Vatican II that Christ is present in different
  modes both in the priest and in the assembly
  itself, as does no. 27 Christ is really present
  in the very liturgical assembly gathered in his
  name. This is actually stronger than the
  Council document itself, which more broadly says
  when the Church prays and sings.

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ministerial priesthood

• While the fundamental teaching regarding both
  assembly and priest remains unchanged from the
  previous GIRM, in more minor ways there are some
  differences
• There is sometimes slightly heightened language
  regarding the role of the priest for example
  Even if it is sometimes not possible to have the
  presence and active, participation of the
  faithful, which bring out more plainly the
  ecclesial nature of the celebration, the
  Eucharistic Celebration always retains its
  efficacy and dignity because it is the action of
  Christ and the Church, in which the priest
  fulfils his own principal office and always acts
  for the peoples salvation. (19) While very
  similar language is found in no. 4 of the older
  GIRM, the passage now has the added words in
  bold.
• There are some changes to the rubrics that
  emphasise the actions of the priest, especially
  when they are iconic of the four-fold eucharistic
  action of Christ who
• took
• blessed
• broke
• gave

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ministerial priesthood

• One example of this would be the fraction rite
• The old section (56c) read simply In apostolic
  times this gesture of Christ at the last supper
  gave the eucharistic action its name. This rite
  is not simply functional, but is a sign that in
  sharing the one bread of life which is Christ we
  who are many are made one body.
• The new version (83) is somewhat expanded, but
  twice makes the point that the breaking of the
  bread belongs to the proper office of the priest
  The priest breaks the Eucharistic Bread,
  assisted, if the case calls for it, by the deacon
  or a concelebrant. Christs gesture of breaking
  bread at the Last Supper, which gave the entire
  Eucharistic Action its name in apostolic times,
  signifies that the many faithful are made one
  body (1 Cor 1017) by receiving Communion from
  the one Bread of Life which is Christ, who died
  and rose for the salvation of the world. The
  Fraction or Breaking of Bread is begun after the
  sign of peace and is carried out with proper
  reverence, though it should not be unnecessarily
  prolonged, nor should it be accorded undue
  importance. This rite is reserved to the priest
  and the deacon.

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An increased emphasis onunity

• There has always been an emphasis in the GIRM
  upon unity unity in spirit, unity in prayer and
  action, unity in posture, for example With a
  view to a uniformity in gestures and postures
  during one and the same celebration, the faithful
  should follow the directions which the deacon,
  lay minister, or priest gives according to
  whatever is indicated in the Missal. (43)
• In the new GIRM, however, there is an added
  emphasis, not only on the integrity of the Roman
  Rite, as seen above, but also its unity, as when
  it speaks of the Roman Missal as an outstanding
  sign of the integrity and unity of the Roman
  Rite.
• In similar manner, the theme of unity seems to
  lie behind other features
• Local autonomy, i.e., increased authority to the
  bishop for unity with in the diocese
• The new chapter on adaptations and inculturation,
  which seeks greater unity of practice in the
  universal Church, thus promoting unity between
  the particular and universal churches.

47
An increased emphasis on communion from the
chalice

• This was the single major change underlined by
  Cardinal Medina when he presented the new GIRM to
  the press in 2002
• In fact, the universal norms are considerably
  relaxed 1) giving more scope to the local
  bishop 2) allowing the bishop to let pastors
  make such determination
• This probably will not make a great difference in
  Canada, where the general norms always have been
  fairly broad, and local norms are sometimes even
  broader
• It indicates however a more positive disposition
  on the part of the universal Church toward the
  practice of communion under both Scriptural forms

48
An increased emphasis on dignity beauty
solemnity

• This seems to follow the mind of John Paul II
  The People of God require a comportment in their
  priests and deacons that is completely imbued
  with reverence and dignity since it allows them
  to penetrate invisible realities without words or
  explanations.  (Address to the CDW, 2001)
• The Bishop should also be vigilant that the
  dignity of these celebrations of the Eucharist
  be enhanced. In promoting this dignity, the
  beauty of the sacred place, of music, and of art
  should contribute as greatly as possible. (22)
  This section, which also deals with diocesan
  celebrations as models, is an addition to the new
  GIRM which captures something of its spirit.

49
dignity beauty solemnity

• An emphasis on greater solemnity can also be
  seen in some new rubrical provisions, such as
  that which calls for the deacon, after having
  read the Gospel, to bring the book of Gospels to
  the bishop, who kisses it, and who then, in more
  solemn celebrations, may impart a blessing to the
  people with the book. (175)
• This movement is likewise reflected in some new
  provisions regarding reverence, for example, that
  every care must be taken with respect to those
  things directly associated with the altar and the
  Eucharistic celebration, for example, the altar
  cross and the cross carried in procession. (350)
• The same obviously applies to the new provision
  that those who are standing for the consecration
  make profound bows when the priest genuflects
  (43), as it would for the recommendation of
  silence before the beginning of Mass.

50
dignity beauty solemnity

• The provisions for dignity and beauty are clearly
  intended to apply also to liturgical furnishings,
  and underlie, for example, the new specification
  that, Sacred vessels are to be made from
  precious metal, or at least gilded (333) and
  that in a special way, care must be taken that
  the liturgical books, particularly those for the
  proclamation of the Word, actually serve in a
  liturgical action as signs and symbols of higher
  realities and hence are truly worthy, dignified,
  and beautiful. (349)
• Cardinal Medina indicated in a letter to the
  USCCB that this principle should apply also to
  music in the liturgy. He hope that the
  Conference would not approve banalizing settings
  or others that conflict with the liturgical
  spirit. This may also explain the pride of
  place now given to Gregorian chant (41),
  although it is made clear that any use of such
  must always involve participation of the
  faithful.
• One final note although the prior GIRM referred
  to the noble simplicity required of liturgical
  art, the new version, perhaps not
  inappropriately, refers instead to the
  combination of a noble simplicity and elegance.
  (351)

51
An increased emphasis onlocal autonomy

• There are two whole new paragraphs inserted into
  the new GIRM regarding the liturgical leadership
  and oversight of the diocesan bishop.
• The first is also a helpful section on the
  liturgical understanding of the local diocesan
  Church The celebration of the Eucharist in a
  particular Church is of utmost importance. For
  the diocesan Bishop, the chief steward of the
  mysteries of God in the particular Church
  entrusted to his care, is the moderator,
  promoter, and guardian of the whole of its
  liturgical life. In celebrations at which the
  Bishop presides, and especially in the
  celebration of the Eucharist led by the Bishop
  himself with the presbyterate, the deacons, and
  the people taking part, the mystery of the Church
  is revealed. For this reason, the solemn
  celebration of Masses of this sort must be an
  example for the entire diocese. (22)

52
local autonomy

• The second is more concerned with the local
  bishops oversight, although it provides greater
  autonomy than existed previously, at least in
  some matters. The principle is stated first
  The diocesan Bishop, who is to be regarded as
  the high priest of his flock, and from whom the
  life in Christ of the faithful under his care in
  a certain sense derives and upon whom it depends,
  must promote, regulate, and be vigilant over the
  liturgical life in his diocese. (387)
• In practice, the GIRM then accords to the local
  bishop increased flexibility in regulating such
  things as concelebration, altar servers,
  communion under both kinds, the construction of
  churches, and the placement of the tabernacle.
• In great part this new emphasis is also behind
  the whole new section on local adaptations.

53
An increased emphasis on more sacral language

• This is a clear new emphasis, sometimes in the
  original Latin, and perhaps more often in the
  particular translations the CDW has sometimes
  insisted upon.
• At least in the translations to date, however,
  the usage is not always entirely consistent and
  sometimes the Latin itself will use two terms
  interchangeably, as when it refers in the same
  section (73) to both the preparatio donorum
  (Preparation of the Gifts) and cantus ad
  offertorium (Offertory chant).
• There are frequent references to the priest
  celebrant (sacerdotis celebrantis, which in
  Latin includes the bishop), which is unchanged
  from the former GIRM. The term presider is not
  used, nor was it in the earlier GIRM, but the
  priest who presides is found perhaps more often
  than before
• Whereas the earlier version refers to special
  ministers of Communion, the new version
  consistently uses the term extraordinary, even
  for instituted acolytes (98).
• In keeping with the renewed emphasis on
  transcendence and dignity, there is also the much
  more extensive use of the word sacred
  ministers, actions, silence music, etc.

54
more sacral language...

• A few examples (largely borrowed from Paul
  Turner)

55
Weaknesses

• Some points of weakness are really common to both
  the old and new versions of the GIRM
• The role of the assembly
• The nature of participation
• The new GIRM does accentuate, however, a certain
  clericalization

56
Unclear understanding of participation and role
of assembly

• Three levels of participation
• Ritual participation
• Participation in the work of Christ
• Participation in the life of God
• full, conscious and active participation is
  clearly promoted (5, 18, 386)
• The GIRM seems sometimes to suggest an emphasis
  on spiritual participation, more in line with
  the second level. This emphasis on interior
  participation can be understood to the detriment
  of external.
• Participation of the assembly could sometimes
  seem to be participation in the celebration of
  the priest. This could, for example, be the
  understanding of the passage on the role of the
  priest, who stands for this reason at the head
  of the faithful people gathered together here and
  now, presides over their prayer, proclaims the
  message of salvation to them, associates the
  people with himself in the offering of sacrifice
  through Christ in the Holy Spirit to God the
  Father.
• Mark Searle, Called to Participate, Barbara
  Searle, Anne Y. Koester, eds.,2006

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Over-clericalization

• Little integration of the presence of Christ in
  the priest with the presence of Christ in the
  assembly
• Not sufficient emphasis on the priestly character
  of the assembly
• Sacrificial character of the Eucharistic
  celebration too closely identified with the
  action of the priest
• Rubrical changes can represent an over-reaction
• One example would be the restriction of the
  purification of the vessels after communion to
  the priest, the deacon, or an instituted
  acolyte (278). Previously a note to the 1975
  edition (no. 238) had said the remarks on the
  priest deacon, and acolyte are applicable to a
  special minister.
• Another is the constant introduction of the word
  instituted, with both lector and acolyte.

58
Some conclusions ..in general terms

• Unchanged in its basics from the 1975 GIRM
• Where it is changed, or added to, overall there
  is, a real improvement
• In its format, and in eliminating uncertainties,
  it is a tighter, clearer document

59
Many new emphases are validones

• transcendence
• the ministerial priesthood
• communion under both species
• dignity, beauty, and solemnity
• local autonomy

60
Better suited to catechesis

• More useful for diocesan and parish liturgy
  committees
• Better grounded in theological themes
• Considerably clearer presentation

61
Two cautions

• Dont get caught up in rubrics and detail
• The GIRM is a document which attempts, more or
  less successfully in particular matters, to
  create a balance between various tensions try to
  maintain the balanced perspective.