Placing his hands upon the right and left
of the corporal,
he says in the clear voice:
Per omnia saecular saeculorum.
Upon the acoltye’s response,
he continues:
After audemus dicere, he raises his hands in the usual way and continues:
When the acolyte answers:
the priest says in the low voice:
This prayer is said in the low voice,
with hands extended and joined.
At the name of Mary, the priest makes a moderate bow toward the missal,
At Da propitius pacem, he lays his left hand on the corporal, takes the paten between the forefinger and middle finger of his right hand
and signs himself with the paten, from forehead to breast to shoulders. He kisses the paten and lays it on the altar to his right, off the corporal
At the words et ab omni perturbatione,
he uncovers the chalice and genuflects.
The people are prepared for Communion; first, by the common prayer of the congregation, which is the Lord's Prayer, in which we ask for our daily bread to be given us; and also by private prayer, which the priest puts up specially for the people, when he says: "Libera nos, quaesumus, domine." etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Lightly pressing the edge of the Host with the forefinger of the left hand, he picks up the Host by the thumb and forefinger of his right hand and steadies the base of the chalice with the last three fingers of his left hand. He raises the Host over the cup with his right hand, in such a way that the same hand holds also the cup. He now takes the left side of the Host with the thumb and forefinger of his left hand,
and, beginning at he words: Per eumdem Dominum, etc., he breaks the Host through the middle from top to bottom, dividing It into two parts. He takes care that his fingers do not touch the broken edges.
At qui tecum vivit, etc., he places that half of the Host he has in his right hand, underneath and across the other half. With thumb and forefinger of the right hand, he breaks off a part from the first half.
then holding the parts as it they were still joined, he says in the clear voice:
At these words, the priest, holding in his left hand the two parts of the Host over the chalice,
makes three crosses inside the chalice with the part of the Host he has in his hand.
In making these crosses he says:
Dómini semper cum.The breaking of the host denotes three things: first, the rending of Christ's body, which took place in the Passion; secondly, the distinction of His mystical body according to its various states; and thirdly, the distribution of the graces which flow from Christ's Passion, as Dionysius observes (Eccl. Hier. iii). Hence this breaking does not imply severance in Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 7)
The breaking of the host denotes three things: first, the rending of Christ's body, which took place in the Passion; secondly, the distinction of His mystical body according to its various states; and thirdly, the distribution of the graces which flow from Christ's Passion, as Dionysius observes (Eccl. Hier. iii). Hence this breaking does not imply severance in Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 7)
The resurrection on the third day is represented by the three crosses made at the words—"pax Domini sit semper vobiscum." (St. Thomas Aquinas ST III, q. 83, a. 5, ad 3)
The resurrection on the third day is represented by the three crosses made at the words—"pax Domini sit semper vobiscum." (St. Thomas Aquinas ST III, q. 83, a. 5, ad 3)
The people are prepared by the "Pax" which is given with the words, "Agnus Dei" etc., because this is the sacrament of unity and peace, as stated elsewhere (Cf. ST III, q. 73, a. 4; q. 79, a. 1). But in masses for the dead, in which the sacrifice is offered not for present peace, but for the repose of the dead, the "Pax" is omitted. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The people are prepared by the "Pax" which is given with the words, "Agnus Dei" etc., because this is the sacrament of unity and peace, as stated elsewhere (Cf. ST III, q. 73, a. 4; q. 79, a. 1). But in masses for the dead, in which the sacrifice is offered not for present peace, but for the repose of the dead, the "Pax" is omitted. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Holding both hands over the chalice, in such a way that the parts of the Host appear joined, he says in the clear voice:
As he begins these words, he reverently lowers into the chalice the part of the Host he has in his right hand.
He then strikes his fingers on the rim of the chalice and takes hold of the node by his right hand.
After saying: Amen, he kisses the rim of the chalice.
As Pope Sergius says, and it is to be found in the Decretals (De Consecr., dist. ii), "the Lord's body is threefold; the part offered and put into the chalice signifies Christ's risen body," namely, Christ Himself, and the Blessed Virgin, and the other saints, if there be any, who are already in glory with their bodies. "The part consumed denotes those still walking upon earth," because while living upon earth they are united together by this sacrament; and are bruised by the passions, just as the bread eaten is bruised by the teeth. "The part reserved on the altar till the close of the mass, is His body hidden in the sepulchre, because the bodies of the saints will be in their graves until the end of the world": though their souls are either in purgatory, or in heaven. However, this rite of reserving one part on the altar till the close of the mass is no longer observed, on account of the danger; nevertheless, the same meaning of the parts continues, which some persons have expressed in verse, thus:
"The host being rent--
What is dipped, means the blest;
What is dry, means the living;
What is kept, those at rest."
Others, however, say that the part put into the chalice denotes those still living in this world; while the part kept outside the chalice denotes those fully blessed both in soul and body; while the part consumed means the others. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 8)
Two things can be signified by the chalice: first, the Passion itself, which is represented in this sacrament, and according to this, by the part put into the chalice are denoted those who are still sharers of Christ's sufferings; secondly, the enjoyment of the Blessed can be signified, which is likewise foreshadowed in this sacrament; and therefore those whose bodies are already in full beatitude, are denoted by the part put into the chalice. And it is to be observed that the part put into the chalice ought not to be given to the people to supplement the communion, because Christ gave dipped bread only to Judas the betrayer. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 9)
As Pope Sergius says, and it is to be found in the Decretals (De Consecr., dist. ii), "the Lord's body is threefold; the part offered and put into the chalice signifies Christ's risen body," namely, Christ Himself, and the Blessed Virgin, and the other saints, if there be any, who are already in glory with their bodies. "The part consumed denotes those still walking upon earth," because while living upon earth they are united together by this sacrament; and are bruised by the passions, just as the bread eaten is bruised by the teeth. "The part reserved on the altar till the close of the mass, is His body hidden in the sepulchre, because the bodies of the saints will be in their graves until the end of the world": though their souls are either in purgatory, or in heaven. However, this rite of reserving one part on the altar till the close of the mass is no longer observed, on account of the danger; nevertheless, the same meaning of the parts continues, which some persons have expressed in verse, thus:
"The host being rent--
What is dipped, means the blest;
What is dry, means the living;
What is kept, those at rest."
Others, however, say that the part put into the chalice denotes those still living in this world; while the part kept outside the chalice denotes those fully blessed both in soul and body; while the part consumed means the others. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 8)
Two things can be signified by the chalice: first, the Passion itself, which is represented in this sacrament, and according to this, by the part put into the chalice are denoted those who are still sharers of Christ's sufferings; secondly, the enjoyment of the Blessed can be signified, which is likewise foreshadowed in this sacrament; and therefore those whose bodies are already in full beatitude, are denoted by the part put into the chalice. And it is to be observed that the part put into the chalice ought not to be given to the people to supplement the communion, because Christ gave dipped bread only to Judas the betrayer. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 9)
The priest says this prayer with all possible devotion
He then prepares himself with a brief mental prayer. (Canon law forbids us to add ceremonies or prayers of our own choice. This prohibition does not exclude a brief mental prayer.) He does not bow over the altar, laying his forearms on it, after the manner of secular priests. On the contrary, he makes only a moderate bow or inclination while he holds the chalice as before in his right hand, and saying: Corpus et Sanguis, etc., he receives the Host in his mouth from his left hand.
Then he holds thumb and forefinger of his left hand over the cup of the chalice and lightly strikes them against the rim. After which, he cover the chalice with the pall, joins his hands, and quietly remains a little while in meditating on the Blessed Sacrament. (Rubricists suggest the length of a Pater noster.)
The priest next genuflects; then he uncovers the chalice. Taking the node in his right hand and by the base in his left, without reciting any prayer, either in the low voice or aloud, he consumes the Precious Blood together with the part of the Host already in the chalice.
As he lowers the chalice, he places his left hand on the corporal; he does the same after the second draught of the chalice. If Holy Communion is to be given to the server, it is done now.
After the priest has gathered up with the paten any particles on the corporal, (if he has consecrated a few hosts, not in a pyx or a ciborium, but lying loose on the corporal, he defers cleaning the corporal with the paten until after the distribution of Holy Communion.), has put them in the chalice and drained the chalice, he covers it with the pall
Opening the tabernacle, he genuflects (hands on the altar). Then taking the ciborium from the tabernacle, he places the ciborium in the middle of the corporal. If the tabernacle is now completely empty, he leavea the door open; otherwise he closes it.
Rubricists recommend that he first remove from the ciborium its veil, (which is laid on the altar outside the corporal) and then the cover which is placed on the corporal. He genuflects and, stepping toward the Gospel side, faces only half-way toward the people.
Opening the tabernacle, he genuflects (hands on the altar). Then taking the ciborium from the tabernacle, he places the ciborium in the middle of the corporal. If the tabernacle is now completely empty, he leaves the door open; otherwise he closes it.
Rubricists recommend that he first remove from the ciborium its veil, (which is laid on the altar outside the corporal) and then the cover which is placed on the corporal. He genuflects and, stepping toward the Gospel side, faces only half-way toward the people.
He says: Misereatur vestri, etc. He uses the plural form even if there is only one communicant.
While saying Absolutionem, etc., he makes a large sign of the cross over the communicants.
Turning back by his left to the altar, he genuflects. He takes in his left hand the ciborium, holding it by the node; and, taking one of the Hosts between the thumb and forefinger, holds it a little above the ciborium.
Retaining that attitude, he turns to the people, this time standing directly in front of the tabernacle and fully facing the people. With his eyes fixed on the Blessed Sacrament, he says in the clear voice:
and then three times:
In distributing communion, the priest is required to go always from the Epistle to the Gospel side of the railing and he is not allowed, even if the number of communicants is very great, to return to the Epistle side distributing Communion from the Gospel side. As he passes the middle of the sanctuary, he makes no genuflection.
In giving Communion, the priest first makes the sign of the cross with the Host over the ciborium, saying in the moderate voice the complete formula for every person:
The head is bowed every time the words Jesu Christi are pronounced; and at the words custodiat te, the Host is placed on the tongue of the communicant; furthermore the Host must be placed with great reverence on the tongue of every person.
When Communions are finished, the priest takes the plate from the acolyte and returns to the altar. Having placed both ciborium and plate on the corporal, he genuflects. He purifies the plate into the chalice (not into the ciborium), if this is necessary. He then replaces the lid on the ciborium and on the lid places the veil; then he puts the ciborium back in the tabernacle. He genuflects, closes the door and locks it. Replacing the altar card, he continues the Mass.
When a priest other than the celebrant distributes Communion during a Low Mass, he wears a surplice and stole but no amice. The stole may be white or the color of the feast, but never black. The assistant priest waits until the celebrant has left the altar to give Holy Communion; then he ascends to the predella, genuflects, opens the second ciborium and genuflects again. Without reciting any prayers, he immediately begins the distribution of Holy Communion. When he returns to the altar, he allows the celebrant to replace the ciboria in the tabernacle. The assistant priest does not recite any prayers after the Communion nor does he give a blessing. As soon as the tabernacle door is closed, he dips his fingers in the ablution-cup, dries them and at once leaves the altar.
Then follows the reception of the sacrament, the priest receiving first, and afterwards giving it to others, because, as Dionysius says (Eccl. Hier. iii), he who gives Divine things to others, ought first to partake thereof himself. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Then follows the reception of the sacrament, the priest receiving first, and afterwards giving it to others, because, as Dionysius says (Eccl. Hier. iii), he who gives Divine things to others, ought first to partake thereof himself. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
He takes in his right hand the paten, with which he carefully collects any particles of the Host that may be on the corporal, meanwhile slightly raising the corporal with the left hand so that he may more easily gather the particles. Then, holding the paten in his left hand over the chalice, he passes the forefinger of his right hand over the paten in order to cause any particles on the paten to fall into the chalice. Replacing the paten on the altar, he strikes the thumb and forefinger of his right hand on the rim of the chalice and then drains the chalice.
(To drain the chalice thoroughly, it is not necessary to tilt it much higher than horizontal. Turning the chalice almost upside down is hardly dignified.)
Using both hands to hold the chalice, he goes––without reciting any vocal prayers––to the Epistle side to receive the wine for the first ablution. He returns to the middle and drinks the wine. There is no rubric prescribing the tiling and revolving of the chalice, either at this or at the next ablution; however, it is quite universally done.
Having drunk the wine, the priest goes back to the Epistle corner where he receives the second ablution of water and wine.
Holding his thumbs and forefingers over the cup of the chalice,
the wine and water are poured over his fingers into the chalice, while he says:
He returns to the middle and places the chalice on the corporal. Taking the purificator, he dries his fingers. He retains the purificator in his left hand, but off the corporal,again drains the chalice, replaces it on the corporal and wipes his mouth with the purificator. Then he dries the chalice and covers it with the purificator, paten, pall and veil.
Wine, by reason of its wetness, is capable of washing, consequently it is received in order to rinse the mouth after receiving this sacrament, lest any particles remain: and this belongs to reverence for the sacrament. Hence it is said: "The priest should always cleanse his mouth with wine after receiving the entire sacrament of Eucharist: except when he has to celebrate another mass on the same day, lest from taking the ablution-wine he be prevented from celebrating again." It is for the same reason that wine is poured over the fingers with which he had touched the body of Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 10)
Wine, by reason of its wetness, is capable of washing, consequently it is received in order to rinse the mouth after receiving this sacrament, lest any particles remain: and this belongs to reverence for the sacrament. Hence it is said: "The priest should always cleanse his mouth with wine after receiving the entire sacrament of Eucharist: except when he has to celebrate another mass on the same day, lest from taking the ablution-wine he be prevented from celebrating again." It is for the same reason that wine is poured over the fingers with which he had touched the body of Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 10)
The people are prepared for Communion; first, by the common prayer of the congregation, which is the Lord's Prayer, in which we ask for our daily bread to be given us; and also by private prayer, which the priest puts up specially for the people, when he says: "Libera nos, quaesumus, domine." etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)