Revised GIRM (2002) – 3rd typical edition

1. What is the GIRM?

1.1 GIRM 21: Aim of Instruction: to guide for properly arranging the celebration, and provide rules to celebrate the various forms of the Eucharistic Celebration i.e. Mass without Congregation, Mass with Congregation (without deacon, with deacon), etc.

1.2 It is a set of norms we must follow so that the Eucharistic Celebration will be a valid and licit Catholic celebration (Constitution on Sacred Liturgy, no.11). These norms (399 articles) are to ensure that the faithful take part in the celebration fully aware of what they are doing, actively engaged in the rite, and enriched by its effects, i.e. full, conscious and active participation. (Constitution on Sacred Liturgy, no. 11).

2. Reasons for a 3rd typical edition (2002):

It is an on-going reform, a witness to unbroken Tradition (GIRM 7-9), and accepting adaptations local to the people in the region of Malaysia, Singapore and Brunei (GIRM 10-11)

2.1 This revised GIRM is an on-going liturgical reform started by the Second Ecumenical Council (1962-65).

First GIRM 1969/70, second 1976; third edition GIRM 2002. It is not right to compare this third edition with the previous editions, rather we take the present state of the celebration and look at the desire and decision of Vatican Council II. And Vatican Council II goes back to the Council of Trent and the Missal of Pius V. Vatican Council II, fulfilment of Council of Trent, wishes that some rites be restored “to the original norms of the holy Fathers” but managed to change only a little in the Missal of 1570 of Pius V because of contemporary problems assailing sacrificial nature of Mass, ministerial priesthood, real and permanent presence. Lex orandi, lex credendi - the law of prayer is the law of belief, the Roman Rule of Prayer. First 300 years of our faith is clearly contained and expressed in the liturgical prayers, even before the formation of the Creed (Nicene 325) or any other dogmatic declaration.

2.2 Thus, the revised GIRM is an on-going return to the original norms, to be true to the deposit of faith of the mystery of the Eucharist while adapting to times and circumstances, THE tradition and traditions/expressions.

2.3 Examples of adaptations because of pastoral concerns: catechetical (vernacular), homily on Sundays and feast days, participation and sacramental communion, then Vatican Council II communion under both kinds, mass for various occasions and needs, all in all 400 years of reform.

2. The Nature of the Sacred Liturgy and Its Importance in the Church’s Life: (summary of the Constitution on Sacred Liturgy (SC), 4th December 1963)

2.1 God wishes all men “to be saved and to come to knowledge of the truth” (1 Timothy 2:4).

In times past, God spoke to the Fathers through the prophets (Hebrew 1 :1), when the fullness of time had come sent His Son, the Word made flesh, anointed by the Holy Spirit, to preach the Gospel to the poor, to heal the contrite of heart, (Isaiah 61:1 ; Luke 4:18), to be a “bodily and spiritual medicine,” (Ephesians 7:2) the Mediator between God and man (1 Timothy 2:5). Therefore, Jesus Christ became the instrument of our salvation (SC, 5).

2.2 The work of Jesus Christ are:

(a) redeeming mankind (b) giving perfect glory to God

How does Jesus achieve these tasks? Paschal Mystery: His blessed Passion, Resurrection from the dead, and glorious Ascension, whereby “dying he destroyed our death and rising, he restored our life” (Easter Preface of the Roman Missal) [obedience to the Father’’s will – sacrifice – die – offering = perfect worship]

2.3 Just as Christ was sent by the Father to do the wonderful works of God, we, too, are sent by Jesus, filled with the Holy Spirit. What do we do?

(a) Preach the Gospel to every creature (Mark 16:15), proclaim that the Son of God, by His death and resurrection, had freed us from the power of Satan (Acts 26:18) and from death, and brought us into the kingdom of His Father.

(b) Accomplish the work of salvation that we proclaim by means of sacrifice and sacraments, around which the entire liturgical life revolves.

Thus by baptism, we are plunged into the paschal mystery of Christ: we die with Him, are buried with Him, are raised up with Him (Romans 6:4; Ephesians 2:6; Colossians 3:1; 2 Timothy 2:11).

2.4 Eucharistic Celebration:

(a) make present “the victory and triumph of Jesus Christ’s death” (Council of Trent, Session XIII, October 11, 1551 decree On the Holy Eucharist chap.5)

(b) giving thanks “to God for his unspeakable gift” in Christ Jesus, “to the praise of his glory” (Ephesians 1:12) through the power of the Holy Spirit.

2.5 Jesus Christ is present in the Sacrifice of the Mass. How?

(a) through the ministry of priests

(b) especially under the Eucharistic species of bread and wine

(c) in the sacraments, so that when a man baptizes, it is really Christ Himself who baptizes (SC, 7).

(d) in His word – since it is He Himself who speaks when the holy Scriptures are read in the Church.

(e) He is present when the Church prays and sings, for He promised: “For where two or three are gathered together for my sake, there I am in the midst of them.” (Matthew 18:20).

2.6. In the liturgy, we are sanctified signified by signs perceptible to the senses. Every liturgical celebration is a sacred action surpassing all others; no other action of the Church is equal to it in effectiveness. (SC, 7)

2.7 Liturgy is the centre and summit of Christian life: Liturgy is the high point toward which the activity of the Church is directed. For the aim and object of apostolic works are: all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the Sacrifice, and to eat the Lord’s Supper. (SC, 10)

2.8 Liturgy moves the faithful, filled with “the paschal sacraments,” to be “one in holiness” (Post-communion for Paschal Vigil and Easter Sunday Masses). Liturgy prays, “they may hold fast in their lives to what they have grasped by their faith” (Collect of the Mass for Tuesday of Easter Week).

2.9 In the Eucharist, we renew our covenant with the Lord, we are drawn into the compelling love of Christ and set us on fire. From the liturgy, especially the Eucharist, grace is poured forth upon us; and our sanctification in Christ and the glorification of God, to which all other activities of the Church are directed toward their end. (SC, 10)

2.10 In order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should co-operate with divine grace lest they receive it in vain. (2 Corinthians 6:1).

What does this mean and imply?

(a) Pastors (priest) must therefore see to it that, when the liturgy is celebrated, the laws governing valid and licit celebration are observed.

(b) All liturgical ministries must carefully and properly prepare themselves well, so that together with the pastor, they are to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects, i.e. full, conscious and active participation. (SC 11).

3. Summary:

3.1 GIRM is an on-going process to recapture the true significance of the Mass received and expressed through the ages, that we may participate more meaningfully and fruitfully.

3.2 What is that great heritage/deposit of faith? What is the centre of all Christian life? The Eucharist. What is the Eucharist? The high point of God sanctifying and saving us through the death and resurrection of Christ; our high point of worshiping the Father, adoring Him in his beloved son, and in the Holy Spirit. It is the place where the mysteries of salvation are made present and encountered in our life and grow in holiness and grace. What the mystery of the Mass is and how it is celebrated is important so that we can gain access to the source of life and holiness.

Some notable Changes to current practices

1. General Arrangement, Environment, Norms:

Floral decoration: never too much, around rather than on altar

Candles: There shall be at least 2, 4 or even 6 on Sundays and Feast Days, 7 when the Bishop of the Diocese is presiding; nothing is mentioned about oil lamps as substitutes for candles.

Incensation: used for Entrance Procession, mostly 3 swings of the thurible for bishop, priest, or people, crucifix, Book of Gospels, gifts of bread and wine, consecrated bread and wine, single swings for altar).

Money and other gifts brought up at the Presentation are to be placed away from the altar in another suitable place.

Ambo: Not only for scriptural readings, but also Responsorial Psalm, intercessions of the Prayer of the Faithful.

Concelebration: Priests are not allowed to join in a concelebration if late and must not leave before the conclusion.

2. Mass Texts, Hymns, Silences & Pauses:

Mass texts: The exact Mass text of the following must be used whether sung or recited: Responsorial psalms, Gospel Acclamation Verse, Gloria, Sanctus, Agnus Dei; the entrance/offertory/communion chants texts and only Conference-approved-substitute hymns may be used; Communion Chant begins at the priest’s communion.

Pauses and Silences are now imposed: In and around the church before celebration; before the Penitential Rite, after Opening Prayer “Let us pray”; before Liturgy of the Word; before and after scriptural readings; after the homily; after communion; after Post Communion “Let us pray” when not preceded by silence after Communion.

3. Common Postures, Gestures, Movements:

Dancing is not provided for anywhere during Mass;

Bowing: Priest and people make a profound bow at “by the power of the Holy Spirit … and became man” in the Creed; Simple / bow of the head to be made when the three Divine Persons are named together and at the names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor Mass is being celebrated; at Communion each communicant is to make a profound bow as he/she approaches to receive the Body of Christ.

Priest/deacon no longer raises and shows Book of Gospels after the reading.

The people sit at Presentation of the Gifts (this is not new – to stand was introduced by some dioceses in the Region).

Genuflection: Priest must genuflect after raising the Body and Blood of Christ at the Consecration (not just bow), and also before the “Behold the Lamb of God; People must bow profoundly when the priest genuflects at Consecration if for physical reason they cannot kneel.

Lord’s Prayer: nothing is said about the gesture of the people (raising or extending of hands or holding of hands are certainly not obligatory);

Sign of Peace given only to those nearest (not to move around to avoid distraction) in a sober manner (no provision for song during sign of peace), the priest not to leave sanctuary to offer the sign of peace unless for a serious reason;

Extraordinary Ministers of Communion to approach altar only after the priest’s communion, they are to receive communion and the ciborium from the hands of the priest; priest himself is expected to take and return the blessed sacrament to the tabernacle should there be real need for extra consecrated hosts;

Communion from the same Eucharist: People are to receive communion consecrated at the same Eucharist, and not from the tabernacle reserve.

Announcements: When these are truly necessary, the priest is to make them.

4. Blessing of non-Communicants:

Until further notice, after some consultation on the thorny issue, Archbishop Lee has decided that blessing of non communicants at communion is to be given only to children who come together with their parents/guardians. Adults for whatever reason who may not receive communion, are not to be blessed.


PEDOMAN UMUM MISALE ROMAWI (2002)

1. Mengapakah perlu adanya Pedoman baru?

Pembentukan Berterusan, Kelangusngan Tradisi yang Tak Terputus (PUMR 7-9), dan menerima penyesuaian serta penyerasian (PUMR 10-11)

1.1 PUMR baru ialah pembaharuan liturgi yang berterusan dimulakan oleh Konsili Ekumenikal Kedua (1962-65).

Edisi pertama 1969/70, kedua 1976, ketiga 2002. Tidak tepat membandingkan satu edisi dengan yang lain, lebih betul jika keadaan perlaksanaan liturgi dinilai menurut prinsip-prinsip yang telah ditentukan oleh Konsili Vatikan II. Pembaharuan yang dikehendaki Konsili Vatikan II sama dengan Konsili Trente (“kembali kepada bentuk peraturan asli para Bapa Gereja”) meskipun Misale Trente atau Misale Pius V, tidak dapat mengubah banyak disebabkan ditimpa masalah-masalah dogma mengenai hakikat Misa, imamat, hadiran sungguh-sungguh dan tetap Yesus di dalam Roti dan Anggur. 300 tahun pertama iman kita diungkapkan hanya di dalam doa-doa liturgi, juga wujud sebelum syahadat Nicea (325) atau mana-mana deklarasi dogma dikarang.

1.2 Gereja mahu kembali ke warisan Ekaristi yang asli dan sebenarnya, tetapi pada masa yang sama menerima juga perubahan masa dan budaya.

1.3 Contoh-contoh penyesuaian/penyerasian atas sebab-sebab pastoral: kateketikal (tempatan), homili pada Hari Minggu dan hari raya, penglibatan dan komuni sacramental, kemudian Konsili Vatikan II membenarkan penerimaan komuni di bawah dua-rupa (roti dan anggur), misa untuk pelbagai keadaan dan keperluan. 400 tahun pembaharuan.

2. Kepentingan dan Martabat Perayaan Ekaristi (PUMR Bab I):

2.1 PUMR 16: Pusat keseluruhan kehidupan kristian, menurut hierarki. Puncak karya pengudusan Tuhan dalam Kristus, dan peyembahan kita kepada Bapa melalui Kristus dalam Roh Kudus.

2.2 PUMR 17: Sangat penting untuk berpartisipasi untuk memperoleh hasil, kerana justeru untuk ini sakramen Tubuh dan Darah ditubuhkan Yesus buat mempelaiNya.

2.3 PUMR 18: Perlunya peryertaan (partisipasi) yang penuh, aktif, dan sedar, suatu partisipasi yang berkobar dengan Iman, Harapan, dan Kasih, dihendaki Gereja dan dituntut oleh pembaptisan.

2.4 PUMR 20: Ekaristi dilaksanakan melalui tanda-tanda lahir untuk memperkuat dan mengungkap iman. Pentingnya memilih dan mengatur bentuk-bentuk dan unsur-unsur yang diberi Gereja agar memenuhi keperluan-keperluan umat.

2.5 PUMR 21: Tujuan Pedoman: membimbing umat agar mengurus dengan baik perayaan, dengan memberi peraturan-peraturan untuk merayakan Misa Kudus dalam pelbagai bentuk.

2.6 PUMR 22: Ekaristi keuskupan/Gereja Tempatan penting, khususnya yang dipimpin uskup, para paderi dan umat. Tanggungjawab menjaga misteri-misteri Tuhan dipercayakan kepada uskup. Dia pengalak, pengendali, dan penjaga keseluruhan kehidupan liturgi diosis.

2.7 PUMR 24: Penyesuaian/penyerasian: Kebanyakannya mengenai pilihan upacara-upacara atau teks-teks doa yang sudah disediakan misale, bukan yang diciptakan oleh paderi pemimpin. “Namun paderi harus ingat bahawa dia adalah pelayan liturgi kudus, dan bahawa ia sendiri tidak diizinkan menambah, mengurangi, atau mengubah sesuatu dalam perayaan Misa atas kemahuannya sendiri”.

3. Kesimpulan:

3.1 PUMR ialah suatu proses pembaharuan yang dimulakan oleh Konsili Trente, diteruskan oleh Konsili Vatikan II, untuk mengambil kembali makna sebenar Ekaristi yang diterima dan diungkapkan dari abad ke abad, agar kita dapat melibatkan diri dengan lebih bermakna dan berbuah hasil.

3.2 Apakah warisan iman yang paling penting? Apakah pusat seluruh hidup Kristiani? Ekarisiti kerana ialah adalah kemuncak Allah mengudus dan menyelamatkan kita melalui wafat dan kebnagkitan Kristus; ia adalah kemuncak penyembahan kita kepada Bapa melalui Kristus dalam kuasa Roh Kudus. Di sinilah misteri-misteri penyelamatan dihadirkan dan dialami oleh kita dan kita bertumbuh dalam kekudusan dan rahmat. Apakah misyeri Misa dan bagaimana ia dirayakan sangat penting agar kita dapat menerima sumber kehidupan dan kekudusan.