Why receiving the Eucharist kneeling is always permissible

In the 2003 edition of the General Instruction of the Roman Missal (the governing document for how to celebrate the so-called “Ordinary Form” of the Roman Rite), there was a grudging admission that the faithful could receive kneeling:

The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm.  (GIRM [2003], n. 160)

Due to a deluge of complaints that had reached the Congregation for Divine Worship and the Discipline of the Sacraments from U.S. Catholics, the USCCB was required to change this paragraph in the 2011 edition, where it now reads:

The norm established for the Dioceses of the United States of America is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling. (GIRM [2011], n. 160)

That’s it – nothing else! So the idea that Catholics should be “catechized” about the norm of standing in order to make them conform to it has been dropped altogether. It is now simply left up to the individual Catholic whether he wishes to stand or kneel. (The same is true of whether to receive in the hand or on the tongue, about which there has never been the same level of controversy.)

Read the complete article by Peter Kwasniewski here.

From the desk of Fr. Edwin C. Dwyer

From a parish bulletin:

Dear Faithful, I am writing this to address some concerns I have heard as of late about the liturgies at our parish.
Firstly, I want to stress again that the move to more use of traditional chant, and Latin is going to happen at the late Sunday morning Mass. The 4pm on Saturdays, and the 8:30am on Sundays will largely remain with the structure of hymns we currently employ. The aim is to reach out to younger generations who truly desire a greater use of traditional worship, and to Catholics in the area who miss those traditions, and have been on the margins of parish life for decades.
I also want to address the use of incense at Mass at our parish. I did use it during the holidays, and at a handful of Advent Masses. The holidays are a time for greater solemnity, so that is why I employed the incense there. In Advent I had visiting seminarians, and a layman who was liturgically trained by Benedictines before discerning the call to marriage. All wanted to help serve, and I wanted to get used to using incense at our liturgies prior to the holy day celebrations.
So, when will I be using incense in the future? Well, like the more traditional music, I hope to use incense quite regularly at the late Mass on Sundays. At the 4pm Saturday, and 8:30am Masses, I will employ incense major feast days, and only if I have properly trained servers. In other words, you can anticipate no incense at 4pm Saturdays, and 8:30am Sundays, unless it is a major feast day. I will try to give notice in the bulletin of those feast days. As always, I will use incense at every funeral.
I realize that incense can cause allergies, or other bad reactions. I simply ask that folks also keep in mind that flowers, pet fur, cologne, and perfume can, and do cause similar reactions. I am also looking into what places in the church are less subject to the smell of incense, and what types of incense and coals cause fewer negative effects. I know change can be difficult, even if it is only at one Mass, but if we do not reach younger generations I do not see how a much bigger change of this parish closing can be prevented within a generation.
I have had many young folks tell me how excited they are for greater use of tradition at the late Sunday Mass. I ask you all keep that in mind, as we continue to labor for the salvation of souls in Bay City. Through the intercession of Our Lady of Peace, may the Good Lord bless and keep you all the days of your life.


Fr. Eddie

Read also Fr. Dwyer’s Homily for the First Sunday of Advent here.


Pastoral Administrator
Our Lady of Peace
607 E. South Union Street
Bay City, Michigan 48706
Parish Office: 989-892-6031
Parish Fax: 989-892-4005
Parish Website: www.baycityourladyofpeace.com
Email: office@baycityourladyofpeace.com

Dominica V “per annum” – 10 Feb 2019

Ant. ad introitum Ps 94, 6-7
Veníte, adorémus Deum,
et procidámus ante Dóminum, qui fecit nos;
quia ipse est Dóminus Deus noster.

Famíliam tuam, quǽsumus, Dómine,
contínua pietáte custódi,
ut, quæ in sola spe grátiæ cæléstis innítitur,
tua semper protectióne muniátur.
Per Dóminum.

Super oblata
Dómine Deus noster, qui has pótius creatúras
ad fragilitátis nostræ subsídium condidísti,
tríbue, quǽsumus,
ut étiam æternitátis nobis fiant sacraméntum.
Per Christum.

Ant. ad communionem Cf. Ps 106, 8-9
Confiteántur Dómino misericórdiæ eius,
et mirabília eius fíliis hóminum,
quia satiávit ánimam inánem,
et ánimam esuriéntem satiávit bonis.
Vel: Mt 5, 5-6
Beáti qui lugent, quóniam ipsi consolabúntur.
Beáti qui esúriunt et sítiunt iustítiam,
quóniam ipsi saturabúntur.

Post communionem
Deus, qui nos de uno pane et de uno cálice
partícipes esse voluísti,
da nobis, quǽsumus, ita vívere, ut, unum in Christo effécti,
fructum afferámus pro mundi salúte gaudéntes.
Per Christum.

© Copyright – Libreria Editrice Vaticana

St. Edward on the Lake

St. Edward on the Lake
6945 Lakeshore Rd., Lakeport, MI 48059
(810) 385-4340

Holy Mass is celebrated ad orientem on Tuesdays and Fridays at 8:00am and the first weekend of every month.

I began the practice of saying the Mass ad orientem Advent 2017. Cardinal Robert Sarah, the prefect of the Congregation for Divine Worship and Discipline of the Sacraments (i.e., the Vatican’s liturgy chief), asked priests to begin celebrating Mass ad orientem saying among other things that “the Sacred Liturgy has become too anthropocentric; man not Almighty God has often become its focus …we must take care to form our people that God, not ourselves, is the focus of our worship”. At a conference on the liturgy a couple of years ago, Cardinal Sarah (who was appointed by Pope Francis in 2014) said, “I ask you to implement this practice [of ad orientem worship] wherever possible,” and told pastors to have “confidence that this is something good for the Church, something good for our people”. He had suggested Advent as a good time to begin because it is the time when we wait eagerly for the Lord who will come without delay. So, it’s been over a year since this has been our practice here at St. Edward. I like to think that it has had a positive impact on us as a parish. I know for myself as a priest offering the Mass, I find it so edifying and prayerful. It’s amazing how different it is when I turn back the other way. Mass ad orientem is like having an intimate conversation with the Lord. Turning to Him and opening myself to Him, I am better able to make an interior effort to unite myself to the sacred action that is taking place on the altar (which is what we should all be striving to do at every Mass). I’ve also heard from so many of you about how it has enriched you. As a pastor, there’s nothing better to hear than that! Especially since it is God Himself who has enriched you. I received a couple dozen copies of letters written by you to the Archbishop stating your appreciation of the ad orientem worship. Thank you for your support.

Read the whole article by Fr. Lee Acervo here.

A Tour of the London Oratory: The High Altar and Sanctuary

The Church of the London Oratory, or what is more properly the Church of the Immaculate Heart of Mary in South Kensington in London, is notable as a gem of sacred architecture, sacred art, sacred music and sacred liturgy.

Read the full report by Shawn Tribeon on the Liturgical Arts Journal website.


Die 2 februarii
De benedictione et processione candelarum
Forma prior: Processio
1. Hora competenti fit collecta in ecclesia minore vel in alio loco
apto extra ecclesiam, ad quam processio tendit. Fideles tenent in
manibus candelas non accensas.
2. Accedit sacerdos cum ministris, indutus paramentis albis sicut
ad Missam; sed pro casula sacerdos sumere potest pluviale, quod
deponit, expleta processione.
3. Dum accenduntur candelæ, cantatur antiphona
vel alius cantus aptus.
4. Sacerdos, cantu absoluto, ad populum conversus dicit: In nómine
Patris, et Fílii, et Spíritus Sancti. Postea populum de more
salutat, ac deinde introductoriam monitionem profert, qua fideles
ad celebrandum ritum huius festi actuose et conscie invitantur, his
vel similibus verbis:
Fratres caríssimi: Ante dies quadragínta celebrávimus
cum gáudio festum Nativitátis Dómini. Hódie vero occúrrit
dies ille beátus, quo Iesus a María et Ioseph præsentátus
est in templo, extérius quidem legem implens, rerum
veritáte autem occúrrens pópulo suo credénti. Spíritu
Sancto impúlsi, in templum venérunt beáti illi senes et
cognovérunt Dóminum eódem Spíritu illumináti, et conféssi
sunt eum in exsultatióne. Ita et nos, congregáti in
unum per Spíritum Sanctum, procedámus ad domum Dei
óbviam Christo. Inveniémus eum et cognoscémus in fractióne
panis, donec véniat maniféstus in glória.
5. Post monitionem sacerdos benedicit candelas, dicens, extensis
Deus, omnis lúminis fons et orígo,
qui iusto Simeóni Lumen ad revelatiónem géntium
hódie demonstrásti,
te súpplices deprecámur,
ut hos céreos sanctificáre tua + benedictióne dignéris,
tuæ plebis vota suscípiens,
quæ ad tui nóminis laudem eos gestatúra concúrrit,
quátenus per virtútum sémitam
ad lucem indeficiéntem perveníre mereátur.
Per Christum Dóminum nostrum.
R. Amen.
Deus, lumen verum, ætérnæ lucis propagátor et auctor,
córdibus infúnde fidélium perpétui lúminis claritátem,
ut, quicúmque in templo sancto tuo
splendóre præséntium lúminum adornántur,
ad lumen glóriæ tuæ felíciter váleant perveníre.
Per Christum Dóminum nostrum.
R. Amen.
Et aspergit candelas aqua benedicta, nihil dicens, incensum imponit
ad processionem.
6. Tunc sacerdos accipit a diacono vel ministro candelam accensam
sibi præparatam et incipit processio, clamante diacono (vel,
eo deficiente, ipso sacerdote):
7. Omnes, candelas accensas gestant. Progrediente processione
cantatur una alterave ex antiphonis quæ sequuntur, scilicet antiphona
Lumen ad revelatiónem cum cantico (Lc 2, 29-32), vel antiphona
Adórna vel alius cantus aptus:
Ant. Lumen ad revelatiónem géntium,
et glóriam plebis tuæ Israel.
Nunc dimíttis servum tuum, Dómine,
secúndum verbum tuum in pace.
Ant. Lumen ad revelatiónem géntium…
Quia vidérunt óculi mei salutáre tuum.
Ant. Lumen ad revelatiónem géntium…
Quod parásti ante fáciem ómnium populórum.
Ant. Lumen ad revelatiónem géntium…
Ant. Adórna thálamum tuum, Sion, et súscipe Regem
Christum: ampléctere Maríam, quæ est cæléstis porta: ipsa
enim portat Regem glóriæ novi lúminis: subsístit Virgo, addúcens
mánibus Fílium ante lucíferum génitum: quem accípiens
Símeon in ulnas suas, prædicávit pópulis, Dóminum
eum esse vitæ et mortis, et Salvatórem mundi.
8. Ingrediente processione in ecclesiam, cantatur introitus Missæ.
Sacerdos, cum ad altare pervenerit, illud veneratur et, pro opportunitate,
incensat. Deinde pergit ad sedem, ubi, deposito pluviali,
si illud adhibuit in processione, et assumpta casula, post cantatum
hymnum Glória in excélsis, dicit de more collectam. Missa prosequitur
modo consueto.

Forma altera: Introitus sollemnis
9. Sicubi processio fieri nequit, fideles congregantur in ecclesia,
candelas in manibus tenentes. Sacerdos, indutus sacris vestibus
pro Missa coloris albi, cum ministris et aliqua deputatione fidelium
accedit ad locum aptum, vel ante portam vel in ipsa ecclesia, ubi
saltem magna pars fidelium ritum commode participare possit.
10. Cum sacerdos ad locum pro benedictione candelarum statutum
pervenerit, accenduntur candelæ, dum canitur antiphona Ecce
Dóminus (n. 3), vel alius cantus aptus.
11. Deinde sacerdos, post salutationem et monitionem, benedicit
candelas, ut supra nn. 4-5; et fit processio ad altare, cum cantu
(nn. 6-7). Ad Missam ea servantur quæ supra n. 8 indicantur.

Ad Missam
Ant. ad introitum Cf. Ps 47, 10-11
Suscépimus, Deus, misericórdiam tuam
in médio templi tui.
Secúndum nomen tuum, Deus,
ita et laus tua in fines terræ;
iustítia plena est déxtera tua.

Dicitur Glória in excélsis.

Omnípotens sempitérne Deus,
maiestátem tuam súpplices exorámus,
ut, sicut Unigénitus Fílius tuus
hodiérna die cum nostræ carnis substántia
in templo est præsentátus,
ita nos fácias purificátis tibi méntibus præsentári.
Per Dóminum.

Quando hoc festum incidit in dominicam, dicitur Credo.

Super oblata
Gratum tibi sit, Dómine, quǽsumus,
exsultántis Ecclésiæ munus oblátum,
qui Unigénitum Fílium tuum voluísti
Agnum immaculátum tibi offérri pro sǽculi vita.
Qui vivit et regnat in sǽcula sæculórum.

Præfatio: De mysterio Præsentationis Domini.
Tonus sollemnis

Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth…
Textus sine cantu:
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
V. Sursum corda.
R. Habémus ad Dóminum.
V. Grátias agámus Dómino Deo nostro.
R. Dignum et iustum est.
Vere dignum et iustum est, æquum et salutáre,
nos tibi semper et ubíque grátias ágere:
Dómine, sancte Pater, omnípotens ætérne Deus:
Quia coætérnus hódie in templo tuus Fílius præsentátus
glória Israel et lumen géntium a Spíritu declarátur.
Unde et nos, Salutári tuo in gáudiis occurréntes,
cum Angelis et Sanctis te laudámus, sine fine dicéntes:
Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth…

Ant. ad communionem Lc 2, 30-31
Vidérunt óculi mei salutáre tuum,
quod parásti ante fáciem ómnium populórum.

Post communionem
Per hæc sancta quæ súmpsimus, Dómine,
pérfice in nobis grátiam tuam,
qui exspectatiónem Simeónis implésti,
ut, sicut ille mortem non vidit
nisi prius Christum suscípere mererétur,
ita et nos, in occúrsum Dómini procedéntes,
vitam obtineámus ætérnam.
Per Christum.

© Copyright – Libreria Editrice Vaticana

Dominica IV “per annum” – 3 Feb 2019

Ant. ad introitum Ps 105, 47
Salvos nos fac, Dómine Deus noster,
et cóngrega nos de natiónibus,
ut confiteámur nómini sancto tuo,
et gloriémur in laude tua.

Concéde nobis, Dómine Deus noster,
ut te tota mente venerémur,
et omnes hómines rationábili diligámus afféctu.
Per Dóminum.

Super oblata
Altáribus tuis, Dómine,
múnera nostræ servitútis inférimus,
quæ, placátus assúmens,
sacraméntum nostræ redemptiónis effícias.
Per Christum.

Ant. ad communionem Cf. Ps 30, 17-18
Illúmina fáciem tuam super servum tuum,
et salvum me fac in tua misericórdia.
Dómine, non confúndar, quóniam invocávi te.
Vel: Mt 5, 3-4
Beáti páuperes spíritu,
quóniam ipsórum est regnum cælórum.
Beáti mites, quóniam ipsi possidébunt terram.

Post communionem
Redemptiónis nostræ múnere vegetáti, quǽsumus, Dómine,
ut hoc perpétuæ salútis auxílio
fides semper vera profíciat.
Per Christum.

© Copyright – Libreria Editrice Vaticana

Pastoral Letter on Sacred Music in Divine Worship

“Sing to the LORD a New Song”
of the Archbishop of Portland in Oregon
the Most Reverend Alexander K. Sample
to the Priests, Deacons, Religious,
Musicians and Faithful of the Archdiocese

25 January 2019

Any discussion of the different forms of sacred music must start with Gregorian chant. The Second Vatican Council, taking a lead from Pope St. Pius X, articulated that Gregorian chant should enjoy a pride of place in the Roman liturgy. Every official liturgical document and every teaching of the popes since then has reiterated this important principle.

Given all of this strong teaching from the Popes, the Second Vatican Council, and the U.S. Bishops, how is it that this ideal concerning Gregorian chant has not been realized in the Church? Far from enjoying a pride of place in the Church’s Sacred Liturgy, one rarely if ever hears Gregorian chant.

This is a situation which must be rectified. It will require great effort and serious catechesis for the clergy and faithful, but Gregorian chant must be introduced more widely as a normal part of the Mass. Some practical steps toward this are outlined in the Guidelines section of this pastoral letter.

Read the full Pastoral Letter here.