Documents on the Liturgy

Section 4. CONCELEBRATION

SUMMARY (DOL 222-226). Concelebration is unquestionably one of the most highly valued usages restored by Vatican Council II. This form of eucharistic celebration “effectively brings out the unity of the priesthood, of the sacrifice, and of the whole people of God” (General Instruction of the Roman Missal no. 153). There are 5 documents on this topic.

—The fundamental text is the 1965 Rite of Concelebration itself with its decree of promulgation (DOL 222, 223).

—The Congregation for Divine Worship in 1972 issued a declaration (DOL 226) intended as a clarifying interpretation of the section of the General Instruction of the Roman Missal on concelebration (which largely incorporated the 1965 directives).

—Two subsidiary texts are on concelebration at the Mass of the ordination of priests (DOL 224) and on the stipend in the case of concelebration (DOL 225).

➤ 1. VATICAN COUNCIL II, Constitution on the Liturgy Sacrosanctum Concilium, 4 December 1963: art. 57-58: Use and rite of concelebration [no. 57-58].

➤ 23. SC RITES (Concilium), Instruction (first) Inter Oecumenici, 26 September 1964: no. 15: Concelebration in major seminaries [no. 307].

➤ 531. SC RITES (Concilium), Decree , promulgating the chants for the Roman Missal, 14 December 1964.

222. SC RITES (Consilium), Decree Ecclesiæ semper: promulgating the editio typica of the rites of concelebrationand of communion under both kinds, 7 March 1965: AAS 57 (1965) 410-412

1788. The Church has always taken pains in guiding and reforming the celebrations of the sacred mysteries to ensure that the rites themselves express as effectively as possible the inexhaustible riches of Christ that the rites contain and impart to those rightly disposed. The Church’s concern is that the rites will more deeply influence the attitudes and lives of the faithful taking part in them.

This is the Church’s intention in a special way in the case of the celebration of the eucharist. The Church coordinates and arranges the different forms of celebration so that they will express the diverse aspects of the eucharistic sacrifice and convey them to the faithful.

In every form of its celebration, no matter how simple, all those marks and properties are present that belong to the Mass intrinsically and necessarily. But there is good reason for singling out the following elements.

1789. The first is the unity of the sacrifice of the cross. Many Masses are celebrated but they represent the one, single sacrifice of Christ (1) and they are sacrificial in nature by being the memorial of the bloody immolation on the Cross, the fruits of which are received through the unbloody offering of the Mass.

1790. The second is the unity of the priesthood. Many priests celebrate Mass but they are all individually simply the ministers of Christ; he exercises his priesthood through them and for this purpose makes them, through the sacrament of orders, sharers in his own priesthood in a distinctive way. Even when they offer the sacrifice individually, then, they all do so in virtue of the same priesthood and all act in the person of the one High Priest. He has the power to consecrate the sacrament of his body and blood through one priest or through many at one time. (2)

1791. The third is the more striking expression of an activity that belongs to the entire people of God. The Mass is the celebration of the sacrament of the Church’s continued life and growth (3) and of the preeminent manifestation of the Church’s true nature. (4) Every Mass, then, more than any other liturgical rite, (5) is the activity of the entire people of God, ordered and acting hierarchically.

1792. Intrinsic to every Mass, these three characteristics are particularly conspicuous in the rite in which several priests concelebrate the same Mass.

In this way of celebrating many priests act together with one will and one voice in virtue of the same priesthood and in the person of the one High Priest. Together they bring about and offer the single sacrifice by their single sacramental act and together they share in the sacrifice.

Especially when the bishop presides, such a celebration, with the conscious, active participation of the faithful as a community, is the preeminent manifestation of the Church (6) in the unity of sacrifice and priesthood and the single offering of thanks around the one altar with the ministers and holy people.

The rite of concelebration thus strikingly presents and deeply inculcates truths of utmost importance regarding the spiritual life and the pastoral formation of priests and faithful.

These are the reasons, much more than any at a purely practical level, that concelebration of the eucharistic mystery has been accepted in the Church, in different styles and forms, from the earliest days and, while developing in different ways, has remained in use in both East and West up to the present time.

These reasons also explain why those expert in liturgy did research on concelebration and advocated extension of the permission to concelebrate and appropriate reform of the rite.

1793. After thorough deliberation Vatican Council II did extend the permission for concelebration to a number of occasions and decreed the preparation of a new rite that was to be incorporated into the Roman Missal.(7) Once the conciliar Constitution on the Liturgy had been solemnly approved and promulgated, therefore, Pope Paul VI commissioned the Consilium to prepare as quickly as possible a rite for concelebration. After this rite had been submitted to the repeated review of consultants and members and then put into final form, the Consilium on 19 June 1964 unanimously approved it and decided that, if agreeable to Pope Paul, the rite should be put to trial use in different parts of the world and in different settings before being approved definitively.

Also in obedience to the will of the Council, the Consilium drew up a rite for communion under both kinds, which sets out the occasions and the forms of celebration in which clergy, religious, and laity may receive the eucharist under both kinds.

Over a period of several months experiments in the use of both rites have therefore been conducted throughout the world with the most welcome results. The Secretariat of the Consilium has received reports on these experiments, together with pertinent observations and opinions. With all of these taken into consideration, both rites received a final revision and were then submitted to Pope Paul VI by Cardinal Giacomo Lercaro, President of the Consilium.

With the assistance of the Consilium and the Congregation of Rites, the Pope gave due consideration to both these rites. At an audience granted on 4 March 1965 to Cardinal Arcadio M. Larraona, Prefect of the Congregation of Rites, the Pope gave specific approval and by his authority confirmed the two rites in all and each of their parts and ordered their publication for universal observance beginning on 15 April 1965, Holy Thursday, for their inclusion in the Roman Pontifical and Missal.

223. SC RITES (Consilium), Rite of Concelebration, Introduction, 7 March 1965: Vatican Polyglot Press, 1965, 13-18.

FACULTY TO CONCELEBRATE

1794. 1. Concelebration effectively expresses the unity of the priesthood and it has continued to this day as a practice in the Church of both East and West. For this reason Vatican Council II chose to extend permission for concelebration to the following instances:

1.

a. both the chrism Mass and the evening Mass on Holy Thursday, (R1)

b. the Masses during councils, bishops' meetings, and synods;

c. the Mass at the blessing of an abbot.

2. Also, with permission of the Ordinary competent to decide whether concelebration is opportune, to:

a. the conventual Mass and the principal Mass in churches when the needs of the faithful do not require that all priests available celebrate individually:

b. Masses celebrated at any kind of meeting of priests, whether secular or religious, (R2)

The concession of concelebration does not, however, prejudice the option of every priest to celebrate Mass individually, not however at the same time and in the same church as a concelebrated Mass or on Holy Thursday (SC art. 57). (7a)

1795. 2. In order to give proper expression to the unity of the priesthood, concelebra- tion is allowed only once a day in any church or oratory. Where there is a large number of priests, however, the Ordinary or major superior referred to in no. 3 may give permission for several concelebrations on the same day, but not at the same time.

REGULATION OF THE PRACTICE OF CONCELEBRATION

1796. 3. The right to regulate, in accord with the law, the discipline for concelebration in his diocese, even in churches and semipublic oratories of exempt religious, belongs to the bishop.

The right to decide on the advisability of concelebration and to permit it in his churches and oratories belongs to every Ordinary and even to every major superior of nonexempt, clerical religious institutes and of societies of clerics living in community without vows. He also may limit the number of concelebrants, on the basis of the norms in no. 4, if, all circumstances being considered, he decides that the dignity of the rite requires this. (R3)

1797. 4. In each case the number of concelebrants is to be settled by considering how many the church and the altar of concelebration can accommodate, even if all the concelebrants are not right next to the table of the altar.

The faithful's clear view of the rite must be ensured; it is therefore better for the concelebrants not to be stationed between the altar and the people.

CONCELEBRATION AT THE CONSECRATION OF A BISHOP, THE BLESSING OF AN ABBOT, AND THE ORDINATION OF PRIESTS

1798. 5. It is highly appropriate that at an episcopal consecration the coconsecrators concelebrate with the consecrating bishop and the newly consecrated bishop.

Similarly, at the blessing of an abbot it is desirable that all abbots present concelebrate with the bishop and newly blessed abbot.

At the ordination of priests all the newly ordained are obliged to concelebrate with the bishop.

On all these occasions the bishop who is the principal celebrant may welcome others to concelebrate.

RITE TO BE FOLLOWED IN CONCELEBRATION

1799. The ritual norms that follow must be observed whenever a Mass according to the Roman Rite is concelebrated; they must also be applied, all de iure matters being respected, to all other Latin rites.

1800. 7. Any Latin-rite priest may concelebrate with other Latin-rite priests, even if the Mass is celebrated according to a liturgical rite other than his own.

EXCLUSION AFTER MASS HAS BEGUN

1801. 8. Under absolutely no consideration may anyone be admitted into a concelebration once Mass has begun.

MASS CELEBRATED OR CONCELEBRATED MORE THAN ONCE

ON THE SAME DAY

1802. 9.

a. On Holy Thursday anyone who has celebrated or concelebrated the chrism Mass may also celebrate or concelebrate the evening Mass.

b. Anyone who has celebrated or concelebrated the first Mass of Easter at the Vigil may celebrate or concelebrate the second Mass of Easter.

c. On Christmas all priests may concelebrate the three Masses, provided each is at its proper time.

d. At a synod, a pastoral visitation, or priests' meeting anyone who has conce- lebrated with the bishop or his delegate may, at the discretion of the same bishop, celebrate a second Mass for the benefit of the faithful.

In other cases anyone who concelebrates may not celebrate a second Mass on the same day.

STIPEND

1803. 10. Individual concelebrants may rightfully accept a stipend for Mass, in keeping with the norms of the law. (R4)

PRIOR CATECHESIS

1804. 11. Pastors should make sure that through proper catechesis the faithful who are present at a concelebration are instructed beforehand about the rite and its significance.

GENERAL NORMS

1805. 12. All the concelebrants must wear those vestments that they are obliged to wear when they celebrate Mass individually. Bishops concelebrating, however, wear only the amice, alb, cincture, pectoral cross, stole, chasuble, maniple, and miter.

Vestments should be of the color proper for the Mass. When necessary, however, it is permissible for only the principal celebrant to wear the color proper to the Mass and for the other concelebrants to wear white, except at Masses for the dead.

In any exceptional cases, the issue is to be referred to the Apostolic See.

1806. 13. Except where the rubrics of the rite itself indicate otherwise, the principal celebrant carries out all the rites and says all the prayers that he usually does when celebrating alone, according to the different forms of Mass. Thus he bows, genuflects, kisses the altar, makes the sign of the cross over the offerings and other gestures, as the rubrics indicate. He is to take care to utter clearly and more audibly than the others the prayers that he is to sing or recite with the other concelebrants. This is to ensure that the others say the words at the same time as he does, especially the words of consecration; these must be pronounced by all and at the same time, but it suffices if the words are virtually simultaneous.

1807. 14. The other concelebrants perform only those gestures and rites that are expressly assigned to them. They extend their hands only when saying the prayers that are to be said with hands outstretched or to be said aloud with the celebrant or alone; otherwise they keep their hands joined. Similarly, they say aloud only those prayers that they speak alone or along with the principal celebrant. They should, as far as possible, recite such parts from memory and not be so loud that their voices are heard above that of the principal celebrant. They should simply listen to the prayers not explicitly assigned to them or say them mentally. (R5)

1808. 15. When a priest serves as deacon, assistant deacon, or subdeacon at a conceleb- rated Mass he is to refrain from concelebrating at that Mass.

The deacon, subdeacon, and assistant deacons may receive communion under both kinds. If they are priests, they may receive under both kinds even if they have already celebrated Mass or will do so later. (R6)

1809. 16. The deacon, subdeacon, other ministers, and servers are to take care not to stand with the concelebrants, except when the rubrics call for their service; once this is performed, they are to withdraw immediately.

PREPARATION

1810. 17. In addition to what is required for any form of Mass, the following are to be prepared:

a. all the vestments that the principal celebrant must wear, in keeping with the various forms of Mass;

b. amice, alb, cincture, maniple, stole, and chasuble for each of the concelebrants;

c. depending on the number of concelebrants, one or more sufficiently large hosts, which will later be broken into parts; hosts for the communion of the people. When communion of the concelebrants is to be by intinction, the hosts provided are not to be too small or too thin, but a little thicker than usual, so that once partially dipped in the blood, they can be distributed without difficulty;

d. a chalice of sufficient size or, if one is not available, two chalices, so that there is adequate provision for the communion of all the concelebrants;[8]

e. a burse with corporal, or several if necessary, a pall and purificator for the chalice, and other purificators for the concelebrants;

f. patens for the communion of the concelebrants;

g. for each of the concelebrants a silver tube or silver spoon and a vessel with water to purify them, if communion from the chalice is to be by tube or spoon;

h. if needed, books for the concelebrants containing the Order of Mass;

i. one or more vessels for washing the fingers;

j. chairs or a bench for the concelebrants, placed next to the principal cele- brant's chair or at a more convenient place in the sanctuary. (R8)

➤ 31. CONSILIUM, Letter Le renouveau liturgique, on furthering liturgical reform, 30 June 1965: no. 5: Concelebration.

224. SC RITES, Reply (Zamora, Mexico), on concelebration at the ordina- tion of priests, 26 November 1965: Not 2 (1966) 184.

1811. His Excellency José Gabriel Anaya Diez de Bonilla, Bishop of Zamora, Mexico, submitted the following queries to the Congregation of Rites for appropriate solution:

1. During the concelebration of the Mass in which they are ordained to priesthood, should the newly ordained say only those things that all the concelebrants say?

2. Besides the concelebrating priests, may there also be a deacon at such a concelebration? If so, what are his functions?

3. When there are other priests concelebrating such a Mass, must the newly ordained take the first places, by the side of the bishop?

After hearing the opinion of the liturgical committee and deliberating on the matter, the Congregation of Rites has decided on the following replies:

To 1: Yes. See Rite of Concelebration nos. 109 and 115.

To 2: Yes to the first part; to the second: he is to fulfill the deacon's functions; see Rite of Concelebration no. 109.

To 3: That is appropriate.

➤ 199. SC RITES, Decree (Rome), on the functions of the deacon at Masses with a congregation and on concelebration, 12 January 1966.

225. SC COUNCIL, Reply to the SC Rites, on a query regarding the stipend for a concelebrated Mass, 18 April 1966: Not 2 (1966) 330.

1812. We have received along with the esteemed letter of Your Excellency a copy of the opinions of three consultors concerning the stipend for a sung Mass in the case of a concelebration, considered in the Rite of Concelebration, 7 March 1965. (8)

In reply this Congregation holds that the stipend in question should belong only to the principal celebrant and not to the other concelebrants. Unless the contrary is explicitly stated, the donor who offers the stipend for the celebration of the sung Mass intends its celebration by an individual. (R9)

➤ 39. SC RITES (Consilium), Instruction (second) Tres abhinc annos, 4 May 1967: no. 27: Vestments of concelebrants [no. 473].

➤ 179. SC RITES (Consilium), Instruction Eucharisticum Mysterium, on worship of the eucharist, 25 May 1967: nos. 47-48: Concelebration [nos. 1276-77].

➤ 242. SC RITES (Consilium), Norms, on use of Eucharistic Prayers 1-IV, 25 May 1968: In concelebration [nos. 1932, 1934, 1937, 1940].

➤ 208. SC RITES (Consilium); SC DIVINE WORSHIP, General Instruction of the Ro- man Missal, 1st ed. 6 April 1969, 4th ed. 27 March 1975: nos. 59: Concelebration with the bishop [no. 1449]. 76: Concelebration at conventual and “community” Masses [no. 1466]. 153-208: Rites at concelebrated Masses [nos. 1543-98]. 242, § 8: Communion under both kinds at concelebrated Masses [no. 1632].

➤ 399. SC DIVINE WORSHIP, Rite of Blessing of an Abbot, Introduction, 9 November 1970: nos. 4-5: Concelebrated Mass [nos. 3280-81].

➤ 305. SC DIVINE WORSHIP, Rite of Confirmation, Introduction, 22 August 1971: no. 13: Concelebrated Mass [no. 2522].

226. SC DIVINE WORSHIP, Declaration In celebratione Missae, on concelebration, 7 August 1972: AAS 64 (1972) 561-563; Not 8 (1972) 327-329.

1813. In the celebration of Mass “all in the assembly gathered for Mass have an individual right and duty to contribute their participation in ways differing according to the diversity of their orders and functions... so that the very arrangement of the celebration makes the Church stand out as being formed in a structure of different orders and ministries.” (9) Because of the distinct sacrament of orders, priests exercise a function peculiar to them in the celebration of Mass when, either individually or together with other priests, by a sacramental rite they bring about the presence of Christ's sacrifice, offer it, and through communion share in it. (10)

Consistent with this, priests should celebrate or concelebrate in order to take part in the Mass more fully and in their own distinctive way; nor should they simply receive communion in the manner proper to the laity. (11)

Yet many petitions have been submitted on the correct interpretation of the General Instruction of the Roman Missal (nos. 76, 158). This Congregation for Divine Worship therefore declares the points that follow.

1814. 1. Members of chapters and of any kind of community dedicated to perfection who are bound by their office to celebrate for the pastoral benefit of the faithful may on the same day also concelebrate the conventual or “community” Mass. (12) The reason is that in communities great weight is to be given to concelebration of the eucharist. Concelebration is a sign and a strengthening of the fraternal bond of priests and of the whole community, (13) because this manner of celebrating the sacrifice in which all share consciously, actively, and in the way proper to each is a clearer portrayal of the whole community acting together and is the preeminent manifestation of the Church in the unity of sacrifice and priesthood and in the single giving of thanks around the one altar. (14)

1815. 2. Anyone who, in keeping with the intent of the General Instruction of the Roman Missal no. 158, (15) concelebrates at the principal Mass on the occasion of a pastoral visitation or other special meeting of priests, for example, at a pastoral meeting, a congress, or a pilgrimage, has the right to celebrate Mass again for the benefit of the faithful.

1816. 3. The following, however, are to be observed.

a. Bishops and the authorized religious superiors (16) are carefully to ensure that concelebration in communities of priests and at priests' meetings is carried out with propriety and genuine reverence. To this end and to increase the spiritual benefits for those who take part, the freedom of the concelebrants must always be respected. Further, their inward and outward participation must be fostered by means of a celebration that is completely faithful to the General Instruction of the Roman Missal, that carries out all the parts of the Mass in accord with their individual meaning (17) that respects the distinction of ministries and offices, and that has due regard for the importance of singing and silence.

b. Those priests who celebrate one Mass for the pastoral benefit of the faithful and concelebrate a second Mass may not lawfully accept a stipend on any grounds for the concelebrated Mass.

c. Although concelebration is to be regarded as the most excellent form of eucharistic celebration in communities, private celebration without a congregation also “remains as the center of the entire life of the Church and at the heart of the priest's existence.” (18)

Therefore the option of every priest to celebrate Mass individually must be respected. (19) To preserve this freedom everything must be arranged regarding time, place, assistance of a server, and other requisites for celebration that will facilitate such celebration.

This Declaration was prepared in consultation with the Congregations concerned. Pope Paul VI on 7 August 1972 approved and confirmed it and ordered its publication.

Notes:

(1) See Council of Trent, sess. 22, cap. 1 [Denz-Schön 1739-40].

(2)  See ST 3a, 82.3 ad 2 and ad 3.

(3)  See LG no. 26 [DOL (Documents on the Liturgy) 4 no. 146].

(4)  See SC art. 2 and 41 [DOL 1 nos. 2 and 41].

(5)  See SC art. 57 and 58 [DOL 1 no. 26].

(6)  See SC art. 41 [DOL 1 no. 41].

(7) See SC art. 57 and 58 [DOL 1 nos. 57 and 58].

(R1) Query: Is the Ordinary's permission needed for concelebration on Holy Thursday? Reply: No, unless there is a contrary indication based on special considerations (eg. Mass being available for the people). The Constitution on the Liturgy art. 57, § 1, 1 a [DOL 1 no. 59] and the Rite of Concelebration no. 1. la grant ipso iure to all priests the permission to concelebrate at the evening Mass on Holy Thursday: Not 1 (1965) 307, no. 84.

(R2) Query: Is concelebration on the occasion of a funeral preferable to having the several individual Masses during the funeral Mass, customary in some places? Reply: Yes: Not 1 (1965) 142, no. 31.

(7a) See DOL 1 no. 57.

(R3) 1. Query: In monastic communities may a priest-organist desiring to concelebrate stay at the organ during the liturgy of the word? Reply: Yes. It is very advantageous for the conventual Mass, so important in a community's spiritual life, to be celebrated with proportionate solemnity, all the members taking full part and each according to the order he has received (see GIRM no. 76 [DOL 208 no. 1466]). The organist carries out a genuine liturgical ministry (see GIRM no. 63 [DOL 208 no. 1453]) and in the case of the monk who is a priest this reaches its high point in concelebration. On these grounds, when the console of the organ is near the choir stalls, the organist concelebrating may stay at the organ until the prayer over the gifts or until the Sanctus, when he takes a place around the altar until the communion: Not 5 (1969) 405, no. 22.

2. Query: May those who have already celebrated Mass receive communion at the conventual or community Mass? Reply: Yes. The conventual or community Mass is treated explicitly in the GIRM no. 76 [DOL 208 no. 1466] and in the SCDW's later Declaration on Concelebration, 7 Aug. 1972 [DOL 226 no. 1814]. Because of the special importance of this Mass in the community's life, permission has been given to all the members who are obliged to celebrate Mass individually for the pastoral benefit of the faithful to receive communion under both kinds and to concelebrate.

Also to be taken into account, however, is the Instruction Immensae caritatis, 29 Jan. 1973, which also deals with the broadened permission to receive communion twice on the same day. Chapter 2, no. 6 of this document says that priests who have already celebrated Mass have permission to receive communion a second time on the same day at the principal Mass of any kind of meeting (DOL 264 no. 2084]. The conventual or community Mass must in fact be regarded as a special and indeed the principal meeting of a community.

These consequences of the law of the Church being stated, it will be of considerable advantage to propose several reasons that confirm the value and the intent of the concession given.

1. The Declaration on Concelebration emphasizes the great weight to be given to concelebration as “a sign and strengthening of the fraternal bond of priests and of the whole community, because this manner of celebrating the sacrifice in which all share consciously, actively, and in the way proper to each is a clearer portrayal of the whole community acting together and the preeminent manifestation of the Church in the unity of sacrifice and priesthood and in the single giving of thanks around the one altar” (SCDW, Declaration on Concelebration no. 1 [DOL 226 no. 1814]). The same document, however, also states: “Even though concelebration is to be regarded as the most excellent form of eucharistic celebration in communities,... the option of every priest to celebrate Mass alone must be respected” (ibid. no. 3 c [DOL 226 no. 1816]). Every priest must be accorded the freedom to choose the manner of celebrating he prefers; even one who as a rule concelebrates “may on some occasions wish to celebrate alone in the interest of his own spiritual progress or for some other reason” (Commentary on the Declaration: Not 8 [1972] 332). There can be many, legitimate considerations of personal devotion without taking away anything from the importance of concelebration: thus, for example, a special feast, an anniversary of the priest or his family, the death of relatives or friends. The conventual or community Mass does not afford the possibility of satisfying the individual priest's wish in certain circumstances to choose texts more in accord with his own requirements of the moment.

2. There would seem to be some infringement of freedom if a priest were forced either to concelebrate or, having celebrated alone, forced to take part in the conventual or community Mass without the opportunity for the full degree of participation that consists in sacramental communion. The following remarks of P. Gelineau are worth recalling: “Along with the restoration of frequent communion at the time of St. Pius X and of the meal as sign of the eucharist since Vatican II, the presence of noncommunicants at the second part of the Mass has introduced into the assembly an embarrassing separation of persons, especially in the case of a Mass with a group. There is a feeling that a shadow is cast on the sign of unity expressed in sharing the same bread and the same cup (as was formerly the case in so- called private Masses in which priests celebrated the same sacrament of unity side by side, but separately). This is sure proof that the eucharistic assembly involves more than hearing the word together and praying together. In a certain way it is a new assembly” (Eglise qui chante, nos. 135-136, July-August 1974, 15). These points have their primary application to religious communities, where often there are no pastoral reasons for most of the priest-members to celebrate Mass with a congregation. These priests, therefore, either would be unable ever to celebrate Mass without a congregation-which is contrary to the liberty granted by the texts already cited or would have to take part in the community Mass without being able to receive communion-in which case the full participation through which Mass is an action of the entire community would be lacking.

3. In order then that the conventual or community Mass truly possess its full meaning, sacramental communion must always be possible by means either of concelebration or of reception. Otherwise this Mass would lack an element of great importance for many priests taking part and the result might be that for them this Mass would lose something of its value. This same reason explains why of late in the Sistine Chapel communion has been distributed to cardinals, bishops, and priests even if they had already celebrated Mass individually. The practice has contributed a great deal toward increasing the meaning of the papal Mass and participation in it: Not 11 (1975) 123-125.

(R4) Query: May a priest with an indult for bination or trination on Sundays and holydays concelebrate the second or third Mass? What of the stipend in this case? Reply: To the first part: Permission to concelebrate granted to priests who have already celebrated Mass individually (whether once or twice) is not given to satisfy personal devotion but has in view determined circumstances serving the benefit of the concelebrants (see Rite of Concelebration no. 9). It is left to the discretion of the bishop to decide whether it is appropriate that a priest who concelebrates in such circumstances also be permitted to celebrate individually for the benefit of the faithful. The bishop must take the particular situation into account just as he does in allowing bination or trination.

To the second part: Taking a stipend for a concelebrated Mass follows the rule of the law. Thus if the concelebrated Mass is a second Mass for the priest, he is to follow the general rule of the Code of Canon Law or particular indult, if he has received one: Not 1 (1965) 253-254, no. 75; see also DOL 225, note R9.

(R5) See DOL 208 no. 1558, note R.36.

(R6) Query: May the sacred ministers who perform their office twice in one day at a concelebrated Mass also receive communion under both kinds twice? Reply: Yes: Not 1 (1965) 142, no. 32.

(R7) Query: May the concelebrants of a Mass continue to use small chalices? Reply: According to the Rite of Concelebration no. 17 d, for concelebration there is to be prepared “[Text quoted].” Were each concelebrant to have his own chalice, the Mass would be a synchronization of many individual Masses rather than a concelebration. For communion from the chalice one of the methods given in the Rite of Concelebration is to be chosen. Even were the use of small chalices only a means for communion, the pouring of the precious blood from the large to the small chalices and the very design of these chalices seem less consistent with concelebration. Therefore, it is better to maintain the rite of communion from the chalice in which the concelebrants receive communion from one and the same chalice, even with a tube or spoon: Not 1 (1965) 188-189, no. 53.

(R8)The following queries were raised concerning the ritual of concelebration itself:

No. 31. Query: Are even bishop concelebrants to be incensed as a group? Reply: Yes: Not 1 (1965) 142, no. 33.

No. 39 c. Query: In regard to the Rite of Concelebration no. 39 c: “The words of consecration,... with the right hand extended toward the bread and the chalice,” is the right interpretation that the palm of the hand is sideward, not downward, so that the hand extended is seen as a pointing, in keeping with the demonstrative pronoun “This” in the consecration? Reply: Yes: Not 1 (1965) 143, no. 34.

No. 39 Query: Do the concelebrants who are standing at the altar table kiss the altar at the words “as we receive from this altar”? Reply: Yes, following the Rite of Concelebration p. 68: “. . . the principal celebrant and the concelebrants who are standing at the altar table kiss the altar, then all stand erect . . .”: Not 1 (1965) 143, no. 35.

No. 46. Query: Does the bishop also, after the assisting deacons, give the kiss of peace to the deacon and subdeacon? Reply: Yes, if they do not receive communion, since the bishop gives the kiss of peace to deacon and subdeacon at communion (see also no. 50): Not 1 (1965) 307, no. 85.

Nos. 76, 93, 108. Query: Must the principal celebrant say the Quod ore sumpsimus and wash his fingers, saying the Corpus tuum, Domine? Reply: Standing at the middle of the altar he says the Quod ore sumpsimus, then washes his fingers in the vessel prepared with water, saying the Corpus tuum, Domine, and dries them: Not 1 (1965) 189, no. 54.

Nos. 77, 78. Query: May a deacon assist at a concelebrated Mass as at a “Mass with deacon” (Ritus servandus nos. 95-98), in order to exercise his proper diaconal functions? Reply: Yes, in keeping with the Rite of Concelebration nos. 77 and 78: ibid., no. 55.

(8) See DOL 223 no. 1803.

(R9) Query: May a stipend be accepted in the concelebration of binated Mass? Reply: It was the custom in some places to have several Masses simultaneously, especially on the occasion of a funeral. This multiple celebration has decreased to some extent through the practice of concelebration. Accordingly, on the occasion of a funeral the priests in the area are invited to concelebrate; sometimes this involves bination, since some of them are obliged to celebrate Mass for the benefit of the faithful. Since the presence of a great number of people creates a pastoral reason, bishops themselves sometimes grant the faculty for bination in this case of concelebration. Thus a question arises on whether a stipend may be accepted as a contribution for some charitable work, the seminary, or the needs of the diocese. The following remarks seem to be in order:

1. Before all else the dignity and intrinsic meaning of concelebration must be safeguarded. Concelebration is not to be used merely for practical reasons or to add solemnity Concelebration is a form of Mass in which there is present a fuller manifestation of the Church and a clearer expression of the unity of priesthood and sacrifice at the one altar and in a single giving of thanks. It therefore is a form of Mass proper to communities of priests and must not be introduced artificially. The liturgical formation of the faithful needs still to be completed on this point.

2. In every liturgical rite, but above all in the celebration of the Mass, the sacraments, and the sacramentals, preferential treatment of persons must be avoided “either in the ceremonies or in outward display” (InterOec no. 34 [DOL 23 no. 326]) in order that “the equality of the faithful is clearly apparent and that any suggestion of moneymaking is avoided” (InterOec no. 35 [DOL 23 no. 327]).

3. There must be complete adherence to the precept in the Declaration on Concelebration of 7 Aug 1973. “[Text no. 3 c quoted; DOL 226 no. 1816].” Permission for concelebration even for priests who must celebrate individually for the benefit of the people in the case envisioned in this Declaration is granted exclusively on spiritual grounds. It is to enable priests to take part in the Mass “more fully and in their own distinctive way” [DOL 226 no. 1813]. to this may be added the consideration of fraternal cooperation of the priests, who thus assist each other in the pastoral ministry. The whole emphasis must be on these spiritual considerations so that they alone are the motives for concelebrating under no consideration may a priest accept a stipend for a concelebration that is his second Mass: Not 11 (1975) 287-288.

(9) GIRM no. 58; see also SC art. 28 [DOL 208 no. 1448; also DOL 1 no. 28).

(10) See SCR, General Decree Ecclesiae semper, 7 March 1965 [DOL 222 no. 1792].

(11) See SCR, Instr. EuchMyst, 25 May 1967, no. 43 [DOL 179 no. 1272].

(12) See GIRM no. 76 [DOL 208 no. 1466].

(13) See LG no. 28 [DOL 4 no. 148]; PO no. 8 [DOL 18 no. 263]

(14) See SCR, General Decree Ecclesiae semper [DOL 222 no. 1792]; Instr. EuchMyst no. 44 [DOL 179 no. 1273).

(15) See DOL 208 no. 1548.

(16) See GIRM no. 155 [DOL 208 no. 1545].

(17) See SCR, Instr. MusSacr, 5 March 1967, no. 6 [DOL 505 no. 4127].

(18) See Synod of Bishops, The Ministerial Priesthood, part 2, no. 3 [DOL 318 no. 2572].

(19) SCR, Instr. EuchMyst no. 47 [DOL 179 no. 1276].