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I SEGNI ESTERNI DI DEVOZIONE DEL CELEBRANTE

book of liturgical theology by Rev. Mauro Gagliardi

Don Nicola Bux *

ROME, Wednesday, December 15, 2010 (ZENIT.org) .- Faith in the Lord's presence in the Church, especially the Eucharist, the expresses an exemplary priest with the worship that is documented in the deep reverence of genuflections during Mass and outside of it. In the post-conciliar liturgy are minimized: the reason given is the simplicity and the result is that I have become rare, or have just sketched. We've become stingy with gestures towards the Lord: but commend Muslims and Jews for their fervor in the way of praying.

The genuflection than words reveals the humility of the priest, who knows he is only a minister, and his dignity for the power to make present the Lord in the sacrament. But there are other signs of devotion. Their hands raised above dal sacerdote stanno ad indicare la supplica del povero e dell’umile: «Ti preghiamo umilmente», si sottolinea nelle preghiere eucaristiche II e III del messale di Paolo VI. L’Ordinamento Generale del Messale Romano (OGMR) stabilisce che il sacerdote, «quando celebra l’Eucaristia, deve servire Dio e il popolo con dignità e umiltà, e, nel modo di comportarsi e di pronunziare le parole divine, deve far percepire ai fedeli la presenza viva di Cristo» (n. 93). L’umiltà dell’atteggiamento e della parola è consona a Cristo stesso, mite e umile di cuore. Egli deve crescere e io diminuire.

Nell'incedere altar, the priest must be humble, not ostentatious, without indulging in the look left and right, as if to seek applause. Instead, you should look to Jesus Christ crucified and present in the tabernacle: He gets to the bow and kneel, and then exposed to religious images or in the apse behind the altar, the Virgin, the patron saint, the other saints . They are there to be covered or just to decorate? It provides the divine presence. Following is reverently kiss the altar and possibly incensed, the second act is the sign of the cross and the sober greeting to the faithful and the third is the act of repentance, to make deep and with downcast eyes, while the faithful might kneel - why not? - As in the extraordinary form, in imitation of the publican pleases the Lord.

The celebrant lifts his voice and maintain a light tone for the sermon but soft and pleading for the prayers, whether in solemn singing. It will prepare bowed "in a spirit of humility and a contrite spirit" anaphora or Eucharistic prayer: the prayer is recited by definition, it must ensure that the voice matches the genre of the text (cf. OGMR 38), the celebrant could utter tone higher the initial words of each paragraph, and recite the rest in a subdued tone to allow the faithful to follow and gather in the depths of the heart. Will touch the holy gifts with wonder, and purify the sacred vessels with care and attention, according to the recall of so many fathers and saints. Will bow over the bread and cup in pronouncing the consecrating words of Christ and the invocation to the Holy Spirit ( epiclesis ). Setting will raise them separately in their eyes in worship and then lowering it in meditation. Kneel twice in solemn adoration. Continue with meditation and prayer, the anaphora tone until the doxology, raising the holy gifts on offer to the Father. The Our Father recite it with your hands up and not holding the hand of others, because it is proper to the rite of peace, the priest will not leave the altar to give Sacramento peace out of the sanctuary, instead frazionerà the Host so solemn and visible, then genufletterà before the Eucharist and pray in silence again asking to be freed from every unworthy for not eating and drinking his own condemnation and be kept up to eternal life by the holy Body and precious Blood of Christ, then present to the faithful the Host to the communion, pleading Domine non sum dignus , and bowed to notify you first. So it will be an example to the faithful.

After communion, silence for Thanksgiving can be done standing, better than sitting in a sign of respect, or knees, if possible, as it did until the last John Paul II when he celebrated in his private chapel, his head bowed and hands clasped, in order to request that the gift received there is a remedy for eternal life, as in the formula that accompanies the purification of sacred vessels, many believers do and there are di esempio. La patena o coppa e il calice (vasi che sono sacri per ciò che contengono) per quale ragione non dovrebbero essere «lodevolmente» ricoperti da un velo (OGMR 118; cf. 183) in segno di rispetto – e anche per ragioni d’igiene – come fanno gli orientali? Il sacerdote, dopo il saluto e la benedizione finale, salendo all’altare per baciarlo, ancora alzerà gli occhi al crocifisso e si inchinerà, e genufletterà al tabernacolo. Quindi tornerà in sacristia, raccolto, senza dissipare con sguardi e parole la grazia del mistero celebrato.

Così i fedeli saranno aiutati a comprendere i santi segni della liturgia, che è una serious thing, where everything has a meaning for this encounter with the mystery of God (in detail: cf. my recent How to go to Mass and do not lose faith , Piemme 2010).

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* Don Nicola Bux is Professor of Oriental Liturgy at Bari and consultor of the Congregation for the Doctrine of the Faith for the Causes of Saints, Congregation for Divine Worship and the Discipline of the Sacraments, and the Office of Liturgical Celebrations of the Supreme Pontiff.