| Using Multiple Ciboria and Chalices |
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| ROME, SEPT. 25, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university. Q: Can you advise as to the correct procedure when arranging ciboria and chalices on the altar following the receiving of the gifts? Given that during a large celebration there will be a number of chalices and ciboria, is it appropriate to arrange them symmetrically giving pride of place to the celebrant's chalice and ciborium? There are those self-proclaimed liturgists who would insist that as there "is only ONE bread and ONE body," only the celebrant's chalice and paten/ciborium should be placed centrally on the corporal and the additional vessels should be placed "to one side." This seems to me to fly in the face of consecration of the elements. -- I.M., Island of Jersey, United Kingdom A: Among the most explicit norms touching on this theme are the norms published by the U.S. bishops' conference on Communion under both kinds. Although these norms have no legal force outside of the States, they are indicative and have been approved by the Holy See. Among other practical suggestions they say: "32. Before Mass begins, wine and hosts should be provided in vessels of appropriate size and number. The presence on the altar of a single chalice and one large paten can signify the one bread and one chalice by which we are gathered 'into the one Body of Christ, a living sacrifice of praise.' When this is not possible, care should be taken that the number of vessels should not exceed the need. "At the Preparation of the Gifts "36. The altar is prepared with corporal, purificator, Missal, and chalice (unless the chalice is prepared at a side table) by the deacon and the servers. The gifts of bread and wine are brought forward by the faithful and received by the priest or deacon or at a convenient place. (Cf. GIRM, no. 333). If one chalice is not sufficient for Holy Communion to be distributed under both kinds to the Priest concelebrants or Christ's faithful, several chalices are placed on a corporal on the altar in an appropriate place, filled with wine. It is praiseworthy that the main chalice be larger than the other chalices prepared for distribution." On the one hand, these norms present the preferred situation of a single chalice and one large paten. On the other, they bow to the reality of many different situations and wisely abstain from offering rigid proposals for all circumstances. This same flexibility may be used in responding to the question at hand. While certainly pride of place must always be given to the celebrant's chalice and paten, placing them directly in front of him, other chalices and ciboria may be arranged either beside the principal vessels on a single large corporal or on other corporals placed upon the altar. In some very large concelebrations with many vessels, a special corporal covering almost the entire altar table and placed before Mass is sometimes used, as the vessels take up most of the available space. Among the factors to be taken into account is the number of vessels. If we are speaking of but one or two extra vessels, then having everything on a single corporal is probably preferable. If there are many vessels, then extra corporals would be preferred, located in such a way so as not to block the view of the main vessels and also respecting common-sense symmetry and aesthetics. Other elements to be considered include the size of the altar, the logistics of the various movements, the number of concelebrants and faithful, and the method chosen for distributing holy Communion. Since all of these might vary from one celebration to the next, there is no universal rule that can be applied to all cases. In the wake of our comments on multiple vesselsa reader asked: "When several chalices are prepared for a concelebrated Mass, my understanding is that it is correct to add water to the wine only in the 'main' chalice, and that it is not necessary to add water to the wine in all the chalices. Is there any official document in which this is specified?" This point has been discussed by liturgists, but no consensus has been found. Nor am I aware of any official norms on this particular subject. Some liturgists hold the position that it is sufficient to add water to the chalice of the principal chalice, which thus forms a moral unity with the other chalices for the purpose of consecration. This argument is fairly solid from the theological standpoint, and there would certainly be no doubt that the consecration would be valid and licit. It also solves the problem of the rather ungainly sight of a deacon or priest pouring a drop of water into several chalices already arrayed upon the altar. It is not, however, universal liturgical practice. Many celebrants prefer to place water in all chalices, along with wine, so that all communicants can receive from wine that has been mixed with water according to ancient Church tradition. This may be done in two ways. If there are only a couple of extra chalices, then wine and water, or just water (if the extra chalices are already prepared) may be placed in all of them during the preparation of the gifts. If there are many chalices, then water and wine may be placed in all but the principal chalice when the chalices are prepared before Mass begins. This latter solution is generally practiced by the Vatican sacristans for large concelebrations at St. Peter's. |