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Our Lady of Immaculate Conception Church: Location Manjummel, Country Membership 1095 families History Founder(s) Leonardo Mellano Dedicated 4 December 1892 18 April 1893 Architecture Status Functional status Active Architectural type 29 September 1876 Completed 4 December 1892 Administration Our Lady of Immaculate Conception Church St. Pius X Manjummel Province of Discalced Carmelites Circuit Order of (OCD) District Ernakulam Clergy Our Lady of Immaculate Conception Church, popularly known as Manjummel Palli, is a parish church coming under the. It is situated along the - Muttar Road, about 8 km from at Manjummel, in of the south Indian state of. It was blessed on 4 December 1892 and is one of the century-old churches in Kerala. Church Altar St. Pius X Manjummel Province of, though started in 1857 in the coastal village of, had a short life, after the province became extinct, an offshoot was formed at Manjummel after 17 years in the form of a monastery dedicated to which was inaugurated on 16 April 1874 by Leonardo Mellano, the then. This was the first indigenous religious congregation in the state.

Caeremoniale episcoporum english this first greeting a Caeremoniale episcoporum english, instead of The Caeremoniale episcoporum english be with yousays: The holy oils can be brought to the individual parishes before the celebration of the caerfmoniale Mass of the Lord’s Supper cqeremoniale at some other suitable time.

Two years later, the foundation stone for a new church dedicated to was laid and the construction of the church was completed in over a decade with the blessing ceremony taking place on 4 December 1892. A few months later, the church was consecrated on 18 April 1893 and the church became a parish in 1911, it is the parent parish of three other smaller nearby parishes such as Fathima Matha Church, Muttar, St. Joseph's Church, Eloor and St. Sebastian's Shrine, Eloor, the annual festival of Virgin Mary is celebrated on 8 December. There are daily morning Mass at 6:00 AM and evening mass on Tuesdays and Fridays. The church is associated with a number of Catholic missionaries such as Pedro Landetta Azcueta (Aurelian), Eliswa and Zacharias Salterain Viscarra, whose names are in different stages of by the, the Church has declared Eliswa as a, Aurelian as and Zacharias as.

Though originally buried at St. Joseph Pontifical Seminary, Mangalapuzha, the mortal remains of Aurelian and Zacharias were later transferred to this church and the church hall houses their tombs. The church has an additional chapel, Karunya Koodaram, built in December 2015 which is a modern building of smaller dimensions. Adjoining the chapel is the Grotto of Mother Mary, originally built and blessed on 11 February 1959 by, the first Indian to become a of the Roman Catholic Church.

Caeremoniale Episcoporum, 1948 Edition' (PDF) (in Latin). 2015 Retrieved 2017-03-14. ‹ The template below ( Mass of the Roman Rite of the Catholic Church ) is being considered for merging. In the late 17th century a carillon was made for the cathedral by James Meikle, on the day in 1707 when the Treaty of Union was signed to merge the Parliament of. For the Catholic Church, the rite of dedication is described in the Caeremoniale Episcoporum, chapters IX-X, and in the Roman Missals Ritual Masses for the.

It was subsequently renovated in 2016, the church also operates a printing press, Little Flower Press, established in 1927, which publishes Cherupushpam, a cultural magazine, among other publications. Carmelite Educational Trust Carmelite Educational Trust is the division which manages the educational activities of the church, the trust manages three institutions, Lisieux Elementary School, Guardian Angels Upper Primary School and Guardian Angels Higher Secondary Public School. The educational activities started as a primary school but grew to become a higher secondary school in 2002 and is a CBSE accredited institution since 2012, the elementary school has a theme park named Lisieux Wonderla, attached to it. Monastery of the Immaculate Conception. Carmel Retreat Centre The Carmelite Monastery was founded by the in 1874, aligned to the congregation of, it is situated in the church premises, adjoining the parish house.

The monastery is home to 9 tertiary Carmelite priests, 9 lay brothers and several novices while the province has a strength of 214 priests and 109 Seminarians, it also manages a retreat centre, Carmel Retreat Centre, which is a residential in nature. Joseph's Hospital The hospital was started in 1887 as a small dispensary by Nicholas Verhoven, a brother at the Carmelite Monastery in, the institution, over the years, grew to become the present-day St. Joseph’s Hospital, with inpatient service having 128 beds, critical care units and other modern facilities, including therapies. Location The location of the church is in Manjummel, a satellite town of the industrial area of, the town sits on the banks of, and the distance from the town of is around 8 km. Two pass near the town; through Kalamassery and towards west near Muttar. The church is situated along the Eloor-Muttar Road and is accessible through rail via which is around 2 km away.

The nearest airport is, approximately 22 km from the church. See also. References. Catholic Churches. Retrieved August 10, 2015. Churches in India. Retrieved July 12, 2016.

Indian Catholic Online. Retrieved July 11, 2016.

Manjummel Province. Retrieved July 11, 2016. Retrieved July 12, 2016.

Eloor Municipality. Retrieved July 12, 2016. Manjummel church.

Retrieved August 27, 2016. Mangalapuzha Seminary. Retrieved July 12, 2016. Retrieved July 12, 2016.

Mangalapuzha Seminary. Retrieved July 12, 2016.

Mangalapuzha Seminary. Retrieved July 12, 2016. Time Magazine. 5 January 1953.

Retrieved July 12, 2016. Catholic Directory of India. Retrieved July 12, 2016.

Churches in India. Retrieved July 12, 2016. Guardian Angels Higher Secondary Public School. Retrieved July 12, 2016. Guardian Angels Higher Secondary Public School. Retrieved July 12, 2016. Catholic Online.

Retrieved July 12, 2016. Catholic Encyclopedia.

Retrieved July 12, 2016. Manjummel ProvicnProvince. Retrieved July 12, 2016.

Manjummel Province. Retrieved July 12, 2016. Retrieved July 11, 2016. Retrieved July 11, 2016.

Joseph’s Hospital. Retrieved July 11, 2016.

Indian Express. 28 October 2009.

Retrieved July 11, 2016. Eloor Municipality. Retrieved July 12, 2016. External links.

5 March 2013. Retrieved August 10, 2015. India Video dot org. 6 August 2013. Retrieved July 12, 2016.

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PASCHALIS SOLLEMNITATIS The Preparation And Celebration Of The Easter Feasts Congregation for Divine Worship Index Given on January 16, 1988 by the Offices of the Congregation for Divine Worship. The Easter Solemnity, revised and restored by Pius XII in 1951, and then the Order of Holy Week in 1955, were favorably received by the Church of the Roman Rite.1 The Second Vatican Council, especially in the Constitution on the Sacred Liturgy, repeatedly drawing upon tradition called attention to Christ's Paschal Mystery and pointed out that it is the font from which all sacraments and sacramentals draw their power.2 2. Just as the week has its beginning and climax in the celebration of Sunday, which always has a paschal character, so the summit of the whole liturgical year is in the sacred Easter Triduum of the Passion and Resurrection of the Lord,3 which is prepared for by the period of Lent and prolonged for fifty days. In many parts of the Christian world, the faithful followers of Christ, with their pastors, attach great importance to the celebration of this rite, and participate in it with great spiritual gain. However, in some areas where initially the reform of the Easter Vigil was received enthusiastically, it would appear that with the passage of time this enthusiasm has begun to wane. The very concept of the vigil has almost come to be forgotten in some places with the result that it is celebrated as if it were an evening Mass, in the same way and at the same time as the Mass celebrated on Saturday evening in anticipation of the Sunday. It also happens that the celebrations of the Triduum are not held at the correct times.

This is because certain devotions and pious exercises are held at more convenient times and so the faithful participate in them rather than in the liturgical celebrations. Without any doubt one of the principal reasons for this state of affairs is the inadequate formation given to the clergy and the faithful regarding the Paschal Mystery as the center of the liturgical year and of Christian life.4 4. The holiday period which today in many places coincides with Holy Week, and certain attitudes held by present-day society, concur to present difficulties for the faithful to participate in these celebrations. With these points in mind, the Congregation for Divine Worship, after due consideration, thinks that it is a fitting moment to recall certain elements, doctrinal and pastoral, and various norms which have already been published concerning Holy Week.

All those details which are given in the liturgical books concerning Lent, Holy Week, the Easter Triduum and paschal time retain their full force, unless otherwise stated in this document. It is the aim of this document that the great mystery of our redemption be celebrated in the best possible way so that the faithful may participate in it with ever greater spiritual advantage.5 I. LENTEN SEASON 6. 'The annual Lenten season is the fitting time to climb the holy mountain of Easter. 'The Lenten season has a double character, namely to prepare both catechumens and faithful to celebrate the Paschal Mystery. The catechumens both with the rite of election and scrutinies, and by catechesis, are prepared for the celebration of the sacraments of Christian initiation; the faithful, ever more attentive to the Word of God and prayer, prepare themselves by penance for the renewal of their baptismal promises.'

Concerning The Rite Of Christian Initiation 7. The whole rite of Christian initiation has a markedly paschal character, since it is therein that the sacramental participation in the death and resurrection of Christ takes place for the first time. Therefore Lent should have its full character as a time of purification and enlightenment, especially through the scrutinies and by the presentations; naturally the Paschal Vigil should be regarded as the proper time to celebrate the sacraments of initiation.7 8. Communities that do not have any catechumens should not however fail to pray for those who in the forthcoming Paschal Vigil will receive the sacraments of Christian initiation Pastors should draw the attention of the faithful to those moments of significant importance to their spiritual life nourished by their baptismal profession of faith, and which they will be invited to renewal in the Easter Vigil, 'the fullness of the Lenten observance.' In Lent there should be catechesis for those adults who, although baptized when infants, were not brought up in the faith and consequently have not been confirmed nor have they received the Eucharist.

During this period penitential services should be arranged to help prepare them for the sacrament of Reconciliation.9 10. The Lenten season is also an appropriate time for the celebration of penitential rites on the model of the scrutinies for unbaptized children, who are at an age to be catechized, and also for children already baptized, before being admitted to the sacrament of penance.10 The bishop should have particular care to foster the catechumenate of both adults and children, and according to circumstances, to preside at the prescribed rites, with the devout participation of the local community.11 B.

Celebrations During The Lenten Season 11. The Sundays of Lent take precedence over all feasts and all solemnities. Solemnities occurring on these Sundays are observed on the preceding Saturday.12 The weekdays of Lent have precedence over obligatory memorials.13 12. The catechesis on the Paschal Mystery and the sacraments should be given a special place in the Sunday homilies, the text of the Lectionary should be carefully explained, particularly the passages of the Gospel which illustrate the diverse aspects of Baptism and of the other sacraments, and of the mercy of God.

Pastors should frequently and as fully as possible explain the Word of God, in homilies on weekdays in celebrations of the Word of God, in penitential celebrations,14 in various reunions, in visiting families or on the occasion of blessing families. The faithful should try to attend weekday Mass, and where this is not possible they should at least be encouraged to read the lessons, either with their family or in private. 'The Lenten season should retain something of its penitential character.' 15 'As regards catechesis, it is important to impress on the minds of the faithful not only the social consequences of sin but also that aspect of the virtue of penance, which involves the detestation of sin as an offense against God.' 16 The virtue and practice of penance form a necessary part of the preparation for Easter.

From that inner conversion of heart should spring the practice of penance, both for the individual Christian and of the whole community which, while being adapted to the conditions of the present time, should nevertheless witness to the evangelical spirit of penance and also be to the advantage of others. The role of the Church in penitential practices is not to be neglected, and encouragement is to be given to pray for sinners; this intention should be included in the prayer of the faithful.17 15.

'The faithful are to be encouraged to participate in an ever more intense and fruitful way in the Lenten liturgy and in penitential celebrations. They are to be clearly reminded that both according to the law and tradition, they should approach the sacrament of Penance during this season, so that with purified heart they may participate in the paschal mysteries. It is appropriate that during Lent the sacrament of Penance be celebrated according to the rite for the reconciliation of several penitents with individual confession and absolution, as given in the Roman Ritual.'

18 Pastors should devote themselves to the ministry of reconciliation and provide sufficient time for the faithful to avail themselves of this sacrament. 'All Lenten observances should be of such a nature that they also witness to the life of the local Church and foster it. The Roman tradition of the 'stational' churches can be recommended as a model for gathering the faithful in one place. In this way the faithful can assemble in larger numbers, especially under the leadership of the bishop of the diocese, or at the tombs of the saints, or in the principle churches of the city or sanctuaries, or some place of pilgrimage which has a special significance for the diocese.' 'In Lent the altar should not be decorated with flowers, and musical instruments may be played only to give necessary support to the singing'20; this is in order that the penitential character of the season be preserved. Likewise, from the beginning of Lent until the Paschal Vigil, 'Alleluia' is to be omitted in all celebrations, even on solemnities and feasts.21 19. The chants to be sung in celebrations especially of the Eucharist, and also at devotional exercises should be in harmony with the spirit of the season and the liturgical texts.

Devotional exercises which harmonize with the Lenten season are to be encouraged, for example the 'Stations of the Cross.' These devotional exercises should help foster the liturgical spirit with which the faithful can prepare themselves for the celebration of Christ's Paschal Mystery.

Particular Details Concerning The Days Of Lent 21. 'On the Wednesday before the first Sunday of Lent, the faithful receive the ashes, thus entering into the time established for the purification of their souls. This sign of penance, a traditionally biblical one, has been preserved among the Church's customs until the present day. It signifies the human condition of the sinner, who seeks to express his guilt before the Lord in an exterior manner, and by so doing express his interior conversion, led on by the confident hope that the Lord will be merciful. This same sign marks the beginning of the way of conversion, which is developed through the celebration of the sacrament of Penance during the days before Easter.' 22 The blessing and imposition of ashes should take place either in the Mass or outside of the Mass.

In the latter case it is to be part of a Liturgy of the Word and conclude with the prayer of the faithful.23 22. Ash Wednesday is to be observed as a day of penance in the whole Church, one of both abstinence and fasting.24 23.

The first Sunday of Lent marks the beginning of the annual Lenten observance.25 In the Mass of this Sunday there should be some distinctive elements which underline this important moment, e.g., the entrance procession with litanies of the saints.26 During the Mass of the first Sunday in Lent, the bishop should celebrate the rite of election in the cathedral or in some other church, as seems appropriate.27 24. The Gospel pericopes of the Samaritan woman, of the man blind from birth and the resurrection of Lazarus are assigned to the third, fourth and fifth Sundays of Lent in year A, and of particular significance in relation to Christian initiation; they can also be read in years B and C, especially in places where there are catechumens.28 25.

On the fourth Sunday of Lent, 'Laetare,' and on solemnities and feasts, musical instruments may be played and the altar decorated with flowers. Rose-colored vestments may be worn on this Sunday.29 26. The practice of covering the crosses and images in the church may be observed if the episcopal conference should so decide.

The crosses are to be covered until the end of the celebration of the Lord's passion on Good Friday. Images are to remain covered until the beginning of the Easter Vigil.30 II. HOLY WEEK 27.

During Holy Week the Church celebrates the mysteries of salvation accomplished by Christ in the last days of his life on earth, beginning with his messianic entrance into Jerusalem. The Lenten season lasts until the Thursday of this week. The Easter Triduum begins with the evening Mass of the Lord's Supper, is continued through Good Friday with the celebration of the passion of the Lord and Holy Saturday, reaches its summit in the Easter Vigil, and concludes with Vespers of Easter Sunday. 'The days of Holy Week, from Monday to Thursday inclusive, have precedence over all other celebrations.' 31 It is not fitting that Baptisms and Confirmations be celebrated on these days.

Passion Sunday (Palm Sunday) 28. Holy Week begins on 'Passion (or Palm) Sunday' which joins the foretelling of Christ's regal triumph and the proclamation of the passion. The connection between both aspects of the Paschal Mystery should be shown and explained in the celebration and catechesis of this day.32 29. The commemoration of the entrance of the Lord into Jerusalem has, according to ancient custom, been celebrated with a solemn procession, in which the faithful in song and gesture imitate the Hebrew children who went to meet the Lord singing 'Hosanna.' 33 The procession may take place only once, before the Mass which has the largest attendance, even if this should be in the evening either of Saturday or Sunday. The congregation should assemble in a secondary church or chapel or in some other suitable place distinct from the church to which the procession will move.

In this procession the faithful carry palm or other branches. The priest and the ministers, also carrying branches, precede the people.34 The palms or branches are blessed so that they can be carried in the procession. The palms should be taken home where they will serve as a reminder of the victory of Christ be given which they celebrated in the procession. Pastors should make every effort to ensure that this procession in honor of Christ the King be so prepared and celebrated that it is of great spiritual significance in the life of the faithful. The Missal, in order to commemorate the entrance of the Lord into Jerusalem, in addition to the solemn procession described above, gives two other forms, not simply for convenience, but to provide for those situations when it is not possible to have the procession. The second form is that of a solemn entrance when the procession cannot take place outside of the church. The third form is a simple entrance such as is used at all Masses on this Sunday which do not have the solemn entrance.35 31.

Where the Mass cannot be celebrated there should be a celebration of the Word of God on the theme of the Lord's messianic entrance and passion, either on Saturday evening or on Sunday at a convenient time.36 32. During the procession, the choir and people should sing the chants proposed in the Roman Missal, especially Psalms 23 and 46, as well as other appropriate songs in honor of Christ the King. The passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the parts of Christ, the narrator and the people. The passion is proclaimed by deacons or priests, or by lay readers. In the latter case, the part of Christ should be reserved to the priest.

The proclamation of the passion should be without candles and incense, the greeting and the signs of the cross are omitted; only a deacon asks for the blessing, as he does before the Gospel.37 For the spiritual good of the faithful the passion should be proclaimed in its entirety, and the readings which precede it should not be omitted. After the passion has been proclaimed, a homily is to be given.

The Chrism Mass 35. The Chrism Mass which the bishop concelebrates with his presbyterium and at which the holy chrism is consecrated and the oils blessed, manifests the communion of the priests with their bishop in the same priesthood and ministry of Christ.38 The priests who concelebrate with the bishop should come to this Mass from different parts of the diocese, thus showing in the consecration of the chrism to be his witnesses and cooperators, just as in their daily ministry they are his helpers and counselors. The faithful are also to be encouraged to participate in this Mass, and to receive the sacrament of the Eucharist.

Traditionally the Chrism Mass is celebrated on the Thursday of Holy Week. If, however, it should prove to be difficult for the clergy and people to gather with the bishop, this rite can be transferred to another day, but one always close to Easter.39 The chrism and the oil of catechumens is to be used in the celebration of the sacraments of initiation on Easter night. There should be only one celebration of the Chrism Mass given its significance in the life of the diocese, and it should take place in the cathedral or, for pastoral reasons, in another church40 which has a special significance. The holy oils can be brought to the individual parishes before the celebration of the evening Mass of the Lord's Supper or at some other suitable time. This can be a means of catechizing the faithful about the use and effects of the holy oils and chrism in Christian life.

The Penitential Celebrations In Lent 37. It is fitting that the Lenten season be concluded, both for the individual Christian as well as for the whole Christian community, with a penitential celebration, so that they may be helped to prepare to celebrate more fully the Paschal Mystery.41 These celebrations, however, should take place before the Easter Triduum, and should not immediately precede the evening Mass of the Lord's Supper. THE EASTER TRIDUUM IN GENERAL 38. The greatest mysteries of the redemption are celebrated yearly by the Church beginning with the evening Mass of the Lord's Supper on Holy Thursday until Vespers of Easter Sunday. This time is called 'the triduum of the crucified, buried and risen'42; it is also called the 'Easter Triduum' because during it is celebrated the Paschal Mystery, that is, the passing of the Lord from this world to his Father.

The Church by the celebration of this mystery, through liturgical signs and sacramentals, is united to Christ her Spouse in intimate communion. The Easter fast is sacred on the first two days of the Triduum, during which, according to ancient tradition, the Church fasts 'because the Spouse has been taken away.' 43 Good Friday is a day of fasting and abstinence; it is also recommended that Holy Saturday be so observed, in order that the Church with uplifted and welcoming heart be ready to celebrate the joys of the Sunday of the resurrection.44 40. It is recommended that there be a communal celebration of the Office of Readings and Morning Prayer on Good Friday and Holy Saturday. It is fitting that the bishop should celebrate the Office in the cathedral, with as far as possible the participation of the clergy and people.45 This Office, formerly called 'Tenebrae,' held a special place in the devotion of the faithful as they meditated upon the passion, death and burial of the Lord, while awaiting the announcement of the resurrection. For the celebration of the Easter Triduum it is necessary that there be a sufficient number of ministers and assistant who are prepared so that they know what their role is in the celebration.

Pastors must ensure that the meaning of each part of the celebration be explained to the faithful so that they may participate more fully and fruitfully. The chants of the people and also of the ministers and the celebrating priest are of special importance in the celebration of Holy Week and particularly of the Easter Triduum because they add to the solemnity of these days, and also because the texts are more effective when sung. The Episcopal Conferences are asked, unless provision has already been made, to provide music for those parts which should always be sung, namely: a) The General Intercessions of Good Friday, the deacon invitation and the acclamation of the people; b) chants for the showing and veneration of the cross; c) the acclamations during the procession with the paschal candle and the Easter proclamation, the responsorial 'Alleluia the litany of the saints, and the acclamation after the blessing of water. Since the purpose of sung texts is also to facilitate the participation of the faithful, they should not be lightly omitted; such texts should be set to music. If the text for use in the liturgy has not yet been set to music it is possible as a temporary measure to select other similar texts which are set to music. It is, however, fitting that there should be a collection of texts set to music for these celebrations, paying special attention to: a) chants for the procession and blessing of palms, and for the entrance into church; b) chants to accompany the procession with the Holy Oils; c) chants to accompany the procession with the gifts on Holy Thursday in the evening Mass of the Lord's Supper, and hymns to accompany the procession of the Blessed Sacrament to the place of repose; d) the responsorial psalms at the Easter Vigil, and chants to accompany the sprinkling with blessed water.

Music should be provided for the passion narrative, the Easter proclamation, and the blessing of baptismal water; obviously the melodies should be of a simple nature in order to facilitate their use. In larger churches where the resources permit, a more ample use should be made of the Church's musical heritage both ancient and modern, always ensuring that this does not impede the active participation of the faithful.

It is fitting that small religious communities both clerical and lay, and other lay groups should participate in the celebration of the Easter Triduum in neighboring principal churches.46 Similarly where the number of participants and ministers is so small that the celebrations of the Easter Triduum cannot be carried out with the requisite solemnity, such groups of the faithful should assemble in a larger church. Also where there are small parishes with only one priest, it is recommended that such parishes should assemble, as far as possible, in a principal church and there participate in the celebrations. According to the needs of the faithful, where a pastor has the responsibility for two or more parishes in which the faithful assemble in large numbers, and where the celebrations can be carried out with the requisite care and solemnity, the celebrations of the Easter Triduum may be repeated in accord with the given norms.47 So that seminary students 'might live fully Christ's Paschal Mystery, and thus be able to teach those who will be committed to their care,'48 they should be given a thorough and comprehensive liturgical formation. It is important that during their formative years in the seminary they should experience fruitfully the solemn Easter celebrations, especially those over which the bishop presides.49 IV. HOLY THURSDAY EVENING MASS OF THE LORD'S SUPPER 44. With the celebration of Mass on the evening of Holy Thursday 'the Church begins the Easter Triduum, and recalls the Last Supper, in which the Lord Jesus, on the night he was betrayed, showing his love for those who were his own in the world, he gave his body and blood under the species of bread and wine offering to his Father and giving them to the Apostles so that they might partake of them, and he commanded them and their successors in the priesthood to perpetuate this offering.'

Careful attention should be given to the mysteries which are commemorated in this Mass: the institution of the Eucharist, the institution of the priesthood, and Christ's command of brotherly love; the homily should explain these points. The Mass of the Lord's Supper is celebrated in the evening, at a time that is more convenient for the full participation of the whole local community.

All priests may concelebrate even if on this day they have already concelebrated the Chrism Mass, or if, for the good of the faithful, they must celebrate another Mass.51 47. Where pastoral considerations require it, the local Ordinary may permit another Mass to be celebrated in churches and oratories in the evening, and in the case of true necessity, even in the morning, but only for those faithful who cannot otherwise participate in the evening Mass. Care should nevertheless be taken to ensure that celebrations of this kind do not take place for the benefit of private persons or of small groups, and that they are not to the detriment of the main Mass. According to the ancient tradition of the Church, all Masses without the participation of the people are on this day forbidden.52 48. The Tabernacle should be completely empty before the celebration.53 Hosts for the Communion of the faithful should be consecrated during that celebration.54 A sufficient amount of bread should be consecrated to provide also for Communion on the following day.

For the reservation of the Blessed Sacrament, a place should be prepared and adorned in such a way as to be conducive to prayer and meditation; seriousness appropriate to the liturgy of these days is enjoined so that all abuses are avoided or suppressed.55 When the tabernacle is located in a chapel separated from the central part of the church, it is appropriate to prepare the place of repose and adoration there. During the singing of the hymn 'Gloria in excelsis' in accordance with local custom, the bells may be rung, and should thereafter remain silent until the 'Gloria in excelsis' of the Easter Vigil, unless the Conference of Bishops' or the local Ordinary, for a suitable reason, has decided otherwise.56 During this same period the organ and other musical instruments may be used only for the purpose of supporting the singing.57 51.

The washing of the feet of chosen men which, according to tradition, is performed on this day, represents the service and charity of Christ, who came 'not to be served, but to serve.58 This tradition should be maintained, and its proper significance explained. Gifts for the poor, especially those collected during Lent as the fruit of penance, may be presented in the offertory procession, while the people sing 'Ubi caritas est vera.'

It is more appropriate that the Eucharist be borne directly from the altar by the deacons, or acolytes, or extraordinary ministers at the moment of communion for the sick and infirm who must communicate at home, so that in this way they may be more closely united to the celebrating Church. After the post-Communion prayer, the procession forms, with the crossbar at its head. The Blessed Sacrament, accompanied by lighted candles and incense, is carried through the church to the place of reservation, to the singing of the hymn 'Pange lingua' or some other eucharistic song.60 This rite of transfer of the Blessed Sacrament may not be carried out if the Liturgy of the Lord's Passion will not be celebrated in that same church on the following day.61 55. The Blessed Sacrament should be reserved in a closed tabernacle or pyx. Under no circumstances may it be exposed in a monstrance. The place where the tabernacle or pyx is situated must not be made to resemble a tomb, and the expression 'tomb' is to be avoided. The chapel of repose is not prepared so as to represent the 'Lord's burial' but for the custody of the eucharistic bread that will be distributed in Communion on Good Friday.

After the Mass of the Lord's Supper the faithful should be encouraged to spend a suitable period of time during the night in the church in adoration before the Blessed Sacrament which has been solemnly reserved. Where appropriate, this prolonged eucharistic adoration may be accompanied by the reading of some part of the Gospel of St. From midnight onwards, however, the adoration should be made without external solemnity, because the day of the Lord's passion has begun.62 57. After Mass the altar should be stripped.

It is fitting that any crosses in the church be covered with a red or purple veil, unless they have already been veiled on the Saturday before the Fifth Sunday of Lent. Lamps should not be lit before the images of saints. GOOD FRIDAY 58. On this day, when 'Christ our passover was sacrificed,'63 the Church meditates on the passion of her Lord and Spouse, adores the cross, commemorates her origin from the side of Christ asleep on the cross, and intercedes for the salvation of the whole world.

On this day, in accordance with ancient tradition, the Church does not celebrate the Eucharist: Holy Communion is distributed to the faithful during the Celebration of the Lord's Passion alone, though it may be brought at any time of the day to the sick who cannot take part in the celebration.64 60. Good Friday is a day of penance to be observed as of obligation in the whole Church, and indeed through abstinence and fasting.65 61. All celebration of the sacraments on this day is strictly prohibited, except for the sacraments of Penance and Anointing of the Sick.66 Funerals are to be celebrated without singing, music, or the tolling of bells.

It is recommended that on this day the Office of Readings and Morning Prayer be celebrated with the participation of the people in the churches (cf. The Celebration of the Lord's Passion is to take place in the afternoon, at about three o'clock.

Caeremoniale Episcoporum Pdf Merger

The time will be chosen which seems most appropriate for pastoral reasons in order to allow the people to assemble more easily, for example shortly after midday, or in the late evening, however not later than nine o'clock.67 64. The Order for the Celebration of the Lord's Passion (the Liturgy of the Word, the adoration of the cross, and Holy Communion), that stems from an ancient tradition of the Church, should be observed faithfully and religiously, and may not be changed by anyone on his own initiative. The priest and ministers proceed to the altar in silence and without any singing.

If any words of introduction are to be said, they should be pronounced before the ministers enter. The priest and ministers make a reverence to the altar prostrating themselves. This act of prostration, which is proper to the rite of the day, should be strictly observed, for it signifies both the abasement of 'earthly man,'68 and also the grief and sorrow of the Church. As the ministers enter the faithful should be standing, and thereafter should kneel in silent prayer. The readings are to be read in their entirety. The responsorial psalm and the chant before the Gospel are to be sung in the usual manner. The narrative of the Lord's passion according to John is sung or read in the way prescribed for the previous Sunday (cf.

After the reading of the passion a homily should be given, at the end of which the faithful may be invited to spend a short time in meditation.69 67. The General Intercessions are to follow the wording and form handed down by ancient tradition maintaining the full range of intentions so as to signify clearly the universal effect of the passion of Christ, who hung on the cross for the salvation of the whole world. In case of grave public necessity the local Ordinary may permit or prescribe the adding of special intentions.70 In this event the priest is permitted to select from the prayers of the Missal those more appropriate to local circumstances, in such a way however that the series follows the rule for General Intercessions.71 68. For veneration of the cross, let a cross be used that is of appropriate size and beauty, and let one of the forms for this rite as found in the Roman Missal be followed. The rite should be carried out with the splendor worthy of the mystery of our salvation: both the invitation pronounced at the unveiling of the cross, and the people's response should be made in song, and a period of respectful silence is to be observed after each act of veneration—the celebrant standing and holding the raised cross. The cross is to be presented to each of the faithful individually for their adoration since the personal adoration of the cross is a most important feature in this celebration; only when necessitated by the large numbers of faithful present should the rite of veneration be made simultaneously by all present.72 Only one cross should be used for the veneration, as this contributes to the full symbolism of the rite.

During the veneration of the cross the antiphons, 'Reproaches,' and hymns should be sung, so that the history of salvation be commemorated through song.73 Other appropriate songs may also be sung (cf. The priest sings the invitation to the Lord's Prayer which is then sung by all. The sign of peace is not exchanged. The Communion Rite is as described in the Missal. During the distribution of Communion, Psalm 21 or another suitable song may be sung.

When Communion has been distributed the pyx is taken to a place prepared for it outside of the church. After the celebration, the altar is stripped; the cross remains however, with four candles. An appropriate place (for example, the chapel of repose used for reservation of the Eucharist on Maundy Thursday) can be prepared within the church, and there the Lord's cross is placed so that the faithful may venerate and kiss it, and spend some time in meditation.

Devotions such as the 'Way of the Cross,' processions of the passion, and commemorations of the sorrows of the Blessed Virgin Mary are not, for pastoral reasons, to be neglected. The texts and songs used, however, should be adapted to the spirit of the Liturgy of this day. Such devotions should be assigned to a time of day that makes it quite clear that the Liturgical celebration by its very nature far surpasses them in importance.74 VI. HOLY SATURDAY 73. On Holy Saturday the Church is, as it were, at the Lord's tomb, meditating on his passion and death, and on his descent into hell,75 and awaiting his resurrection with prayer and fasting. It is highly recommended that on this day the Office of Readings and Morning Prayer be celebrated with the participation of the people (cf.

40).76 Where this cannot be done, there should be some celebration of the Word of God, or some act of devotion suited to the mystery celebrated this day. The image of Christ crucified or lying in the tomb, or the descent into hell, which mystery Holy Saturday recalls, as also an image of the sorrowful Virgin Mary can be placed in the church for the veneration of the faithful. On this day the Church abstains strictly from the celebration of the sacrifice of the Mass.77 Holy Communion may only be given in the form of Viaticum. The celebration of marriages is forbidden, as also the celebration of other sacraments, except those of Penance and the Anointing of the Sick.

The faithful are to be instructed on the special character of Holy Saturday.78 Festive customs and traditions associated with this day on account of the former practice of anticipating the celebration of Easter on Holy Saturday should be reserved for Easter night and the day that follows. EASTER SUNDAY OF THE LORD'S RESURRECTION A. The Easter Vigil 77.

According to a most ancient tradition, this night is 'one of vigil for the Lord,'79 and the vigil celebrated during it, to commemorate that holy night when the Lord rose from the dead, is regarded as the 'mother of all holy vigils.' 80 For in that night the Church keeps vigil, waiting for the resurrection of the Lord, and celebrates the sacraments of Christian initiation.81 1.

The Meaning Of The Nocturnal Character Of The Easter Vigil 78. 'The entire celebration of the Easter Vigil takes place at night.

It should not begin before nightfall; it should end before daybreak on Sunday.' 82 This rule is to be taken according to its strictest sense. Reprehensible are those abuses and practices which have crept into many places in violation of this ruling, whereby the Easter Vigil is celebrated at the time of day that it is customary to celebrate anticipated Sunday Masses.83 Those reasons which have been advanced in some quarters for the anticipation of the Easter Vigil, such as lack of public order, are not put forward in connection with Christmas night, nor other gatherings of various kinds.

The Passover Vigil, in which the Hebrews kept watch for the Lord's passover which was to free them from slavery to Pharaoh, is an annual commemoration. It prefigured the true Pasch of Christ that was to come, the night that is of true liberation, in which 'destroying the bonds of death, Christ rose as victor from the depths.' From the very outset the Church has celebrated that annual Pasch, which is the solemnity of solemnities, above all by means of a night vigil.

For the resurrection of Christ is the foundation of our faith and hope, and through Baptism and Confirmation we are inserted into the Paschal Mystery of Christ, dying, buried, and raised with him, and with him we shall also reign.85 The full meaning of Vigil is a waiting for the coming of the Lord.86 2. The Structure Of The Easter Vigil And The Significance Of Its Different Elements And Parts 81.