appearances serve the mind
It's about sacredness. Their goal is to help people (priests like acclaim) to help to relieve the banality of the everyday and the unseen world turn. In the sacred
suppressed random and arbitrary, banal and the everyday stresses objectivity, clarity and beauty. Soul and body, and external signs HOWS influence each other. As the man gets it done in the Mass of the Blessed Sacrament, he will, if it is it only became aware of his efforts to behave accordingly. An example from the mundane life makes this clear: Whoever comes with sweater and faded jeans to a wedding signaled to the couple that it was not him was worth the effort to dress festive. How much more it is appropriate to prepare for the wedding of the Lamb and decorate!
The liturgical garments are "vestments" ("Spirit Maker") called. This term could also apply to construction, order and decoration of the church interior and apply posture, movement and gestures of the priest, because they can cause the mind to encounter God. When everything is collected, organized, clear, calm, and the encounter with the Blessed Lord aligned, helps the priests and the faithful - to put it very simply - in prayer. The jewelry, the gestures, liturgical care and culture are part of our sacrifice of praise to the Lord. Even for this long as unimportant held "externalities" is: "Our worship can enhance not your size, but us it brings blessing and peace." (Preface for the weekdays IV)
The following notes do a worthy and saving Gotteslob contribute. They may sometimes be a little small steps or in minute detail. Pertaining to the practice. At the ceremony itself, the Notes, if passed, the processes in flesh and blood and become self-evident, are not disturbed, but in the above sense to internally and externally collected, secure and worthy cause Eucharist.
interior attitude
Prior to step out of the sacristy door, one should ask, "Where are you going?" I go as a priest of the church to the altar of God to the congregation at the Lord's . meet Who the primary Community about who can control himself before all, on the question of what he wants to convey to the community and how that works pushing and distracts from the essentials. Everything must be directed to the (private) meeting with Christ, the faithful are happy to agree to and.
Hans Urs von Balthasar suggests also used to reflect the attitude and the sign language of the priest when he writes:
" That a priest succeeds, is always a miracle of grace. More often it happens that the churches have suffered from the failure. Too many are the ones who fancy desk or pulpit of light to be sure: we must avoid them. They talk about God, but my, not God appears. Whether they declare him dead or alive, too much or too little to say about him is, almost indifferent.
There are others, devise methods to draw people's attention to themselves, they have language problems, they say, if people she suddenly heard her speak in secular language of God, would last manned again and understand something, they witnessed a manipulated so to speak. From their own ranks, they are amazed, but by those who want to win it in contempt. To say they have nothing to them.
And there are the defectors who had been summoned to the life of Jesus Christ, but fear got in the people not to come, short-circuit making and the love of God in the love of neighbor to let go. So they have to announce anything and have no mandate to ask the people something different from what already decided in their self-content. They dissolve into the anonymity of the humanum.
And finally the frightened ones who throw, the more the inherited forms, to more closely cling to the rest. They know that the spirit incarnated in historical forms, but have the freedom not to let him fly where he wants to confuse him with the forms. With their antitheses they put them overtaking theses into law.
The miracle, after which one looks out would be probably no more than holiness of a man who has come to be in God so very important for him that only God is one. Whoever he is, it goes to nothing. That is why he is so usual, and as nutritious as a loaf of bread that everyone can break off a piece. The way it spreads is through in the way that God's word is distributed in bread and wine. One such well know how to break God's word and interpret. " [1]
should
St. Benedict calls in his monastic rule that match the Divine lips and heart. We are accustomed to what we mean to bring as an expression of how we see fit. The Minister and the faithful face the opposite task: what to do and say is, already fixed and they should be will and heart shape them so that they do actually do what is told to do the church. They should pretend to do and want to see how the church used to do. This requires humility and confidence: you must want to be forms of the liturgy of the Church.
So it is in the liturgy, therefore, that what one does and says, even to mean it. This one should be always with the heart in what you are doing and says, not even the next or with others. Take for instance a squat does, one should also honor the Lord with your heart. When you pray, you pray truly. The faithful immediately sense that the priest is "authentic" - here the word has a good sense. You make everything calm and collected, seriously and with care, not hectic, not casual or jovial.
Finally: you make sure that it is a pleasure and celebrated with joy. Nothing is so fatal, as when the priest with boredom or apathy is on the altar.
hands
attitude : folded. This means classic: The fingers are stretched out straight and against one another. Fingers and palms of both hands are placed together (without pressure), the thumbs are crossed over, and the right to the left. Alternatively, you crossed your fingers together. The folded hands in front of the chest height of the heart held, the fingers point about 45 ° up. Upper and lower arms are loose on the body. Crossed the fingers remain together, palms together loosely defined and addressed his hands up a little.
Invitation to Prayer / Greeting : From the basic stance, the hands with forearms to the faithful through a little further apart than shoulder width apart and put a little raised. The wrists are at shoulder height, palms open slightly towards the faithful. The upper arms are still on the side of the chest. Then the hands are folded back.
Orante : The hands are in front of the chest a little wider than shoulder width is held so that the palms face each other. The fingers are together and point up. The thumb will be opened (modern) or abducted (ancient and medieval). The wrists are at shoulder height. The upper arms are against the body. After the prayer (in the conclusion), take the hands back together. If you must interrupt the Orantehaltung for any reason (eg because you forgot to put the Einmerkband in the book the federal government, so that it now covers the Präfationstext), folds neither hands, nor has it the other hand on top, but it reduces both directly down from the Orantehaltung, a place where they are needed, the other puts you flat on the altar next to or on the corporal or, if not by the altar, to the chest. Then it does it directly back to Orantehaltung, but do not fold before.
handling : When pouring wine and water, while wiping the chalice and related activities remain the upper arms as applied to the body and upper body still and straight.
Sitting the hands rest side by side on your lap.
When speaking to the believers ( sermon , Publicandum) hands are not folded, since you do not pray, but each other or to the desk set, if you are not gesturing.
the altar standing, his hands are spread out or folded in prayer. Pray you do not (eg at the end of the offertory, when the song is still in progress), place the hands flat on the altar, and that in addition to the corporal. Only between conversion and purification and push it on the corporal, as one has touched the Holy of Holies and particles of which adhere to the fingers.
For blessing (with rights) are the fingers (the thumb - except for the conversion to the purification, if you hold your thumb and forefinger closed after the conversion) is just another. The hand points to the edge / of the Blessing. The left hand is either on the chest or, if you have the altar in front of him, flat on this. It describes the major sign of the cross (final blessing) with his right hand a sign of the cross from the forehead to the lower end of the sternum and shoulder to shoulder, otherwise generally in the extent of the blessing or designating an object or smaller. In the end, the right-hand principle not returned to the middle. They avoid it, the sign of the cross abzuspreizen the right elbow, too far "auszuholen" or make it carelessly or too small. (For details on sign of the cross at any place.)
to squat to the altar steps remain hands folded over his chest, to squat on the altar shall be the hands to the wrist to the cafeteria.
to bow (also for deep) remain his hands folded over his chest. Standing at the altar shall be the Hands at the low bow to the rule in the canteen at the ring finger on it, the little fingers come from the front against it.
feet
When standing are the feet close together (heels not completely closed), the toes point slightly outward. We stand firmly on both feet.
When seats both feet are on the ground. The back is straight. The legs are stacked in the church never beaten, not even outside the liturgy.
When Go one eighth to a measured response (below): do not follow the steps too large, do not go casual, not stiff, but collected and calm. Normally, when walking the same we balance by swinging the hands. This is not possible with folded hands, so that the danger is that to get there and herwackelt. This is to prevent a peaceful and slow pace.
eyes
The view is normally reduced , that is directed to a point a few yards in front of him on the floor.
When praying one looks into the book, otherwise on the cross or the altar after the consecration of the consecrated Host, but never to the faithful. Particular attention is drawn to the danger at the heart prayed texts such as the conclusions of the official prayers, the Our Father, etc. to look up to the faithful. This would signal non-verbally: "I pray not now."
When greeting the faithful ("The Lord be with you") and the preaching we look to the community.
The readings one looks not to the faithful. Occasionally looking up during the lecture on the nature of the newscasters on television would signal that the speaker here something "own" announced. But he is first and foremost, even listeners of God's word. He should carefully read and meditate while gazing at the book keeping.
movements
the motion is taking more resolute, calm and quite, not casual, part or volatile, even theatrically exaggerated. It rests in itself is internally aligned to the doer and handled everything as part of the liturgy, as a physical prayer.
The Go in the liturgy is always a progression: The step is measured in length and pace. The hands are folded here, the view reduced. You go as straight lines, are aligned with the realities of the church (eg longitudinal and transverse axes). Curves can take quite closely, but not "square". Assuming the page (priest's seat) toward the altar or the ambo, the eighth is the fact that the last part tapers in a straight line to the center. The trail crosses the midline, due to the altar with a bow. You avoid both "transmission" and mechanically-military "jaggedness". Rather, they gathered and decided to move, quiet and good, but not posing. Do not you go sideways or backwards, but always turns first to the desired direction and then goes forward, and if only for a step. (Exception:. A step backwards is allowed)
In processions (including catchment and extract ) the main celebrant is always alone in the back of middle, even if there is an odd number of concelebrants. With only one concelebrants this is in the middle front of the principal celebrant. Concelebrants go in pairs side by side is an odd number of days alone behind. If space permits, the last three concelebrants go side by side. In curves must slow down the inner so that the shoulders remain in a line. Blessing Processions (sacraments, relics or light processions) in the church take the path of jokingly called procession Pretzel: From the altar Walking down the aisle, turns right, the side gear goes up and the front of the altar, down past the other side corridor, to finally be coming down the aisle at the altar. The incense is always in the procession in front of the highest Christ character, ie the cross, the Easter candle or the Blessed Sacrament, or the front.
The altar becomes circled that he was on his Has left so that the heart has to back him. Accordingly, one turns always to the right of the altar and towards the left at the altar, so that the heart is as long as possible turned to the Lord, (so also the tabernacle).
About levels it is normally at right angles to the center line level - and all this over the length of the step system. Curves can, therefore, begins only when the step is completely up-down or gone.
The bows , that reverence as bows and knees, watch it that they are really taking place from the heart. Especially here generate volatility and half-heartedness be fatal.
The following are the bows:
- The light or Kopfverneigung in which the principal is reduced and is easy to go with the shoulders, (higher ranking) people (such as an altar boy to the priest) or the opposite of peace when (for more details on this in the measurement process). The hands are folded over his chest.
- The medium or deep Brustverneigung , in the chest and the head is tilted to the Lord and the saints. The hands are folded over his chest.
- The deep or Rumpfverneigung in which the entire upper body with the head is about lowered so low that you could touch them with outstretched arms, the knees ( while the hands remain folded in front of the chest), is the preparatory prayer to the Gospel, the prayer "In spiritu humilitatis" / "Mr. We come to you "the offertory, in prayer" Supplice te rogamus "/" We ask you, Almighty God "of the First Meßkanons and before the Communion, always on the verge of a climax of the liturgical encounter with the Lord. It is also analogous to the squat to the Lord when entering and leaving a church / choir area without a tabernacle, and is also in this case at the beginning and end of the show a squat held liable to the altar.
- to squat one goes straight back and head and hands folded holding, with the right knee near the left heel slowly to the ground. Right thigh and torso remain in a vertical line. It does not remain on the ground, but rises again (except perhaps after conversion). The reverence expressed by the dignified movement. We make sure that you stand in front of the squat and genuflektiert not from walking out. According to the squat stand until both feet side by side, before moving on.
- The double knee bend with reverence to do before the exposed Blessed Sacrament. This one first, the simple squat, then kneels down with his left knee and makes a Brustverneigung. Here, too, remain thighs and upper body straight up to the bow in one line. Before getting up to teach the upper body completely. The acting priest (celebrant / officiant) and assistive make deacon in the liturgy (such as on the occasion of the sacramental blessing), only a simple squat. Bring the altar boy, for example, after the Prayer of the incense in the sacristy to make, but before leaving the church and after they have again come in, usually a double knee bend. The double knee bend with bow is a shortened form of Prost ratio.
- The Prost ratio, ie the self-prostration before the altar is in the Latin liturgy on Good Friday and for orders. This one is kneeling down at first (only with the right, then with the left knee), forward bends, and can advance with outstretched arms fall forward. The hands are superimposed on the forehead, his feet stretched out her toes are close to the back side by side. Getting up is - if it can be performed less elegant - as with the double knee bend.
speech direction
It is helpful to consider each of the executive communication [2] , more precisely, the question as to whom one is speaking: with God or the faithful. For it applies to the credible celebration sake between hearing , prayer to distinguish and proclamation . After that point the position of the eyes and hands.
When praying preparations were made to the altar. This is particularly important for Prayer and Intercession, as the priests in other prayers at the altar anyway. We try to avoid, for example, at a Kyrie litany, the invocations with downcast eyes, the actual Kyrie eleison but with a view to the faithful to speak. An exception is the blessing prayers of speaking people or objects are.
The readings spoken to the people out. Consider this, however, that they are not "property" of the priest or lector. Also they are and will remain first and foremost "hearers of the word." Therefore, the eyes remain with the presentation of the Gospel readings and directed meditation on the book and are not always applicable to the "audience".
In the Christian tradition was not the proclamation of the direction of the people oriented: What is the arrangement of the pulpit, in the Roman churches of S. Clemente, S. Lorenzo S. Sabina and S. Maria in Cosmedin show still prevailed in ancient times the experienced to date in the Gregorian Meßordnung custom of the readings (prophecies and epistles) to the altar (= to sing to Christ), but the Gospel to the north (= to the Gentiles).
When preaching and everything they say as a priest to the faithful ( greeting, invitation to peace greeting Publicandum ) looks, it possible to them out.
books
The "roll book" of the priest is the missal, the prayer of the faithful (or incorrect in this context: "Singing") point. It's "style" better if the priests prayer book used at all, since there are not "roll book" is. It does, however, in practice, the problem that the acolytes sing often then not, as it the prayer books after his "role model" does not hit, the songs by heart but can not. It will therefore have to consider. A note to the altar boy in the sacristy, to use the prayer book that can help you.
The Missal (with or without the panel) is on the sideboard, or a different place from where it is the priest brought the daily prayer, or in the middle and straight to the altar when he performs the daily prayers there. When the corporal from the start is on the altar, the Missal is inclined to its left or just above, but never out - possibly on the upper left square, if necessary.
The Einmerkbändchen are inclined at the required points on the margin, the unused tapes are just at the waist. The first required Page (usually the daily prayer or introitus) is opened, the Einmerkbändchen located diagonally across the other side.
The prayer book, when the priest because it is used, the priest's seat. It will not be brought in from him. Lector and acolyte should also take into the river no books. The prayer book, like everything else that is not part of the celebration of the Eucharist in the strict sense should not be at the altar. (The sole exception: the priest should sing the songs themselves, and is unsafe for Sanctus and Agnus Dei.)
more "literary" books and ring is not in the liturgy, and only in extreme to use exceptions (foreign-language priests). What if one wants to say in the introduction, we can speak freely, everything else is in the missal. A small sheet with the text of the prayers and the song you can plan, if necessary, put the prayer book.
Ever dare you have the courage to be humble! - Courage the text of the Missal! What is gained if one inserts in this or that point something is omitted or changed? Remember that people attend the fair with other priests. A deacon had become accustomed to say: ". This is a mystery of our faith," Why he is right in the Eucharistic Prayer of the faithful out of the question What other mysteries of faith and why there is still a deacon here has changed the text? Why "We stand before God in the name of the Father ..." (which certainly is a difficult statement to be grasped in the border region between tautology and thoughtlessness), including the "men and women" who were appointed to serve in the church, although at this point the priest and deacon candidates ("universo clero" it says in the original Latin) meant to be? Why "Let us pray," why "(And) so bless you ..."? - It's about the shape of the liturgy to leave, not vice versa. Furthermore, only small changes in the text clerical: The people who must abide by the wording of such arbitrariness is so good it may be meant to be defenseless.
cup
Before the preparation of the chalice to check whether it is clean. Place it in front of you on the vestry table that the cross in the foot is in front. Then you put the cup in cloth full length (ie the length unfolded with the bar kink in the middle) on the Kuppa and pushes into it. If a spoon used, puts it on the towel in the cup Kuppa. Do take care that the chalice cloth at equal distances on both sides hanging down. Then take the large Host, strips off the edge with your thumb and index finger to remove particles, it then places the paten clean. The cross of the paten is back. Then one puts the paten with the host so on the cup so that its cross to the front, that has the paten but backwards. You put on the paten in the middle and at right angles to Palla. If no Burse is present shall be the corporal (see below) on it. Now spreading to the chalice veil over it. We celebrated with the people together in one direction and has a velum with a cross or other image marked front, put it this forward (to himself) of the cup. Is celebrated on the people, the face comes back. Now define what Burse with the corporal (see below) with the opening to the rear (Zel. with the people) or forward (Zel. against the people) on the cup.
corporal
The cloth with nine squares on which the offertory bread and wine are made, is used to record the body (corpus) of Christ and who is it solved particles. It should therefore be on anything else.
It is to iron so that initially over the lower third of the Center is lifted, then the top, on the right and then left.
will either put the corporal before the Mass on the altar, or it is on the cup. This can be done using the Burse. You put the corporal from the right so in the seminary that his side is also open to the right. The seminary is loaded with the opening to the back of the cup covered with the soft palate. Without Burse shall be the corporal with the open side to the right on the palladium, which covers the chalice, the chalice veil on.
The corporal is possibly pulled right out of the palladium and is then, if it was properly folded and put into it, all right on the altar: it proposes it first to the left, then right, then up and then down to the bottom, leaving a few inches square to the edge of the altar. On the lower field is behind the host (host-cup), on the middle field - or, if necessary, above - is the cup.
The folding after purification runs, the reverse: bottom - top - right - left. Then there is the lower field in which particles are possibly the most holy, intimately.
It raises the corporal folded only by the altar, shaking or smooth it prohibits, of course, because the particles of the Blessed Sacrament, located on it.
The corporal should in no case after the show (or even permanently) on the altar, because it is dirty so easily and the resulting particle-position of the Blessed Sacrament are not treated respectfully.
To respectfully with the particles of the Blessed deal, it is advisable to assign to the corporal before washing in water to dissolve the crumbs, then disappears then the Real Presence of the Lord with the substance of bread. Similarly we proceed with the chalice cloth. The water is poured into the Sakrarium or in the ground.
