April 2010

A wonderful article!

Please reverence to play here, an excellent article I read them in the "Save the Liturgy," a site that every day I am surprised by the quality of the material it conveys. The long and very well written arti

titled "Myths Liturgical Commented " is authored by Mr. Dockhorn Francisco and had a theological review of the Hon. and Rt. Mr. Don Antonio Rossi Keller, Bishop of Frederico Westphalen. It is a well-drafted material for teaching and should reach the hands of priests and religious and pastoral workers liturgical (mostly should be read by some "religious" without habit, saying it was authorized by the Conference Episcopal, go to Brazil giving courses in liturgy and confusing the Catholic faithful and seminarians of where you are teaching things that have nothing to do with the millennium and venerable liturgy of the Catholic Church. Here's the article:

MYTHS LITURGICAL COMMENTS

Author: Francisco Dockhorn

Theological Review: Don Antonio Carlos Rossi Keller, Bishop of Frederico Westphalen, RS

Original Publication: February 11, 2009, 151 anniversary of the apparitions of the Blessed Virgin in LourdesFonte: http://www.reinodavirgem.com . br /

"When I was a child in daycare that I had attended the" story time "where they told stories about legends for children, such as red riding hood, big bad wolf, snow white, seven Dwarfs, Hansel and Gretel, Three Little Pigs, Cinderella, Saci-Pererê etc.Infelizmente, I've seen many writings on liturgy published in Brazil and many courses in liturgy around us has become a "story time", which teaches that myths are not true of the doctrine and discipline of the Holy Roman Catholic Church. I do not mean, of course, the evil intentions of those promoting such courses or minister, because this is not for me to judge. My assessment here is purely at the level of conteúdo.Vejo that is common to teach myth as: "The Presence of Jesus in the Word is as complete as in the Eucharist, the Eucharist is to be eaten and not to be adored; Eucharistic adoration outside Mass is exceeded; the consecration should be standing: the notion of the Mass as Sacrifice is exceeded, it is more significant at the altar the image of the Risen Jesus than Jesus crucified, who celebrates the Mass is not the Father, but the entire community, the Church can come to order women, the Mass is for the faithful, and are not attending the Mass, everyone can take communion, absolution to replace individual confession, communion is wrong in the mouth and on her knees, and communion must be in two species, the Ministry of Extraordinary Holy Communion exists to promote the participation of the laity, the chalice and ciborium may be of any material, the faithful can pray with the doxology and prayer for peace, the priest's chasuble use an outdated, the Second Vatican Council abolished the Latin, to attend the Mass and we must understand the language which the priest celebrates, Gregorian chant has gone out, now the priest has to pray in front of the faithful, the Tabernacle in the center is anti-liturgical, you should not have images of saints in the churches, every community should have the Mass in their own way, you can do everything the Missal does not prohibit, the Father's authority, so you must obey him in everything, seek to obey the laws is self-righteousness, what matters is the heart, the Tridentine Mass is antiquated, to celebrate Mass Tridentine need authorization from the local bishop, to go to Sunday Mass is not an obligation. "The difference between these ideas and the authentic Catholic thought is easily detected, confronting these myths to official documents of the Holy Church published in Rome. Ideas that are obviously not appeared at random, but are the result of direct or influence a modernist liturgical theology and incompatible with the authentic Catholic theology. Here in Latin America, many of them have historically been reinforced by the spread of imported theologies and so-called "liberation theology", this character Marxism, which is incompatible with the thought of the Holy Church and reexamines the whole theology (including the liturgical theology), as expressed in various documents of the Sacred Magisterium (see "Instruction on Certain Aspects of Liberation Theology," the Sacred Congregation for the Doctrine of the Faith of August 6, 1984). The aim of this paper is set out below each of these myths and counter liturgical cited as official word of the Holy Church. All quotes used on the liturgical, documents of the Holy Church, apply to the approved form of the Roman Rite by Pope Paul VI (which is currently the ordinary form), except 30 and 31 of the myths that speak expressly on the Tridentine Mass, which is the traditional way and (currently) Extraordinary Rite Romano.Vamos myths listed (32 in total) and their counter-arguments:

Myth 1: "The Presence of Jesus in Word is as complete as in the Eucharist "

not é.Ensina us the Holy Magisterium of the Holy Roman Catholic Church that Our Lord Jesus Christ is truly and substantially present in the Blessed Sacrament of the Altar, in Blood, Soul and Divinity, under the appearances of bread and wine, as stated in the Catechism of the Catholic Church (Cat), the numbers 1374-1377.E by Our Lord in the consecrated Host is present in a substantial way, Pope Paul VI states (Encyclical Mysterium Fidei, n. 40-41, 1965) the supremacy of the Eucharistic Presence of Our Lord over all other forms of presence "These are several ways to fill the present spirit of wonder and make us contemplate the mystery of the Church. Another is, however, and truly sublime, the presence of Christ in his Church through the Sacrament of the Eucharist. Because of it, this is Sacramento, compared with the other, "softer for the devotion, the more beautiful for intelligence, the holiest by the terminating"; contains, in fact, Christ himself and is "like that the perfection of spiritual life and to all the sacraments. "This presence is called" real "not to exclude the other as if they were not" real ", but par excellence because it is substantial to say, it is present, in fact, whole Christ, God and man. "Even the Second Vatican Council itself, in the Constitution Sacrosanctum Concilium (# 7) says that supremacy of the Eucharistic Presence:" To accomplish so great a work Christ is always present in his church, especially in liturgical activity. It is present in the sacrifice of the Mass, whether in the person of the minister - 'What is offered by the priestly ministry is now the same as offered on the Cross "- whether and ESPECIALLY in the Eucharist." Confirming the presence of our Lord's Word is so full in the consecrated Host as a means of two things: to say that Our Lord is the Word transubstantiation (there what we do, eat the Bible and the Lectionary?), or deny the substantial presence of Our Lord in the consecrated Host, which violates the central account the Mystery of the Catholic faith, because the Eucharist is "source and summit of Christian life" (Lumen Gentium , n.11)

Myth 2: "The Eucharist is to be eaten and not to be adored"

is to be adored, Yes consecrated Host is the real and substantial presence of Our Lord, so Holy Church dedicates her entire worship. Pope Benedict XVI responds (Exhortation Sacramentum Caritatis, n.66, 2006) :"... happened sometimes not perceived with sufficient clarity the inherent relationship between Mass and adoration of the Blessed Sacrament, an objection then in vogue for example, started from the idea that the eucharistic bread was given to us not to be contemplated, but eaten. Such a contrast, viewed in the light of the experience of prayer of the Church, appears really no foundation, already St. Augustine said: "Nemo autem Illam manducat meat, nisi prius adoraverit; (...) peccemus non adoring - no one eats that flesh without first adoring it; (...) we should sin were we not to adore." In fact, in the Eucharist, the Son of God comes to meet us and desires to become one with us, Eucharistic adoration is just the visible extension of the Eucharistic celebration, which, in itself, is the greatest act of worship of the Church: to receive Eucharist means to put themselves in adoration of Him we receive. "Saying that the Eucharist is not to be adored means to deny that the consecrated Host is the Body of Our Lord, or think that God is not worthy of worship ...

Myth 3: "Eucharistic adoration outside Mass is over"

not. The late Pope John Paul II wrote (Encyclical Ecclesia de Eucharistia, n. 25, 2003): "If today Christians must be distinguished above all by the" art of prayer ", and not feel a renewed need to spend time in dialogue spiritual, in silent adoration, in heartfelt love before Christ present in the Blessed Sacrament, how often, my dear brothers and sisters, did this experience from it strength, consolation, support! This practice, repeatedly praised and recommended by the Magisterium, they gave us the example of many saints. In particular, he distinguished himself in this S. Alphonsus Liguori, who wrote: The devotion of adoring Jesus in the Blessed Sacrament is, after the sacraments, the first of all devotions, the most pleasing to God and useful for us. The Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass allows us the very wellspring of grace. "And the Holy Father Benedict XVI adds (Sacramentum Caritatis, n. 66-67) "In fact, in the Eucharist, the Son of God comes to meet us and desires to become one with us; Eucharistic adoration is just the visible extension of the Eucharistic celebration, which, in itself, is the greatest act of worship of the Church: to receive the Eucharist means to put themselves in adoration of Him we receive. Precisely so, and only thus do we become one with him and, somehow, a foretaste of the beauty of the heavenly liturgy. The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself. (...) Along with the synodal assembly, I recommend, therefore, strongly to the pastors of the Church and God's people the practice of Eucharistic adoration, both personal and communal. This will be of great benefit in a specific catechesis to the faithful which explain the importance of this act of worship that we can live more deeply and more fruitfully, the liturgical celebration. Then, to the extent possible and especially in densely populated areas, there should be specific churches or chapels, which may purposely reserve for perpetual adoration. Also, I recommend that in catechetical formation, particularly in their preparation for First Communion, children be taught the meaning and beauty of spending time in the company of Jesus, the rapture by cultivating its presence in the Eucharist. "

Myth 4: "The consecration is due to stand" in the Consecration should be faithful to his knees, in adoration.

In this regard the law of the Holy Church is clear in stating in the General Instruction of the Roman Missal (n. 43), which states that the faithful are "kneeling during the consecration, except for health reasons, the narrowness of the place, the large number of gifts or other reasonable grounds to impede it. But those who are not kneeling during the consecration, make a profound bow when the priest genuflects after the consecration. "

Myth 5:" The notion of the Mass as Sacrifice is outdated "

not é.O Sacred Magisterium of the Church, by the grace of the Holy Spirit, is infallible in matters of faith and moral (Cat., n.2035). So the Catholic Faith muda.A Mass is the renewal of the One Eternal Sacrifice of Our Lord, offered by the priest's hands. Says the Catechism of the Catholic Church (n. 1367): "The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice." The previous Catechism, published by Pope St. Pius X in 1905, states (paragraphs 652-654): "The Mass is the sacrifice of the Body and Blood of Jesus Christ offered on our altars, under the species of bread and wine in remembrance of the sacrifice of Cruz. (...) The Sacrifice of the Mass is substantially the same as the cross, because the same Christ who offered himself on the Cross, is that it offers the hands of priests, their ministers, on our altars, but regarding the method by which it is offered, the sacrifice of the Mass differs from the sacrifice of the Cross, while maintaining the most intimate and essential relationship with him. (...) What a difference now, and what relationship is there between the Sacrifice of the Mass and the Cross? Among the Sacrifice of the Mass and the sacrifice of the Cross there is this difference and this relationship: that Jesus Christ on the cross offered shedding their blood for us and deserve, while the altars He sacrifices himself without bloodshed, and applies the fruits of his Passion and Death. "Facts: Pope Benedict XVI said, on 09 October 2006 that the modern man" lost his sense of sin. "Well, if there is no sin, that the need for a Sacrifice Mercy? I think this explains a lot ...

Myth 6: "It is more expressive on the altar the image of the Risen Jesus than Jesus crucified"

not é.A General Instruction of the Roman Missal states (n.308): "On the altar or near it there is also a cross, with the image of Christ crucified, that the assembly can see well. It is appropriate, even outside of liturgical, remain near the altar as a cross, to remind the faithful the saving Passion of the Lord. "This cross alludes to the Holy Sacrifice of Our Lord, which is renewed on the altar. Our Lord is alive and risen, but the Mass renews the Sacrifice.

Myth 7: "A person who celebrates the Mass is not the Father, but the whole community"

Instruction redemptions Sacramentum (n. 42), 2004, discussing the Holy Sacrifice of the Mass, said: "The Eucharistic Sacrifice must not therefore be considered a" celebration "in unequivocal meaning of the priest together with the people present. Instead, the Eucharist celebrated by priests is a gift which radically transcends the power of the assembly. The assembly, which meets for the celebration of the Eucharist absolutely requires an ordained priest who presides, to be a truly Eucharistic assembly. On the other hand, the community is unable to provide themselves alone ordained minister. "

Myth 8: "The Church can come to ordain women "

not pode.O late Pope John Paul II called the Holy Church has the power to ordain women, when in 1994 he published the apostolic letter" Ordinatio Sacerdotalis "which explicitly states:" To be deleted no doubt a matter of great importance, which belongs to the Church's divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this sentence should be definitively held by all the faithful of the Church. "

Myth 9: "Mass for the faithful is" The Holy Mass is essentially to God and not to the faithful because it is a renewal of the Holy Sacrifice of Our Lord, offered to God the Father through the hands of this sacerdote.Por , the late Pope John Paul II in his Encyclical Ecclesia regrets the Eucharist (n. 10): "The times one extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial, is lived as if it were simply the meaning and value of a fraternal gathering around it. Moreover, the necessity of the ministerial priesthood, which is based on apostolic succession, is at times obscured and the sacramental the Eucharist is reduced to simple ad effectiveness. (...) How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation. "Although, as said, the faithful attending the Mass benefit. For in the Mass, Our Lord" is sacrificed without bloodshed, and apply the fruits of His Passion and Death. "(Catechism of Saint Pius X, No 254)

Myth 10:" Do not be attending the Mass "

Although the documents of the Holy Church ALSO use the term" participate "is NOT wrong use the term "assist." Even Pope Pius XII in his encyclical Mediator Dei, 1947, calls upon the bishops: "Seek, above all, get with your very diligent care, that the faithful attend the eucharistic sacrifice and receive him as the most abundant fruits of salvation." Likewise, the Catechism of Saint Pius X (n.391) speaks of a "devoutly assist at the Holy Sacrifice of the Mass." The term emphasizes that this is the truth of faith that is the priest who offers the Holy Sacrifice of the Mass, not the leigo.Por other hand, it is clear that the faithful need to watch the celebration in a participatory manner (Sacrosanctum Concilium, n.14), joining his life to the mystery of the Holy Sacrifice, which is renewed on the altar.

Myth 11: "Anyone can commune"

not pode.Escreve St. Paul: "Whoever eats the bread or drink the chalice of the Lord unworthily sins against the Body and Blood of the Lord. Therefore, each one examine himself before eat this Bread or drink this Cup, because he who eats and drinks without discerning the body eats and drinks his own condemnation. " (I Cor 11.27-29) The Code of Canon Law says he can communicate "any baptized, not forbidden by law" (Canon 912) The first preparation required to receive the Body of Our Lord is the interior preparation, ie be in a state of grace, that means being in absence of mortal sins (Cat. 1385). Such a state is given when we receive the Sacrament of Baptism, and after falling into mortal sin, through a good confession (Cat. 1264, 1468-1470). The Holy Church has also established the so-called "Eucharistic fast" (ie, being an hour before Communion without eating food, but water and medicines needed, as outlined in Canon 919). It is worrying to see queues for Holy Communion so long, and queues for the confessional so small ... even worse when there are no priests are available to the confessionals!

Myth 12: "The absolution replace individual confession "

not substitui.Diz the Catechism of the Catholic Church (n.1483)," The Individual and integral confession and absolution constitute the sole ordinary means by which the faithful, conscious of grave sin is reconciled with God and with the Church: only physical or moral impossibility excuses from such confession. "Continuation Catechism (n.1483):" In cases of grave necessity, may be resorted to communal celebration of reconciliation with general confession and general absolution . This need can occur when there is grave danger of death, without the priest or priests have enough time to hear the confession of each penitent. The need may exist also serious when taking into account the number of penitents, there is enough confessors to hear individual confessions properly within a reasonable time, so that the penitents through no fault their own, be deprived for a long time, grace or sacrament of Holy Communion. In this case for the validity of the acquittal, the faithful must have the intention of individually confessing their grave sins in time. It belongs to the diocesan Bishop to judge whether the conditions required for general absolution exist. A large turnout of the faithful on the occasion of major feasts or pilgrimages, is not one of these cases of severe need. "

Myth 13:" It is wrong to take communion in the mouth and on your knees "Not

. The traditional norm to receive the Body of Our Lord, kept as the only lawful way for long centuries, is that is received directly in the mouth and on his knees as a sign of reverence and adoração.Após Vatican II, Rome allowed due to the request of some bishops' conferences, which in some places the faithful who wished they could receive the Body of Our Lord at hand. On the other hand, official documents of the Holy Church recommended that the practice of Communion in the mouth was kept, and which expressly prohibit the priests and other Ministers deny the Body of Our Lord in the mouth directly to those who wish to receive this instruction forma.A Memoriale Domini, published by the Sacred Congregation for Divine Worship in 1969, states that if in ancient times, somewhere was the common practice of the faithful to receive Body of Our Lord in the hand, there were liturgical norms in this sense a maturing us move the Body of Our Lord in the mouth directly. The document says: "Over time, when truth and effectiveness of the Eucharist and the presence of Christ in him, were scrutinized in depth, the sense of reverence for this Holy Sacrament and the humility with which it should be received demanded that the custom was introduced which is the same minister to testify on the tongue of the communicant a portion of the consecrated bread. "But what are the advantages that there is in receiving the Body of our Lord directly in the mouth? The same document speaks of two: the greatest reverence to His Real Presence and safer not to get lost fragments of his body. So he said: "This way of distributing holy communion must be held, not only because it has behind it a ancient tradition, but mainly because it expresses the reverence of the faithful towards the Eucharist. This way of doing it does not hurt at all the dignity of those who approaching this sacrament so high, and is suitable for the preparation required to receive the Lord's body in the most fruitful possible. This expresses reverence and communion, not "a bread and a drink ordinary" (St. Justin), but the Body and Blood of Christ, whereby "the people of God share the property of the paschal sacrifice, renews the new covenant sealed once and for all by God to men in the Blood of Christ, in faith and hope foreshadow and anticipate the eschatological banquet in the kingdom of the Father "(Sagr. Congr .. of Rites, Instruction Eucharisticum Mysterium, n.3 ) Finally, it ensures more effectively than the holy communion is given with reverence, decorum and dignity due to him being away so that all danger of profanation of the Eucharistic species, in which, "in a unique way, the whole Christ whole and entire, God and man, this is substantially and a permanently "(Sagr. Congr. of Rites, Instruction Eucharisticum Mysterium, n. 9), and that you retain all diligently care constantly recommended by the Church in regard to the fragments of consecrated bread." Liturgical norms are quite clear in stating that "the believers would never be obliged to adopt the practice of communion in the hand." (Notification of the Sacred Congregation for Divine Worship, April 1985). Those who agree must look at hand, yet, lest they lose small fragments of the consecrated Host, in which also our Lord is fully present - that would be indeed a desecration. It is also allowed in some places, which receive the Body of Our Lord standing. But just as the Holy Communion in the hand, this is allowed as a concession to the traditional rule, stating that those who wish to receive the Body of Our Lord kneeling in adoration, are free to do so. So says the Sacred Congregation for Divine Worship and Discipline of the Sacraments: "The refusal of Communion to the faithful who is kneeling, is a serious violation of basic rights of the faithful. (...) Even in those countries in which this congregation has adopted local legislation that recognizes remain standing as normal posture for receiving Holy Communion, she did so on condition that communicants kneel not willing to be denied Holy Eucharist. (...) The practice of kneeling to receive Holy Communion has in its favor a centuries-old tradition and is a particularly expressive sign of adoration, completely appropriate, taking into account the true, real and substantial presence of Our Lord Jesus Christ under the consecrated species. (....) Priests should understand that the Congregation will consider any such complaint very seriously, and, if founded, will act in disciplinary proceedings in accordance with the severity of pastoral abuse. "(Protocol 1322/02/L ) This intervention was reiterated in the statement 2003.Também Redemptionis Sacramentum statement published by the same congregation in 2004, states (paragraph 91): "Any baptized Catholic, whom the law does not prohibit it must be admitted to Holy Communion. So it is not licit to deny Holy Communion to the faithful, for example, just because you wish to receive the Eucharist kneeling or standing. "

Myth 14." Communion has to be in two species "

not tem.Embora Communion under both species has a significant symbolic meaning (Redemptionis Sacramentum, n.100), Santa Church is rightly concerned to avoid heresy and desecration, and therefore only allows for Communion under both species at particular cases and under strict determinações.Por what the Sacred Magisterium, the Council of Trent (XVI), set some dogmatic principles shall respect of Holy Communion under both kinds; principles which were explicitly reminded the Redemptionis Sacramentum (No. 100). Thus defined the Council of Trent (b. 930-932): "By no divine precept [the faithful] are required to receive the sacrament of the Eucharist under both species, and that saves the faith in no way can it be doubted that communion under one [only] of the species they suffice for salvation. (...) Our Redeemer, as was said, instituted this sacrament at the Last Supper and gave the Apostles under both species, yet we must confess that under each one party receives entire Christ and as a true sacrament. "Based on these principles, and just need to avoid desecration, the Holy Church has established that only in individual cases would be given Holy Communion to the faithful under the appearance of wine. In this sense, the statement said Redemptionis Sacramentum (No. 101) that "the lay faithful to administer Holy Communion under both kinds should be kept in knowledge, conveniently, the circumstances of those that must try, in the first place, the bishops. should be excluded altogether when there is even a small danger of profanation of the sacred species. "Then the same Instruction points out the ways in which Holy Communion under both species can be given (paragraph 103):" The rules of the Roman Missal admit the principle that in cases which is administered Holy Communion under both species, the Blood of the Lord can be drunk directly from the chalice, or intinção, or with a plectrum, or a spoon. "In a wider audience, I have witnessed that the Holy Communion is normally by gives intinção, ie taking the Body of Our Lord in the appearance of bread and intingindo on the appearance of wine. The same Instruction orders, to administer the Holy Communion in this way, "they use hosts that are not neither too thin nor too small and the communicant should receive the sacrament of the priest, only in the mouth. "(n.103) And again:" Do not allow water to communicant for himself the wafer into the cup, or take in hand the wafer wet. With regard to the host which should be wet, it must be valid matter, also consecrated; are absolutely forbidden to use non consecrated bread or other matter. "(No. 104) Unfortunately, it has become" fashionable "one kind of Communion "self service", where with the Body of Our Lord in the appearance of bread in hand, the very faithful communicant makes intinção appearance of wine. For the liturgical norms in all the concern that Holy Church has at handling of Corpus Christi, this practice is absolutely illegal, as is clear in the paragraph above. Moreover, this irregularity is pointed in the same statement in the listing of the "act always objectively serious" harm the dignity of the Blessed Sacrament (n. 173).

Myth 15. "The Ministry of Holy Communion Extraordinary exists to promote the participation of the laity." There

for it, for ordinarily the function of the laity is not to distribute the Body of Deus.Isso expressly states Instruction Redemptionis Sacramentum (No. 151): "Only in cases of real need should be applied to help the ministers in extroardinários celebration of the liturgy. In fact, this is not provided to ensure the fuller participation of the laity, but by its nature is supplementary and provisional. "The ordinary minister of Holy Communion, the sacrament of the anointing of the Order, is the priest and deacon (Canon 910). So they ordinarily only can minister to the Body of Our Senhor.Havendo real need, the extraordinary minister may distribute Holy Communion. The extraordinary ministers are primarily those instituted acolytes (Canon 910). In the absence of instituted acolytes available for this, other believers (religious or lay) may ministering Holy Communion to act as points Instruction Redemptionis Sacramentum (No. 155) These situations are indeed extraordinary, as the name of the ministry already indica.Portanto it is a mistake to say that the Ministry of Holy Communion Extraordinary exists to promote the service of the laity, because This function is not ordinarily an award of the layman, and in a situation where there was a greater number of ordained ministers the extraordinary ministry no reason for these reasons existir.Quais would indicate that this "real need" for the use of ministers Extraordinary Eucharistic Communion? The Instruction own answer: "The extraordinary minister of Holy Communion may administer Communion only in the absence of the priest or deacon, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when such a large number of faithful who meet the Communion, the celebration of Mass would be unduly prolonged. So it should be understood that a brief prolongation as a cause absolutely bearable, according to their own culture and customs of the place. " (No. 158) And again: "reprobated the custom of those priests who, despite being present at the celebration, abstain of distributing Communion and hand this function over to laypersons. "(No. 157)

Myth 16." The chalice and ciborium may be of any material "

not podem.A Holy Church cares for the material of the cup, ciboria and other sacred vessels used in the celebrations. For example, is explicitly prohibited the use of sacred vessels of glass, clay, clay, glass or other material that breaks with facilidade.Especifica Instruction Redemptionis Sacramentum (No. 117): "The sacred vessels which are intended to receive the Body and Blood of the Lord must be be made in strict conformity with the norms of tradition and liturgical books. Conferences Bishops have the ability to decide, with the approval of the Apostolic See, whether it is opportune that the sacred vessels to be made of other solid materials. Undoubtedly, it requires that this material strictly according to the common estimation of each region, is truly noble, so that, with its use, Tribute to honor the Lord and absolutely avoid the danger of weakening in the eyes of believers, the doctrine of the Real Presence of Christ in the Eucharist. Therefore, to reprove any use for the celebration of Mass common vessels, or of little value, in terms of quality, or devoid of any artistic value, or simple containers, or other crystal vases, clay, porcelain and other materials that break easily. This also applies to metals and other materials that corrode (oxidize) easily. "The late Pope John Paul II stresses the use of best possible in the liturgical objects, such as honor given to the Body and Sacrifice of Our Lord." John said Paul II (Ecclesia de Eucharistia, paragraphs 47-48): "When one reads the account of the institution of the Eucharist in the Synoptic Gospels, we are struck by the simplicity and the dignity with which Jesus on the night of the Last Supper, instituted this great sacrament. There is an episode that somehow serves as its prelude: the anointing at Bethany. A woman, whom John identifies as Mary the sister of Lazarus, pours on the head of Jesus a flask of costly ointment, provoking in his disciples - particularly Judas (Mt 26, 8, Mark 14, 4, John 12, 4) - a reaction of protest against this act, in light of the needs of the poor, represented an intolerable "waste". But Jesus makes a very different assessment: no way detracting from the duty of charity towards the needy, to whom must we always devote the disciples - "the poor, always have with you" (Jn 12, 8, cf. Mt 26 11, Mark 14, 7) - he looks at the moment already near his death and burial, considering the anointing that He was made as an anticipation of the honor that continue to merit your body even after death, indissolubly linked to the mystery of his person. (...) Like the woman who anointed Jesus in Bethany, the Church has feared no "extravagance", devoting the best of her resources to expressing her wonder and adoration before the unsurpassable gift of the Eucharist. Like the first disciples charged with preparing the "great room", she feels compelled, over the centuries and in her encounters with different cultures, to celebrate the Eucharist in a setting worthy of so great a mystery. In the wake of the words and deeds of Jesus, building upon the ritual heritage of Judaism, was born the Christian liturgy. Could there ever be able to adequately express the proper reception of the gift which the divine Bridegroom continually makes of himself to the Church as Bride, putting within reach of successive generations of believers sacrifice offered once for all on the cross and making it If food for all the faithful? If the idea of \u200b\u200bthe "banquet" inspires familiarity, the Church has never yielded to the temptation to trivialize this "intimacy" with your spouse, remembering that He is their Lord and that although "banquet" always remains a sacrificial feast , marked with the blood shed on Golgotha. The eucharistic banquet is truly "sacred", where the simplicity of the signs lies the abyss of God's holiness: The Sacrum Convivium, in quo Christus sumitur! - "O sacred banquet in which Christ! '"

Myth 17:" The faithful can pray at the doxology and prayer for peace "

not podem.Diz the Code of Canon Law (Canon 907) that" In the Eucharistic celebration is not lawful for deacons and lay say the prayers, especially the eucharistic prayer, or running the priest's own actions celebrant. "Also, the Instruction Donum Inaestimabile (no.4) states:" It is reserved to the priest, in virtue of his ordination, to proclaim the Eucharistic Prayer, which by its nature is the highlight of any celebration. It is therefore an abuse that some parts of the Eucharistic Prayer said by the deacon, by a minister, or by the faithful. On the other hand it does not mean that the assembly remain passive and inert. It binds to the priest in silence and demonstrates its participation in various interventions provided for the course of the Eucharistic Prayer: the responses in the dialogue Preface, the Sanctus, the acclamation after the consecration, and the final Amen after the Per Ipsum. The Per Ipsum (by Christ, with Christ, in Christ) by itself is reserved only to the priest. Amen It should be emphasized by being sung, and he is the most important of all the mass. "Such prayers are prayers of the priest. In a special way, the doxology (" Through Christ, with Christ and in Christ ... " ), which is now where the priest offers to God the Father, the Holy Sacrifice of Our Lord.

Myth 18: "The priest's chasuble using an outdated"

not é.A priestly chasuble is the vestment proper for the Holy Sacrifice of the Mass. It is the most solemn, color varies according to the prescription for the celebration and will in particular on the alb and stole. Unfortunately, it has become fashionable in many places that many priests to celebrate using only alb and stole, while chasubles mofam armários.A the General Instruction of the Roman Missal (no. 119) determines that the priest use: Amit, alb, stole, cingulate and chasuble (Amit and cingulate may be dispensable, as the format of the morning.) Instruction Redemptionis Sacramentum further provides that, if possible, including priests concelebrated using the chasuble (No. 124-126): "In the Roman Missal is optional that priests concelebrants at Mass other than the principal celebrant (who must always take the chasuble of the prescribed color), may omit "the chasuble, but always wear the stole over the alb" when there is a fair question, for example the large number concelebrants and lack of ornamentation. Undoubtedly, if this need may be expected, insofar as possible, one should provide these garments. The concelebrants the exception of the principal celebrant may also lead to white chasuble, if necessary. (...) Whether disapproved of the abuse that the sacred ministers celebrate Holy Mass, including the participation of only one assistant, without using the sacred vestments or with only a stole over the monastic robe, or the common habit of religious or ordinary clothes, against the requirements of liturgical books. The Ordinaries should take care that such abuses be corrected as quickly and there, in all churches and oratories subject to their jurisdiction, an appropriate number of liturgical vestments made in accordance with the rules. "Although there into Brazil to grant the priest conclude using only alb and stole when pastoral reasons (see the comments of Father Jesus Hortal, SJ, to respect the canon 929, Code of Canon Law published by Loyola) in any way we can say that the use of the chasuble is exceeded, as demonstrated above.

Myth 19: "The Second Vatican Council abolished the Latin"

not aboliu.Pelo contrary, Vatican II encouraged the use of Latin as the language litúrgica.Diz the council (Sacrosanctum Concilium, n.36): "Except as particular law, is maintained the use of Latin in the Latin rites. " Although currently there are many places in the grant to be celebrated in local languages, Latin is still the official language of the Holy Church and keeps its meaning of unity and solemnity: "The use of the Latin language prevailing in much of the Church is an expensive sign of unity and an effective remedy against all corruption of the pure doctrine. " (Pope Pius XII in the Encyclical Mediator Dei, n.53, 1947) This is why Pope Benedict wrote (Sacramentum Caritatis, n.62): "On a general level, I ask that future priests, from the time of the seminar, to understand and celebrate Holy Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor neglect the possibility of forming their own faithful to know, in Latin, the most common prayers and singing in Gregorian, certain parts of the liturgy. "And Instruction Redemptionis Sacramentum (No. 112) provides: "Except for celebrations of Mass, in accordance with the hours and times, the ecclesiastical authorities as may be in the language of the people, whenever and wherever it is lawful for priests to celebrate the Holy Mass in Latin. "Cardinal Ratzinger, now Pope Benedict XVI (in the book" Salt of the Earth, "1996), acknowledges that" our culture has changed so radically in the past thirty years that a liturgy celebrated exclusively in Latin would involve an element of surprise that many would not be acceptable. "Moreover," the Cardinal (Francis Arinze, prefect of the Congregation for Divine Worship and Discipline of the Sacrament) also suggested that larger parishes have a Latin Mass at least once a week and that the smaller rural parishes and had at least once a month. "(ACI Press, 16 November 2006)

Myth 20: "To participate in the Mass is very important to understand the language which the priest celebrates"

é.Embora It may be useful to understand the language which the priest celebrates (and therefore are widely disseminated the missals with translation into Latin / Portuguese, in the places where Mass is celebrated in Latin), the main thing is to contemplate the mystery of the Holy Sacrifice, which is renewed on the altar, and it is not necessary to understand all is not palavras.Missa jester . Cardinal Ratzinger, now Pope Benedict XVI says ("Salt of the Earth"): "The liturgy is something different from the manipulation of texts and rites, because he lives, precisely what is not manipulated. The youth feel it deeply. The centers where the liturgy is celebrated reverently and without fantasy appeal, even if they do not understand every word. "

Myth 21:" Gregorian chant is an outdated "

not é.O Second Vatican Council states ( Sacrosanctum Concilium, n.116): "The Church acknowledges as its own corner of the Roman liturgy, Gregorian chant, so in the liturgical action, ranks first among its peers. The other genres of sacred music, especially polyphony, not are completely excluded from the celebration of divine service, since that harmonize with the spirit of the liturgical action ... "The General Instruction of the Roman Missal (n. 41) states:" Other things being equal, give priority to the Gregorian chant, singing as himself to the Roman Liturgy. " Also Pope Benedict XVI encourages the Gregorian chant in his Apostolic Exhortation Sacramentum Caritatis (n.62), as was said acima.É important to remember: even for popular song, the reference is Gregorian chant. The late Pope John Paul II ( Chirograph on Sacred Music, No. 12) says: "With regard to liturgical music compositions, I share the 'general rule' that are formulated Pius X with these words: 'A composition for the Church is both more sacred and liturgical and more toward in progress, inspiration and flavor, the Gregorian melody, and even less is worthy of the temple, the more you recognize that supreme model deformed '. It is not, of course, copy the Gregorian chant, but rather of ensuring that new compositions are absorbed by the same spirit that inspired and little by little, he modeled that corner. "

Myth 22:" Now the priest have to pray in front of the faithful "not

tem.Foi published in 1993 in his annual Notitiae, a note from the Congregation for Divine Worship and the Sacraments reaffirms the legitimacy of both the celebration "Versus Populum" (with the priest facing the people) as the "Versus Deum" (with the priest facing the people and God, that is, in the same direction). Thus, even in the form of the Roman Rite by Pope Paul VI approved, it is perfectly possible that the Mass is celebrated with the priest and the faithful turned in the same direção.O Cardinal Ratzinger, now Pope Benedict XVI dedicated to this subject an entire chapter of his book Spirit of the Liturgy - An Introduction, "published in 1999, is chapter III of Part II, entitled" The altar of prayer and guidance in the Liturgy. "In this text, The Holy Father encourages the celebration in "Versus Deum," extolling the deep meaning that has the liturgical priest and the faithful facing the same direction, that is, to God. He says: "." The priest is looking for people makes the community look like a closed circle in itself. No longer is - by his own disposition - an open community forward and upward, but closed in on itself. (...) The important thing is not the dialogue looking for the priest, but the common worship, going out to meet the Lord who comes. The essence of the event is not a closed circle, but the output of all to meet the Lord that is expressed in the orientation common. "

Myth 23:" The tabernacle in the center is anti-liturgical "

not é.O Pope Benedict XVI (Sacramentum Caritatis, n. 69) states that if the tabernacle is placed in the nave Church, "is preferable to locate the tabernacle in the sanctuary in place sufficiently high in the center of the closure or apsidal then another point where it is equally conspicuous." The tabernacle in the center has, in the traditional spirit of the Sacred Liturgy, the meaning of give prominence to the Eucharistic Jesus central.

Myth 24: "One should not have images of saints in the churches"

should be taken, sim.Diz General Instruction of the Roman Missal (n.318): "According to the ancient tradition of the Church, they expose themselves to the veneration of the faithful in sacred buildings, images of the Lord, the Blessed Virgin Mary and the Saints, which shall be arranged in such a sacred place, that the faithful be led to the mysteries of faith celebrated there. "What is weighted, however, the same reference:" Get up, so be careful not to overly increase their number and their disposition is made in due order, so that does not distract the faithful's celebration. Normally, there is the same church more than an image of the Saint himself. In general, in the ornamentation and arrangement of the church, when it comes to images, search for answer to the devotion of the entire community and the beauty and dignity of the images. "

Myth 25:" Every community should have the Mass your way "

should not and can not have Mass in their own way, but the way católico.O Second Vatican Council has said (Sacrosanctum Concilium, 22):" Nobody, absolutely, even a priest, on his own initiative add, remove or change whatever in matters liturgical. "wrote the late Pope John Paul II (Ecclesia de Eucharistia, n. 52)" Today also should be rediscovered and appreciated the liturgical norms as a reflection and testimony of the Church, one and universal, which is present in every celebration of the Eucharist. The priest, who faithfully celebrate Mass according to the liturgical norms, and communities which conform to those norms, quietly but demonstrate the expressive love for the Church. (...) No one is permitted to undervalue the mystery that is entrusted to our hands: it is too big for someone who can afford to treat it on their own free will, not respecting their sacredness nor its universal dimension. "Also the Instruction Donum Inaestimabile, 1980, states: "One who offers worship to God on behalf of the Church in a manner contrary to that which was established by the Church with the authority given by God and which is also the tradition of the Church is guilty of forgery." Cardinal Ratzinger, now Pope Benedict XVI said: "We must once again become clear that the science of the liturgy there is to constantly produce new models, as befits the automobile industry. (...) The liturgy is something other than the invention of texts and rites, because he lives, precisely, what is not manipulated. " ("Salt of the Earth")

Myth 26: "You can do everything the Missal not prohibits "

not pode.O Vatican II prohibits increases in the Liturgy, as mentioned above (Sacrosanctum Concilium, n.22). A strict interpretation of the Missal is: well, at Mass, it is only what determines the Missal and nothing more than isso.Esta is a difference between Mass and prayer groups, meetings of evangelization and other times outside the Sacred Liturgy, where you can use a spontaneity that has no place within the Missa.O Rite, by its very essence, the press unit. Redemptionis Sacramentum says Instruction (n.11): "The Mystery of the Eucharist" is too great for someone would enable him to treat his own whim, do not assume its sacredness and its universality. Those who act against it, yielding to their own inclinations, even a priest, injures the substantial unity of the Roman Rite, which should take care with decision (...) Furthermore, they introduce the same celebration of the Eucharist elements of discord and strain when she has, by its very nature and so imminent, the mean and perform admirably communion with the divine life and the unity of God's people. "Also Cardinal Ratzinger, now Pope Benedict XVI along the Messori, the book "Faith in Crisis?" published in 1985, said: "The liturgy does not live in 'nice surprise' interventions 'catchy' but solemn repetitions (...) This is also why it should be 'predetermined', 'undisturbed', because through it rite manifest the holiness of God. Rather, the revolt against what was called `the old rigidities caption ', (...) the liturgy dragged into the vortex of' do-it-yourself ', trivialize it, because reducing it As to our poor. "

Myth 27: "The priest's authority, so you must obey him in everything"

not deve.A Holy Church is hierarchical, and a determination a priest who goes against a determination of Rome is automatically nula.O Second Vatican Council, as stated above, makes clear that priests can not even change the Sacred Liturgy (Sacrosanctum Concilium, n. 22) Cardinal Ratzinger, now Pope Benedict XVI, is incisive to say ("Salt of the Earth"): "What we need is a new liturgical education, but especially the priests." Redemptionis Sacramentum Instruction also states that everyone has a responsibility to seek to correct liturgical abuses, even when it involves exposing abuse to superiors. The document says (No. 183-184): "In a very special, all seek, according to their means, the most holy sacrament of the Eucharist will be protected from all irreverence or distortion and that all abuses be thoroughly corrected. This therefore is a very serious task for each and every one, all ruled respecter of persons, all are required to fulfill this job. Any Catholic, whether Priest or Deacon, or lay faithful, has the right to lodge a complaint regarding a liturgical abuse to the diocesan Bishop or the competent Ordinary equivalent to him in law, to the Apostolic See, given the primacy of the Roman Pontiff. It should be no doubt that as far as possible, the report or complaint be submitted first to the diocesan bishop. For this if done in truth and charity. "

Myth 28:" Seeking to obey the laws is self-righteousness "

are not, if these laws are laws instituted by God or who God entrusts such poder.O that our Lord rebuked the Pharisees was NOT a concern to abide in God's holy laws. The Lord said: "If you keep My commandments, ye shall be listed in My Love, as well as I kept my Father's commandments and abide in His love." (Jn 15, 10-11) And: "Make not come to abolish the law and the prophets. I come not to abolish but to bring them to perfection. For verily I say the sky will and earth, before it disappears a jot, a dash of law. Any person who violates one of these commandments, no matter how small, shall be called least in the kingdom of heaven. But those who hold and teach shall be called great in the kingdom of heaven. "(Mt 5, 17-19) The divine law must be obeyed. The mistakes that our Lord condemned the Pharisees were two: the fact that they teach one thing and live in another ("This people honors me only with their lips but their heart is far from Me" - Mark 7.6), and the fact that they interpret the law incorrectly in some occasions ("Leaving the command of God, you hold fast the tradition of men "- Mark 7.8), such as the prohibition them in relation to cures performed on day Sábado.Não is no distinction between directly obey God and obey the law of the Church. Our Lord has entrusted to St. Peter the first Pope (Matthew 16.18-19), power on and off. The Catechism of the Catholic Church explains that "the power on and off" means the authority to absolve sins, to pronounce doctrinal judgments, and make disciplinary decisions in the Church. "(No. 553) Therefore, refusal of submission to the law of the Holy Church is a sin against the 1st commandment (Cat. n. 2088-2089). Obeying the law of holy Church is to obey God, obey God is to obey also the law of the Church.

Myth 29: "What matters is the heart"

exclusivamente.Aos not claiming that "what matters is the heart", remember that here there is no need to apply this principle because it would put itself in contrast with large part of the liturgical norms of the Holy Church, as well as with the various liturgical signs and symbols (vestments, candles, flowers, incense, body gestures, etc.), leaving the need to speak with signs outside the Catholic faith about what happens in the Holy Sacrifice of the Mass, as well as externally express the honor due to God. The internal attitude is key, but ignore attitudes is an external erro.A this respect, wrote the late Pope John Paul II: "In particular it is necessary to cultivate, in the celebration of Mass and in Eucharistic worship outside, a keen awareness of the Real Presence of Christ taking care to witness it with the tone of voice, gestures, movements, behavior as a whole. (...) In short, it is necessary that all the way to treat the Eucharist from the ministers and the faithful is characterized by an extreme respect. " (Mane Nobiscum Domine, 18) The human being is body and soul, and is part of human nature manifest the interior layout through gestures (hugging, gift giving, dressing well, setting the table for a party). And the Sacred Liturgy is perfectly compatible with the nature and needs of humano.E must be a balance in the sense that the internal layout is expressed by external gestures, and external gestures, in turn, strengthen the internal layout. It's a circle vicioso.Os external gestures without the interior layout is an error (self-righteousness), the interior layout without attention to external gestures is also a mistake, as opposed to key elements of the Liturgy (after all, we are soul and body, we are not the "Casper"). For example: how do we convince the world that our Lord Jesus Christ is truly present in the Blessed Sacrament, the consecrated Host we treat it as any one food? Frizer We need here the importance of dressing up with a formal ceremony in the Sacred Liturgy. The Catechism of the Catholic Church (no. 1387) says, about the moment of Holy Communion: "The attitude body - gestures, clothing - is to translate the respect, solemnity, the joy of this moment when Christ becomes our guest. "We must avoid, then, first the clothing that exposes the body in a shocking way, as deep necklines, short shorts or blouses that show the belly. But also want to avoid anything that is contrary, as the Catechism says, the joy, solemnity and respect - that is, it cheapens the moment sagrado.O common sense tells us, for example, assuming that the ceremony, it is better to use than a pair of pants into shorts. However, in our culture, do not go to a social gathering by using a formal shorts! Common sense also tells us that the assumption of non-compliance and the trivialization of the sacred, it is best to avoid clothes that draw attention to the body or for matters unrelated to the Sacred Liturgy. It's better than a woman, for example, use a blouse with sleeves than a spaghetti-strap blouse, it is best that use a discrete pants, skirt or dress than a pair "Catwoman" (ie, squeaked through) is also better than the use, for example, a jersey or shirt discreet than a shirt or the International Grêmio.São Josemaria Escriva, in one of their homilies fantastic, recalls his his childhood, saying, "I remember how people were preparing for communion: he had groomed and tidy in soul and body. The best clothes, hair neatly combed, his body physically clean, maybe with a little perfume. Niceties of people were very enamored of souls thin and straight, who could pay for love with love. "He says:" When people on earth have they invested in authority, prepare lights, music and clothes gala. To host Christ in our souls, how we should prepare ourselves? "(" Homilies on the Eucharist, "Ed Quadrant) We live in a society of images, and a picture speaks a thousand words ...

Myth 30: "The Tridentine Mass is antiquated"

not é.A Tridentine Mass is the Roman Rite celebrated in its traditional form, promulgated by Pope St. Pius V at the Council of Trent. The differences between the Tridentine Mass and shape Roman Rite by Pope Paul VI approved are NOT only the position of the priest and the liturgical language (because as noted above, also in the modern form of the Roman Rite is licit to celebrate in Latin and the priest and people facing the same direction). The differences go further: they relate primarily to the set of priest's actions, other ministers and the people involved, as well as the prayers Rito.Com under the Motu Proprio Summorum Pontificum, published in 2007, the Holy Father has shown that these two forms of the Roman Rite are not only two valid forms and lawful, but also two ways to celebrate authentically Catholic, and therefore there is no contradiction between them. The Holy Father writes: "These two expressions of the law of prayer (lex orandi) of the Church in no way lead to a split in the law of prayer (Lex orandi) of the Church, they are two uses of the one Roman Rite. "(Summorum Pontificum) And again:" Two Forms of the usage of the Roman Rite can be mutually enriching (...) There is no contradiction between an edition and the Roman Missal. "(Letter to Bishops which accompanied the Motu Proprio) The Holy Father also made a point of showing that the Tridentine Mass is NOT opposed to Vatican II:" There is a fear here is that detracts from the authority Vatican II and one of whose essential decisions - the liturgical reform - is in doubt. This fear is unfounded. " (Letter to Bishops) Cardinal Ratzinger, now Pope Benedict XVI, had already written (in "Salt of the Earth):" In my view, one should be left to follow the old rite with more generosity to those who want it. We do not understand what it might be dangerous or unacceptable. A community puts itself in check when she declares how strictly prohibited until then was considered the most sacred and higher, and when considered, so to speak, inappropriate desire that element. For in that if you still believe what she says? Never again will ban lapses today tomorrow what? (...) Unfortunately, among us, the tolerance of adventure experiences is almost unlimited, however, the tolerance for the old liturgy is practically nonexistent. Thus, we are certainly on the wrong track. "

Myth 31:" To celebrate the Tridentine Mass is necessary authorization from the local bishop "

not need, nor the local bishop may require the motu proprio Summorum isso.Com Pontificum, Pope Benedict XVI released the universally celebrate the Tridentine Mass (before it was restricted to the permission of local bishops).

Myth 32: "Going to Sunday Mass obligation is not"

is morally obligated to Catholics participate in Sunday Mass, sim.Muitos relativize it saying things like "do not visit a friend out of obligation, but by love. "Evidently, God is the One who loved us first, he must be our best friend and is worthy of all our love and all our worship. But we're not talking here of a" buddy any ", but of God! And it is fair that obeying His Laws, which includes the Law of the Holy Church, as explained above. We are morally obliged to do so. This is to give God what is God's (Matthew 22, 21). Says the Catechism: "The Commandment of the Church determines and specifies the law of the Lord. On Sundays and other holy days of obligation the faithful have the obligation to attend Mass. Fulfills the precept of hearing Mass who attend the Mass celebrated in the Catholic rite in itself day or the previous afternoon. "(No. 2180) The participation at Mass on Saturday afternoon, thus fulfilling the precept dominical.Além addition, they must be kept as a feast day of obligation" Day of the Nativity of Our Lord Jesus Christ, the Epiphany, Ascension and the Most Holy Body and Blood of risto of Holy Mary, Mother of God, her Immaculate Conception and Assumption, Saint Joseph, Saints Peter and Paul and, finally, all the saints. "(no. 2177). The Catholic faithful, therefore, has the obligation to attend Mass in the days of each of these parties or in the afternoons of days prior to each delas.No Brazil, to facilitate the accomplishment thereof, several of these parties are transferred to Sunday, for determining the CNBB with the approval of the Holy See The ones that remained in the liturgical calendar in addition to Sunday are: Nativity of Our Lord Jesus Christ (December 25), Santa Mary, Mother of God (January 1), Corpus Christi (movable date) and Immaculate Conception of the Virgin Mary (December 8) - see comment from Father Jesús Hortal on the canon 1246, Code of Canon Law published by Loyola. Also in relation to participation at Mass on days of obligation, the Catechism makes clear: "The faithful are obliged to participate the Eucharist on days of obligation, unless very serious reasons (eg illness, care of infants) or if exempted by the pastor. Those who deliberately fail in this obligation commit a mortal sin. "(No. 2181) Canon 1245 states that the priest may give the faithful, for just reason, the exemption from the requirement to hold a party preceito.Importa give to God what is of God (Matthew 22, 21). "Love is repaid with love," says St. John of the Cross, Doctor of Santa Igreja.Persevera in love who live God's commandments (John 15:10). BibliográficasBENTO References XVI, Pope . letter to bishops accompanying the motu proprio Summorum Pontificum . BENEDICT XVI, Pope. Motu Proprio data Apostolic Letter Summorum Pontificum on the use of the Roman Liturgy prior to the 1970 reform . BENEDICT XVI, Pope. Post-Synodal Apostolic Exhortation Sacramentum Caritatis on the Eucharist, source and summit of the life and mission of the Church . BETTENCOURT, Stephen, OSB. Communing Knee or standing? In: Magazine "Ask and respond." No. 493 - Year: 2003 - Page 330.CONCÍLIO trento. Documents sessions of the Tridentine . SECOND VATICAN COUNCIL. Dogmatic Constitution on the Church Lumen Gentium . SECOND VATICAN COUNCIL. Constitution Sacrosanctum Concilium on the Sacred Liturgy . Escriva, St. Josemaria. Homilies on the Eucharist. Publisher Quadrante.JOÃO Paul II, Pope. nobiscum Domine Apostolic Letter Mane for the year of the Eucharist . JOHN PAUL II, Pope. Ordinatio Sacredotalis Apostolic Letter on the priestly ordination is reserved only to men . JOHN PAUL II, Pope. Encyclical Letter Ecclesia de Eucharistia on the Eucharist in its relationship with the Church . JOHN PAUL II, Pope. Chirograph Sacred Music on the centenary of the Motu Proprio Tra le sollecitudini . PAUL VI, Pope. Encyclical Letter Mysterium Fidei on the Cult of Sacred Eucharist. PIO X, Pope. Third Catechism of the Doctrine Cristã.PIO XII, Pope. Mediator Dei Encyclical Letter on the Sacred Liturgy . Ratzinger, Joseph; Messori Vitorio. Faith in Crisis? ISBN: 8512003804RATZINGER, Joseph. El espíritu de la Liturgy - Introducción a. Madrid: Ediciones SA.RATZINGER Christianity, Joseph. Salt of the Earth. ISBN: 9729035423VATICANO. Church Catechism catolic a. VATICAN. Code of Canon Law. Official translation of the Brazilian Bishops. São Paulo: Loyola, 1983.VATICANO, Sacred Congregation for Divine Worship and the Discipline of the Sacraments. General Instruction of the Roman Missal . VATICAN, Congregation for Divine Worship and the Discipline of the Sacraments. Memoriale Domini Instruction on the Manner of distribution of Holy Communion . VATICAN, Sacred Congregation for Divine Worship and the Discipline of the Sacraments. I NSTRUCTION Redemptionis Sacramentum about some things that must be observed and avoided regarding the Most Holy Eucharist .