"Happy the man who finds wisdom,
the man who gains understanding"

~Proverbs 2:13

What is the Importance of GIRM and the Roman Missal?

Why a new GIRM at this time?

During the Jubilee Year (2000) Pope John Paul II published a new edition of the Roman Missal to include prayers for feasts of new saints and other new prayers. With this came the new GIRM.

Are there changes in the way we celebrate Mass?

The GIRM will have some changes from the last edition. Some of these changes have already been promulgated (officially published) by Rome in the past few years as issues have arisen and other new liturgical books have been published. One example of this would be processing with the Book of Gospels and not the Lectionary. Very little within the GIRM is new material and many parishioners will not notice any change.

When will all these changes occur?

We are in a period of implementation at the present. This means we are educating liturgical ministers as well as parishioners on the GIRM. Once that education is complete the changes will be implemented. In the Archdiocese of Detroit this implementation will begin on the first Sunday of Advent, November 30, 2003.

Will this happen all over the world?

Yes it will, but at different times. First must come translation of the texts from Latin into each language (French, German, Spanish, Vietnamese, etc.) Additionally, each Conference of Bishops may make certain adaptations that best suit the needs of their people. Once translations and adaptations are approved by Rome the education and implementation begin.

Isn’t the Mass supposed to be unchangeable?

The fathers of the Second Vatican Council understood the need for ongoing evaluation and change of the liturgy “...where necessary, the rites should be carefully reviewed in light of sound tradition and that they be given new vigor to meet the circumstances and needs of modern times” (Constitution on the Sacred Liturgy, CSL #4). The basic structure of the Mass remains the same as it was celebrated in the Early Church: Introductory Rites, Liturgy of the Word; Liturgy of the Eucharist; Concluding Rites. Minor changes to particular ministries (e.g. deacons, etc.) or particular rituals (e.g. singing of the sequence) will occur but the essence of the Mass remain the same. In fact, it was not until the Council of Trent in the 16th century that a standardized format for Mass was set in the Roman (or Latin) Rite of the Catholic Church.

What does this have to do with me?

The changes that occurred after the Second Vatican Council were implemented before many people were aware of what was changing and why. The publication of the new GIRM gives us all a wonderful opportunity to study the Mass anew and reflect on our role in it.

Office for Christian Worship, ©2003 Archdiocese of Detroit

Why Should the Assembly Actively Participate?

Should We Have Music At All Masses?

GIRM stands for the General Instruction of the Roman Missal. The Roman Missal is made up of the Lectionary for Mass (the books of readings for Masses) and the missal used at the altar (the book of prayers and directives for celebrating Mass.) The GIRM is the introduction that explains the theology of the Mass, directives for various ministries as well as forms of the Mass (concelebrated, votives and feasts.)

Cultural traditions influence how people celebrate various events in their lives, major and minor, joyful and mournful. Such traditions also influence the extent to which music and song are used at celebrations. In many parts of the world, any type of communal gathering invariable includes music and song. But unlike people of some other nations, many Americans do not sing publicly except at birthday celebrations. It is becoming more and more common at sporting events to find the national anthem being sung by a soloist rather than by all present as was common several decades ago. As a result, liturgical music and congregational singing may singing may seem unnecessary and even distracting to many at Mass. Yet, there are Catholics whose cultural background leads them to be very comfortable with public singing, for example, those of German, Polish, or African-American heritage, and parishes associated with such ethnic groups are often well-known for music filled liturgies.

“Every care must be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and holy days of obligation.”

Since its initial publication in 1969, the General Instruction of the Roman Missal (GIRM) has encouraged singing at Mass (cf. 2002 GIRM n.40, “great importance should be attached to the use of singing in the celebration of Mass”), thereby reiterating the advice found in the Constitution on the Sacred Liturgy (CSL) of the Second Vatican Council (cf. n. 113, “Liturgical action is given a more noble form when sacred rites are solemnized in song”). The GIRM emphasizes the long tradition of song in liturgical celebrations by referring to St. Augustine’s words, “Singing is for lovers” and an ancient proverb, “One who sings well prays twice” (2002 GIRM, n. 39).

Those who have participated in a Eucharist celebrated in an Eastern Catholic Church learn that Catholics in other parts of the world may sing virtually every word of the liturgy, including the scriptural readings, and this is done at every liturgy, Sunday or weekday. A proper religious
“celebration,” according to our scriptural heritage, means that we should “shout joyfully to the Lord,… come before him with joyful song” (Ps 100:1-2) and “sing a new song to the Lord” (Ps 149:11)

Reiterating the CSL, “Music in Catholic Worship” (MCW), a 1972 statement of the US Bishops’ Committee on the Liturgy, reminds us that “music is of preeminent importance” in liturgical celebrations, and that “it forms a necessary or integral part” of the liturgy (n. 23, cf. CS n. 112). Since music is “integral” to the liturgy, liturgical documents presuppose the presence of music at more solemn celebrations.

The references to singing during Mass found in various documents must always be interpreted in light of the foundational vision of the Mass as a joyful celebration, by the people of God, of God’s love, particularly as shown in the paschal mystery of Christ’s death and resurrection. Decisions about where to include music at Mass and how much music to include should never be made apart from this foundational vision of what the Mass ultimately is.

The revised 2002 GIRM gives added encouragement to including music and singing at Mass, particularly at all festive liturgies. A new sentence recommends, “Every care must be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and holy days of obligation” (2002 GIRM, n. 40). This exhortation is consistent with a long tradition of including music at religious rites, primarily because such rites are always “celebrations” of the people of God rather than merely the private prayer of the priest celebrant.

Communities that have not included music at every Sunday Mass may need to re-evaluate their practices after prayerful reflection on pertinent texts in both the Constitution on the Sacred Liturgy and the GIRM (both old and revised versions). There are various related issues that cannot be overlooked, for example, the necessity of having song-leaders and musicians, and of offering them appropriate compensation for their services. Other issues that may affect decisions related to liturgical music include the number in attendance and the time of the Mass. It could be that questions about music at Masses may lead to a reflection about broader issues related to the number and schedule of weekend Masses.

The Eucharist is “the center of the whole Christian life” (2002 GIRM, n. 16). Because the Eucharist is so central, it behooves us to celebrate it appropriately, especially on Sundays and major feasts. We gather at Mass to express and nourish our faith (cf. MCW, n. 1, 2002 GIRM n. 20). Joyful celebrations of the Eucharist, with music and song, can only help build up the faith of those assembled as they give thanks and praise to a loving God (cf. MCW, n. 6).
               
Office for Christian Worship, Copyright ©2003 Archdiocese of Detroit