I was not able to receive Holy Communion on my tounge, because the preists here have decided that “ministers” (i.e. Altar Servers or Extraordinary Ministers of Holy Communion) should not do this.
That’s not for him to decide…
The priest at changed the words during the offertory to “Lord, accept this bread and this wine, which comes from the earth and us to you. May they become the bread of life and our spiritual drink.”
Not permitted. Does it really take so much longer to pray over them separately?
The priest later told me to not ring the bells anymore because “that was something that was done when the priest’s back was to the people.”
It is his prerogative to allow or disallow the ringing of the bells at the epiclesis and consecration. But this
excellent PDF explains why the practice should be retained, and why it’s not just a relic from a time when “the priest’s back was to the people”.
The same priest also hinted at removing the Lavabo rite (where the priest washes his hands), because it was no longer necessary. He said it began as a way for the priest to wash his hands after receiving the gifts, although I am not sure entirely what he means. The argument was basically this: “If it is no longer a practical thing, then it should not be done at all.”
I wonder if he wears an alb and a stole under his chasuble.
The history of the lavabo is one thing, but this rite gained spiritual significance even before it became unnecessary from a practical viewpoint.
The ancient practice of receiving bread and wine and other gifts from the congregation necessitated the priest washing his hands before continuing with the liturgy, not only for sanitary reasons, but also out of reverence for the Eucharist. This action gained a spiritual significance even before the presentation of the gifts became simplified.
The rite and its meaning are found in the Apostolic Constitutions from the end of the fourth century: “let one of the sub-deacons bring water to wash the hands of the priests, which is a symbol of the purity of those souls that are devoted to God.” (Book VIII, XI) A fuller explanation of the rite is found in the mystagogical catecheses of St. Cyril of Jerusalem:
[This is] not at all because of bodily defilement; it is not that; for we did not enter the church at first with defiled bodies. But the washing of hands is a symbol that you ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Did you not hear the blessed David opening this very mystery, and saying, “I will wash my hands in innocence, and so will compass Your Altar, O Lord”? The washing of hands is therefore a symbol of immunity from sin. (Catechesis XXIII, 2)
The purpose of this rite is to impress upon the priest and congregation the need for “interior purification” (GIRM 76) for the proper celebration of these sacred mysteries. The rite is not to be omitted on the pretense that the priest’s hands simply are not dirty.
The priest quietly says the following prayer from Psalm 51:2:
Wash me, O Lord, from my iniquity and cleanse me from my sin.
The Scripture used in the Ordinary Form differs from that which is used in the Extraordinary Form, Psalm 26:6-11, the psalm quoted by St. Cyril (and which is used in certain Eastern Rites). There is a different tone between Psalm 51:2 and Psalm 26:6. In the former, it is God Who washes: “Wash me, O Lord…” In the latter, it is the priest who washes: “I wash my hands…” While Psalm 26 is about recognizing the call to holiness and the importance of purity in exercising the priestly office, Psalm 51 is about admitting failure to live up to that holiness and purity. Psalm 26 contrasts the hands of the faithful priest with those of evildoers, “in whose hands are evil devices, and whose right hands are full of bribes.” (Ps. 26:10) The Extraordinary Form prayer does not imply that the priest is a faultless man who has no need of the mercy of God: the prayer ends by beseeching God, “Redeem me, and have mercy on me.” (Ps. 26:11)
The point of both prayers is that, just as the holy sacrifice about to be offered is pure and spotless, so too the priest and people offering that sacrifice should be holy and without blemish. Of course, this state of sanctity does not come from ourselves, but from God.
Praying the Mass: The Prayers of the Priest, pp. 138-140
Although not used at Daily Mass, incense was removed except from feasts of solemnity. Is the principle Sunday liturgy not a solemn enough occasion?
That’s completely up to him. In my experience, incense is only used on particularly important solemnities.
Sunday Mass, two words: Electronic. Drums.
Ick.
My heart has broken in two for my parish, which was (up until the last couple months) the most traditional parish in the diocese, and had the most reverent and properly celebrated Liturgy.
Change of pastor?
I would recommend you speak with your (new?) pastor about these things.
