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Mdevaney
Guest
I was having a discussion with my friend about the consecration of the Holy Eucharist as far as the day Christ died. Does the priest just consecrate on Holy Thursday and save some for Friday?
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M
Mdevaney
Guest
I was having a discussion with my friend about the consecration of the Holy Eucharist as far as the day Christ died. Does the priest just consecrate on Holy Thursday and save some for Friday?
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puzzleannie
Guest
yes you are right, the hosts used at the service on Good Friday, or if need for the sick during the weekend, are those consecrated on Holy Thursday or earlier. No more Mass with consecration is celebrated until the Easter Vigil on the evening of Holy Saturday.I was having a discussion with my friend about the consecration of the Holy Eucharist as far as the day Christ died. Does the priest just consecrate on Holy Thursday and save some for Friday?
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Vico
Guest
Yes, and then the Mass of the Presanctified on Good Friday.I was having a discussion with my friend about the consecration of the Holy Eucharist as far as the day Christ died. Does the priest just consecrate on Holy Thursday and save some for Friday?
In the Byzantine Catholic Church there is no Eucharist on Holy Friday, but Matins, Royal Hours, and Vespers.
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stephraim
Guest
Yes.Does the priest just consecrate on Holy Thursday and save some for Friday?
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ProVobis
Guest
Yes, but Holy Eucharist is “saved” all the time for distribution outside Mass, although it is the general intent that all communion received will have been consecrated at that Mass one attends. And there is no Mass on Good Friday and much of Holy Saturday either.I was having a discussion with my friend about the consecration of the Holy Eucharist as far as the day Christ died. Does the priest just consecrate on Holy Thursday and save some for Friday?
M
malphono
Guest
Let me add that in the Roman Rite, Good Friday is the one strictly “aliturgical” (i.e. no Mass offered) day in the entire year. (The Ambrosian Rite has more such days, and I think they are also “a-Eucharistic” meaning that communion is not distributed at all. I’m not certain about tradition in the Mozarabic and Bragan Rites but, IIRC, the Rites proper to the several religious Orders follow the Roman principle.)Yes.
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stephraim
Guest
Good point.Let me add that in the Roman Rite, Good Friday is the one strictly “aliturgical” (i.e. no Mass offered) day in the entire year. (The Ambrosian Rite has more such days, and I think they are also “a-Eucharistic” meaning that communion is not distributed at all. I’m not certain about tradition in the Mozarabic and Bragan Rites but, IIRC, the Rites proper to the several religious Orders follow the Roman principle.)
Ordo Romanus XXIII, which dates from the early 8th centurgy according to Andrieu, gives a description of a Frankish visitor to Rome who notes interesting features of the Papal liturgy. It seems that the neither the Pope nor the deacons receive communion at the Good Friday liturgy, but “anyone who wishes to receive communion does so from the sacrament reserved from the sacrifice which was kept on the Thursday.And anyone who does not wish to receive communion there goes to the other churches of Rome or to the *tituli *and receives communion there.”
Jeanes believes “Communion from the reserved sacrament on Good Friday as a public rite (different from the domestic custom of former times) is practiced in the tituli, the churches of the city, but not at the Papal service. In effect it is provided for, but as a private devotion afterwords” (Jeanes, Gordon P. The Origins of the Roman Rite, vol. 2. 1998).
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stephraim
Guest
Ordo Romanus XXIV is a document which illustrates the close imitation of the Papal liturgy in a neighboring city. Andrieu locates its setting in one of the ‘suburbicarian’ dioceses, that is, the cities of central and southern Italy which were immediately subject to Rome’s authority…Communion from the reserved sacrament on Good Friday is a public liturgy, with a form of consecration of the chalice using the consecrated bread reserved from the previous day. It also seems that the sacramentary used was closer to the Gelasian family than to the Papal Gregorian book.
"When the cross has been venerated and put back in its place, the bishop comes down behind the altar and says, ‘Let us pray, as we are commanded for our salvation, Our Father’. There follows, ‘Deliver us, we beseech you, Lord.’
When they have said ‘Amen’, he takes a piece of the consecrated bread and places it in the chalice, without saying anything.* And all receive communion in silence and everything is concluded. ‘In the name of the Father, and of the Son, and of the Holy Spirit. Peace be to you’. Response: ‘And with your spirit’. End" (Jeanes, Gordon P. The Origins of the Roman Rite, vol. 2. 1998).
*This action of placing the consecrated bread in the chalice effects the consecration of the wine. Communion is thus in both kinds. Cf. ORR1, p 45, note 2, and CAP vol. 3, 111f. P. Nautin, ‘Le Rite du “Fermentum” dans les Eglises Urbaines de Rome’ in Ephemerides Liturgicae 96 (1982), pp 510-22. This fully developed liturgy is very different from what we saw in the Papal Mass.
"When the cross has been venerated and put back in its place, the bishop comes down behind the altar and says, ‘Let us pray, as we are commanded for our salvation, Our Father’. There follows, ‘Deliver us, we beseech you, Lord.’
When they have said ‘Amen’, he takes a piece of the consecrated bread and places it in the chalice, without saying anything.* And all receive communion in silence and everything is concluded. ‘In the name of the Father, and of the Son, and of the Holy Spirit. Peace be to you’. Response: ‘And with your spirit’. End" (Jeanes, Gordon P. The Origins of the Roman Rite, vol. 2. 1998).
*This action of placing the consecrated bread in the chalice effects the consecration of the wine. Communion is thus in both kinds. Cf. ORR1, p 45, note 2, and CAP vol. 3, 111f. P. Nautin, ‘Le Rite du “Fermentum” dans les Eglises Urbaines de Rome’ in Ephemerides Liturgicae 96 (1982), pp 510-22. This fully developed liturgy is very different from what we saw in the Papal Mass.
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Reuben_J
Guest
Good Friday service does not have Eucharistic prayer but Communion is still served. Since there is no consecration that’s why the consecrated host would normally be those carried forwards from the Holy Thursday mass.Yes, and then the Mass of the Presanctified on Good Friday.
In the Byzantine Catholic Church there is no Eucharist on Holy Friday, but Matins, Royal Hours, and Vespers.
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Vico
Guest
In the Latin Church there is Eucharist, but not in the Byzantine Catholic Church.Good Friday service does not have Eucharistic prayer but Communion is still served. Since there is no consecration that’s why the consecrated host would normally be those carried forwards from the Holy Thursday mass.
Friday evening is the Matins (Orthros) of Holy Saturday, the Lamentations.
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