Wednesday Liturgy: Follow-up: Novenas and Devotions During Mass
ROME, SEPT. 11, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
In the wake of our column on mixing devotions and Mass (Aug. 28) a priest from Conway Springs, Kansas, asked for a clarification.
I had written: "[I]t is incorrect to mingle any devotional exercise such as a novena or non-liturgical litanies within the context of the Mass." Our correspondent asked: "Could you clarify the difference between 'non-liturgical litanies' and 'liturgical litanies'? Are the only 'liturgical litanies' those in the sacramentary (e.g., at the Easter Vigil or an ordination)? I was taught that certain litanies, such as of the Sacred Heart, were approved for use within a liturgy of the Church."
By "liturgical litanies" I referred to the various litanies specifically found in the liturgical books for the celebration of Mass as well as other sacraments (such as baptism, ordination and anointing of the sick) and sacramentals, such as the crowning of an image of Our Lady.
These would be the only litanies used as a specific rite within Mass, although some other forms of prayer, such as the prayer of the faithful and the Kyrie, are also technically litanies.
As our correspondent says, there are other approved litanies that may be used in public worship, such as during exposition (if consonant with the aims of adoration) and other public devotions and novenas. The principal approved litanies are found in the Roman Ritual and are also listed in the Enchiridion of Indulgences (concession 22.2 partial indulgence).
The litanies (liturgical and devotional) thus universally approved are the litanies of the Holy Name, the Sacred Heart of Jesus, Precious Blood, Blessed Virgin Mary (those of Loreto and the Queenship, which is used as part of the order of crowning an image), St. Joseph and All Saints.
Many other litanies have been approved either for private use of the faithful or in some cases for particular groups.
Among such litanies are the litany of Jesus Christ Priest and Victim, much beloved by Pope John Paul II, and the litany of Divine Mercy, both of which are often prayed in common. Others, usually prayed privately by individuals, include the litany of the Holy Spirit, of the Infant Jesus, of the Blessed Sacrament, of the Passion, and for the souls in purgatory.
The distinction between private and public use derives above all from the 1917 Code of Canon Law (Canon 1259.2). It forbade the public recitation of litanies that had not been approved by the Holy See. This prohibition included not only the public recitation of unapproved litanies by priests but extended to particular groups of the faithful who prayed in common without an ordained minister present.
This canon has not been retained in the present code. And while the law today is somewhat more flexible, it does not necessarily mean that all litanies formally approved for private use can now be publicly used.
There were and are good reasons for not multiplying the number of public litanies. Canon 839.2 of the 1983 Code directs the local ordinary to assure that "the prayers and pious and sacred exercises of the Christian people are fully in keeping with the norms of the Church."
In the wake of our column on mixing devotions and Mass (Aug. 28) a priest from Conway Springs, Kansas, asked for a clarification.
I had written: "[I]t is incorrect to mingle any devotional exercise such as a novena or non-liturgical litanies within the context of the Mass." Our correspondent asked: "Could you clarify the difference between 'non-liturgical litanies' and 'liturgical litanies'? Are the only 'liturgical litanies' those in the sacramentary (e.g., at the Easter Vigil or an ordination)? I was taught that certain litanies, such as of the Sacred Heart, were approved for use within a liturgy of the Church."
By "liturgical litanies" I referred to the various litanies specifically found in the liturgical books for the celebration of Mass as well as other sacraments (such as baptism, ordination and anointing of the sick) and sacramentals, such as the crowning of an image of Our Lady.
These would be the only litanies used as a specific rite within Mass, although some other forms of prayer, such as the prayer of the faithful and the Kyrie, are also technically litanies.
As our correspondent says, there are other approved litanies that may be used in public worship, such as during exposition (if consonant with the aims of adoration) and other public devotions and novenas. The principal approved litanies are found in the Roman Ritual and are also listed in the Enchiridion of Indulgences (concession 22.2 partial indulgence).
The litanies (liturgical and devotional) thus universally approved are the litanies of the Holy Name, the Sacred Heart of Jesus, Precious Blood, Blessed Virgin Mary (those of Loreto and the Queenship, which is used as part of the order of crowning an image), St. Joseph and All Saints.
Many other litanies have been approved either for private use of the faithful or in some cases for particular groups.
Among such litanies are the litany of Jesus Christ Priest and Victim, much beloved by Pope John Paul II, and the litany of Divine Mercy, both of which are often prayed in common. Others, usually prayed privately by individuals, include the litany of the Holy Spirit, of the Infant Jesus, of the Blessed Sacrament, of the Passion, and for the souls in purgatory.
The distinction between private and public use derives above all from the 1917 Code of Canon Law (Canon 1259.2). It forbade the public recitation of litanies that had not been approved by the Holy See. This prohibition included not only the public recitation of unapproved litanies by priests but extended to particular groups of the faithful who prayed in common without an ordained minister present.
This canon has not been retained in the present code. And while the law today is somewhat more flexible, it does not necessarily mean that all litanies formally approved for private use can now be publicly used.
There were and are good reasons for not multiplying the number of public litanies. Canon 839.2 of the 1983 Code directs the local ordinary to assure that "the prayers and pious and sacred exercises of the Christian people are fully in keeping with the norms of the Church."
posted by Chipi Buenafe at
9:59 AM
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