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Liturgy - Dispensations & Options EXPLANATION Circular 1 September 2022 REV
Liturgy - Dispensations & Options EXPLANATION Circular 1 September 2022 REV
Liturgy - Dispensations & Options EXPLANATION Circular 1 September 2022 REV
By now, the unified mode of celebration of the Holy Mass has been introduced
in our diocese. I hope that the attempts for liturgical catechesis that have been started
in the parishes are being continued.
What are these dispensations and options? Each celebrant is given some
flexibility and freedom in celebrating the Holy Mass. Though the ultimate objective
is uniformity, the celebrating priest has got some options. In order to regulate the
uniform structure of the Church and Sanctuary, the Local Hierarch is also given some
dispensation/options.
As some other dioceses have done, we thought of explaining to you the liturgical
norms prescribed in the new Taksa. The following are the main options given to the
celebrating priest. As footnote, we have added some references for understanding
better the historical development of each norm.
1
ന മ്മുക്ക് ലഭിച്ചിരികക്ന്ന പ യമ്മക്സരിച്ച്
കല്മ്മ ഈ കക്ർബാമ്മ
ആരഭികാാം (അന്നാപ്പെസഹാ-ത്തിരക്മ്മാളിൽ) എന്നതിമ്മക്പകാരാം
ഹ്ഹസവമായ ഒരാമക്ഖത്ത്താപ്പെ കാർുീകമ്മക് കക്ർബാമ്മ ആരാംഭികാാം.
(ഹ്പത്തേകമ്മിർത്േശങ്ങൾ No.1)1986-പ്പല SMBC മീറ്ിാംഗിൽ
ഐകേഖത്േമ്മ എെക്ത്ത തീരക്മാമ്മാം ആണിത്. (Dr. Thomas
Manooramparmbil, Directives on the order of Syro Malabar Qurbana Page
No. 483) 1986 പ്പല റിത്ൊർട്ടിൽ 27-ആാം മ്മമ്പറിൽ ഇഹ്പകാരാം
ആവശേപ്പപെക്ന്നക്, കക്ർബാമ്മയക്പ്പെ ആരാംഭത്തിൽ ഒരക് പ്പെറിയ
ആമക്ഖത്ത്താപ്പെ വി. കക്ർബാമ്മ ആരാംഭികാവക്ന്നതാണ്. ഈ
മ്മിർത്േശാം തക്യ സ ിൽ പ്പപാതക് മ്മിർത്േശത്തിൽ ഉൾപ്പെെക്ത്തക്കയക്ാം
ത്വണാം. അതിമ്മ് ഹ്പകാരാം രണ്ടക് രീതിയിൽ വി. കക്ർബാമ്മ
ആരാംഭികക്വാൻ ആണ് 1988 ൽ മ്മിർത്േശാം ഉണ്ടായത്.
പ
A. മ്മുക്ക് ലഭിച്ചിരികക്ന്ന കല്മ്മ അമ്മക്സരിച്ച് (Mandatum) എന്ന
ഹ്പാർത്ഥമ്മ പ്പൊല്ലി വി. കക്ർബാമ്മ ആരാംഭികാാം. (No. 45)
B. Mandatum മ്മക് പകരാം അമ്മക്ത്യാജ്േമായ ഒരക് പ്പെറിയ
ആമക്ഖത്ത്താപ്പെ വി. കക്ർബാമ്മ ആരാംഭികാാം. (No. 46)
6. Out of the three prayers before the Gospel reading only one needs to be said.
7. At the Simple Form of Qurbana, if the Gospel is brought to the Bhema in the
opening procession, the procession before the Gospel reading and the
Zummara (Halleluiah hymn) may be omitted. On ordinary days, if Gospel is
already put on the Bhema, no need of going back to the Altar and making the
procession before the Gospel.5
8. Shortening or adding Karozutha prayers. About this, the new instruction states
that in solemn and simple form numbers 1-7 are obligatory and the second one
is optional.6
9. Omission of the Prayer of Blessing after Karozutha (before offertory). In the
new Taksa this is given in brackets.
10. Omitting the striking of the chalice with paten during offertory prayer.
11. The dismissal of the Catechumens after the Karozutha may be omitted. This is
given in brackets.
12. Omitting Creed in Simple Mass on ordinary days. On Sundays, it should be
recited.7
13. From among the three prayers while preparing the chalice before the offertory
only one need to be said. (no.11)8
14. Making the sign of the cross during the Institution Narrative only once.
15. Omitting Swargavasikalude Samadhanavum.. after Epiclesis.9
16. Omitting symbolic kissing of the Host after elevation.10
17. Omitting Our Father before the Final Blessing. This is given in brackets, pages
94-95.
18. Out of the three prayers while cleaning the chalice after Holy Communion
only one need to be said.
19. The final blessing may be given either making the sign of the cross or
extending the right hand over the people.
II. Along with this, there are some dispensations (Prerogatives) to the Bishop
within his diocese). They are:
1. Beginning the Mass with the Sign of the Cross. In our diocese, we shall begin
the Holy Mass with the sign of the Cross.11
2. Use of the Sanctuary Veil: In our diocese, we do not use the sanctuary veil
(Instructions in the Taksa No. 5, Page No. xi).12
3. Making the Sign of the Cross from left to right. About this, the status quo shall
be maintained.
4. Mass facing the people: At present, with uniform mode, 50:50 mode is in
practise in our diocese.
5. Offertory Procession of the people: BEGINNING OR MIDDLE. We leave this
option to the celebrant. 13
6. Position of the deacon/altar boy while making announcements: whether to
face the altar or the congregation. The existing practice can be continued.
May I once again remind you that the rubrics given in the Taksa must be
observed properly in our diocese. It has been brought to my attention that there
is a discussion going on about “turning” and “bowing” during the Laku Mara.
About this also, let me insist on the rubrics. One will see many places where the
celebrant is to bow the head (like in pages 49, 51, 57, et al.,); turn to the Altar
(pages 49, 50), to the assembly (pages 50, 58, 64), etc. But during Laku Mara, it is
not mentioned in the Thaksa to turn to the Altar. Therefore, if we follow strictly
the rubrics, there is no need of “bowing” nor “turning” during this prayer. If,
however, “bowing” is made, it is better to do at the end of the first strophe (…
നിചന്ന നമിച്ചു രുകഴ്ത്തുന്നു.…) looking at the cross on the Bhema.
Let me take this opportunity to exhort you that about the liturgical vestments,
there is no prescription about the color. In above cited Decisions of the Synod, it
is mentioned that “Innovations in Liturgy, in matters like rituals, vestments,
symbols, prayers etc. are to be introduced only with the consent of the Synod of
Bishops of the Malabar Church” (Number 9). Similarly, if you need to change
something in liturgy, you need to get permission from the eparchial bishop,
which can be considered within the approved norms of the Synod.
In doing so, please bear in mind that being a migrant diocese, our membership
is from different dioceses in Kerala. The mother dioceses may have their own way
These points I have written primarily for your information and formation.
Often when one does not know the real norms, there is a tendency to put it on others
or sometimes escape saying, “it’s the policy of the diocese”. It is for study purpose
that we included also some background material as foot note. Though it is meant for
our priests, you are free to circulate it to your parishioners. If you need any further
clarifications, please feel free to contact us. For the rest of the rubrics, there will be a
follow-up letter later.