Corpus Christi and Eucharistic Processions
From the Mass of the Lord’s Supper to Corpus Christi
The institution of the Eucharist has as a special memorial the Mass
of the Lord’s Supper, when Christ the Lord shared a meal with his
disciples and gave them the sacrament of his Body and Blood to be
celebrated in the Church. The solemnity of the Body and Blood of
Christ (Corpus Christi) further proposes the cultus of the Blessed
Sacrament to the faithful so that they may celebrate the wonderful
works of God, signified by the sacrament and accomplished by the
Paschal mystery of Christ. This solemnity is also intended to teach
the faithful how to share in the Eucharistic sacrifice and to have
it more profoundly influence their life, to revere the presence of
Christ the Lord in this sacrament, and to offer the thanks due for
God’s gifts.
Corpus Christi procession
In its devotion the Church has handed down as a distinctive feature
of the celebration of this solemnity a procession in which the
Eucharist is carried solemnly and with singing through the streets,
and the Christian people give public witness to their belief in the
sacrament of the Eucharist and to their devotion.
It is therefore desirable to continue this procession where
circumstances permit and when it can truly be a sign of common faith
and adoration. In the principal districts of large cities there may
be additional processions for pastoral reasons at the discretion of
the diocesan bishop…
—Ceremonial of Bishops (1984), nn. 385-386.
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Walking with the Lord down Nicollet Mall
Our faith in the God who took flesh in order to become our companion
along the way needs to be everywhere proclaimed, especially in our
streets and homes, as an expression of our grateful love and as an
inexhaustible source of blessings.
—Pope John Paul II,
Mane nobiscum Domine, n. 18
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Solemnity of the Body
and Blood of Christ
Directory on Popular Piety and the Liturgy: Principles and
Guidelines
Congregation for Divine Worship and the Discipline of the
Sacraments, December 17, 2001
(Text has been emended to fix typos and gross translation
deficiencies; liturgical book references have been supplied
for the U.S. English language editions.)
160. The
Solemnity of the Body and Blood of Christ is observed on the
Thursday following the solemnity of the Most Blessed
Trinity. [In the United States it is observed on the Sunday
following Trinity Sunday.] This feast is both a doctrinal and cultic response to
heretical teaching on the mystery of the real presence of
Christ in the Eucharist, and the apogee of an ardent
devotional movement concentrated on the Sacrament of the
Altar. It was extended to the entire Latin Church by Urban IV
in 1264.
Popular piety
encouraged the process that led to the institution of the
feast of Corpus Christi, which reciprocally inspired
the development of new forms of Eucharistic piety among the
people of God.
For
centuries, the celebration of Corpus Christi remained
the principal point of popular piety’s concentration on the
Eucharist. In the sixteenth and seventeenth centuries, faith,
in reaction to various forms of Protestantism, and culture
(art, folklore and literature) coalesced in developing lively
and significant expressions Eucharistic devotion in popular
piety.
161.
Eucharistic devotion, which is so deeply rooted in the
Christian faithful, must integrate two basic principles:
-
the supreme reference point for Eucharistic devotion is the
Lord’s Passover; the Pasch, as understood by the Fathers, is
the feast of Easter, while the Eucharist is before all else
the celebration of Paschal Mystery or of the Passion, Death
and Resurrection of Christ;
-
all forms of Eucharist devotion must have an intrinsic
reference to the Eucharistic Sacrifice, or dispose the
faithful for its celebration, or prolong the worship which
is essential to that Sacrifice.
Hence, the
Rituale Romanum states “The faithful, when worshipping
Christ present in the Sacrament of the Altar, should recall
that this presence comes from the Sacrifice of the Eucharist,
and tends towards sacramental and spiritual communion” (169).
162. The
procession on the Solemnity of the Body and Blood of Christ
is, so to speak, the “typical form” of a Eucharistic
procession. It constitutes, in fact, a prolongation of the
celebration of the Eucharist: immediately after Mass, the
Host, which was consecrated at that Mass, is carried outside
of the church, so that the Christian people might “give public
witness to its faith and devotion regarding the Most Blessed
Sacrament” (170).
The faithful
understand and appreciate the values inherent in the Corpus
Christi procession: they are aware of being “the People of
God” that walks with its Lord, proclaiming faith in him who
has become truly “God-with-us”.
It is
necessary, however, to ensure that the norms governing
Eucharistic processions be observed (171), especially those
ensuring respect for the dignity and reverence of the Blessed
Sacrament (172). It is also necessary to ensure that the
typical elements of popular piety, such as the decoration of
the streets and windows, the homage of flowers, the altars
upon which the Blessed Sacrament will be placed at the
stations along the route, and the hymns and prayers “should be
so arranged that all may manifest their faith in Christ and
devote their attention to the Lord alone” (173), and exclude
all forms of competition.
163. The
Eucharistic procession is ordinarily concluded with
Benediction of the Blessed Sacrament. In the specific case of
the Corpus Christi procession, the blessing constitutes the
solemn conclusion of the entire celebration: the usual
priestly blessing is replaced by the blessing with the Blessed
Sacrament.
It is
important that the faithful understand that this blessing with
the Blessed Sacrament is not a form of Eucharistic piety that
stands on its own, but that it is the concluding moment of a
sufficiently long act of worship. Hence, liturgical norms
prohibit “exposition merely for the purpose of giving the
blessing” (174).
(169)
Roman Ritual: Holy Communion and Worship of the Eucharist
Outside Mass, n. 80. [RITUALE ROMANUM, De sacra communione
et de cultu mysterii eucharistici extra Missam, Editio
Typica, Typis Polyglotis Vaticanis 1973, 80.]
(170)
Ibid.,
n. 101; cf. Code of Canon Law, can. 944.
(171) Cf.
Roman Ritual: Holy Communion and Worship of the Eucharist
Outside Mass, nn. 101-108. [RITUALE ROMANUM, De sacra
communione et de cultu mysterii eucharistici extra Missam,
cit., 101-108.]
(172) Cf.
ibid.,
nn. 101-102.
(173)
Ibid.,
n. 104.
(174)
Ibid.,
n. 89.
Sent forth as “Missionaries of the Eucharist”
…At the end of every Mass, when the celebrant takes leave of the
assembly with the words “Ite, Missa est,” all should feel
they are sent as “missionaries of the Eucharist” to carry to every
environment the great gift received. In fact anyone who encounters
Christ in the Eucharist cannot fail to proclaim through his or her
life the merciful love of the Redeemer.
…The Eucharist, the Second Vatican Council affirms, “is the source
and summit of all Christian life” (Lumen
gentium, n. 11), “the source and summit of all
evangelization” (Presbyterorum
Ordinis, n. 5).
How could the Church fulfill her vocation without cultivating a
constant relationship with the Eucharist, without nourishing herself
with this food which sanctifies, without founding her missionary
activity on this indispensable support? To evangelize the world
there is need of apostles who are “experts” in the celebration,
adoration and contemplation of the Eucharist.
—Pope John Paul II, Message “Eucharist
and Mission” for the 78th World Mission Sunday, October 24,
2004, nn. 2 and 3.
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Canon Law on Eucharistic processions
Code of Canon Law (1983),
can. 944
§1. When it can be done in the judgment of the diocesan bishop,
a procession through the public streets is to be held as a
public witness of veneration toward the Most Holy Eucharist,
especially on the solemnity of the Body and Blood of Christ.
§2. It is for the diocesan bishop to establish regulations
which provide for the participation in and the dignity of processions.
First Holy Communicants in 2005 Corpus Christi Procession
How I loved the feasts!.... I especially
loved the processions in honor of the Blessed Sacrament.
What a joy it was for me to throw flowers beneath the feet
of God!... I was never so happy as when I saw my roses
touch the sacred Monstrance.
—St. Thérèse of Lisieux (The Little
Flower), Story of a Soul |
Processions
Directory on Popular Piety and the Liturgy: Principles and
Guidelines
Congregation for Divine Worship and the Discipline of the
Sacraments, December 17, 2001
245. Processions are cultic expressions of a universal character and
have multiple social and religious significance. In them, the
relationship between Liturgy and popular piety is especially
important. Inspired by biblical examples (cf.
Ex
14:8-31;
2 Sam
6:12-19;
1 Cor:15, 25 -
16:3), the Church has instituted a number of liturgical
processions which have differing emphases ... [including] votive
processions, such as the Eucharistic procession on the feast of
Corpus Christi: the Blessed Sacrament passing through the streets
arouses sentiments of gratitude and thanksgiving in the minds and
hearts of the faithful, it arouses in them faith-adoration and is a
source of grace and blessing (Acts
10:38)....
246. From the middle ages, votive processions acquired a particular
importance in popular piety, and reached their apogee during the age
of the Baroque. The Patron Saints of a city, or streets, or guild
were honored by carrying their relics, or image, or effigy in
procession.
In their true form, processions are a manifestation of the faith of
the people. They often have cultural connotations and are capable of
re-awakening the religious sense of the people. From the perspective
of the Christian’s faith, votive processions, like other pious
exercises, are exposed to certain risks: the precedence of devotions
over the sacraments, which are relegated to second place, of
external displays over interior disposition; regarding the
procession as the apogee of a feast; the impression given to some of
the less competently instructed of the faithful that Christianity is
merely a “religion of Saints”; the degeneration of the procession
itself from a manifestation of faith to a mere spectacle or a purely
secular parade.
247. To preserve the character of processions as manifestations of
faith, it is necessary for the faithful to be carefully instructed
on their theological, liturgical and anthropological aspects.
From a theological perspective, it is important to emphasize
that a procession is a sign of the Church’s condition, the
pilgrimage of the People of God, with Christ and after Christ, aware
that in this world it has no lasting dwelling. Through the streets
of this earth it moves towards the heavenly Jerusalem. It is also a
sign of the witness to the faith that every Christian community is
obliged to give to the Lord in the structures of civil society. It
is also a sign of the Church’s missionary task which reaches back to
her origins and the Lord’s command (cf.
Mt
28:19-20), which sent her to proclaim the Gospel message of
salvation.
From a liturgical point of view, processions, even those of a
popular tenor, should be oriented towards the Liturgy. The journey
from church to church should be presented as the journey of the
community living in this world towards the community living in
Heaven. Such processions should be conducted under ecclesiastical
supervision so as to avoid anything unsuitable or degenerative. They
should begin with a moment of prayer during which the Word of God
should be proclaimed. Hymns and canticles should be sung and
instrumental music can also be used. Lighted candles or lamps should
be carried by the faithful during the procession. Pauses should be
arranged along the way so as to provide for alternative paces,
bearing in mind that such also reflects the journey of life. The
procession should conclude with a doxology to God, source of all
sanctity, and with a blessing given by a bishop, priest or deacon.
From an anthropological perspective, the procession should
make it evident that it is “a commonly undertaken journey”. The
participants join in the same atmosphere of prayer and are united in
singing, and concentrated on arriving at the same goal. Thus the
faithful feel united with each other, and intent in giving concrete
expression to their Christian commitment throughout the journey of
life.
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FOR MORE
INFORMATION:
Churches at Home and Abroad Follow
Pope’s Eucharistic Example
National Catholic Register,
June 24-30, 2001
(Corpus Christi processions around the U.S.)
Feast
of Corpus Christi
Catholic Encyclopedia (1908)
(Note: In 1970, the official name changed to the Solemnity of the Body and Blood
of Christ (Corpus et Sanguis Christi) and, in the U.S., the feast moved to
the Sunday after Trinity Sunday.)
Reviving the wonder and awe before the mystery of the Holy
Eucharist
Rev. Raniero Cantalamessa, preacher to the Pontifical Household
Eucharistic Procession on the Feast of Corpus Christi
(ceremony details)
Msgr. (now Most Rev.) Peter J. Elliott, Ceremonies of the Modern Roman Rite:
The Eucharist and the Liturgy of the Hours,
San Francisco: Ignatius Press, 1995.
Roman Ritual: Holy Communion and Worship of the Eucharist
Outside Mass, nn. 101-108.
(The official liturgical rites.)
Directory on Popular Piety and the Liturgy: Principles and
Guidelines
Corpus Christi Processions
Francis X. Weiser, S.J., Handbook of Christian Feasts and
Customs, New York: Harcourt, Brace and Company, 1958.
Customs for the Feast of Christi Christi
Francis X. Weiser, S.J., Handbook of Christian Feasts and
Customs, New York: Harcourt, Brace and Company, 1958.
2005 Corpus Christi Procession in Rome, led by Pope Benedict XVI
The Pope’s Corpus Christi Procession
The signs of bread and wine
Homily for Corpus Christi, June 15, 2006.
Photos of Corpus Christi 2006 in Rome
Blown clean away by a brush with Benedict
Katie Grant’s delightful account her chance
participation in the 2005 Corpus Christi procession in Rome with
Pope Benedict XVI.
The Body of Christ and the Vicar of Christ
A letter from Br. Chad Wahl, LC, to friends and family
describing his experience of the 2005 Corpus Christi procession in Rome, dated 1 June 2005.
Photos of Corpus Christi 2005 in Rome
Pope Leads Corpus Christi Procession through Rome
Catholic World News, June 23, 2000.
An article about Pope John Paul II’s procession during the Jubilee
Year 2000.
Prayers, reflections, and more on
the Holy Eucharist
Return to Corpus Christi Procession home page
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