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Friday, February 15, 2008 Last Update: 07:00 AM PST

HISTORY
In the Middle Ages there was no uniform custom in regard to the place where the

Blessed Sacrament was kept. The Fourth Lateran Council and many provincial and

diocesan synods held in the Middle Ages require only that the Host be kept in a secure,

well-fastened receptacle. At the most they demand that it be put in a clean, conspicuous

place. Only a few synods designate the spot more closely, as the Synods of Cologne

(1281) and of Mnster (1279) which commanded that it was to be kept above the altar

and protected by locking with a key. In general, four main methods of preserving the

Blessed Sacrament may be distinguished in medieval times :

in a cabinet in the sacristy, a custom that is connected with early Christian usage;

in a cupboard in the wall of the choir or in a projection from one of the walls

which was constructed like a tower, was called Sacrament-House, and sometimes

reached up to the vaulting;

in a dove or pyx, surrounded by a cover or receptacle and generally surmounted

by a small baldachino, which hung over the altar by a chain or cord;

lastly, upon the altar table, either in the pyx alone or in a receptacle similar to a

tabernacle, or in a small cupboard arranged in the reredos or predella of the altar.

The interior of the tabernacle must either be gilded or covered with

white silk (no. 4035, ad 4); but the exterior is to be equipped with a
mantle-like hanging, that must be either always white or is to be
changed according to the colour of the day; this hanging is called the
canopeum (no. 3520; cf. "Rit. rom., loc. cit.). .
 Inaestimabile Donum
Instruction Concerning Worship of the Eucharistic Mystery
Sacred Congregation for the Sacraments and Divine Worship

Approved and Confirmed by His Holiness Pope John Paul II April 17, 1980

(Selected quotes)

Foreword
Following the letter that Pope John Paul II addressed on
February 24, 1980, to the bishops and, through them, to the priests,
and in which he again considered the priceless gift of the Holy
Eucharist, the Sacred Congregation for the Sacraments and Divine
Worship is calling to the bishops' attention certain norms concerning
worship of this great mystery

The faithful have a right to a true Liturgy, which means the Liturgy desired and laid
down by the Church, which has in fact indicated where adaptations may be made as
called for by pastoral requirements in different places or by different groups of people.
Undue experimentation, changes and creativity bewilder the faithful. The use of
unauthorized texts means a loss of the necessary connection between the lex orandi and
the lex credendi. The Second Vatican Council's admonition in this regard must be
remembered: "No person, even if he be a priest, may add, remove or change anything in
the Liturgy on his own authority."(8) And Paul VI of venerable memory stated that:
"Anyone who takes advantage of the reform to indulge in arbitrary experiments is

24. The tabernacle in which the Eucharist is kept can be located on an

altar, or away from it, in a spot in the church which is very
prominent, truly noble, and duly decorated, or in a chapel
suitable for private prayer and for adoration by the faithful.(34)

25. The tabernacle should be solid, unbreakable, and not transparent.(35) The
presence of the Eucharist is to be indicated by a tabernacle veil or by some other
suitable means laid down by the competent authority, and a lamp must perpetually
burn before it, as a sign of honor paid to the Lord.(36)

26. The venerable practice of genuflecting before the Blessed Sacrament, whether
enclosed in the tabernacle or publicly exposed, as a sign of adoration, is to be
maintained.(37) This act requires that it be performed in a recollected way. In order that
the heart may bow before God in profound reverence, the genuflection must be neither
hurried nor careless.

The bishops, "whose function it is to control, foster, and safeguard the entire liturgical
life of the Church entrusted to them,"(42) will not fail to discover the most suitable
means for ensuring a careful and firm application of these norms, for the glory of God
and the good of the Church.
8. Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum concilum,
nos. 22, 3..

9. Paul VI, address of August 22, 1973: L'Osservatore Romano, August

23, 1973
27. If anything has been introduced that is at variance with these
indications, it is to be corrected
Cf. Institutio Generalis Missalis Romani, nos. 224 c, 246 b, 247 b.
34. Cf. Institutio Generalis Missalis Romani, no. 276
36. Cf. Sacred Congregation of Rites, Instruction Eucharisticum
Mysterium, no.
57.
37. Cf. Rituale Romanum, De Sacra Communione et de Cultu Mysterii
Eucharistica Extra Missam, no. 84.

CODE OF CANON LAW

Book IV, Chapter II, Can, 938, #2.

The tabernacle in which the blessed Eucharist is habitually
reserved should be cited in a distinguished place in the church or
oratory, a place which is conspicuous, suitable adorned and conducive to
prayer.

Mass of Paul VI
From Wikipedia, the free encyclopedia

[edit] Repositioning of the tabernacle

From the second half of the seventeenth century, it had been customary to place the
tabernacle on the main altar of the church. Such a location, however, is arguably
inconvenient for a celebration in which the priest faces the people. Accordingly, the
revised Roman Missal states:

[I]t is preferable that the tabernacle be located, according to the

judgment of the Diocesan Bishop,
a. Either in the sanctuary, apart from the altar of celebration, in
a form and place more appropriate, not excluding on an old altar
no longer used for celebration;
b. Or even in some chapel suitable for the faithfuls private
adoration and prayer and which is organically connected to the
church and readily visible to the Christian faithful. (GIRM 315)
 The Missal does, however, direct that the tabernacle be situated "in a part of the church
that is truly noble, prominent, readily visible, beautifully decorated, and suitable for
prayer" (GIRM 314

BOWING BEFORE MASS

USCCB Home

Committee on Divine Worship

The Priest at Mass

The assembly joins in singing during this procession, (3) an activity

meant to unite those gathered (47-48).
When the procession arrives at the sanctuary, everyone bows
before the altar, and the priests and deacon kiss the altar. (4)
The priest celebrant incenses the cross and the altar (49, 123).
Afterward, the priest celebrant goes to the chair where he leads the
rest of the Introductory Rites (50, 124).

The New Catholic Dictionary

Compiled and edited under the direction of
Conde B Pallen, Ph.D., LLD. John J Wynne, S>J>, S.T.D.
Imprimatur Patrick Cardinal Hayes 1929

Genuflection an act of reverence made by touching the knee or knees to

the ground. A simple genuflection made by touching the right knee to the
ground, is the proper mode of venerating the Blessed Sacrament enclosed
in the tabernacle and, in certain ceremonies, the Cross. A double
genuflection, made with both knees simultaneously, is made before the
Blessed Sacrament exposed.

Bowing, a symbol of reverence and worship. Catholics bow their heads

especially at the Holy Name of Jesus, and also at the prayer Gloria Patri
(Glory be to the Father, etc.). During the Mass, when the creed is said,
they genuflect but do not bow, at the words et incarnates est (and He
was incarnate). For church ceremonies three classes of bows are
specified: profound, moderate and slightFortisque. Ceremonies of the
Roman Rite.