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The "rubric" was omitted from the Elizabethan prayer-book of 1559, probably as part of the Queen's policy to retain the support of moderate traditionalists (she believed in the Real Presence without a definition of it; and, had she got her way, the celebration of the Prayer Book Communion would have looked like a Mass), [7] but possibly also on ...
The rules regarding fasting, prayer and other works of piety are set by each church sui iuris and the faithful should follow those rules wherever taking Communion. [5] The rules of the Eastern Catholic Churches of Byzantine tradition correspond to those of the Eastern Orthodox Church, as detailed in the next section. [citation needed]
Spiritual Communion, as St. Thomas Aquinas and St. Alphonsus Liguori teach, produces effects similar to Sacramental Communion, according to the dispositions with which it is made, the greater or less earnestness with which Jesus is desired, and the greater or less love with which Jesus is welcomed and given due attention.
The first part, "General Rubrics" (Rubricae generales), gives rules concerning liturgical days such as Sundays, vigils, feasts, octaves, and matters such as the colour of the sacred vestments. The second part, "General Rubrics of the Roman Breviary" ( Rubricae generales Breviarii Romani ), contains rubrics specific to the Roman Breviary.
Ordinary communicants would calculate the time until the moment they took communion; priests fasted based on the time they began saying Mass. [1] The new fasting rules opened the way to scheduling evening Masses, which the fast from midnight regime made all but impossible for those desiring to receive communion.
According to the 1970 rubrics, the priest simply begins the prayer with hands extended in an unspecified way and at the word "benedicas" makes a single sign of the cross over host and chalice, the only time in the whole course of the Roman Canon that he makes the sign of the cross over either, in contrast to the 1962 rules, which have the ...
Eastern Orthodox practice with regard to the Liturgy of the Presanctified Gifts has varied historically and geographically. At this Liturgy, which is customarily used only on weekdays of Great Lent, no prayers of consecration take place but communion is distributed with bread with wine poured into it that were consecrated and reserved at the Divine Liturgy the Sunday before.
The Ad complendum prayer (which became the post-communion) has become a collect formed on the model of the collect at the beginning of Mass, though generally it keeps some allusion to the Communion just received. That is still the state of these prayers after the Communion. [1] The second, Oratio super populum, is said only in ferial Masses in ...
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