November 15, 2007
Using the
Chalice Pall
And
More on Old Testament Figures
ROME, NOV. 13, 2007 (Zenit.org).-
Answered by Legionary of Christ Father Edward McNamara,
professor of liturgy at the Regina Apostolorum university.
Q: Though I was raised with the Latin Mass as a child, I have
since become accustomed to not seeing the pall used. Then, I was
assigned for many years in foreign countries where the pall was
available, thankfully so, in churches where flies are a problem.
Circumstances thus taught me from where the chalice-pall
tradition was born. Therefore, except for when I hold the
chalice during the consecration, or when I place the small piece
of the Host in the chalice, I usually have it covered until
reception of the Precious Blood. However, I have had times when
a visiting priest will reach over and remove it when the bread
and wine are being blessed. I, however, when alone, leave it on
until the last possible moment before taking it in hand,
especially on a fly-some day. Is there any guide (except common
sense) to know when to leave the pall on or take it off? -- J.E.,
Houston, Texas
A: The chalice pall is a square of linen stiffened with starch,
cardboard or plastic set upon the sacred vessel. In some cases
the square of white linen is attached to the underside of palls
that reflect the seasonal color or even of highly elaborate
palls made of different materials including gold, silver and
wood. They are also often decorated with sacred images or fine
embroidery.
As our reader points out, the primary use of the chalice pall is
to prevent dust and insects from falling into the chalice during
the celebration. In places where insecticides and air
conditioning have greatly reduced the presence of insects during
Mass, the use of the pall has greatly diminished. Even in such
cases, however, quite a number of priests still prefer to use
the pall, or at least have one available on the altar if
necessary. After all, no prevention system is foolproof, and a
priest can hardly interrupt the Mass to look for insecticide
should a fly start buzzing around the chalice. In all cases
where there is a real danger of flies or dust falling into the
chalice, the pall should be used. While the rule of thumb is
common sense, the most common practice appears to have the pall
cover the chalice at the credence table from the beginning of
Mass until the preparation of the chalice at the presentation of
gifts.
After the presentation of the chalice the pall is placed upon
the chalice until the epiclesis, when it is removed by the
deacon or priest. It is replaced after the showing of the
chalice and remains for the rest of the Eucharistic Prayer until
the doxology ("Through him, with him …"). It is again replaced
from the Our Father until the "Haec Commixtio," when a fragment
of the Host is placed in the chalice. Since Communion follows
shortly after, and the priest is usually attentive to the
chalice, it is not normally replaced after the "Haec Commixtio."
After the priest's Communion, the pall may be placed on the
chalice again. When the danger of flies is particularly grave,
such as happens in tropical areas, the use of the pall may be
extended further.
Special care must also be taken when several chalices are
consecrated. If palls are necessary, then they should be used on
every chalice. The general custom is to remove all palls during
the time of the consecration, but even this removal would not be
essential in cases of genuine danger. In some cases the
objective difficulty of protecting the sacred species from flies
may be considered sufficient motivation for not offering the
option of Communion under both species. Although it is a
secondary motivation, the pall may also be used along with the
chalice veil (the use of which is still recommended by the
General Instruction for the Roman Missal). Placing the stiff
pall under the veil allows it be draped over the chalice in a
most elegant manner.
* * *
Follow-up: Invoking Old Testament Figures
After our reply on invoking Old Testament saints (Oct.
30)
several readers suggested that I had given insufficient
consideration to the fact that almost all the Eastern Catholic
Churches do have specific feast days for Old Testament figures.
The objection is valid, although some such oversights are almost
inevitable, as a result of the relatively brief extension of our
replies as well as of our incomplete knowledge of the Eastern
liturgies. This goes to show that we often learn more from our
readers than we manage to impart.
Among the celebrations readers mentioned were some saints of the
Melkite (Greek or Byzantine Catholic) calendar. A reader cites
"Malachi, Jan. 3; Zechariah, Feb. 8; Job, May 6; Amos, June 15;
Ezekiel, July 23; Eleazar, the Seven Holy Maccabees, their
mother Salome, Aug. 1; Joshua and Moses, Sept. 1 and 4; Hosea,
Oct. 17; Daniel and the Three Holy Youths, Dec. 17." Many of the
other holy ones celebrated are grouped toward the last four
months of the year. Also, the reader notes: "The Sunday between
Dec. 11 and 17 commemorates the holy ancestors of Christ, and
the Sunday between Dec. 18 and 24 commemorates all the Old
Testament saints from Abraham to Joseph, the husband of Mary."
Besides St. Joseph, both the Latin and Eastern calendars
celebrate some saints who are on the frontier between the Old
and New Testaments. These include Joachim and Anna, Simeon and
the prophetess Anna, Zechariah and Elizabeth, and St. John the
Baptist. Finally, the calendar of the extraordinary form of the
Roman rite (1962 missal) celebrates, with proper texts, the
feast of the Holy Maccabees on Aug. 1.
* * *
Readers may send questions to liturgy@zenit.org. Please put the
word "Liturgy" in the subject field. The text should include
your initials, your city and your state, province or country.
Father McNamara can only answer a small selection of the great
number of questions that arrive.
