In a certain way, your right is optional. I don't know for the moment. Yes, but also here, only as the homily, you must do it, but if you don't do it, it's also okay. We are no person. Let me see. You've come really close. I'm no Christian. Some ladies are coming out. Who says you're no Christian? On Sundays and solemnities, no, this is a question of faith.

[01:06]

No, no, [...] it's not right. Family, generation. It is appropriate that this prayer be included in all masses celebrated in the congregation. Appropriate, therefore, it's no strong obligation, but it's convenient to do. So sometimes for sake of simplicity and variation we could give it up. Yes. Here are big difficulties and we are feeding it. We have introduced again the prayer for the faithful. Also we have this prayer in the Canon and you have it still with the diptychs. And we have it too after Gregory the Great in the Curia. where it was formerly. And still in the liturgy of Milan, of Ambrosio, it is still there in some days.

[02:09]

Therefore, we have to now try three times to pray for the faithful. You could say if you have the canon, in the canon, the intercessions, you don't need it there. If you have it in both these places, you don't need it in the beginning. Or if you have it in the beginning, you don't need it in other places. Therefore, a certain liberty is possible. Oh no, there is another thing. Because when the Lord says, we must pray always and never be tired. He speaks firstly about the intercession. We must pray day and night. So as this widow who finally comes to take the just, so we must take God. If he's finally, he's fearing us. Always praying. But in different ways. And here again you could change sometimes, but when a person during the week and informal do that everyone is doing this intercession.

[03:22]

It's very nice. You know, sometimes that's the most difficult part. Sometimes that's the most difficult part about it. There is in this number Father Martin gave me about the Liturgy of the Trappists excellent relations about these prayers about the difficulties and literary obligations we must have for this prayer. In a certain way, the maturity of a community, so these people say, is manifested precisely in these orations. For example, we are addressing our oration to the Father, then we must not pray to the Lord, not confuse the persons, as we sometimes are doing, and so on. And we must not make a homily from our prayers. And so very short, nevertheless in the same way they are insisting shortly and in a noble way, in a certain good form, and so on.

[04:31]

They are good, perhaps a little bit exaggerated, but it's worth while to think about that. In Maria Lark, we don't have the courage to do it. Our church is too great. Therefore, our father, prayer, every day again, every night again, is doing it in a very excellent way, three things. Yeah, the trap is set. In Canada, they have the same thing, three, the celebrant makes three petitions. But it's really well said. Well said. And well composed. And you know what he means. It's an expression of the feeling of the community. The man who makes it must not speak only alone. He must speak in the name of all. And therefore he must also see and feel the necessity of the community. But on the other side, it's also possible that everyone is speaking and they say not to find that nobody is feeling to speak.

[05:38]

nevertheless we must be able to to express ourselves in a very very good way or another possibility they are suggesting everyone can also the faithful can put their intentions in the paper giving it to the person who must formulate it and judge about the possibility to say it not everything can be said Maybe as a practical thing, I would tend to suggest that if people have names, just put them in the diptych, you know, but then, you know, for the divorce of Mrs. Miller. Okay, it's impossible. Yeah, but, you know, to say that in church... It's impossible, no, no, but you can say about the family. The Glow family or... I don't know. Everyone knows there is a divorce, but you say only in the name.

[06:40]

You cannot speak, we are praying for the divorced family. That's what happened. If somebody wants to put a name, put a diptych, you know. My solution is to be able to see the individual person and correct that, right? Yeah. Then we wind up with enormous diptychs again. Yeah, your idea is over the angel. You have spoken already, perhaps already the diptychs today are too long. So far as I can understand, you give always the names of every intention celebrated on the day, no? Yes. We went through several stages. At the present time, that's what we are doing. But formerly you did more. No, we did only seven people. Oh, and this was the number, seven people only? A little bit of seven living, seven dead. Always had to be seven. And it must be seven. That is a good solution, yes. And also, to make a little bit personal, our terrible way to make applications.

[08:03]

Very often, we receive in our intention papers, what intention have I done this? Who is somebody in Canada or the United States? I don't know. I never know who he was and what they are wishing. No, here we hear the name and we know about the personal intention. At least you can say that in the community to the name of these people. I think that's very important to the people. I mean, if someone comes here and they have a past of romanticism, It is a very important thing. You are right. It's the same in our churches. Also, we sometimes are suffering because people wish to hear the name that is more important than to receive Holy Communion and to go to the Mass and only the name must be proclaimed. But nevertheless, if they are receiving Holy Communion, if they are present, they have a real spiritual right to hear the name.

[09:05]

I know the whole stipend thing should be said, but they have made an offering at this time. And they come to the Mass, yes. Okay, that is okay. That is natural and convenient, yes. Of course, we never know whether they're coming or not. But we must insist you must come yourself. That is more important than to be called in your name. On a terrorist level, the way it's solved is through the publishing of a book. On a parochial level, the way it's solved is by publishing the mass in the bulletin. Yes, it's one way to avoid this terrible long list. But here's a different situation, perhaps. Here we have sent a number of reports. You know, it's in the paper she can say, you know, for Joseph Smith, here you've got But the situation was, for example, formally, we lost at least five minutes with these proclamations before the homily.

[10:08]

And now with the modern system of bulletins, you print it, and you are free to start immediately with the homily. You are gaining five minutes. Now, though, if people say they want support, they tell you it's an accident, because they probably teach them all the same. And sometimes we had to say two messages, three messages every day. 17 or 20, 21 names during the week. We have four, I think, on the maps at this moment. Well, I would say we'd have to get back to them, you know, because it seems to have passed. No, this is part of it, I feel. The ritual would be very much useful if you can avoid duplicating at least the names. Those who want to pray for somebody, if they put it in the toothpick, shut your mouth. You know, it would be very clear to me, and because, and then sometimes, you know, we all would be like, I remember when, when these geeks died, you know, then when I said notice, I said for the, for the faithful, the Cardinal especially, you know, the geeks, you know, was a neighbor, yeah.

[11:22]

Then here, Father Raphael was protesting always to speak so. You cannot pray, he was furious when he heard it, you cannot pray for all the faithful, especially for Mr. So-and-so. You must say, vice versa, let us pray for Mr. So-and-so and all the faithful, because we are praying for everyone. It's a little bit exaggerated, but... It's one of the reasons, because somebody, by the way, is sick, and the prayer is not formulating the intentions as he is judging. It would be right. I think these are little details, you know, that bother people. It's a mess. You know. There should be a certain order. We should pray first for the world, then the church.

[12:22]

Yes, yes. Per se, we must insist in this order. Here, the Rubrisch are very clear. In every prayer of the faithful in the mass, you must pray for the church, for the world, for the peace, and for the poor. the sufferings. And then you can go to your private intention. In a certain way, per se, it would be, because it's too difficult for the faithful to do so, that you, or a celebrant, he himself, or a deacon, or our celebrant, is formulating these three intentions, for Pope Paul, for all bishops, no, in a certain general intention, not always for the Pope because we are calling him in the canon, for the sinners of the bishops, for the United States, for the presidents, and for all the sick in the hospital of Elmira or somebody. And then you are free to go on. You are thinking, what can I say? I think those would have to be formulated by the seller, unless we do that every week.

[13:46]

I mean, you don't think the people themselves, the tech community, could get used to bringing that up? Well, they might get used to it, but up to now, I don't think when you've made the suggestion out of this paper in the world, that people understood it. You know, what is the word? What is the word, yes. No, I would say it would be good that the community itself, therefore more or less one, the celebrant or the assistant, I don't know, the accolade, he is preparing one, two, three intentions. The church and the world and the poor and the suffering. Two or three. And then, time for the offer. You can go in the same way and another way and special intentions for such a family. I wonder if what people would feel if like one person was in charge of it. Oh, you can make a proclamation.

[14:47]

We wish to make it so. You said that Brother Piero was in charge of the burial of the faithful. And that if anyone had an intention that they wanted her No, I would say so. One is preparing, and then all the others are free to add their own intentions. In the same way as until now, until 7, 6, 7, 8, 9, not too much, but nevertheless, until the trapeze, and then the first element must have the discretion, the possibility to judge when it is time to finish. yeah, that might be an improvement here because someone remarked that it sounds like a bulletin board yeah, announcements and they are insisting too you must not make this prayer so that it is a bulletin board for example a thousand years ago no, eighty years ago our brother

[15:52]

Charlotte died in 1954 during the war. We are speaking about the deceased of the great airplane catastrophe of yesterday. Somebody, what was it? They must ask, they don't know it. But not say too much about the great catastrophe where 55 persons died in Luxembourg, etc. As I, when I heard maybe a few topics in the ceremony, the display for the presidents. There is something, the presidents. I heard about the resignation in this way. The other thing is if it comes up as a conjunction, and this is more a practical thing, then I guess we'd have to work it out ourselves.

[17:21]

Let's say downstairs in the crypt, I think you've heard what I've said, I don't know if you've heard what I've said, in the crypt, we often say it's a path, a path, a very small, very informal path. And then we get upstairs, and we have this informal way of doing it, we do it on a Sunday. Quite another way is when there's just a small group around the altar, let's say you have a priest go around, Here again... I must say I have seen it now very often that somebody also from the community is receiving the bread, taking the chalice and can eat. I don't see the reason for that. When you've got a whole mouthful of mushy that you're afraid to even swallow, then it's more easy to eat.

[18:29]

Yeah, it's easier. Per se, I would say, it is... and have to, you know, distribute the bread. But I have the chalices on the side. Just have them on the open. That is possible, yes. And we are doing so. You know, if they were too big for, say, for little, well, you know. Oh, yes, yes. But again, here, I can understand it very well. But nevertheless, for a child also, take the bread, And if the child then immediately takes the chalice, but nevertheless they don't drink, they are feeding, they are only touching with their lips the chalice. But if you are drinking, immediately it's much more easy to eat the bread.

[19:30]

And I would say in a certain way, liturgically, you must first take the body and then the blood, and not vice versa. And otherwise, you remember, I have seen this child taking the bread, taken the chalice and then it went away with the brother in hand. And in general do you think it's better if ministers minister the chalice and angel? Per se, according to the old tradition, yes, not only tradition, but also according to theology, the minister, the priest or the deacon is the instrument to give this wonderful holy food. We don't take it ourselves. No. This idea, for example, is also in a certain distinction given by the rubrics. If a bishop celebrates the mass, he gives the bread to the priest, the consultant priest.

[20:38]

If no bishop is there, per se, the priest must take it himself. He does not receive it from another, according to his office in the ministry in the church. Not so important. And therefore, I don't like to go around with the pattern. Also, I am agreeing, if you have an informal group in the Krupta, a very small group, there is no difficulty to do it. I remember when I saw during the symposium, we had a big group in the Krupta, but the priest was the first servant and so on. Then the priest sent home the altar, We received the pattern, we took it, and then I saw again the chalice. Ah, the sister took it. First time I saw a sister going away with the chalice. Oh, no, no, no, no. I have nothing to say here. And finally, after 30, 40 communions, the sister came with the chalice and brought it back to the altar.

[21:46]

Oh, no, okay, today I'm a customer to him. The priest has, you know, presided over the mass and has provided... Oh, you are right, you are right. For example, you are right. Therefore, I would not, yes, I would not insist too much in it, because in my monastery it is so, the priests give the bread, and priests, other conservants, give the chalice. But in other monasteries, in Herstelle, the priest gives the bread, and the two chalices stay on both sides, and the sisters come and drink. And if the wine is finished, they take the big, how do you say, bottle of consecrated wine and put it in themselves, it's possible. There is no deacon. If you have a deacon, the deacon is the classic minister of the chalice, therefore I would say the deacon must do it. But if you don't have a deacon, therefore you can do it yourself.

[22:50]

In the same way, if you can take the blood, you can take also, you could take also the chalice, the blood. I think here the difficulty with the communion, passing the pattern, is that many felt force to receive in some ways or, you know, the... In the community? No, not the community. For the faithful? No, not the guests. I guess, yeah. Because we had Protestant ministers. Ah, yes, you are right. You are right, yes. Therefore, to avoid all these difficulties, normally it is better, but again, in a small group, informal small group, you know everyone, you know there is no Protestant minister, but you can do it. But I would not do it in a great, in a big church, no, no, no, no. as we did it with the Swami who received Holy Communion then, because the bread was going around. Maria Ma, as I recall, everyone wanted to be altered, at least the community.

[23:59]

Yes, yes, yes, we do it still. You have no real minister of the child. If we have ministers, then we have deacons, but today, consular ones. And to make it quickly, we have one who gives the bread, and generally three conservants who give this chalice. It is very quick, there is no... you go around the altar without any stop. They have four chalices, one with the host and four chalices. Yes, yes. But the people come two by two to the settlement and gives one day. Oh, yes. All these forms are legitimate. It's no difficulty. Well, I think that the difficulty we're talking about is not so much the distribution of the Buddhist, the fact that it doesn't give you enough time to eat the body before you go to the blood press.

[25:06]

Yes, first you must take the body and then... Yeah, but the problem also still has to be solved. How are we going to do this? The problem was, you know, eating and then drinking the blood with your mouth open. Yeah, that's not impossible. I, for my person, In Rome, we make it so, the priest comes to the altar, he has the bread, he has the chalice, we must go immediately. I don't explicitly, not wait, immediately after my bread, I take the chalice. It's the Mount foot, it's not difficult, it's more easy. You are feeling, but this fear is not justified, I think. You are feeling that some of your points are remaining dangerous. You could say it is not very noble to drink with the mouth filled. You could say perhaps we must distribute the Holy Communion a little bit more

[26:22]

Langsam. Very slowly. Slowly, slowly, slowly, slowly. Not so quick. They must have time. In peace, in peace. Wait a little bit. Put the bread on this side and then drink. Like a squirrel. That's how they look like. Okay. I would say you can do that in a very human way. The Lord says, Who has this true guidance, which signifies in English who is really chewing, eating my body. He said, so we can do so, we must do so. But we are still in this old mentality, we must be very careful not to touch it with our teeth. And swallow at work. It's something of a hundred difficulty, you know, and it seems I'll do it in no time. The nitty-gritty idea of having the situation, the chance of some war, and then suddenly... Yeah, okay, not so near, yes.

[27:35]

Now it's slowed down a little bit. Oh, yes. It's never really such a problem during. It's more like to respond, amen, when it's at the bottom of the prize. Also that. But nevertheless, here, I must say, immediately. And many of them don't say it. It could touch perhaps also the question of the song of communion. Father Gregory also said that in Christ of the Desert they don't say the communion song. But he says too it would be convenient to do it here because the community is greater. But during the week if you don't sing, I could understand that. Nevertheless, the idea of this, this other point of view, this idea of the communion song is to give a suggestion for the reality of this moment.

[28:41]

Here we are realizing in a very high point the reality of our eucharistic celebration. It doesn't have to go on. No, therefore also if you don't sing it would be enough but one you must do it and here you can use without any difficulty or singing or speaking this first celebrant the antiphon of the Roman Missal which is very adapted to this moment therefore if you would not sing also a canticle or one antiphon some antiphon, not the same at least the first element must say no, you must ask when this antiphon biati, quiatrina, no venite, custate, cuneum, zuave, sestumina come and taste how good is the Lord perhaps after he has taken the bread and the blood himself

[29:42]

Before he goes to the papers, he solemnly says, in this case, if there is no song, it is not a problem. He must not participate. It is convenient to do. And more or less also, the communion song must be said. Why not? It just seems that to say something Ah, to say with insistence, then you can take it, this antiphon, to eat and to drink with the idea of this word. Ah, this is quite justified. Only the ovatorium, if it is not a song, must not be said. But for the fireside, I see here it is quite different. Let me see. The song during the communion of the priest and people expresses the spiritual union of the communicants who join their voices in a single song.

[30:55]

An antiphon from the Roman gradual, with or without a psalm, an antiphon with a psalm from the simple gradual, or another suitable song approved by the Conference of Bishops may be used. Is it a song? I'll say it out. If there is no singing, the antiphon in the Missal is recited either by the people, by some of them, or by a reader, not necessarily by the First Sermon. Otherwise, if that is not possible or not done, the priest himself says it, after he receives communion and before he gives communion to the congregation, with the intention that everyone is doing it in this mentality of the day. The rubric says he does so, therefore Placé is so. If you don't do it, It just seems to be an antiphon or something like that. It's meant to be sung.

[32:02]

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