Benediction of the Blessed Sacrament

Authority level: Authoritative doctrine
Disciplinary status: Church discipline
Theological status: Theological synthesis
GuideThe entry combines Catholic doctrine about worship with approved liturgical discipline and theological explanation; the labels do not make every ceremonial norm irreformable.
Contents

Benediction of the Blessed Sacrament is a Eucharistic rite in which the Blessed Sacrament is exposed for adoration and a priest or deacon blesses the faithful with the consecrated host.

Benediction of the Blessed Sacrament, also called Benediction with the Blessed Sacrament or the Rite of Eucharistic Exposition and Benediction, is a devotional ceremony, celebrated especially in the Roman Catholic Church, but also in some other Christian traditions such as Anglo-Catholicism,[4][5] whereby a bishop, a priest, or a deacon blesses the congregation with the Eucharist at the end of a period of adoration.[6]

Adoration and blessing

Benediction ordinarily concludes a period of exposition. The host, already consecrated at Mass and truly Christ's body, is placed in a monstrance or ciborium; the faithful adore in silence, Scripture, song, and prayer; the minister incenses the sacrament when prescribed; and a priest or deacon imparts the Eucharistic blessing before reposition. The blessing is given with the sacrament, not as a theatrical display of the minister.[1]

Because Christ remains substantially present while the Eucharistic species endure, adoration outside Mass flows from and leads back to the Eucharistic sacrifice and Communion. Exposition must never obscure the Mass as the center of Eucharistic life, and Mass is not celebrated in the same area while exposition continues.[2]

Ministers and ritual discipline

A priest or deacon is the ordinary minister of exposition and Eucharistic benediction. In special circumstances an instituted acolyte, extraordinary minister of Holy Communion, or another person designated by the local ordinary may expose and repose the sacrament according to the bishop's prescriptions, but may not impart benediction. This distinction protects the rite's ordained ministerial form without denying the lay minister's authorized service.

The approved ritual governs vesture, hymns, incense, prayer, and reposition. The Blessed Sacrament must remain secure and never be left unattended. Devotional additions should foster sustained worship of Christ rather than draw attention away from him, multiply invented gestures, or turn the monstrance into a prop for unrelated activities.

Exposition before the blessing

The actual benediction or blessing follows exposition of the Blessed Sacrament, i.e., the placing of the consecrated Host in a monstrance set upon the altar or at least exposition of a ciborium containing the Blessed Sacrament.[7] Thus "the blessing with the Eucharist is preceded by a reasonable time for readings of the word of God, songs, prayers, and a period for silent prayer", while "exposition merely for the purpose of giving benediction is prohibited".[8]

The readings, songs and prayers are meant to direct attention to worship of Christ in the Eucharist. A prayerful spirit is encouraged also by periods of silence and by a homily or brief exhortations aimed at developing a better understanding of the mystery of the Eucharist.[9]

Latin hymns traditionally sung during the exposition are "O Salutaris Hostia", "Tantum Ergo", "Laudate Dominum" (Psalm 117) and "Ave verum corpus". The Divine Praises are a prayer traditionally recited but no specific hymn or prayer is required, except that, immediately before the blessing, one or other of seven prayers given in the Rite of Eucharistic Exposition and Benediction, 98 and 224-229 is to be recited.[9]

Roman Catholic Church

Before publication of the 1973 Rite of Eucharistic Exposition and Benediction, there was no codification of the rite. However, the guidelines for the Diocese of Rome issued under Pope Clement XII (and hence called the Clementine Instruction) and drawn up by the Cardinal Vicar, Prospero Lambertini (later Pope Benedict XIV), were widely adopted.

The rite now in force for the Latin Church requires the use of incense at the beginning of the exposition and before the blessing, if the Blessed Sacrament is exposed in a monstrance, but not if a ciborium is used[10] (although sometimes this is omitted). Similarly, the priest or deacon, wearing an alb or a surplice, should also put on a cope and use a humeral veil when giving the blessing with the Blessed Sacrament in a monstrance, but the cope is not required when using a ciborium.[11]

A person other than a priest or deacon authorized to expose the Eucharist for adoration cannot give the blessing with it.[6]

Immediately after the benediction, the Blessed Sacrament is replaced in the church tabernacle, while an acclamation such as "O Sacrament Most Holy",[12] or the hymn Holy God, We Praise Thy Name. (An exception is if the Divine Praises in expiation of blasphemies, "Blessed be God" etc., follow; in that case, the Blessed Sacrament is put back to the altar, and the Divine Praises are said while an altar server removes the humeral veil from the celebrant and puts it back aside, usually to the credence table. The celebrant then reposes the Blessed Sacrament once the Divine Praises are finished.)

Zucchetti are to be removed during the Benediction (and the preceding adoration) – they may only be donned again once the Blessed Sacrament is replaced.

Eastern Christianity

Among the Eastern Catholic churches, the Ukrainian Catholic Church, the Ruthenian Catholic Church, the Melkite Catholic Church,[13] and the Maronite Catholic Church, have a rite of Benediction.

While Benediction with the Blessed Sacrament is not a practice of most Eastern Orthodox or Oriental Orthodox churches, or of the Assyrian Church of the East, these churches do believe in the Real Presence. As a sign of this, in many Eastern Orthodox churches, the Eucharist is venerated during the Divine Liturgy; however, this is part of the liturgy and not a distinct form of benediction. When the deacon brings the chalice out before the Communion of the Faithful, all either make a full prostration or bow. Also, at the Liturgy of the Presanctified Gifts, during the Great Entrance, as the priest carries the chalice and diskos (paten) to the Holy Doors, everyone prostrates themselves in veneration before the Eucharist.[14] The Ukrainian Orthodox Church of the USA has had a rite of Benediction.[15]

From the 1913 Catholic Encyclopedia

One of the most generally popular of Catholic services is Benediction of the Blessed Sacrament, known in France as Salut and in Germany as Segen. It is ordinarily an afternoon or evening devotion and consists in the singing of certain hymns, or litanies, or canticles, before the Blessed Sacrament, which is exposed upon the altar in a monstrance and is surrounded with lights. At the end, the priest, his shoulders enveloped in a humeral veil, takes the monstrance into his hands and with it makes the sign of the cross (hence the name Benediction) in silence over the kneeling congregation. Benediction is often employed as a conclusion to other services, e. g. Vespers, Compline, the Stations of the Cross, etc., but it is also still more generally treated as a rite complete in itself. There is a good deal of diversity of usage in different countries with regard to details, but some of the elements are constant. The use of incense and wax candles, which even in the poorest churches must not be less than ten in number, the singing of the "Tantum ergo" with its versicle and prayer, and the blessing given with the Blessed Sacrament are obligatory everywhere. In Rome the principle obtains that the only portion of the service which is to be regarded as strictly liturgical is the singing of the "Tantum ergo" and the giving of the Benediction which immediately follows. This idea is emphasized by the fact that in many Roman churches the celebrant, vested in cope and preceded by thurifier, acolytes, etc., only makes his entry into the sanctuary just before the "Tantum ergo" is begun. Previously to this the Blessed Sacrament is exposed, informally so to speak, by a priest in cotta and stole; and then choir and congregation are left to sing litanies and canticles, or to say prayers and devotions as the occasion may demand, the whole service being of a very popular character.[3]

In English-speaking countries the service generally begins with the entry of the priest and his assistants in procession and with the singing of the "O Salutaris Hostia" as soon as the Blessed Sacrament is taken out of the tabernacle. Indeed in England the singing of the "O Salutaris" is enjoined in the "Ritus servandus", the code of procedure approved by a former synod of the Province of Westminster. On the other hand, the Litany of Our Lady, though usually printed after the "O Salutaris" and very generally sung at Benediction, is nowhere of obligation. It may be added that further solemnity is often given to the service by the presence of deacon and subdeacon in dalmatics. When the bishop of the diocese officiates he uses mitre and crosier in the procession to the altar, and makes the sign of the cross over the people three times in giving the benediction. On the other hand, a very informal sort of service is permitted, where the means for carrying out a more elaborate rite are not available. The priest, wearing cotta and stole, simply opens the tabernacle door. Prayers and devotions are said or sung, and then the priest blesses those present with the veiled ciborium before the tabernacle door is again closed. The permission, general or special, of the bishop of the diocese is necessary for services where Benediction is given with the monstrance.

HISTORY OF THE DEVOTION

It is easy to recognize in our ordinary Benediction service, the traces of two distinct elements. There is of course in the first place the direct veneration of the Blessed Sacrament, which appears in the exposition, blessing, "Tantum ergo", etc. But besides this we note the almost invariable presence of what at first sight seems an incongruous element, that of the litany of Loreto, or of popular hymns in honor of Our Lady. Tracing our present service back to its origin we find that these two features are derived from different sources. The idea of exposing the Blessed Sacrament for veneration in a monstrance appears to have been first evolved at the end of the thirteenth or the beginning of the fourteenth century. When the elevation of the Host at Mass was introduced in the early years of the thirteenth century, probably as a form of protest against the theological views of Peter the Chanter, the idea by degrees took firm hold of the popular mind that special virtue and merit were attached to the act of looking at the Blessed Sacrament. To such extremes did this prepossession go, that the seeing of the Host at the moment of the elevation was judged to be the most vital part of attendance at Mass. On certain churches in Spain a screen of black velvet was held up behind the altar in order that the priest's hands and the Host might be more easily seen from afar; in others strict injunctions were given to the thurifer that he should on no account allow the smoke of the thurible to obstruct the view of the Host. Furthermore, we read that when men were dying and were unable on account of vomiting or any other cause to receive Holy Viaticum, the Blessed Sacrament was brought to them and held up before them to look at. Indeed, a virtual prohibition of this practice stands to this day amongst the rubrics of the "Rituale Romanum."

Under the influence of this idea, the Blessed Sacrament in the processions which became common after the institution of the feast of Corpus Christi in 1246, came by degrees to be carried in transparent vessels, resembling our present monstrances. Moreover, a custom grew up, especially in Germany, of keeping the Blessed Sacrament continually exposed to view in churches. It was forbidden by many synods, but a sort of compromise was arrived at through the construction of the Sakramentshäuschen of which so many examples still exist in central Europe. These tabernacles, of great height and imposing appearance, were erected in the most conspicuous part of the church, and there the Blessed Sacrament was reserved in a monstrance behind a metal door of lattice-work which allowed a more or less free view of the interior. It was thus that the practice developed, though partly kept in check by synodal decrees, of adding solemnity to any function, even the Mass itself, by exposing the Blessed Sacrament during its continuance.

Turning now to our second element, we find that from the beginning of the thirteenth century, a custom prevailed among the confraternities and guilds which were established at that period in great numbers, of singing canticles in the evening of the day before a statue of Our Lady. These canticles were called Laude and were often composed in the vulgar tongue, becoming in the hands of such poets as the Franciscan Giacopone da Todi, one of the great popular influences which helped to develop a native Italian literature. Confraternities were formed for the express purpose of singing these canticles and their members were called Laudesi. It was such a company of Laudesi that brought together the seven holy founders who, in the first half of the thirteenth century, established the Order of Servites, or Servants of Mary. Although the laude hardly flourished outside Italy, where both the language and the character of the people lent themselves readily to the composition of innumerable canticles, the idea of an evening service of a popular character sung before the statue of Our Lady, spread throughout Europe. In particular, the "Salve Regina", a special devotion of the Servites, Dominicans, Carmelites, and other orders, was consecrated by usage to this rite, and we find traces everywhere of its being sung, often by choirs of boys, for whom a special endowment was provided, as a separate evening service. In France, this service was commonly known as a Salut, in the Low Countries as the Lof, in England and Germany, simply as the Salve.

Now it seems certain that our present Benediction service has resulted from the general adoption of this evening singing of canticles before the statue of Our Lady, enhanced as it often came to be in the course of the sixteenth and seventeenth centuries by the exposition of the Blessed Sacrament, which as employed at first only as an adjunct to lend it additional solemnity. The blessing at the close seems to have been added simply because the custom gained ground of making the sign of the cross over the people whenever the Blessed Sacrament was replaced in the tabernacle after a procession or after being carried to the sick or any kind of an exposition. But in the course of the seventeenth century, we find numberless bequests for Saluts in French wills, the items to be sung, often of a most miscellaneous character, being minutely specified, and among these the condition is frequently appended that the Blessed Sacrament should be exposed during the whole time of the Salut.

The development which is too intricate to be given here in further detail, may be investigated in the works mentioned below.

To the REV. V. DE BUCK, the Bollandist, belongs the merit of having first called attention to the true history of this devotion. See Précis Historiques (Brussels, 1872), XXI, 59-70. His conclusions have been developed by the present writer in The Month, June to September, 1901, October, 1905, and in the book Corpus Domini (in preparation 1907). Useful material may be found in THIERS, Traité de l'Exposition du S. Sacrement, written in 1673. The account of Benediction given by such authorities as CORBLET, Histoire du Sacrement de l'Eucharistie (Paris, 1885), II, 419-431, is not satisfactory. For the rubrical aspects of the service see DE MONTAULT, (Euvres Complètes (Paris, 1892), VI, 503-531; Revue Théologique (Paris, 1857), II, 305, 464, 693: WAPELEHORST, Compendium Sacrae Liturgiae (New York, 1904), 6th ed., 218f.; O'LOAN, Ceremonies of some Ecclesiastical Functions (3d ed., Dublin, 1901), 152-163.

HERBERT THURSTON

References

  1. 1.Code of Canon Law, canons 897–958 — The Eucharist, reservation, exposition, benediction, and public processions
  2. 2.Catechism of the Catholic Church, 1378–1381 — The worship of adoration owed to Christ present in the Eucharist
  3. 3.1913 Catholic Encyclopedia: Benediction of the Blessed Sacrament
  4. 4.Petiprin, Andrew (September 5, 2016). "Benediction is Good for the (Anglican) Soul". The Living Church.
  5. 5."Benediction of the Blessed Sacrament". The Anglican Service Book.
  6. 6.[6.2]Congregation for Divine Worship, Holy Communion and Worship of the Eucharist outside Mass, 91
  7. 7.Hardon, John A. "Eucharist, Worship and Custody". The Real Presence Association.
  8. 8."Holy Communion and Worship of the Eucharist outside Mass". Sacred Congregation for Divine Worship. Archived from the original on September 24, 2015 – via EWTN.
  9. 9.[9.2]"Rite of Eucharistic Exposition and Benediction" (PDF). Diocese of San Diego. Archived from the original (PDF) on December 21, 2011.
  10. 10.Congregation for Divine Worship, Holy Communion and Worship of the Eucharist outside Mass, 93 and 97
  11. 11.Congregation for Divine Worship, Holy Communion and Worship of the Eucharist outside Mass, 92
  12. 12.Congregation for Divine Worship, Holy Communion and Worship of the Eucharist outside Mass, 100
  13. 13.Melkite Greek Catholic Rite of Benediction
  14. 14."Divine Liturgy of St John Chrysostom". Archived from the original on 2019-08-31. Retrieved 2013-04-17.
  15. 15."ByzantineRiteBenedictionoftheSacramentofChristsBodyandBlood - UKRAINIAN ORTHODOX CHURCH IN AMERICA". Archived from the original on March 11, 2013. Retrieved March 13, 2016.