According to Catholicism, how long can the main meal during Lent last for (time wise)? Most Catholics who fast regularly know how to fast and abstain on fast days, especially during Lent. But, is there some guidance or rule in the writings of Catholic theologians or Canon Law on how long (duration in time) the main meal of a fast is permitted to be? For example, are Catholics permitted to make the unique meal of the day last one, two or perhaps even three hours? Are there any historical references that deal with this subject matter? Naturally we must avoid gluttony even on fast days!

**What are the correct liturgical bows that the clergy and faithful expected to do in Catholic churches and while at mass?** When I was younger, all Catholics that entered a Catholic church always genuflected towards the Blessed Sacrament, before going to their place and knelt down in prayer. At one time, priests always genuflected before entering the sanctuary. This would be true for readers and extraordinary ministers. Nowadays things seem to have all changed. Almost everyone seems to just do some sort of little head bowing, if they do anything all. There seems to be a lack of concrete liturgical rules gouverning external gestures at Catholic masses and in Catholic churches. Are there any liturgical rules concerning bowing in church and mass. I would be greatly interested in knowing what are the liturgical bows of the Extraordinary Form of the Mass (Mass of Pope St. Pius V) and the Ordinary Form of the Mass (Mass of Pope Paul VI).

Suppose that I have inherited responsibility for a Church of England ambrey which contains some very old consecrated wafers of bread. Ordinarily bread and wine once consecrated should be reverently consumed as per the rubrics of the 1662 Book of Common Prayer : > ...if any remain of that which was consecrated, it shall not be carried out of the Church, but the Priest, and such other of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and drink the same... Consuming very old and poorly kept elements is the problem here. What are my options for disposal which are approved - other than simply consuming them?

When exactly are the faithful supposed to approach the Communion rail? Immediately after the priest genuflects after receiving the Host, immediately after he genuflects after receiving the Precious Blood, at the second _Confiteor_, immediately after the _Misereatur vestri_, or immediately after the _Ecce Agnus Dei…Domine non sum dignus_? I've seen choristers approach it immediately after he genuflects after receiving the Precious Blood, elderly people approach it immediately after the _Misereatur vestri_ (because it takes them longer to walk to the rail), and all other parishioners immediately after the _Ecce Agnus Dei…Domine non sum dignus_. Surely there are rubrics on when the faithful should approach the rail, aren't there? John Nolan commented on a ["Fr Hunwicke's Mutual Enrichment: The Roman Rite of 1965" blog post](https://liturgicalnotes.blogspot.com/2016/08/the-roman-rite-of-1965.html#c1198683246131737317) : > No-one ever approached the rail until after the _Ecce Agnus Dei_. From 1967, when the _Ecce_ preceded the priest's Communion (as in the *Novus Ordo*) a bell was rung to signal the people to approach the rail. That is probably why some people nowadays interpret the three bells at the priest's _Domine non sum dignus_ (wrongly) as a signal to come forward.

Are there any medieval (from the 5th to the 15th century) directives (some kind of manual or rubrics) about what to do/pray/think during Eucharist Adoration?

**Is it permissible for priests who normally celebrates the Extraordinary Form of the Mass to concelebrate Mass when saying the Mass according to the Tridentine Rite??** What about at some special occasions, such as the blessing of an abbot? It seems fare to say that vast majority of priests who celebrate Mass according to the Tridentine Rite do not concelebrate their Masses with other priests. However, I would like to know, if in fact it is permitted under certain circumstances, either in our actual times or even historically (perhaps in some ancient variations that were employed in historical Latin Usages like the Sarum Rite)? Has Rome ever allowed this particular practice in the Extraordinary Form? - Latin liturgical rites

**Master of Ceremonies wears purple at High Masses according to the Extraordinary Form of the Mass?** I can recall reading in some liturgical book that the Master of Ceremonies (MC) had the privilege of wearing purple (at least the sash) when fulfilling this office at the High Mass in accordance with some norm of rubrics according to the Tridentine Rite. Most MCs would not avail themselves of this privilege. The MC does not have to be a priest, but could be a cleric of lower rank (even a seminarian). While watching this YouTube video ***Levithögmässa. 23 november 2019, Göteborg*** , it is quite apparent that the MC is availing himself of this privilege. It seems equally possible the Master of Ceremonies is a seminarian! My question is as follows: **Can anyone direct me to a reference indicating the use of a Master of Ceremonies wearing either a purple sash and black soutane or a purple sash and purple soutane?** Once again, I know I have read about it, but I can not recall the source! It may in fact only be a local tradition? I also can recall that **the purple sash could be worn**.

Is it permissible for a priest say a Mass in the Extraordinary Form for new saints (canonized after 1962) while employing the prayers (Opening Prayer or Collect, Prayer over the Offerings and the Prayer after Communion) taken from the Mass of Paul VI? It would be so awesome to go to Mass in the Extraordinary Form using the Mass propers of some of the newer saints like St. Maximilian Kolbe .

Can a priest add other public prayers to the Mass after the dismissal? If so, are those assisting at the Mass obliged to stay and pray those prayers with him?

According to Catholicism, does the usage of [Welch’s Grape Juice](http://www.welchs.com/products/100-juices/purple-grape/100-grape-juice) constitute valid matter for the consecration of the Eucharist at a Catholic Mass? Some priests who are alcoholics may obtain a dispensation to use Mustum at Mass. The question of the validity of the use of “mustum,” or grape juice, for priests suffering from alcoholism or for some other medical reason was finally resolved by the Congregation for the Doctrine of the Faith in 1994 in a letter signed by then Cardinal Joseph Ratzinger. Among other things this letter stated: > “A. The preferred solution continues to be communion ‘per intinctionem,’ or in concelebration under the species of bread alone. > > “B. Nevertheless, the permission to use ‘mustum’ can be granted by ordinaries to priests affected by alcoholism or other conditions which prevent the ingestion of even the smallest quantity of alcohol, after presentation of a medical certificate. > > “C. By ‘mustum’ is understood fresh juice from grapes or juice preserved by suspending its fermentation (by means of freezing or other methods which do not alter its nature). > > “D. In general, those who have received permission to use ‘mustum’ are prohibited from presiding at concelebrated Masses. There may be some exceptions however: in the case of a bishop or superior general; or, with prior approval of the ordinary, at the celebration of the anniversary of priestly ordination or other similar occasions. In these cases the one who presides is to communicate under both the species of bread and that of ‘mustum,’ while for the other concelebrants a chalice shall be provided in which normal wine is to be consecrated.” - [Use of Mustum at Mass](https://zenit.org/articles/use-of-mustum-at-mass/) Here is an interesting note on the subject of Welch’s Grape Juice and the Eucharist in the Methodist Church. > The method of pasteurizing grape juice to halt the fermentation has been attributed to a British–American physician and dentist, Thomas Bramwell Welch (1825–1903) in 1869. Welch was an adherent to the Wesleyan Methodist Connexion which strongly opposed "manufacturing, buying, selling, or using intoxicating liquors" and advocated the use of unfermented grape juice instead of wine for administering the sacrament of the Eucharist, or communion, during the church service. A few years earlier, Welch had relocated to Vineland, New Jersey, a town started in 1861 by Philadelphia land developer Charles K. Landis (1833–1900) to create his own alcohol-free utopian society, a "Temperance Town" based on agriculture and progressive thinking. Landis declared that he was "about to build a city, and an agricultural and fruit-growing colony around it." The population reached 5,500 by 1865. Landis determined the potential in growing grapes and named the settlement "Vineland", and advertised to attract Italian grape growers to Vineland, offering 20 acres (81,000 m2) of land that had to be cleared and used to grow grapes. Welch had moved to the region following his sister who was one of Vineland's earliest residents and began to produce an "unfermented wine" (grape juice) from locally grown grapes that was marketed as "Dr. Welch's Unfermented Wine". This product became "Welch's Grape Juice" in 1893 when Welch and his son Charles E. Welch (also a practicing dentist) had decided to incorporate in 1893 as the Welch's Grape Juice Company at Westfield, New York. - [History of Welch's Grape Juice](https://en.m.wikipedia.org/wiki/Welch%27s) The reason I wish to bring this up is that I have come across priests using Welch’s Grape 🍇 Juice at Mass. The chalice was subsequently offered to the faithful present. **Has the Catholic Church pronounced on such a scenario as being valid or not?**

We have a new priest in our parish who does things differently. Today in Mass he invited all children to form a **circle around the altar with him and hold hands**. I know that some priests do this while the Lord's Prayer but he did this during the whole eucharistic prayer. This action is really new to me and seems very unreasonable and unworthy towards the Holy Eucharist. So my question is: Does the Canon Law allow this? Sorry for my poor English. Please feel free to ask if something is unclear.

In the [Eucharistic Prayer III](http://catholic-resources.org/ChurchDocs/RM3-EP1-4.htm) , we read: > You are indeed Holy, O Lord, and all you have created rightly gives you praise, for through your Son our Lord Jesus Christ, by the power and working of the Holy Spirit, you give life to all things and make them holy, and you never cease to gather a people to yourself, so that **from the rising of the sun to its setting a pure sacrifice may be offered to your name.** I believe the above is somehow linked to the Jewish practices of sacrifices, which seem to have taken place between the morning and the evening. For instance, in [Exodus 29:38-39](https://biblehub.com/bsb/exodus/29.htm) we read: >This is what you are to offer regularly on the altar, each day: two lambs that are a year old. In the morning offer one lamb, and at twilight offer the other. Is the above implying some restriction regarding the times in which Mass can be celebrated? Mass can be normally celebrated as early as 6am, and throughout the day. The latest mass I'm aware of is celebrated at midnight - the [Midnight Mass](https://en.wikipedia.org/wiki/Midnight_Mass) , in Christmas. Is is possible for a Mass to be validly celebrated at, say, 3:00 am?

Are there any Catholic directives (some kind of manual or rubrics) from the 17th to 19th century about what to do/pray/think during Eucharist Adoration?

According to Catholicism, what are the norms or rubrics that explain what is the patronal feast day of St. Mary’s Catholic Church, when no particular mystery or other title has been indicated? In my diocese alone there are many churches dedicated to the Virgin Mary with no other indication as to know when we should celebrate the parish feast day! I am interested in the norms and rubrics for both the Ordinary and Extraordinary Rites of the Mass, whether they are different or the same.

In the Roman Office, people, when singing the Marian antiphon, are expected to kneel while saying the Marian antiphon except on Sundays (Compline of the Roman Office by Benjamin Bloomfield . What should be the posture of a person when singing the Marian antiphon of the Evensong of the Divine Office within the Personal Ordinariates?