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Ever wondered why the Roman Rite is called
Roman? You might say, “because it comes from
Rome,” and this is true. But there is an even deeper reason. The main characteristic of the Roman Rite is
románitas (pronounced roh-mah-nee-tahs), a Latin term that means
to be Roman. To be Roman is to engender the ideals of the ancient Romans of which there were two main elements: simplicity (to do things in a practical manner) and logic (to do things because they
make sense).
The Roman Rite is consequently imbued with romanitas, especially through its general principles which govern the liturgical ceremonies. The principle that we will be examining here particularly exemplifies the element of logic, as even its name suggests. Its Latin name is
ratióne accommodátionis (rah-tsee-oh-neh ah-cohm-moh-dah-tsee-oh-nees), which in English means by reason of accommodation. In summary,
ratione accommodationis is a principle of exception to the usual rules of when to make a
reverence1 for the sake of preserving unity between ministers performing a common action. So how does it work in practice?
As we know there are certain rules—or principles—that dictate when a reverence (such as a bow or genuflection) is made during the sacred ceremonies. For instance, it is usually required to genuflect when crossing the center of the altar, or to bow when the Holy Name is said aloud. These principles are applicable to all ministers. However, sometimes a principle is applicable to one minister but not to another. This is even truer for sacred ministers, who enjoy certain privileges due to the dignity of their liturgical offices. Hence there is a special set of
principles2 that apply only to sacred ministers. Consequently, there are times during the ceremonies when a minister will have to alter how he would normally act when accompanying another minister, be it an inferior or sacred minister. I will give some examples of this in a moment.
You have probably guessed by now the reason why this is done:
for the sake of uniformity of action. Otherwise certain actions would look rather odd with one minister genuflecting while the other accompanying one does not; again this is done because it
makes sense. Now that I have explained the reason for the principle of
ratione accommodationis, let’s see how it works in practice with a few examples.
Bowing
When kneeling, an inferior minister usually bows at the mention of various names or phrases said aloud by the celebrant
(e.g., “Jesus,” “Maria,” “Oremus,” or during the
Gloria and Credo).3 This rule is different though for a sacred minister who does not normally bow when
kneeling.4 The difference is that kneeling is usually a position of
deportment (or posture) for inferior ministers, but one of reverence for sacred ministers. So when an inferior minister is kneeling next to a kneeling sacred minister and a word is said aloud that the inferior minister would normally bow for, nonetheless, he does not bow by reason of accommodation to the sacred
minister.5 This regularly occurs after Low Mass during the Leonine Prayers (or Prayers for the Conversion of Russia) when the priest invokes the Holy Name during the concluding ejaculation:
“Most Sacred Heart of Jesus….”
Genuflecting
The rules concerning genuflecting can also be slightly different between the two types of ministers. For instance inferior ministers do not have the privilege of genuflecting on the predella,6 though sacred ministers do. This is why even when the Blessed Sacrament is exposed, the inferior ministers always genuflect
in plano7 before ascending to and after descending from the
predella.8
An inferior minister may only genuflect on the predella (the altar platform) when he is
accompanying a sacred minister. We see the application of this rule at every High Mass when the master of ceremonies and thurifer genuflect on the predella while assisting the celebrant during the incensations of the altar.
We also see the principle of
ratione accommodationis exercised during Low Mass when both acolytes genuflect together at the foot of the altar before proceeding to the credence for the Offertory. In this case, though the second acolyte (on the Gospel side) will have to cross the center of the altar to reach the credence, the first acolyte (on the Epistle side) will not. However, because they are proceeding
to the same location together, the first acolyte goes to the center to genuflect with the second, then both (after turning inwards) proceed to the credence together shoulder to shoulder.
As a side note to make a proper distinction, the principle of
ratione accommodationis would not apply to the action of the acolyte switching the missal in preparation for the Gospel. In this case,
only one acolyte is required for this task,9 so only the single server involved actually moves, while the other remains
stationary.10
Delaying or even omitting a reverence
It can also occur that a minister may have to omit, or
delay, a reverence when accompanying another minister. One example of when
ratione accommodationis is enacted for this case is when a group of ministers are lining up
recta linea (in a straight line) at the foot, causing some to cross the center of the altar. However, none of the ministers genuflect (not even those crossing the center) until all are arranged and ready. This is practiced at High Mass by the servers when they line up at the foot for the Gospel action or when the torchbearers enter and leave the sanctuary.
Gestures need not apply
Though the principle of
ratione accommodationis can alter how a reverence is made, this rule does not affect the making of the various liturgical gestures
(i.e., signing the cross and striking the breast). Hence, when a minister is impeded from making a gesture, because he is following the principle
that a gesture is not made when holding an object
(e.g., a candle, thurible, torch, Communion plate),
ratione accommodationis does not apply. So those ministers not holding an object will make the gestures as usual even when next to a minister who cannot.
In conclusion
This fairly covers the principle of
ratione accommodationis which hopefully is now better understood, if not simply recognized by certain actions that take place during the sacred liturgy.
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