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Redemptoris Sacramentum
On certain matters to be observed or to be avoided
regarding the Most Holy Eucharist
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INDEX
Preamble [1-13]
Chapter I
The regulation of the Sacred Liturgy [14-18]
1. The Diocesan Bishop, High Priest of his Flock [19-25]
2. The Conference of Bishops [26-28]
3. Priests [29-33]
4. Deacons [34-35]
Chapter II
The Participation of the Lay Christian Faithful in the Eucharistic
Celebration
1. Active and Conscious Participation [36-42]
2. The Ministries of the Lay Christian Faithful in the Celebration of
Holy Mass [43-47]
Chapter III
The Proper Celebration of Mass
1. The Matter of the Most Holy Eucharist [48-50]
2. The Eucharistic Prayer [51-56]
3. The Other Parts of the Mass [57-74]
4. The Joining of Various Rites with the Celebration of Mass [75-79]
Chapter IV
Holy Communion
1. Dispositions for the Reception of Holy Communion [80-86]
2. The Distribution of Holy Communion [87-96]
3. The Communion of Priests [97-99]
4. Communion under Both Kinds [100-107]
Chapter V
Certain Other Matters concerning the Eucharist
1. The Place for the Celebration of Holy Mass [108-109]
2. Various Circumstances Relating to Mass [110-116]
3. Sacred Vessels [117-120]
4. Liturgical Vesture [121-128]
Chapter VI
The Reservation of the Most Holy Eucharist and Eucharistic Worship
outside Mass
1. The Reservation of the Most Holy Eucharist [129-133]
2. Certain Forms of Worship of the Most Holy Eucharist outside Mass
[134-141]
3. Processions and Eucharistic Congresses [142-145]
Chapter VII
Extraordinary Functions of the Lay Faithful [146-153]
1. The Extraordinary Minister of Holy Communion [154-160]
2. Preaching [161]
3. Particular Celebrations Carried Out in the Absence of a Priest
[162-167]
4. Those Who Have Left the Clerical State [168]
Chapter VIII
Remedies [169-171]
1. Graviora Delicta [172]
2. Grave Matters [173]
3. Other Abuses [174-175]
4. The Diocesan Bishop [176-180]
5. The Apostolic See [181-182]
6. Complaints Regarding Abuses in Liturgical Matters [183-184]
Conclusion [185-186]
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Preamble
[1.] In the Most Holy Eucharist, Mother Church with steadfast faith
acknowledges the Sacrament of redemption,[1] joyfully takes it to
herself, celebrates it and reveres it in adoration, proclaiming the
death of Christ Jesus and confessing his Resurrection until he comes
in glory[2] to hand over, as unconquered Lord and Ruler, eternal
Priest and King of the Universe, a kingdom of truth and life to the
immense majesty of the Almighty Father.[3]
[2.] The Church’s doctrine regarding the Most Holy Eucharist, in which
the whole spiritual wealth of the Church is contained - namely Christ,
our Paschal Lamb[4] - the Eucharist which is the source and summit of
the whole of Christian life,[5] and which lies as a causative force
behind the very origins of the Church,[6] has been expounded with
thoughtful care and with great authority over the course of the
centuries in the writings of the Councils and the Supreme Pontiffs.
Most recently, in fact, the Supreme Pontiff John Paul II, in the
Encyclical Letter Ecclesia de Eucharistia, set forth afresh certain
elements of great importance on this subject in view of the ecclesial
circumstances of our times.[7]
In order that especially in the celebration of the Sacred Liturgy the
Church might duly safeguard so great a mystery in our own time as
well, the Supreme Pontiff has mandated that this Congregation for
Divine Worship and the Discipline of the Sacraments,[8] in
collaboration with the Congregation for the Doctrine of the Faith,
should prepare this Instruction treating of certain matters pertaining
to the discipline of the Sacrament of the Eucharist. Those things
found in this Instruction are therefore to be read in the continuity
with the above-mentioned Encyclical Letter, Ecclesia de Eucharistia.
It is not at all the intention here to prepare a compendium of the
norms regarding the Most Holy Eucharist, but rather, to take up within
this Instruction some elements of liturgical norms that have been
previously expounded or laid down and even today remain in force in
order to assure a deeper appreciation of the liturgical norms;[9] to
establish certain norms by which those earlier ones are explained and
complemented; and also to set forth for Bishops, as well as for
Priests, Deacons and all the lay Christian faithful, how each should
carry them out in accordance with his own responsibilities and the
means at his disposal.
[3.] The norms contained in the present Instruction are to be
understood as pertaining to liturgical matters in the Roman Rite, and,
mutatis mutandis, in the other Rites of the Latin Church that are duly
acknowledged by law.
[4.] “Certainly the liturgical reform inaugurated by the Council has
greatly contributed to a more conscious, active and fruitful
participation in the Holy Sacrifice of the Altar on the part of the
faithful.”[10] Even so, “shadows are not lacking”.[11] In this regard
it is not possible to be silent about the abuses, even quite grave
ones, against the nature of the Liturgy and the Sacraments as well as
the tradition and the authority of the Church, which in our day not
infrequently plague liturgical celebrations in one ecclesial
environment or another. In some places the perpetration of liturgical
abuses has become almost habitual, a fact which obviously cannot be
allowed and must cease.
[5.] The observance of the norms published by the authority of the
Church requires conformity of thought and of word, of external action
and of the application of the heart. A merely external observation of
norms would obviously be contrary to the nature of the Sacred Liturgy,
in which Christ himself wishes to gather his Church, so that together
with himself she will be “one body and one spirit”.[12] For this
reason, external action must be illuminated by faith and charity,
which unite us with Christ and with one another and engender love for
the poor and the abandoned. The liturgical words and rites, moreover,
are a faithful expression, matured over the centuries, of the
understanding of Christ, and they teach us to think as he himself
does;[13] by conforming our minds to these words, we raise our hearts
to the Lord. All that is said in this Instruction is directed toward
such a conformity of our own understanding with that of Christ, as
expressed in the words and the rites of the Liturgy.
[6.] For abuses “contribute to the obscuring of the Catholic faith and
doctrine concerning this wonderful sacrament”.[14] Thus, they also
hinder the faithful from “re-living in a certain way the experience of
the two disciples of Emmaus: ‘and their eyes were opened, and they
recognized him’”.[15] For in the presence of God’s power and
divinity[16] and the splendour of his goodness, made manifest
especially in the Sacrament of the Eucharist, it is fitting that all
the faithful should have and put into practice that power of
acknowledging God’s majesty that they have received through the saving
Passion of the Only-Begotten Son.[17]
[7.] Not infrequently, abuses are rooted in a false understanding of
liberty. Yet God has not granted us in Christ an illusory liberty by
which we may do what we wish, but a liberty by which we may do that
which is fitting and right.[18] This is true not only of precepts
coming directly from God, but also of laws promulgated by the Church,
with appropriate regard for the nature of each norm. For this reason,
all should conform to the ordinances set forth by legitimate
ecclesiastical authority.
[8.] It is therefore to be noted with great sadness that “ecumenical
initiatives which are well-intentioned, nevertheless indulge at times
in Eucharistic practices contrary to the discipline by which the
Church expresses her faith”. Yet the Eucharist “is too great a gift to
tolerate ambiguity or depreciation”. It is therefore necessary that
some things be corrected or more clearly delineated so that in this
respect as well “the Eucharist will continue to shine forth in all its
radiant mystery”.[19]
[9.] Finally, abuses are often based on ignorance, in that they
involve a rejection of those elements whose deeper meaning is not
understood and whose antiquity is not recognized. For “the liturgical
prayers, orations and songs are pervaded by the inspiration and
impulse” of the Sacred Scriptures themselves, “and it is from these
that the actions and signs receive their meaning”.[20] As for the
visible signs “which the Sacred Liturgy uses in order to signify the
invisible divine realities, they have been chosen by Christ or by the
Church”.[21] Finally, the structures and forms of the sacred
celebrations according to each of the Rites of both East and West are
in harmony with the practice of the universal Church also as regards
practices received universally from apostolic and unbroken
tradition,[22] which it is the Church’s task to transmit faithfully
and carefully to future generations. All these things are wisely
safeguarded and protected by the liturgical norms.
[10.] The Church herself has no power over those things which were
established by Christ himself and which constitute an unchangeable
part of the Liturgy.[23] Indeed, if the bond were to be broken which
the Sacraments have with Christ himself who instituted them, and with
the events of the Church’s founding,[24] it would not be beneficial to
the faithful but rather would do them grave harm. For the Sacred
Liturgy is quite intimately connected with principles of doctrine,[25]
so that the use of unapproved texts and rites necessarily leads either
to the attenuation or to the disappearance of that necessary link
between the lex orandi and the lex credendi.[26]
[11.] The Mystery of the Eucharist “is too great for anyone to permit
himself to treat it according to his own whim, so that its sacredness
and its universal ordering would be obscured”.[27] On the contrary,
anyone who acts thus by giving free reign to his own inclinations,
even if he is a Priest, injures the substantial unity of the Roman
Rite, which ought to be vigorously preserved,[28] and becomes
responsible for actions that are in no way consistent with the hunger
and thirst for the living God that is experienced by the people today.
Nor do such actions serve authentic pastoral care or proper liturgical
renewal; instead, they deprive Christ’s faithful of their patrimony
and their heritage. For arbitrary actions are not conducive to true
renewal,[29] but are detrimental to the right of Christ’s faithful to
a liturgical celebration that is an expression of the Church’s life in
accordance with her tradition and discipline. In the end, they
introduce elements of distortion and disharmony into the very
celebration of the Eucharist, which is oriented in its own lofty way
and by its very nature to signifying and wondrously bringing about the
communion of divine life and the unity of the People of God.[30] The
result is uncertainty in matters of doctrine, perplexity and scandal
on the part of the People of God, and, almost as a necessary
consequence, vigorous opposition, all of which greatly confuse and
sadden many of Christ’s faithful in this age of ours when Christian
life is often particularly difficult on account of the inroads of
“secularization” as well.[31]
[12.] On the contrary, it is the right of all of Christ’s faithful
that the Liturgy, and in particular the celebration of Holy Mass,
should truly be as the Church wishes, according to her stipulations as
prescribed in the liturgical books and in the other laws and norms.
Likewise, the Catholic people have the right that the Sacrifice of the
Holy Mass should be celebrated for them in an integral manner,
according to the entire doctrine of the Church’s Magisterium. Finally,
it is the Catholic community’s right that the celebration of the Most
Holy Eucharist should be carried out for it in such a manner that it
truly stands out as a sacrament of unity, to the exclusion of all
blemishes and actions that might engender divisions and factions in
the Church.[32]
[13.] All of the norms and exhortations set forth in this Instruction
are connected, albeit in various ways, with the mission of the Church,
whose task it is to be vigilant concerning the correct and worthy
celebration of so great a mystery. The last chapter of the present
Instruction will treat of the varying degrees to which the individual
norms are bound up with the supreme norm of all ecclesiastical law,
namely concern for the salvation of souls.[33]
Chapter I
THE REGULATION OF THE SACRED LITURGY
[14.] “The regulation of the Sacred Liturgy depends solely on the
authority of the Church, which rests specifically with the Apostolic
See and, according to the norms of law, with the Bishop.[34]
[15.] The Roman Pontiff, “the Vicar of Christ and the Pastor of the
universal Church on earth, by virtue of his supreme office enjoys
full, immediate and universal ordinary power, which he may always
freely exercise”[35], also by means of communication with the pastors
and with the members of the flock.
[16.] “It pertains to the Apostolic See to regulate the Sacred Liturgy
of the universal Church, to publish the liturgical books and to grant
the recognitio for their translation into vernacular languages, as
well as to ensure that the liturgical regulations, especially those
governing the celebration of the most exalted celebration of the
Sacrifice of the Mass, are everywhere faithfully observed”.[36]
[17.] “The Congregation for Divine Worship and the Discipline of the
Sacraments attends to those matters that pertain to the Apostolic See
as regards the regulation and promotion of the Sacred Liturgy, and
especially the Sacraments, with due regard for the competence of the
Congregation for the Doctrine of the Faith. It fosters and enforces
sacramental discipline, especially as regards their validity and their
licit celebration”. Finally, it “carefully seeks to ensure that the
liturgical regulations are observed with precision, and that abuses
are prevented or eliminated whenever they are detected”[37]. In this
regard, according to the tradition of the universal Church,
pre-eminent solicitude is accorded the celebration of Holy Mass, and
also to the worship that is given to the Holy Eucharist even outside
Mass.
[18.] Christ’s faithful have the right that ecclesiastical authority
should fully and efficaciously regulate the Sacred Liturgy lest it
should ever seem to be “anyone’s private property, whether of the
celebrant or of the community in which the mysteries are
celebrated”[38].
1. The Diocesan Bishop, High Priest of his Flock
[19.] The diocesan Bishop, the first steward of the mysteries of God
in the particular Church entrusted to him, is the moderator, promoter
and guardian of her whole liturgical life.[39] For “the Bishop,
endowed with the fullness of the Sacrament of Order, is ‘the steward
of the grace of the high Priesthood’,[40] especially in the Eucharist
which he either himself offers or causes to be offered,[41] by which
the Church continually lives and grows”.[42]
[20.] Indeed, the pre-eminent manifestation of the Church is found
whenever the rites of Mass are celebrated, especially in the Cathedral
Church, “with the full and active participation of the entire holy
People of God, joined in one act of prayer, at one altar at which the
Bishop presides”, surrounded by his presbyterate with the Deacons and
ministers.[43] Furthermore, “every lawful celebration of the Eucharist
is directed by the Bishop, to whom is entrusted the office of
presenting the worship of the Christian religion to the Divine Majesty
and ordering it according to the precepts of the Lord and the laws of
the Church, further specified by his own particular judgement for the
Diocese”.[44]
[21.] It pertains to the diocesan Bishop, then, “within the limits of
his competence, to set forth liturgical norms in his Diocese, by which
all are bound”.[45] Still, the Bishop must take care not to allow the
removal of that liberty foreseen by the norms of the liturgical books
so that the celebration may be adapted in an intelligent manner to the
Church building, or to the group of the faithful who are present, or
to particular pastoral circumstances in such a way that the universal
sacred rite is truly accommodated to human understanding.[46]
[22.] The Bishop governs the particular Church entrusted to him,[47]
and it is his task to regulate, to direct, to encourage, and sometimes
also to reprove;[48] this is a sacred task that he has received
through episcopal Ordination,[49] which he fulfills in order to build
up his flock in truth and holiness.[50] He should elucidate the
inherent meaning of the rites and the liturgical texts, and nourish
the spirit of the Liturgy in the Priests, Deacons and lay faithful[51]
so that they are all led to the active and fruitful celebration of the
Eucharist,[52] and in like manner he should take care to ensure that
the whole body of the Church is able to grow in the same
understanding, in the unity of charity, in the diocese, in the nation
and in the world.[53]
[23.] The faithful “should cling to the Bishop as the Church does to
Jesus Christ, and as Jesus Christ does to the Father, so that all may
be in harmonious unity, and that they may abound to the glory of
God”.[54] All, including members of Institutes of consecrated life and
Societies of apostolic life as well as those of all ecclesial
associations and movements of any kind, are subject to the authority
of the diocesan Bishop in all liturgical matters,[55] apart from
rights that have been legitimately conceded. To the diocesan Bishop
therefore falls the right and duty of overseeing and attending to
Churches and oratories in his territory in regard to liturgical
matters, and this is true also of those which are founded by members
of the above-mentioned institutes or under their direction, provided
that the faithful are accustomed to frequent them.[56]
[24.] It is the right of the Christian people themselves that their
diocesan Bishop should take care to prevent the occurrence of abuses
in ecclesiastical discipline, especially as regards the ministry of
the word, the celebration of the sacraments and sacramentals, the
worship of God and devotion to the Saints.[57]
[25.] Commissions as well as councils or committees established by the
Bishop to handle “the promotion of the Liturgy, sacred music and art
in his diocese” should act in accordance with the intentions and the
norms of the Bishop; they must rely on his authority and his approval
so that they may carry out their office in a suitable manner[58] and
so that the effective governance of the Bishop in his diocese will be
preserved. As regards all these sorts of bodies and other entities and
all undertakings in liturgical matters, there has long been the need
for the Bishops to consider whether their working has been fruitful
thus far,[59] and to consider carefully which changes or improvements
should be made in their composition and activity[60]so that they might
find new vigour. It should be borne in mind that the experts are to be
chosen from among those whose soundness in the Catholic faith and
knowledge of theological and cultural matters are evident.
2. The Conference of Bishops
[26.] The same holds for those commissions of this kind which have
been established by the Conference of Bishops in accordance with the
will of the Council,[61] commissions whose members consist of Bishops
who are clearly distinguished from their expert helpers. Where the
number of members of a Conference of Bishops is not sufficient for the
effective establishment of a liturgical commission from among their
own number, then a council or group of experts should be named, always
under the presidency of a Bishop, which is to fulfill the same role
insofar as possible, albeit without the name of “liturgical
commission”.
[27.] As early as the year 1970, the Apostolic See announced the
cessation of all experimentation as regards the celebration of Holy
Mass[62] and reiterated the same in 1988.[63] Accordingly, individual
Bishops and their Conferences do not have the faculty to permit
experimentation with liturgical texts or the other matters that are
prescribed in the liturgical books. In order to carry out
experimentation of this kind in the future, the permission of the
Congregation for Divine Worship and the Discipline of the Sacraments
is required. It must be in writing, and it is to be requested by the
Conference of Bishops. In fact, it will not be granted without serious
reason. As regards projects of inculturation in liturgical matters,
the particular norms that have been established are strictly and
comprehensively to be observed.[64]
[28.] All liturgical norms that a Conference of Bishops will have
established for its territory in accordance with the law are to be
submitted to the Congregation for Divine Worship and the Discipline of
the Sacraments for the recognitio, without which they lack any binding
force.[65]
3. Priests
[29.] Priests, as capable, prudent and indispensable co-workers of the
order of Bishops,[66] called to the service of the People of God,
constitute one presbyterate with their Bishop,[67] though charged with
differing offices. “In each local congregation of the faithful, in a
certain way, they make present the Bishop with whom they are
associated in trust and in generosity of heart; according to their
rank, they take upon themselves his duties and his solicitude, and
they carry these out in their daily work”. And “because of this
participation in the Priesthood and mission, Priests should recognize
the Bishop as truly their father and obey him reverently”[68].
Furthermore, “ever intent upon the good of God’s children, they should
seek to contribute to the pastoral mission of the whole diocese, and
indeed of the whole Church”.[69]
[30.] The office “that belongs to Priests in particular in the
celebration of the Eucharist” is a great one, “for it is their
responsibility to preside at the Eucharist in persona Christi and to
provide a witness to and a service of communion not only for the
community directly taking part in the celebration, but also for the
universal Church, which is always brought into play within the context
of the Eucharist. It must be lamented that, especially in the years
following the post-Conciliar liturgical reform, as a result of a
misguided sense of creativity and adaptation, there have been a number
of abuses which have been a source of suffering for many”.[70]
[31.] In keeping with the solemn promises that they have made in the
rite of Sacred Ordination and renewed each year in the Mass of the
Chrism, let Priests celebrate “devoutly and faithfully the mysteries
of Christ for the praise of God and the sanctification of the
Christian people, according to the tradition of the Church, especially
in the Eucharistic Sacrifice and in the Sacrament of
Reconciliation”.[71] They ought not to detract from the profound
meaning of their own ministry by corrupting the liturgical celebration
either through alteration or omission, or through arbitrary
additions.[72] For as St. Ambrose said, “It is not in herself . . .
but in us that the Church is injured. Let us take care so that our own
failure may not cause injury to the Church”.[73] Let the Church of God
not be injured, then, by Priests who have so solemnly dedicated
themselves to the ministry. Indeed, under the Bishop’s authority let
them faithfully seek to prevent others as well from committing this
type of distortion.
[32.] “Let the Parish Priest strive so that the Most Holy Eucharist
will be the center of the parish congregation of the faithful; let him
work to ensure that Christ’s faithful are nourished through the devout
celebration of the Sacraments, and in particular, that they frequently
approach the Most Holy Eucharist and the Sacrament of Penance; let him
strive, furthermore, to ensure that the faithful are encouraged to
offer prayers in their families as well, and to participate
consciously and actively in the Sacred Liturgy, which the Parish
Priest, under the authority of the diocesan Bishop, is bound to
regulate and supervise in his parish lest abuses occur”.[74] Although
it is appropriate that he should be assisted in the effective
preparation of the liturgical celebrations by various members of
Christ’s faithful, he nevertheless must not cede to them in any way
those things that are proper to his own office.
[33.] Finally, all “Priests should go to the trouble of properly
cultivating their liturgical knowledge and ability, so that through
their liturgical ministry, God the Father, Son and Holy Spirit will be
praised in an ever more excellent manner by the Christian communities
entrusted to them”.[75] Above all, let them be filled with that wonder
and amazement that the Paschal Mystery, in being celebrated, instills
in the hearts of the faithful.[76]
4. Deacons
[34.] Deacons “upon whom hands are imposed not for the Priesthood but
for the ministry”,[77] as men of good repute,[78] must act in such a
way that with the help of God they may be recognized as the true
disciples[79] of him “who came not to be served but to serve”[80], and
who was among his disciples “as one who serves”.[81] Strengthened by
the gift of the Holy Spirit through the laying on of hands, they are
in service to the People of God, in communion with the Bishop and his
presbyterate.[82] They should therefore consider the Bishop as a
father, and give assistance to him and to the Priests “in the ministry
of the word, of the altar, and of charity”.[83]
[35.] Let them never fail, “as the Apostle says, to hold the mystery
of faith with a clear conscience,[84] and to proclaim this faith by
word and deed according to the Gospel and the tradition of the
Church”,[85]in wholehearted, faithful and humble service to the Sacred
Liturgy as the source and summit of ecclesial life, “so that all, made
children of God through faith and Baptism, may come together as one,
praising God in the midst of the Church, to participate in the
Sacrifice and to eat the Lord’s Supper”.[86] Let all Deacons, then, do
their part so that the Sacred Liturgy will be celebrated according to
the norms of the duly approved liturgical books.
Chapter II
THE PARTICIPATION OF THE LAY CHRISTIAN FAITHFUL
IN THE EUCHARISTIC CELEBRATION
1. Active and Conscious Participation
[36.] The celebration of the Mass, as the action of Christ and of the
Church, is the center of the whole Christian life for the universal as
well as the particular Church, and also for the individual
faithful,[87] who are involved “in differing ways according to the
diversity of orders, ministries, and active participation.[88] In this
way the Christian people, “a chosen race, a royal priesthood, a holy
people, a people God has made his own”,[89] manifests its coherent and
hierarchical ordering”.[90] “For the common priesthood of the faithful
and the ministerial or hierarchical Priesthood, though they differ in
essence and not only in degree, are ordered to one another, for both
partake, each in its own way, of the one Priesthood of Christ”.[91]
[37.] All of Christ’s faithful, freed from their sins and incorporated
into the Church through Baptism, are deputed by means of a sacramental
character for the worship of the Christian religion,[92] so that by
virtue of their royal priesthood,[93] persevering in prayer and
praising God,[94] they may offer themselves as a living and holy
sacrifice pleasing to God and attested to others by their works,[95]
giving witness to Christ throughout the earth and providing an answer
to those who ask concerning their hope of eternal life that is in
them.[96] Thus the participation of the lay faithful too in the
Eucharist and in the other celebrations of the Church’s rites cannot
be equated with mere presence, and still less with a passive one, but
is rather to be regarded as a true exercise of faith and of the
baptismal dignity.
[38.] The constant teaching of the Church on the nature of the
Eucharist not only as a meal, but also and pre-eminently as a
Sacrifice, is therefore rightly understood to be one of the principal
keys to the full participation of all the faithful in so great a
Sacrament.[97] For when “stripped of its sacrificial meaning, the
mystery is understood as if its meaning and importance were simply
that of a fraternal banquet”.[98]
[39.] For promoting and elucidating active participation, the recent
renewal of the liturgical books according to the mind of the Council
fostered acclamations of the people, responses, psalmody, antiphons,
and canticles, as well as actions or movements and gestures, and
called for sacred silence to be maintained at the proper times, while
providing rubrics for the parts of the faithful as well.[99] In
addition, ample flexibility is given for appropriate creativity aimed
at allowing each celebration to be adapted to the needs of the
participants, to their comprehension, their interior preparation and
their gifts, according to the established liturgical norms. In the
songs, the melodies, the choice of prayers and readings, the giving of
the homily, the preparation of the prayer of the faithful, the
occasional explanatory remarks, and the decoration of the Church
building according to the various seasons, there is ample possibility
for introducing into each celebration a certain variety by which the
riches of the liturgical tradition will also be more clearly evident,
and so, in keeping with pastoral requirements, the celebration will be
carefully imbued with those particular features that will foster the
recollection of the participants. Still, it should be remembered that
the power of the liturgical celebrations does not consist in
frequently altering the rites, but in probing more deeply the word of
God and the mystery being celebrated.[100]
[40.] Nevertheless, from the fact that the liturgical celebration
obviously entails activity, it does not follow that everyone must
necessarily have something concrete to do beyond the actions and
gestures, as if a certain specific liturgical ministry must
necessarily be given to the individuals to be carried out by them.
Instead, catechetical instruction should strive diligently to correct
those widespread superficial notions and practices often seen in
recent years in this regard, and ever to instill anew in all of
Christ’s faithful that sense of deep wonder before the greatness of
the mystery of faith that is the Eucharist, in whose celebration the
Church is forever passing from what is obsolete into newness of life:
“in novitatem a vetustate”.[101] For in the celebration of the
Eucharist, as in the whole Christian life which draws its power from
it and leads toward it, the Church, after the manner of Saint Thomas
the Apostle, prostrates herself in adoration before the Lord who was
crucified, suffered and died, was buried and arose, and perpetually
exclaims to him who is clothed in the fullness of his divine
splendour: “My Lord and my God!”[102]
[41.] For encouraging, promoting and nourishing this interior
understanding of liturgical participation, the continuous and
widespread celebration of the Liturgy of the Hours, the use of the
sacramentals and exercises of Christian popular piety are extremely
helpful. These latter exercises – which “while not belonging to the
Liturgy in the strict sense, possess nonetheless a particular
importance and dignity” – are to be regarded as having a certain
connection with the liturgical context, especially when they have been
lauded and attested by the Magisterium itself,[103] as is the case
especially of the Marian Rosary.[104] Furthermore, since these
practices of piety lead the Christian people both to the reception of
the sacraments – especially the Eucharist – and “to meditation on the
mysteries of our Redemption and the imitation of the excellent
heavenly examples of the Saints, they are therefore not without
salutary effects for our participation in liturgical worship ”.[105]
[42.] It must be acknowledged that the Church has not come together by
human volition; rather, she has been called together by God in the
Holy Spirit, and she responds through faith to his free calling (thus
the word ekklesia is related to klesis, or “calling”).[106] Nor is the
Eucharistic Sacrifice to be considered a “concelebration”, in the
univocal sense, of the Priest along with the people who are
present.[107] On the contrary, the Eucharist celebrated by the Priests
“is a gift which radically transcends the power of the community. . .
. The community that gathers for the celebration of the Eucharist
absolutely requires an ordained Priest, who presides over it so that
it may truly be a eucharistic convocation. On the other hand, the
community is by itself incapable of providing an ordained
minister”.[108] There is pressing need of a concerted will to avoid
all ambiguity in this matter and to remedy the difficulties of recent
years. Accordingly, terms such as “celebrating community” or
“celebrating assembly” (in other languages “asamblea celebrante”,
“assemblée célébrante”, assemblea celebrante”) and similar terms
should not be used injudiciously.
2. The Ministries of the Lay Christian Faithful in the Celebration of
Holy Mass
[43.] For the good of the community and of the whole Church of God,
some of the lay faithful according to tradition have rightly and
laudably exercised ministries in the celebration of the Sacred
Liturgy.[109] It is appropriate that a number of persons distribute
among themselves and exercise various ministries or different parts of
the same ministry.[110]
[44.] Apart from the duly instituted ministries of acolyte and
lector,[111] the most important of these ministries are those of
acolyte[112] and lector[113] by temporary deputation. In addition to
these are the other functions that are described in the Roman
Missal,[114] as well as the functions of preparing the hosts, washing
the liturgical linens, and the like. All, “whether ordained ministers
or lay faithful, in exercising their own office or ministry should do
exclusively and fully that which pertains to them”.[115] In the
liturgical celebration itself as well as in its preparation, they
should do what is necessary so that the Church’s Liturgy will be
carried out worthily and appropriately.
[45.] To be avoided is the danger of obscuring the complementary
relationship between the action of clerics and that of laypersons, in
such a way that the ministry of laypersons undergoes what might be
called a certain “clericalization”, while the sacred ministers
inappropriately assume those things that are proper to the life and
activity of the lay faithful.[116]
[46.] The lay Christian faithful called to give assistance at
liturgical celebrations should be well instructed and must be those
whose Christian life, morals and fidelity to the Church’s Magisterium
recommend them. It is fitting that such a one should have received a
liturgical formation in accordance with his or her age, condition,
state of life, and religious culture.[117] No one should be selected
whose designation could cause consternation for the faithful.[118]
[47.] It is altogether laudable to maintain the noble custom by which
boys or youths, customarily termed servers, provide service of the
altar after the manner of acolytes, and receive catechesis regarding
their function in accordance with their power of comprehension.[119]
Nor should it be forgotten that a great number of sacred ministers
over the course of the centuries have come from among boys such as
these.[120] Associations for them, including also the participation
and assistance of their parents, should be established or promoted,
and in such a way greater pastoral care will be provided for the
ministers. Whenever such associations are international in nature, it
pertains to the competence of the Congregation for Divine Worship and
the Discipline of the Sacraments to establish them or to approve and
revise their statutes.[121] Girls or women may also be admitted to
this service of the altar, at the discretion of the diocesan Bishop
and in observance of the established norms.[122]
Chapter III
THE PROPER CELEBRATION OF MASS
1. The Matter of the Most Holy Eucharist
[48.] The bread used in the celebration of the Most Holy Eucharistic
Sacrifice must be unleavened, purely of wheat, and recently made so
that there is no danger of decomposition.[123] It follows therefore
that bread made from another substance, even if it is grain, or if it
is mixed with another substance different from wheat to such an extent
that it would not commonly be considered wheat bread, does not
constitute valid matter for confecting the Sacrifice and the
Eucharistic Sacrament.[124] It is a grave abuse to introduce other
substances, such as fruit or sugar or honey, into the bread for
confecting the Eucharist. Hosts should obviously be made by those who
are not only distinguished by their integrity, but also skilled in
making them and furnished with suitable tools.[125]
[49.] By reason of the sign, it is appropriate that at least some
parts of the Eucharistic Bread coming from the fraction should be
distributed to at least some of the faithful in Communion. “Small
hosts are, however, in no way ruled out when the number of those
receiving Holy Communion or other pastoral needs require it”,[126] and
indeed small hosts requiring no further fraction ought customarily to
be used for the most part.
[50.] The wine that is used in the most sacred celebration of the
Eucharistic Sacrifice must be natural, from the fruit of the grape,
pure and incorrupt, not mixed with other substances.[127] During the
celebration itself, a small quantity of water is to be mixed with it.
Great care should be taken so that the wine intended for the
celebration of the Eucharist is well conserved and has not
soured.[128] It is altogether forbidden to use wine of doubtful
authenticity or provenance, for the Church requires certainty
regarding the conditions necessary for the validity of the sacraments.
Nor are other drinks of any kind to be admitted for any reason, as
they do not constitute valid matter.
2. The Eucharistic Prayer
[51.] Only those Eucharistic Prayers are to be used which are found in
the Roman Missal or are legitimately approved by the Apostolic See,
and according to the manner and the terms set forth by it. “It is not
to be tolerated that some Priests take upon themselves the right to
compose their own Eucharistic Prayers”[129] or to change the same
texts approved by the Church, or to introduce others composed by
private individuals.[130]
[52.] The proclamation of the Eucharistic Prayer, which by its very
nature is the climax of the whole celebration, is proper to the Priest
by virtue of his Ordination. It is therefore an abuse to proffer it in
such a way that some parts of the Eucharistic Prayer are recited by a
Deacon, a lay minister, or by an individual member of the faithful, or
by all members of the faithful together. The Eucharistic Prayer, then,
is to be recited by the Priest alone in full.[131]
[53.] While the Priest proclaims the Eucharistic Prayer “there should
be no other prayers or singing, and the organ or other musical
instruments should be silent”,[132] except for the people’s
acclamations that have been duly approved, as described below.
[54.] The people, however, are always involved actively and never
merely passively: for they “silently join themselves with the Priest
in faith, as well as in their interventions during the course of the
Eucharistic Prayer as prescribed, namely in the responses in the
Preface dialogue, the Sanctus, the acclamation after the consecration
and the “Amen” after the final doxology, and in other acclamations
approved by the Conference of Bishops with the recognitio of the Holy
See”.[133]
[55.] In some places there has existed an abuse by which the Priest
breaks the host at the time of the consecration in the Holy Mass. This
abuse is contrary to the tradition of the Church. It is reprobated and
is to be corrected with haste.
[56.] The mention of the name of the Supreme Pontiff and the diocesan
Bishop in the Eucharistic Prayer is not to be omitted, since this is a
most ancient tradition to be maintained, and a manifestation of
ecclesial communion. For “the coming together of the eucharistic
community is at the same time a joining in union with its own Bishop
and with the Roman Pontiff”.[134]
3. The Other Parts of the Mass
[57.] It is the right of the community of Christ’s faithful that
especially in the Sunday celebration there should customarily be true
and suitable sacred music, and that there should always be an altar,
vestments and sacred linens that are dignified, proper, and clean, in
accordance with the norms.
[58.] All of Christ’s faithful likewise have the right to a
celebration of the Eucharist that has been so carefully prepared in
all its parts that the word of God is properly and efficaciously
proclaimed and explained in it; that the faculty for selecting the
liturgical texts and rites is carried out with care according to the
norms; and that their faith is duly safeguarded and nourished by the
words that are sung in the celebration of the Liturgy.
[59.] The reprobated practice by which Priests, Deacons or the
faithful here and there alter or vary at will the texts of the Sacred
Liturgy that they are charged to pronounce, must cease. For in doing
thus, they render the celebration of the Sacred Liturgy unstable, and
not infrequently distort the authentic meaning of the Liturgy.
[60.] In the celebration of Mass, the Liturgy of the Word and the
Liturgy of the Eucharist are intimately connected to one another, and
form one single act of worship. For this reason it is not licit to
separate one of these parts from the other and celebrate them at
different times or places.[135] Nor is it licit to carry out the
individual parts of Holy Mass at different times of the same day.
[61.] In selecting the biblical readings for proclamation in the
celebration of Mass, the norms found in the liturgical books are to be
followed,[136] so that indeed “a richer table of the word of God will
be prepared for the faithful, and the biblical treasures opened up for
them”.[137]
[62.] It is also illicit to omit or to substitute the prescribed
biblical readings on one’s own initiative, and especially “to
substitute other, non-biblical texts for the readings and responsorial
Psalm, which contain the word of God”.[138]
[63.] “Within the celebration of the Sacred Liturgy, the reading of
the Gospel, which is “the high point of the Liturgy of the Word”,[139]
is reserved by the Church’s tradition to an ordained minister.[140]
Thus it is not permitted for a layperson, even a religious, to
proclaim the Gospel reading in the celebration of Holy Mass, nor in
other cases in which the norms do not explicitly permit it.[141]
[64.] The homily, which is given in the course of the celebration of
Holy Mass and is a part of the Liturgy itself,[142] “should ordinarily
be given by the Priest celebrant himself. He may entrust it to a
concelebrating Priest or occasionally, according to circumstances, to
a Deacon, but never to a layperson.[143] In particular cases and for a
just cause, the homily may even be given by a Bishop or a Priest who
is present at the celebration but cannot concelebrate”.[144]
[65.] It should be borne in mind that any previous norm that may have
admitted non-ordained faithful to give the homily during the
eucharistic celebration is to be considered abrogated by the norm of
canon 767 §1.[145] This practice is reprobated, so that it cannot be
permitted to attain the force of custom.
[66.] The prohibition of the admission of laypersons to preach within
the Mass applies also to seminarians, students of theological
disciplines, and those who have assumed the function of those known as
“pastoral assistants”; nor is there to be any exception for any other
kind of layperson, or group, or community, or association.[146]
[67.] Particular care is to be taken so that the homily is firmly
based upon the mysteries of salvation, expounding the mysteries of the
Faith and the norms of Christian life from the biblical readings and
liturgical texts throughout the course of the liturgical year and
providing commentary on the texts of the Ordinary or the Proper of the
Mass, or of some other rite of the Church.[147] It is clear that all
interpretations of Sacred Scripture are to be referred back to Christ
himself as the one upon whom the entire economy of salvation hinges,
though this should be done in light of the specific context of the
liturgical celebration. In the homily to be given, care is to be taken
so that the light of Christ may shine upon life’s events. Even so,
this is to be done so as not to obscure the true and unadulterated
word of God: for instance, treating only of politics or profane
subjects, or drawing upon notions derived from contemporary
pseudo-religious currents as a source.[148]
[68.] The diocesan Bishop must diligently oversee the preaching of the
homily,[149] also publishing norms and distributing guidelines and
auxiliary tools to the sacred ministers, and promoting meetings and
other projects for this purpose so that they may have the opportunity
to consider the nature of the homily more precisely and find help in
its preparation.
[69.] In Holy Mass as well as in other celebrations of the Sacred
Liturgy, no Creed or Profession of Faith is to be introduced which is
not found in the duly approved liturgical books.
[70.] The offerings that Christ’s faithful are accustomed to present
for the Liturgy of the Eucharist in Holy Mass are not necessarily
limited to bread and wine for the eucharistic celebration, but may
also include gifts given by the faithful in the form of money or other
things for the sake of charity toward the poor. Moreover, external
gifts must always be a visible expression of that true gift that God
expects from us: a contrite heart, the love of God and neighbour by
which we are conformed to the sacrifice of Christ, who offered himself
for us. For in the Eucharist, there shines forth most brilliantly that
mystery of charity that Jesus brought forth at the Last Supper by
washing the feet of the disciples. In order to preserve the dignity of
the Sacred Liturgy, in any event, the external offerings should be
brought forward in an appropriate manner. Money, therefore, just as
other contributions for the poor, should be placed in an appropriate
place which should be away from the eucharistic table.[150] Except for
money and occasionally a minimal symbolic portion of other gifts, it
is preferable that such offerings be made outside the celebration of
Mass.
[71.] The practice of the Roman Rite is to be maintained according to
which the peace is extended shortly before Holy Communion. For
according to the tradition of the Roman Rite, this practice does not
have the connotation either of reconciliation or of a remission of
sins, but instead signifies peace, communion and charity before the
reception of the Most Holy Eucharist.[151] It is rather the
Penitential Act to be carried out at the beginning of Mass (especially
in its first form) which has the character of reconciliation among
brothers and sisters.
[72.] It is appropriate “that each one give the sign of peace only to
those who are nearest and in a sober manner”. “The Priest may give the
sign of peace to the ministers but always remains within the
sanctuary, so as not to disturb the celebration. He does likewise if
for a just reason he wishes to extend the sign of peace to some few of
the faithful”. “As regards the sign to be exchanged, the manner is to
be established by the Conference of Bishops in accordance with the
dispositions and customs of the people”, and their acts are subject to
the recognitio of the Apostolic See.[152]
[73.] In the celebration of Holy Mass the breaking of the Eucharistic
Bread – done only by the Priest celebrant, if necessary with the help
of a Deacon or of a concelebrant – begins after the exchange of peace,
while the Agnus Dei is being recited. For the gesture of breaking
bread “carried out by Christ at the Last Supper, which in apostolic
times gave the whole eucharistic action its name, signifies that the
faithful, though they are many, are made one Body in the communion of
the one Bread of Life who is Christ, who died and rose for the world’s
salvation” (cf. 1 Cor 10,17).[153] For this reason the rite must be
carried out with great reverence.[154] Even so, it should be brief.
The abuse that has prevailed in some places, by which this rite is
unnecessarily prolonged and given undue emphasis, with laypersons also
helping in contradiction to the norms, should be corrected with all
haste.[155]
[74.] If the need arises for the gathered faithful to be given
instruction or testimony by a layperson in a Church concerning the
Christian life, it is altogether preferable that this be done outside
Mass. Nevertheless, for serious reasons it is permissible that this
type of instruction or testimony be given after the Priest has
proclaimed the Prayer after Communion. This should not become a
regular practice, however. Furthermore, these instructions and
testimony should not be of such a nature that they could be confused
with the homily,[156] nor is it permissible to dispense with the
homily on their account.
4. On the Joining of Various Rites with the Celebration of Mass
[75.] On account of the theological significance inherent in a
particular rite and the Eucharistic Celebration, the liturgical books
sometimes prescribe or permit the celebration of Holy Mass to be
joined with another rite, especially one of those pertaining to the
Sacraments.[157] The Church does not permit such a conjoining in other
cases, however, especially when it is a question of trivial matters.
[76.] Furthermore, according to a most ancient tradition of the Roman
Church, it is not permissible to unite the Sacrament of Penance to the
Mass in such a way that they become a single liturgical celebration.
This does not exclude, however, that Priests other than those
celebrating or concelebrating the Mass might hear the confessions of
the faithful who so desire, even in the same place where Mass is being
celebrated, in order to meet the needs of those faithful.[158] This
should nevertheless be done in an appropriate manner.
[77.] The celebration of Holy Mass is not to be inserted in any way
into the setting of a common meal, nor joined with this kind of
banquet. Mass is not to be celebrated without grave necessity on a
dinner table[159] nor in a dining room or banquet hall, nor in a room
where food is present, nor in a place where the participants during
the celebration itself are seated at tables. If out of grave necessity
Mass must be celebrated in the same place where eating will later take
place, there is to be a clear interval of time between the conclusion
of Mass and the beginning of the meal, and ordinary food is not to be
set before the faithful during the celebration of Mass.
[78.] It is not permissible to link the celebration of Mass to
political or secular events, nor to situations that are not fully
consistent with the Magisterium of the Catholic Church. Furthermore,
it is altogether to be avoided that the celebration of Mass should be
carried out merely out of a desire for show, or in the manner of other
ceremonies including profane ones, lest the Eucharist should be
emptied of its authentic meaning.
[79.] Finally, it is strictly to be considered an abuse to introduce
into the celebration of Holy Mass elements that are contrary to the
prescriptions of the liturgical books and taken from the rites of
other religions.
Chapter IV
HOLY COMMUNION
1. Dispositions for the Reception of Holy Communion
[80.] The Eucharist is to be offered to the faithful, among other
reasons, “as an antidote, by which we are freed from daily faults and
preserved from mortal sins”,[160]as is brought to light in various
parts of the Mass. As for the Penitential Act placed at the beginning
of Mass, it has the purpose of preparing all to be ready to celebrate
the sacred mysteries;[161]even so, “it lacks the efficacy of the
Sacrament of Penance”,[162] and cannot be regarded as a substitute for
the Sacrament of Penance in remission of graver sins. Pastors of souls
should take care to ensure diligent catechetical instruction, so that
Christian doctrine is handed on to Christ’s faithful in this matter.
[81.] The Church’s custom shows that it is necessary for each person
to examine himself at depth,[163] and that anyone who is conscious of
grave sin should not celebrate or receive the Body of the Lord without
prior sacramental confession, except for grave reason when the
possibility of confession is lacking; in this case he will remember
that he is bound by the obligation of making an act of perfect
contrition, which includes the intention to confess as soon as
possible”.[164]
[82.] Moreover, “the Church has drawn up norms aimed at fostering the
frequent and fruitful access of the faithful to the Eucharistic table
and at determining the objective conditions under which Communion may
not be given”.[165]
[83.] It is certainly best that all who are participating in the
celebration of Holy Mass with the necessary dispositions should
receive Communion. Nevertheless, it sometimes happens that Christ’s
faithful approach the altar as a group indiscriminately. It pertains
to the Pastors prudently and firmly to correct such an abuse.
[84.] Furthermore when Holy Mass is celebrated for a large crowd - for
example, in large cities - care should be taken lest out of ignorance
non-Catholics or even non-Christians come forward for Holy Communion,
without taking into account the Church’s Magisterium in matters
pertaining to doctrine and discipline. It is the duty of Pastors at an
opportune moment to inform those present of the authenticity and the
discipline that are strictly to be observed.
[85.] Catholic ministers licitly administer the Sacraments only to the
Catholic faithful, who likewise receive them licitly only from
Catholic ministers, except for those situations for which provision is
made in can. 844 §§ 2,3, and 4, and can. 861 § 2.[166] In addition,
the conditions comprising can. 844 § 4, from which no dispensation can
be given,[167] cannot be separated; thus, it is necessary that all of
these conditions be present together.
[86.] The faithful should be led insistently to the practice whereby
they approach the Sacrament of Penance outside the celebration of
Mass, especially at the scheduled times, so that the Sacrament may be
administered in a manner that is tranquil and truly beneficial to
them, so as not to be prevented from active participation at Mass.
Those who are accustomed to receiving Communion often or daily should
be instructed that they should approach the Sacrament of Penance at
appropriate intervals, in accordance with the condition of each.[168]
[87.] The First Communion of children must always be preceded by
sacramental confession and absolution.[169] Moreover First Communion
should always be administered by a Priest and never outside the
celebration of Mass. Apart from exceptional cases, it is not
particularly appropriate for First Communion to be administered on
Holy Thursday of the Lord’s Supper. Another day should be chosen
instead, such as a Sunday between the Second and the Sixth Sunday of
Easter, or the Solemnity of the Body and Blood of Christ, or the
Sundays of Ordinary Time, since Sunday is rightly regarded as the day
of the Eucharist.[170] “Children who have not attained the age of
reason, or those whom” the Parish Priest “has determined to be
insufficiently prepared” should not come forward to receive the Holy
Eucharist.[171] Where it happens, however, that a child who is
exceptionally mature for his age is judged to be ready for receiving
the Sacrament, the child must not be denied First Communion provided
he has received sufficient instruction.
2. The distribution of Holy Communion
[88.] The faithful should normally receive sacramental Communion of
the Eucharist during Mass itself, at the moment laid down by the rite
of celebration, that is to say, just after the Priest celebrant’s
Communion.[172] It is the Priest celebrant’s responsibility to
minister Communion, perhaps assisted by other Priests or Deacons; and
he should not resume the Mass until after the Communion of the
faithful is concluded. Only when there is a necessity may
extraordinary ministers assist the Priest celebrant in accordance with
the norm of law.[173]
[89.] “So that even by means of the signs Communion may stand out more
clearly as a participation in the Sacrifice being celebrated”,[174] it
is preferable that the faithful be able to receive hosts consecrated
in the same Mass.[175]
[90.] “The faithful should receive Communion kneeling or standing, as
the Conference of Bishops will have determined”, with its acts having
received the recognitio of the Apostolic See. “However, if they
receive Communion standing, it is recommended that they give due
reverence before the reception of the Sacrament, as set forth in the
same norms”.[176]
[91.] In distributing Holy Communion it is to be remembered that
“sacred ministers may not deny the sacraments to those who seek them
in a reasonable manner, are rightly disposed, and are not prohibited
by law from receiving them”.[177] Hence any baptized Catholic who is
not prevented by law must be admitted to Holy Communion. Therefore, it
is not licit to deny Holy Communion to any of Christ’s faithful solely
on the grounds, for example, that the person wishes to receive the
Eucharist kneeling or standing.
[92.] Although each of the faithful always has the right to receive
Holy Communion on the tongue, at his choice,[178] if any communicant
should wish to receive the Sacrament in the hand, in areas where the
Bishops’ Conference with the recognitio of the Apostolic See has given
permission, the sacred host is to be administered to him or her.
However, special care should be taken to ensure that the host is
consumed by the communicant in the presence of the minister, so that
no one goes away carrying the Eucharistic species in his hand. If
there is a risk of profanation, then Holy Communion should not be
given in the hand to the faithful.[179]
[93.] The Communion-plate for the Communion of the faithful should be
retained, so as to avoid the danger of the sacred host or some
fragment of it falling.[180]
[94.] It is not licit for the faithful “to take . . . by themselves .
. . and, still less, to hand . . . from one to another” the sacred
host or the sacred chalice.[181] Moreover, in this regard, the abuse
is to be set aside whereby spouses administer Holy Communion to each
other at a Nuptial Mass.
[95.] A lay member of Christ’s faithful “who has already received the
Most Holy Eucharist may receive it again on the same day only within a
Eucharistic Celebration in which he or she is participating, with due
regard for the prescriptions of can. 921 § 2.”[182]
[96.] The practice is reprobated whereby either unconsecrated hosts or
other edible or inedible things are distributed during the celebration
of Holy Mass or beforehand after the manner of Communion, contrary to
the prescriptions of the liturgical books. For such a practice in no
way accords with the tradition of the Roman Rite, and carries with it
the danger of causing confusion among Christ’s faithful concerning the
Eucharistic doctrine of the Church. Where there exists in certain
places by concession a particular custom of blessing bread after Mass
for distribution, proper catechesis should very carefully be given
concerning this action. In fact, no other similar practices should be
introduced, nor should unconsecrated hosts ever be used for this
purpose.
3. The Communion of Priests
[97.] A Priest must communicate at the altar at the moment laid down
by the Missal each time he celebrates Holy Mass, and the concelebrants
must communicate before they proceed with the distribution of Holy
Communion. The Priest celebrant or a concelebrant is never to wait
until the people’s Communion is concluded before receiving Communion
himself.[183]
[98.] The Communion of Priest concelebrants should proceed according
to the norms prescribed in the liturgical books, always using hosts
consecrated at the same Mass[184] and always with Communion under both
kinds being received by all of the concelebrants. It is to be noted
that if the Priest or Deacon hands the sacred host or chalice to the
concelebrants, he says nothing; that is to say, he does not pronounce
the words “The Body of Christ” or “The Blood of Christ”.
[99.] Communion under both kinds is always permitted “to Priests who
are not able to celebrate or concelebrate Mass”.[185]
4. Communion under Both Kinds
[100.] So that the fullness of the sign may be made more clearly
evident to the faithful in the course of the Eucharistic banquet, lay
members of Christ’s faithful, too, are admitted to Communion under
both kinds, in the cases set forth in the liturgical books, preceded
and continually accompanied by proper catechesis regarding the
dogmatic principles on this matter laid down by the Ecumenical Council
of Trent.[186]
[101.] In order for Holy Communion under both kinds to be administered
to the lay members of Christ’s faithful, due consideration should be
given to the circumstances, as judged first of all by the diocesan
Bishop. It is to be completely excluded where even a small danger
exists of the sacred species being profaned.[187] With a view to wider
co-ordination, the Bishops’ Conferences should issue norms, once their
decisions have received the recognitio of the Apostolic See through
the Congregation for Divine Worship and the Discipline of the
Sacraments, especially as regards “the manner of distributing Holy
Communion to the faithful under both kinds, and the faculty for its
extension”.[188]
[102.] The chalice should not be ministered to lay members of Christ’s
faithful where there is such a large number of communicants[189]that
it is difficult to gauge the amount of wine for the Eucharist and
there is a danger that “more than a reasonable quantity of the Blood
of Christ remain to be consumed at the end of the celebration”.[190]
The same is true wherever access to the chalice would be difficult to
arrange, or where such a large amount of wine would be required that
its certain provenance and quality could only be known with
difficulty, or wherever there is not an adequate number of sacred
ministers or extraordinary ministers of Holy Communion with proper
formation, or where a notable part of the people continues to prefer
not to approach the chalice for various reasons, so that the sign of
unity would in some sense be negated.
[103.] The norms of the Roman Missal admit the principle that in cases
where Communion is administered under both kinds, “the Blood of the
Lord may be received either by drinking from the chalice directly, or
by intinction, or by means of a tube or a spoon”.[191] As regards the
administering of Communion to lay members of Christ’s faithful, the
Bishops may exclude Communion with the tube or the spoon where this is
not the local custom, though the option of administering Communion by
intinction always remains. If this modality is employed, however,
hosts should be used which are neither too thin nor too small, and the
communicant should receive the Sacrament from the Priest only on the
tongue.[192]
[104.] The communicant must not be permitted to intinct the host
himself in the chalice, nor to receive the intincted host in the hand.
As for the host to be used for the intinction, it should be made of
valid matter, also consecrated; it is altogether forbidden to use
non-consecrated bread or other matter.
[105.] If one chalice is not sufficient for Communion to be
distributed under both kinds to the Priest concelebrants or Christ’s
faithful, there is no reason why the Priest celebrant should not use
several chalices.[193] For it is to be remembered that all Priests in
celebrating Holy Mass are bound to receive Communion under both kinds.
It is praiseworthy, by reason of the sign value, to use a main chalice
of larger dimensions, together with smaller chalices.
[106.] However, the pouring of the Blood of Christ after the
consecration from one vessel to another is completely to be avoided,
lest anything should happen that would be to the detriment of so great
a mystery. Never to be used for containing the Blood of the Lord are
flagons, bowls, or other vessels that are not fully in accord with the
established norms.
[107.] In accordance with what is laid down by the canons, “one who
throws away the consecrated species or takes them away or keeps them
for a sacrilegious purpose, incurs a latae sententiae excommunication
reserved to the Apostolic See; a cleric, moreover, may be punished by
another penalty, not excluding dismissal from the clerical
state”.[194] To be regarded as pertaining to this case is any action
that is voluntarily and gravely disrespectful of the sacred species.
Anyone, therefore, who acts contrary to these norms, for example
casting the sacred species into the sacrarium or in an unworthy place
or on the ground, incurs the penalties laid down.[195] Furthermore all
will remember that once the distribution of Holy Communion during the
celebration of Mass has been completed, the prescriptions of the Roman
Missal are to be observed, and in particular, whatever may remain of
the Blood of Christ must be entirely and immediately consumed by the
Priest or by another minister, according to the norms, while the
consecrated hosts that are left are to be consumed by the Priest at
the altar or carried to the place for the reservation of the
Eucharist.[196]
Chapter V
CERTAIN OTHER MATTERS CONCERNING
THE EUCHARIST
1. The Place for the Celebration of Holy Mass
[108.] “The celebration of the Eucharist is to be carried out in a
sacred place, unless in a particular case necessity requires
otherwise. In this case the celebration must be in a decent
place.”[197] The diocesan Bishop shall be the judge for his diocese
concerning this necessity, on a case-by-case basis.
[109.] It is never lawful for a Priest to celebrate in a temple or
sacred place of any non-Christian religion.
2. Various Circumstances Relating to the Mass
[110.] “Remembering always that in the mystery of the Eucharistic
Sacrifice the work of redemption is constantly being carried out,
Priests should celebrate frequently. Indeed, daily celebration is
earnestly recommended, because, even if it should not be possible to
have the faithful present, the celebration is an act of Christ and of
the Church, and in carrying it out, Priests fulfill their principal
role.”[198]
[111.] A Priest is to be permitted to celebrate or concelebrate the
Eucharist “even if he is not known to the rector of the church,
provided he presents commendatory letters” (i.e., a celebret) not more
than a year old from the Holy See or his Ordinary or Superior “or
unless it can be prudently judged that he is not impeded from
celebrating”.[199] Let the Bishops take measures to put a stop to any
contrary practice.
[112.] Mass is celebrated either in Latin or in another language,
provided that liturgical texts are used which have been approved
according to the norm of law. Except in the case of celebrations of
the Mass that are scheduled by the ecclesiastical authorities to take
place in the language of the people, Priests are always and everywhere
permitted to celebrate Mass in Latin.[200]
[113.] When Mass is concelebrated by several Priests, a language known
both to all the concelebrating Priests and to the gathered people
should be used in the recitation of the Eucharist Prayer. Where it
happens that some of the Priests who are present do not know the
language of the celebration and therefore are not capable of
pronouncing the parts of the Eucharistic Prayer proper to them, they
should not concelebrate, but instead should attend the celebration in
choral dress in accordance with the norms.[201]
[114.] “At Sunday Masses in parishes, insofar as parishes are
‘Eucharistic communities’, it is customary to find different groups,
movements, associations, and even the smaller religious communities
present in the parish.”[202] While it is permissible that Mass should
be celebrated for particular groups according to the norm of law,[203]
these groups are nevertheless not exempt from the faithful observance
of the liturgical norms.
[115.] The abuse is reprobated by which the celebration of Holy Mass
for the people is suspended in an arbitrary manner contrary to the
norms of the Roman Missal and the healthy tradition of the Roman Rite,
on the pretext of promoting a “fast from the Eucharist”.
[116.] Masses are not to be multiplied contrary to the norm of law,
and as regards Mass stipends, all those things are to be observed
which are otherwise laid down by law.[204]
3. Sacred Vessels
[117.] Sacred vessels for containing the Body and Blood of the Lord
must be made in strict conformity with the norms of tradition and of
the liturgical books.[205]The Bishops’ Conferences have the faculty to
decide whether it is appropriate, once their decisions have been given
the recognitio by the Apostolic See, for sacred vessels to be made of
other solid materials as well. It is strictly required, however, that
such materials be truly noble in the common estimation within a given
region,[206]so that honour will be given to the Lord by their use, and
all risk of diminishing the doctrine of the Real Presence of Christ in
the Eucharistic species in the eyes of the faithful will be avoided.
Reprobated, therefore, is any practice of using for the celebration of
Mass common vessels, or others lacking in quality, or devoid of all
artistic merit or which are mere containers, as also other vessels
made from glass, earthenware, clay, or other materials that break
easily. This norm is to be applied even as regards metals and other
materials that easily rust or deteriorate.[207]
[118.] Before they are used, sacred vessels are to be blessed by a
Priest according to the rites laid down in the liturgical books.[208]
It is praiseworthy for the blessing to be given by the diocesan
Bishop, who will judge whether the vessels are worthy of the use to
which they are destined.
[119.] The Priest, once he has returned to the altar after the
distribution of Communion, standing at the altar or at the credence
table, purifies the paten or ciborium over the chalice, then purifies
the chalice in accordance with the prescriptions of the Missal and
wipes the chalice with the purificator. Where a Deacon is present, he
returns with the Priest to the altar and purifies the vessels. It is
permissible, however, especially if there are several vessels to be
purified, to leave them, covered as may be appropriate, on a corporal
on the altar or on the credence table, and for them to be purified by
the Priest or Deacon immediately after Mass once the people have been
dismissed. Moreover a duly instituted acolyte assists the Priest or
Deacon in purifying and arranging the sacred vessels either at the
altar or the credence table. In the absence of a Deacon, a duly
instituted acolyte carries the sacred vessels to the credence table
and there purifies, wipes and arranges them in the usual way.[209]
[120.] Let Pastors take care that the linens for the sacred table,
especially those which will receive the sacred species, are always
kept clean and that they are washed in the traditional way. It is
praiseworthy for this to be done by pouring the water from the first
washing, done by hand, into the church’s sacrarium or into the ground
in a suitable place. After this a second washing can be done in the
usual way.
4. Liturgical Vesture
[121.] “The purpose of a variety of colour of the sacred vestments is
to give effective expression even outwardly to the specific character
of the mysteries of faith being celebrated and to a sense of Christian
life’s passage through the course of the liturgical year”.[210] On the
other hand, the variety “of offices in the celebration of the
Eucharist is shown outwardly by the diversity of sacred vestments. In
fact, these “sacred vestments should also contribute to the beauty of
the sacred action itself”.[211]
[122.] “The alb” is “to be tied at the waist with a cincture unless it
is made so as to fit even without a cincture. Before the alb is put
on, if it does not completely cover the ordinary clothing at the neck,
an amice should be put on”.[212]
[123.] “The vestment proper to the Priest celebrant at Mass, and in
other sacred actions directly connected with Mass unless otherwise
indicated, is the chasuble, worn over the alb and stole.”[213]
Likewise the Priest, in putting on the chasuble according to the
rubrics, is not to omit the stole. All Ordinaries should be vigilant
in order that all usage to the contrary be eradicated.
[124.] A faculty is given in the Roman Missal for the Priest
concelebrants at Mass other than the principal concelebrant (who
should always put on a chasuble of the prescribed colour), for a just
reason such as a large number of concelebrants or a lack of vestments,
to omit “the chasuble, using the stole over the alb”.[214] Where a
need of this kind can be foreseen, however, provision should be made
for it insofar as possible. Out of necessity the concelebrants other
than the principal celebrant may even put on white chasubles. For the
rest, the norms of the liturgical books are to be observed.
[125.] The proper vestment of the Deacon is the dalmatic, to be worn
over an alb and stole. In order that the beautiful tradition of the
Church may be preserved, it is praiseworthy to refrain from exercising
the option of omitting the dalmatic.[215]
[126.] The abuse is reprobated whereby the sacred ministers celebrate
Holy Mass or other rites without sacred vestments or with only a stole
over the monastic cowl or the common habit of religious or ordinary
clothes, contrary to the prescriptions of the liturgical books, even
when there is only one minister participating.[216] In order that such
abuses be corrected as quickly as possible, Ordinaries should take
care that in all churches and oratories subject to their jurisdiction
there is present an adequate supply of liturgical vestments made in
accordance with the norms.
[127.] A special faculty is given in the liturgical books for using
sacred vestments that are festive or more noble on more solemn
occasions, even if they are not of the colour of the day.[217]
However, this faculty, which is specifically intended in reference to
vestments made many years ago, with a view to preserving the Church’s
patrimony, is improperly extended to innovations by which forms and
colours are adopted according to the inclination of private
individuals, with disregard for traditional practice, while the real
sense of this norm is lost to the detriment of the tradition. On the
occasion of a feastday, sacred vestments of a gold or silver colour
can be substituted as appropriate for others of various colours, but
not for purple or black.
[128.] Holy Mass and other liturgical celebrations, which are acts of
Christ and of the people of God hierarchically constituted, are
ordered in such a way that the sacred ministers and the lay faithful
manifestly take part in them each according to his own condition. It
is preferable therefore that “Priests who are present at a Eucharistic
Celebration, unless excused for a good reason, should as a rule
exercise the office proper to their Order and thus take part as
concelebrants, wearing the sacred vestments. Otherwise, they wear
their proper choir dress or a surplice over a cassock.”[218] It is not
fitting, except in rare and exceptional cases and with reasonable
cause, for them to participate at Mass, as regards to externals, in
the manner of the lay faithful.
Chapter VI
THE RESERVATION OF THE MOST HOLY EUCHARIST
AND EUCHARISTIC WORSHIP OUTSIDE MASS
1. The Reservation of the Most Holy Eucharist
[129.] “The celebration of the Eucharist in the Sacrifice of the Mass
is truly the origin and end of the worship given to the Eucharist
outside the Mass. Furthermore the sacred species are reserved after
Mass principally so that the faithful who cannot be present at Mass,
above all the sick and those advanced in age, may be united by
sacramental Communion to Christ and his Sacrifice which is offered in
the Mass.”[219] In addition, this reservation also permits the
practice of adoring this great Sacrament and offering it the worship
due to God. Accordingly, forms of adoration that are not only private
but also public and communitarian in nature, as established or
approved by the Church herself, must be greatly promoted.[220]
[130.] “According to the structure of each church building and in
accordance with legitimate local customs, the Most Holy Sacrament is
to be reserved in a tabernacle in a part of the church that is noble,
prominent, readily visible, and adorned in a dignified manner” and
furthermore “suitable for prayer” by reason of the quietness of the
location, the space available in front of the tabernacle, and also the
supply of benches or seats and kneelers.[221] In addition, diligent
attention should be paid to all the prescriptions of the liturgical
books and to the norm of law,[222] especially as regards the avoidance
of the danger of profanation.[223]
[131.] Apart from the prescriptions of canon 934 § 1, it is forbidden
to reserve the Blessed Sacrament in a place that is not subject in a
secure way to the authority of the diocesan Bishop, or where there is
a danger of profanation. Where such is the case, the diocesan Bishop
should immediately revoke any permission for reservation of the
Eucharist that may already have been granted.[224]
[132.] No one may carry the Most Holy Eucharist to his or her home, or
to any other place contrary to the norm of law. It should also be
borne in mind that removing or retaining the consecrated species for a
sacrilegious purpose or casting them away are graviora delicta, the
absolution of which is reserved to the Congregation for the Doctrine
of the Faith.[225]
[133.] A Priest or Deacon, or an extraordinary minister who takes the
Most Holy Eucharist when an ordained minister is absent or impeded in
order to administer it as Communion for a sick person, should go
insofar as possible directly from the place where the Sacrament is
reserved to the sick person’s home, leaving aside any profane business
so that any danger of profanation may be avoided and the greatest
reverence for the Body of Christ may be ensured. Furthermore the Rite
for the administration of Communion to the sick, as prescribed in the
Roman Ritual, is always to be used.[226]
2. Certain Forms of Worship of the Most Holy Eucharist Outside Mass
[134.] “The worship of the Eucharist outside the Sacrifice of the Mass
is a tribute of inestimable value in the life of the Church. Such
worship is closely linked to the celebration of the Eucharistic
Sacrifice.”[227] Therefore both public and private devotion to the
Most Holy Eucharist even outside Mass should be vigorously promoted,
for by means of it the faithful give adoration to Christ, truly and
really present,[228] the “High Priest of the good things to come”[229]
and Redeemer of the whole world. “It is the responsibility of sacred
Pastors, even by the witness of their life, to support the practice of
Eucharistic worship and especially exposition of the Most Holy
Sacrament, as well as prayer of adoration before Christ present under
the eucharistic species.”[230]
[135.] The faithful “should not omit making visits during the day to
the Most Holy Sacrament, as a proof of gratitude, a pledge of love,
and a debt of the adoration due to Christ the Lord who is present in
it.”[231] For the contemplation of Jesus present in the Most Holy
Sacrament, as a communion of desire, powerfully joins the faithful to
Christ, as is splendidly evident in the example of so many
Saints.[232] ‘Unless there is a grave reason to the contrary, a church
in which the Most Holy Eucharist is reserved should be open to the
faithful for at least some hours each day, so that they can spend time
in prayer before the Most Holy Sacrament.”[233]
[136.] The Ordinary should diligently foster Eucharistic adoration,
whether brief or prolonged or almost continuous, with the
participation of the people. For in recent years in so many places
“adoration of the Most Holy Sacrament is also an important daily
practice and becomes an inexhaustible source of holiness”, although
there are also places “where there is evident almost a total lack of
regard for worship in the form of eucharistic adoration.”[234]
[137.] Exposition of the Most Holy Eucharist must always be carried
out in accordance with the prescriptions of the liturgical books.[235]
Before the Most Holy Sacrament either reserved or exposed, the praying
of the Rosary, which is admirable “in its simplicity and even its
profundity”, is not to be excluded either.[236] Even so, especially if
there is Exposition, the character of this kind of prayer as a
contemplation of the mystery of the life of Christ the Redeemer and
the Almighty Father’s design of salvation should be emphasized,
especially by making use of readings taken from Sacred Scripture.[237]
[138.] Still, the Most Holy Sacrament, when exposed, must never be
left unattended even for the briefest space of time. It should
therefore be arranged that at least some of the faithful always be
present at fixed times, even if they take alternating turns.
[139.] Where the diocesan Bishop has sacred ministers or others whom
he can assign to this purpose, the faithful have a right to visit the
Most Holy Sacrament of the Eucharist frequently for adoration, and to
take part in adoration before the Most Holy Eucharist exposed at least
at some time in the course of any given year.
[140.] It is highly recommended that at least in the cities and the
larger towns the diocesan Bishop should designate a church building
for perpetual adoration; in it, however, Holy Mass should be
celebrated frequently, even daily if possible, while the Exposition
should rigorously be interrupted while Mass is being celebrated.[238]
It is fitting that the host to be exposed for adoration should be
consecrated in the Mass immediately preceding the time of adoration,
and that it should be placed in the monstrance upon the altar after
Communion.[239]
[141.] The diocesan Bishop should acknowledge and foster insofar as
possible the right of the various groups of Christ’s faithful to form
guilds or associations for the carrying out of adoration, even almost
continuous adoration. Whenever such associations assume an
international character, it pertains to the Congregation for Divine
Worship and the Discipline of the Sacraments to erect them and to
approve their statutes.[240]
3. Eucharistic Congresses and Eucharistic Processions
[142.] “It is for the diocesan Bishop to establish regulations about
processions in order to provide for participation in them and for
their being carried out in a dignified way”[241] and to promote
adoration by the faithful.
[143.] “Wherever it is possible in the judgement of the diocesan
Bishop, a procession through the public streets should be held,
especially on the Solemnity of the Body and Blood of Christ as a
public witness of reverence for the Most Holy Sacrament”,[242] for the
“devout participation of the faithful in the eucharistic procession on
the Solemnity of the Body and Blood of Christ is a grace from the Lord
which yearly fills with joy those who take part in it”.[243]
[144.] Although this cannot be done in some places, the tradition of
holding eucharistic processions should not be allowed to be lost.
Instead, new ways should be sought of holding them in today’s
conditions: for example, at shrines, or in public gardens if the civil
authority agrees.
[145.] The pastoral value of Eucharistic Congresses should be highly
esteemed, and they “should be a genuine sign of faith and
charity”.[244] Let them be diligently prepared and carried out in
accordance with what has been laid down,[245] so that Christ’s
faithful may have the occasion to worship the sacred mysteries of the
Body and Blood of the Son of God in a worthy manner, and that they may
continually experience within themselves the fruits of the
Redemption.[246]
Chapter VII
EXTRAORDINARY FUNCTIONS
OF LAY FAITHFUL
[146.] There can be no substitute whatsoever for the ministerial
Priesthood. For if a Priest is lacking in the community, then the
community lacks the exercise and sacramental function of Christ the
Head and Shepherd, which belongs to the essence of its very life.[247]
For “the only minister who can confect the sacrament of the Eucharist
in persona Christi is a validly ordained Priest”.[248]
[147.] When the Church’s needs require it, however, if sacred
ministers are lacking, lay members of Christ’s faithful may supply for
certain liturgical offices according to the norm of law.[249] Such
faithful are called and appointed to carry out certain functions,
whether of greater or lesser weight, sustained by the Lord’s grace.
Many of the lay Christian faithful have already contributed eagerly to
this service and still do so, especially in missionary areas where the
Church is still of small dimensions or is experiencing conditions of
persecution,[250] but also in areas affected by a shortage of Priests
and Deacons.
[148.] Particular importance is to be attached to the training of
catechists, who by means of great labours have given and still give
outstanding and altogether necessary help in the spreading of the
faith and of the Church.[251]
[149.] More recently, in some dioceses long since evangelized, members
of Christ’s lay faithful have been appointed as “pastoral assistants”,
and among them many have undoubtedly served the good of the Church by
providing assistance to the Bishop, Priests and Deacons in the
carrying out of their pastoral activity. Let care be taken, however,
lest the delineation of this function be assimilated too closely to
the form of pastoral ministry that belongs to clerics. That is to say,
attention should be paid to ensuring that “pastoral assistants” do not
take upon themselves what is proper to the ministry of the sacred
ministers.
[150.] The activity of a pastoral assistant should be directed to
facilitating the ministry of Priests and Deacons, to ensuring that
vocations to the Priesthood and Diaconate are awakened and that lay
members of Christ’s faithful in each community are carefully trained
for the various liturgical functions, in keeping with the variety of
charisms and in accordance with the norm of law.
[151.] Only out of true necessity is there to be recourse to the
assistance of extraordinary ministers in the celebration of the
Liturgy. Such recourse is not intended for the sake of a fuller
participation of the laity but rather, by its very nature, is
supplementary and provisional.[252] Furthermore, when recourse is had
out of necessity to the functions of extraordinary ministers, special
urgent prayers of intercession should be multiplied that the Lord may
soon send a Priest for the service of the community and raise up an
abundance of vocations to sacred Orders.[253]
[152.] These purely supplementary functions must not be an occasion
for disfiguring the very ministry of Priests, in such a way that the
latter neglect the celebration of Holy Mass for the people for whom
they are responsible, or their personal care of the sick, or the
baptism of children, or assistance at weddings or the celebration of
Christian funerals, matters which pertain in the first place to
Priests assisted by Deacons. It must therefore never be the case that
in parishes Priests alternate indiscriminately in shifts of pastoral
service with Deacons or laypersons, thus confusing what is specific to
each.
[153.] Furthermore, it is never licit for laypersons to assume the
role or the vesture of a Priest or a Deacon or other clothing similar
to such vesture.
1. The Extraordinary Minister of Holy Communion
[154.] As has already been recalled, “the only minister who can
confect the Sacrament of the Eucharist in persona Christi is a validly
ordained Priest”.[254] Hence the name “minister of the Eucharist”
belongs properly to the Priest alone. Moreover, also by reason of
their sacred Ordination, the ordinary ministers of Holy Communion are
the Bishop, the Priest and the Deacon,[255] to whom it belongs
therefore to administer Holy Communion to the lay members of Christ’s
faithful during the celebration of Mass. In this way their ministerial
office in the Church is fully and accurately brought to light, and the
sign value of the Sacrament is made complete.
[155.] In addition to the ordinary ministers there is the formally
instituted acolyte, who by virtue of his institution is an
extraordinary minister of Holy Communion even outside the celebration
of Mass. If, moreover, reasons of real necessity prompt it, another
lay member of Christ’s faithful may also be delegated by the diocesan
Bishop, in accordance with the norm of law,[256] for one occasion or
for a specified time, and an appropriate formula of blessing may be
used for the occasion. This act of appointment, however, does not
necessarily take a liturgical form, nor, if it does take a liturgical
form, should it resemble sacred Ordination in any way. Finally, in
special cases of an unforeseen nature, permission can be given for a
single occasion by the Priest who presides at the celebration of the
Eucharist.[257]
[156.] This function is to be understood strictly according to the
name by which it is known, that is to say, that of extraordinary
minister of Holy Communion, and not “special minister of Holy
Communion” nor “extraordinary minister of the Eucharist” nor “special
minister of the Eucharist”, by which names the meaning of this
function is unnecessarily and improperly broadened.
[157.] If there is usually present a sufficient number of sacred
ministers for the distribution of Holy Communion, extraordinary
ministers of Holy Communion may not be appointed. Indeed, in such
circumstances, those who may have already been appointed to this
ministry should not exercise it. The practice of those Priests is
reprobated who, even though present at the celebration, abstain from
distributing Communion and hand this function over to laypersons.[258]
[158.] Indeed, the extraordinary minister of Holy Communion may
administer Communion only when the Priest and Deacon are lacking, when
the Priest is prevented by weakness or advanced age or some other
genuine reason, or when the number of faithful coming to Communion is
so great that the very celebration of Mass would be unduly
prolonged.[259] This, however, is to be understood in such a way that
a brief prolongation, considering the circumstances and culture of the
place, is not at all a sufficient reason.
[159.] It is never allowed for the extraordinary minister of Holy
Communion to delegate anyone else to administer the Eucharist, as for
example a parent or spouse or child of the sick person who is the
communicant.
[160.] Let the diocesan Bishop give renewed consideration to the
practice in recent years regarding this matter, and if circumstances
call for it, let him correct it or define it more precisely. Where
such extraordinary ministers are appointed in a widespread manner out
of true necessity, the diocesan Bishop should issue special norms by
which he determines the manner in which this function is to be carried
out in accordance with the law, bearing in mind the tradition of the
Church.
2. Preaching
[161.] As was already noted above, the homily on account of its
importance and its nature is reserved to the Priest or Deacon during
Mass.[260] As regards other forms of preaching, if necessity demands
it in particular circumstances, or if usefulness suggests it in
special cases, lay members of Christ’s faithful may be allowed to
preach in a church or in an oratory outside Mass in accordance with
the norm of law.[261] This may be done only on account of a scarcity
of sacred ministers in certain places, in order to meet the need, and
it may not be transformed from an exceptional measure into an ordinary
practice, nor may it be understood as an authentic form of the
advancement of the laity.[262] All must remember besides that the
faculty for giving such permission belongs to the local Ordinary, and
this as regards individual instances; this permission is not the
competence of anyone else, even if they are Priests or Deacons.
3. Particular Celebrations carried out in the Absence of a Priest
[162.] On the day known as the Lord’s Day, the Church faithful gathers
together to commemorate the Lord’s Resurrection and the whole Paschal
Mystery, especially by the celebration of Mass.[263] For “no Christian
community is built up unless it is rooted in and hinges upon the
celebration of the Most Holy Eucharist”.[264] Hence it is the
Christian people’s right to have the Eucharist celebrated for them on
Sunday, and whenever holydays of obligation or other major feasts
occur, and even daily insofar as this is possible. Therefore when it
is difficult to have the celebration of Mass on a Sunday in a parish
church or in another community of Christ’s faithful, the diocesan
Bishop together with his Priests should consider appropriate
remedies.[265] Among such solutions will be that other Priests be
called upon for this purpose, or that the faithful transfer to a
church in a nearby place so as to participate in the Eucharistic
mystery there.[266]
[163.] All Priests, to whom the Priesthood and the Eucharist are
entrusted for the sake of others,[267] should remember that they are
enjoined to provide the faithful with the opportunity to satisfy the
obligation of participating at Mass on Sundays.[268] For their part,
the lay faithful have the right, barring a case of real impossibility,
that no Priest should ever refuse either to celebrate Mass for the
people or to have it celebrated by another Priest if the people
otherwise would not be able to satisfy the obligation of participating
at Mass on Sunday or the other days of precept.
[164.] “If participation at the celebration of the Eucharist is
impossible on account of the absence of a sacred minister or for some
other grave cause,”[269] then it is the Christian people’s right that
the diocesan Bishop should provide as far as he is able for some
celebration to be held on Sundays for that community under his
authority and according to the Church’s norms. Sunday celebrations of
this specific kind, however, are to be considered altogether
extraordinary. All Deacons or lay members of Christ’s faithful who are
assigned a part in such celebrations by the diocesan Bishop should
strive “to keep alive in the community a genuine ‘hunger’ for the
Eucharist, so that no opportunity for the celebration of Mass will
ever be missed, also taking advantage of the occasional presence of a
Priest who is not impeded by Church law from celebrating Mass”.[270]
[165.] It is necessary to avoid any sort of confusion between this
type of gathering and the celebration of the Eucharist.[271] The
diocesan Bishops, therefore, should prudently discern whether Holy
Communion ought to be distributed in these gatherings. The matter
would appropriately be determined in view of a more ample
co-ordination in the Bishops’ Conference, to be put into effect after
the recognitio of the acts by the Apostolic See through the
Congregation for Divine Worship and the Discipline of the Sacraments.
It will be preferable, moreover, when both a Priest and a Deacon are
absent, that the various parts be distributed among several faithful
rather than having a single lay member of the faithful direct the
whole celebration alone. Nor is it ever appropriate to refer to any
member of the lay faithful as “presiding” over the celebration.
[166.] Likewise, especially if Holy Communion is distributed during
such celebrations, the diocesan Bishop, to whose exclusive competence
this matter pertains, must not easily grant permission for such
celebrations to be held on weekdays, especially in places where it was
possible or would be possible to have the celebration of Mass on the
preceding or the following Sunday. Priests are therefore earnestly
requested to celebrate Mass daily for the people in one of the
churches entrusted to their care.
[167.] “Similarly, it is unthinkable on the Lord’s Day to substitute
for Holy Mass either ecumenical celebrations of the word or services
of common prayer with Christians from the . . . Ecclesial Communities,
or even participation in these Communities’ liturgical services.”[272]
Should the diocesan Bishop out of necessity authorize the
participation of Catholics for a single occasion, let pastors take
care lest confusion arise among the Catholic faithful concerning the
necessity of taking part at Mass at another hour of the day even in
such circumstances, on account of the obligation.[273]
4. Those Who Have Left the Clerical State
[168.] “A cleric who loses the clerical state in accordance with the
law . . . is prohibited from exercising the power of order”.[274] It
is therefore not licit for him to celebrate the sacraments under any
pretext whatsoever save in the exceptional case set forth by law,[275]
nor is it licit for Christ’s faithful to have recourse to him for the
celebration, since there is no reason which would permit this
according to canon 1335.[276] Moreover, these men should neither give
the homily[277] nor ever undertake any office or duty in the
celebration of the sacred Liturgy, lest confusion arise among Christ’s
faithful and the truth be obscured.
Chapter VIII
REMEDIES
[169.] Whenever an abuse is committed in the celebration of the sacred
Liturgy, it is to be seen as a real falsification of Catholic Liturgy.
St Thomas wrote, “the vice of falsehood is perpetrated by anyone who
offers worship to God on behalf of the Church in a manner contrary to
that which is established by the Church with divine authority, and to
which the Church is accustomed”.[278]
[170.] In order that a remedy may be applied to such abuses, “there is
a pressing need for the biblical and liturgical formation of the
people of God, both pastors and faithful”,[279] so that the Church’s
faith and discipline concerning the sacred Liturgy may be accurately
presented and understood. Where abuses persist, however, proceedings
should be undertaken for safeguarding the spiritual patrimony and
rights of the Church in accordance with the law, employing all
legitimate means.
[171.] Among the various abuses there are some which are objectively
graviora delicta or otherwise constitute grave matters, as well as
others which are nonetheless to be carefully avoided and corrected.
Bearing in mind everything that is treated especially in Chapter I of
this Instruction, attention should be paid to what follows.
1. Graviora delicta
[172.] Graviora delicta against the sanctity of the Most August
Sacrifice and Sacrament of the Eucharist are to be handled in
accordance with the ‘Norms concerning graviora delicta reserved to the
Congregation for the Doctrine of the Faith’,[280] namely:
a) taking away or retaining the consecrated species for sacrilegious
ends, or the throwing them away;[281]
b) the attempted celebration of the liturgical action of the
Eucharistic Sacrifice or the simulation of the same;[282]
c) the forbidden concelebration of the Eucharistic Sacrifice with
ministers of Ecclesial Communities that do not have the apostolic
succession nor acknowledge the sacramental dignity of priestly
Ordination;[283]
d) the consecration for sacrilegious ends of one matter without the
other in the celebration of the Eucharist or even of both outside the
celebration of the Eucharist.[284]
2. Grave Matters
[173.] Although the gravity of a matter is to be judged in accordance
with the common teaching of the Church and the norms established by
her, objectively to be considered among grave matters is anything that
puts at risk the validity and dignity of the Most Holy Eucharist:
namely, anything that contravenes what is set out above in nn. 48-52,
56, 76-77, 79, 91-92, 94, 96, 101-102, 104, 106, 109, 111, 115, 117,
126, 131-133, 138, 153 and 168. Moreover, attention should be given to
the other prescriptions of the Code of Canon Law, and especially what
is laid down by canons 1364, 1369, 1373, 1376, 1380, 1384, 1385, 1386,
and 1398.
3. Other Abuses
[174.] Furthermore, those actions that are brought about which are
contrary to the other matters treated elsewhere in this Instruction or
in the norms established by law are not to be considered of little
account, but are to be numbered among the other abuses to be carefully
avoided and corrected.
[175.] The things set forth in this Instruction obviously do not
encompass all the violations against the Church and its discipline
that are defined in the canons, in the liturgical laws and in other
norms of the Church for the sake of the teaching of the Magisterium or
sound tradition. Where something wrong has been committed, it is to be
corrected according to the norm of law.
4. The Diocesan Bishop
[176.] The diocesan Bishop, “since he is the principal dispenser of
the mysteries of God, is to strive constantly so that Christ’s
faithful entrusted to his care may grow in grace through the
celebration of the sacraments, and that they may know and live the
Paschal Mystery”.[285] It is his responsibility, “within the limits of
his competence, to issue norms on liturgical matters by which all are
bound”.[286]
[177.] “Since he must safeguard the unity of the universal Church, the
Bishop is bound to promote the discipline common to the entire Church
and therefore to insist upon the observance of all ecclesiastical
laws. He is to be watchful lest abuses encroach upon ecclesiastical
discipline, especially as regards the ministry of the Word, the
celebration of the Sacraments and sacramentals, the worship of God and
the veneration of the Saints”.[287]
[178.] Hence whenever a local Ordinary or the Ordinary of a religious
Institute or of a Society of apostolic life receives at least a
plausible notice of a delict or abuse concerning the Most Holy
Eucharist, let him carefully investigate, either personally or by
means of another worthy cleric, concerning the facts and the
circumstances as well as the imputability.
[179.] Delicts against the faith as well as graviora delicta committed
in the celebration of the Eucharist and the other Sacraments are to be
referred without delay to the Congregation for the Doctrine of the
Faith, which “examines [them] and, if necessary, proceeds to the
declaration or imposition of canonical sanctions according to the norm
of common or proper law”.[288]
[180.] Otherwise the Ordinary should proceed according the norms of
the sacred canons, imposing canonical penalties if necessary, and
bearing in mind in particular that which is laid down by canon 1326.
If the matter is serious, let him inform the Congregation for Divine
Worship and the Discipline of the Sacraments.
5. The Apostolic See
[181.] Whenever the Congregation for Divine Worship and the Discipline
of the Sacraments receives at least a plausible notice of a delict or
an abuse concerning the Most Holy Eucharist, it informs the Ordinary
so that he may investigate the matter. When the matter turns out to be
serious, the Ordinary should send to the same Dicastery as quickly as
possible a copy of the acts of the inquiry that has been undertaken,
and where necessary, the penalty imposed.
[182.] In more difficult cases the Ordinary, for the sake of the good
of the universal Church in the care for which he too has a part by
virtue of his sacred Ordination, should not fail to handle the matter,
having previously taken advice from the Congregation for Divine
Worship and the Discipline of the Sacraments. For its part, this
Congregation, on the strength of the faculties given to it by the
Roman Pontiff, according to the nature of the case, will assist the
Ordinary, granting him the necessarydispensations[289] or giving him
instructions or prescriptions, which he is to follow diligently.
6. Complaints Regarding Abuses in Liturgical Matters
[183.] In an altogether particular manner, let everyone do all that is
in their power to ensure that the Most Holy Sacrament of the Eucharist
will be protected from any and every irreverence or distortion and
that all abuses be thoroughly corrected. This is a most serious duty
incumbent upon each and every one, and all are bound to carry it out
without any favouritism.
[184.] Any Catholic, whether Priest or Deacon or lay member of
Christ’s faithful, has the right to lodge a complaint regarding a
liturgical abuse to the diocesan Bishop or the competent Ordinary
equivalent to him in law, or to the Apostolic See on account of the
primacy of the Roman Pontiff.[290] It is fitting, however, insofar as
possible, that the report or complaint be submitted first to the
diocesan Bishop. This is naturally to be done in truth and charity.
CONCLUSION
[185.] “Against the seeds of discord which daily experience shows to
be so deeply ingrained in human nature as a result of sin, there
stands the creative power of the unity of Christ’s body. For it is
precisely by building up the Church that the Eucharist establishes
fellowship among men.”[291] It is therefore the hope of this
Congregation for Divine Worship and the Discipline of the Sacraments
that also, by the diligent application of those things that are
recalled in this Instruction, human weakness may come to pose less of
an obstacle to the action of the Most Holy Sacrament of the Eucharist,
and that with all distortion set aside and every reprobated practice
removed,[292] through the intercession of the Blessed Virgin Mary,
“Woman of the Eucharist”, the saving presence of Christ in the
Sacrament of his Body and Blood may shine brightly upon all people.
[186.] Let all Christ’s faithful participate in the Most Holy
Eucharist as fully, consciously and actively as they can,[293]
honouring it lovingly by their devotion and the manner of their life.
Let Bishops, Priests and Deacons, in the exercise of the sacred
ministry, examine their consciences as regards the authenticity and
fidelity of the actions they have performed in the name of Christ and
the Church in the celebration of the Sacred Liturgy. Let each one of
the sacred ministers ask himself, even with severity, whether he has
respected the rights of the lay members of Christ’s faithful, who
confidently entrust themselves and their children to him, relying on
him to fulfill for the faithful those sacred functions that the Church
intends to carry out in celebrating the sacred Liturgy at Christ’s
command.[294] For each one should always remember that he is a servant
of the Sacred Liturgy.[295]
All things to the contrary notwithstanding.
This Instruction, prepared by the Congregation for Divine Worship and
the Discipline of the Sacraments by mandate of the Supreme Pontiff
John Paul II in collaboration with the Congregation for the Doctrine
of the Faith, was approved by the same Pontiff on the Solemnity of St.
Joseph, 19 March 2004, and he ordered it to be published and to be
observed immediately by all concerned.
From the offices of the Congregation for Divine Worship and the
Discipline of the Sacraments, Rome, on the Solemnity of the
Annunciation of the Lord, 25 March 2004.
Francis Card. Arinze
Prefect
Domenico Sorrentino
Archbishop Secretary
--------------------------------------------------------------------------------
NOTES
[1] Cf. Missale Romanum, ex decreto sacrosancti Oecumenici Concilii
Vaticani II instauratum, auctoritate Pauli Pp. VI promulgatum, Ioannis
Pauli Pp. II cura recognitum, editio typica tertia, diei 20 aprilis
2000, Typis Vaticanis, 2002, Missa votiva de Dei misericordia, oratio
super oblata, p. 1159.
[2] Cf. 1 Cor 11, 26; Missale Romanum, Prex Eucharistica, acclamatio
post consecrationem, p. 576; Pope John Paul II, Encyclical Letter,
Ecclesia de Eucharistia, 17 April 2003, nn. 5, 11, 14, 18: AAS 95
(2003) pp. 436, 440-441, 442, 445.
[3] Cf. Is 10: 33; 51, 22; Missale Romanum, In sollemnitate Domini
nostri Iesu Christi, universorum Regis, Praefatio, p. 499.
[4] Cf.1 Cor 5: 7; Second Vatican Ecumenical Council, Decree on the
Ministry and Life of Priests, Presbyterorum ordinis, 7 December 1965,
n. 5; John Paul II, Apostolic Exhortation., Ecclesia in Europa, n. 75:
AAS 95 (2003) pp. 649-719, here p. 693.
[5] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on
the Church, Lumen gentium, 21 November 1964, n. 11.
[6] Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia,
17 April 2003, n. 21: AAS 95 (2003) p. 447.
[7] Ibidem: AAS 95 (2003) pp. 433-475.
[8] Ibidem, n. 52: AAS 95 (2003) p. 468.
[9] Ibidem.
[10] Ibidem, n. 10: AAS 95 (2003) p. 439.
[11] Ibidem; cf. Pope John Paul II, Apostolic Letter, Vicesimus
quintus annus, 4 December 1988, nn. 12-13: AAS 81 (1989)pp. 909-910;
cf. also Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, 4 December 1963 n. 48.
[12] Missale Romanum, Prex Eucharistica III, p. 588; cf. 1 Cor 12:
12-13; Eph 4: 4.
[13] Cf. Phil 2,5.
[14] Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n.
10: AAS 95 (2003), p. 439.
[15] Ibidem, n. 6: AAS 95 (2003) p. 437; cf. Lk 24: 31.
[16] Cf. Rom 1: 20.
[17] Cf. Missale Romanum, Praefatio I de Passione Domini, p. 528.
[18] Cf. Pope John Paul II, Encyclical Letter Veritatis splendor, 6
August 1993, n. 35: AAS 85 (1993) pp. 1161-1162; Homily given at
Camden Yards, 9 October 1995, n. 7: Insegnamenti di Giovanni Paolo II,
XVII, 2 (1995), Libreria Editrice Vaticana, 1998, p. 788.
[19] Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia,
n. 10: AAS 95 (2003) p. 439.
[20] Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 24; cf. Congregation for Divine
Worship and the Discipline of the Sacraments, Instruction Varietates
legitimae, 25 January 1994, nn. 19 and 23: AAS 87 (1995) pp. 295-296,
297.
[21] Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 33.
[22] Cf. St Irenaeus, Adversus Haereses, III, 2: SCh.., 211, 24-31; St
Augustine, Epistula ad Ianuarium: 54,I: PL 33,200: «Illa autem quae
non scripta, sed tradita custodimus, quae quidem toto terrarum orbe
servantur, datur intellegi vel ab ipsis Apostolis, vel plenariis
conciliis, quorum est Ecclesia saluberrima auctoritas, commendata
atque statuta retineri.»; Pope John Paul II, Encyclical Letter
Redemptoris missio, 7 December 1990, nn. 53-54: AAS 83 (1991) pp.
300-302; Congregation for the Doctrine of the Faith, Letter to the
Bishops of the Catholic Church on Certain Aspects of the Church as
Communion, Communionis notio, 28 May 1992, nn. 7-10: AAS 85 (1993) pp.
842-844; Congregation for Divine Worship and the Discipline of the
Sacraments, Instruction Varietates legitimae, n. 26: AAS 87 (1995) pp.
298-299.
[23] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 21.
[24] Cf. Pope Pius XII, Apostolic Constitution Sacramentum Ordinis, 30
November 1947: AAS 40 (1948) p. 5; Congregation for the Doctrine of
the Faith, Declaration Inter insigniores, 15 October 1976, part IV:
AAS 69 (1977) pp. 107-108; Congregation for Divine Worship and the
Discipline of the Sacraments, Instruction Varietates legitimae, n. 25:
AAS 87 (1995) p. 298.
[25] Cf. Pope Pius XII, Encyclical Letter Mediator Dei, 20 November
1947: AAS 39 (1947) p. 540.
[26] Cf. S. Congregation for the Sacraments and Divine Worship,
Instruction Inaestimabile donum, 3 April 1980: AAS 72 (1980) p. 333.
[27] Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n.
52: AAS 95 (2003), p. 468.
[28] Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, nn. 4,38; Decree on the Catholic
Eastern Churches, Orientalium Ecclesiarum, 21 November 1964, nn.
1,2,6; Pope Paul VI, Apostolic Constitution Missale Romanum: AAS 61
(1969) pp. 217-222; Missale Romanum, Institutio Generalis, n. 399;
Congregation for Divine Worship and the Discipline of the Sacraments,
Instruction Liturgiam authenticam, 28 March 2001, n. 4: AAS 93 (2001)
pp. 685-726, here p. 686.
[29] Cf. Pope John Paul II, Apostolic Exhortation Ecclesia in Europa,
n. 72: AAS 95 (2003) p. 000.
[30] Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia,
n. 23: AAS 95 (2003) pp. 448-449; S. Congregation of Rites,
Instruction Eucharisticum mysterium, 25 May 1967, n. 6: AAS 59 (1967)
p. 545.
[31] S. Congregation for the Sacraments and Divine Worship,
Instruction Inaestimabile donum: AAS 72 (1980) pp. 332-333.
[32] Cf. 1 Cor 11,17-34; Pope John Paul II, Encyclical Letter,
Ecclesia de Eucharistia, n. 52: AAS 95 (2003) pp. 467-468.
[33] Cf. Code of C anon Law, 25 January 1983, can. 1752.
[34] Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 22 §1; cf. Code of Canon Law, can.
838 §1.
[35] Code of Canon Law, can. 331; cf. Second Vatican Ecumenical
Council, Dogmatic Constitution on the Church, Lumen gentium, n. 22.
[36] Code of Canon Law, can. 838 §2.
[37] Cf. Pope John Paul II, Apostolic Constitution, Pastor bonus, 28
June 1988: AAS 80 (1988) pp. 841-924, here artt. 62, 63, and 66, pp.
876-877.
[38] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 52: AAS 95 (2003) p. 468.
[39] Cf. Second Vatican Ecumenical Council, Decree on the Pastoral
Office of Bishops, Christus Dominus, 28 October 1965, n. 15; cf. also
the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 41;
Code of Canon Law, can. 387.
[40] Prayer for the Consecration of a Bishop in the Byzantine Rite:
Euchologion to mega, Rome, 1873, p. 139.
[41] Cf. St. Ignatius of Antioch, Ad Smyrn. 8,1: ed. F.X. Funk, I, p.
282.
[42] Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church, Lumen gentium, n. 26; cf. S. Congregation of Rites,
Instruction, Eucharisticum mysterium, n. 7: AAS 59 (1967) p. 545; cf.
also Pope John Paul II, Apostolic Exhortation, Pastores gregis, 16
October 2003, nn. 32-41: L’Osservatore Romano, 17 October 2003, pp.
6-8.
[43] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 41; cf. St. Ignatius of Antioch,
Ad Magn. 7, Ad Philad. 4, Ad Smyrn. 8: ed. F.X. Funk, I, pp. 236, 266,
281; Missale Romanum, Institutio Generalis, n. 22; cf. also Code of
Canon Law, can. 389.
[44] Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Lumen gentium, n. 26.
[45] Code of Canon Law, can. 838 §4.
[46] Cf. Consilium for Implementing the Constitution on the Liturgy,
Dubium: Notitiae 1 (1965) p. 254.
[47] Cf. Acts 20,28; Second Vatican Ecumenical Council, Dogmatic
Constitution on the Church, Lumen gentium, nn. 21 and 27; Decree on
the Pastoral Office of Bishops in the Church, Christus Dominus, n. 3.
[48] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, 5 September 1970: AAS 62 (1970) p. 694.
[49] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on
the Church, Lumen gentium, n. 21; Decree on the Pastoral Office of
Bishops in the Church, Christus Dominus, n. 3.
[50] Cf. Caeremoniale Episcoporum ex decreto sacrosancti Oecumenici
Concilii Vaticani II instauratum, auctoritate Ioannis Pauli Pp. II
promulgatum, editio typica, 14 September 1984, Vatican Polyglot Press,
1985, n. 10
[51] Cf. Missale Romanum, Institutio Generalis, n. 387.
[52] Cf. ibidem, n. 22.
[53] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes: AAS 62 (1970) p. 694.
[54] Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church, Lumen gentium, n. 27; cf. 2 Cor 4,15.
[55] Cf. Code of Canon Law, canons 397 §1; 678 §1.
[56] Cf. ibidem, canon 683 §1.
[57]Ibidem, canon 392.
[58] Cf. Pope John Paul II, Apostolic Letter Vicesimus quintus annus,
n. 21: AAS 81 (1989) p. 917; Second Vatican Ecumenical Council,
Constitution on the Sacred Liturgy, Sacrosanctum Concilium, nn. 45-46;
Pope Pius XII, Encyclical Letter Mediator Dei: AAS 39 (1947) p. 562.
[59] Cf. Pope John Paul II, Apostolic Letter Vicesimus quintus annus,
n. 20: AAS 81 (1989) p. 916.
[60] Cf. ibidem.
[61] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 44; Congregation for Bishops,
Letter sent to the Presidents of the Conferences of Bishops together
with the Congregation for the Evangelization of Peoples, 21 June 1999,
n. 9: AAS 91 (1999) p. 999.
[62] Cf. Congregation for Divine Worship, Instruction Liturgicae
instaurationis, n. 12: AAS 62 (1970) pp. 692-704; cf., here p. 703.
[63] Cf. Congregation For Divine Worship, Declaration on Eucharistic
Prayers and liturgical experimentation, 21 March 1988: Notitiae 24
(1988) pp. 234-236.
[64] Cf. Congregation for Divine Worship and the Discipline of the
Sacraments, Instruction Varietates legitimae: AAS 87 (1995) pp.
288-314.
[65] Cf. Code of Canon Law, can. 838 § 3; S. Congregation of Rites,
Instruction Inter Oecumenici, 26 September 1964, n. 31: AAS 56 (1964)
p. 883; Congregation for Divine Worship and the Discipline of the
Sacraments, Instruction Liturgiam authenticam, nn. 79-80: AAS 93
(2001) pp. 711-713.
[66] Cf. Second Vatican Ecumenical Council, Decree on the Ministry and
Life of Priests, Presbyterorum ordinis, 7 December 1965, n. 7;
Pontificale Romanum, ed. 1962: Ordo consecrationis sacerdotalis, in
Praefatione; Pontificale Romanum ex decreto sacrosancti Oecumenici
Concilii Vaticani II renovatum, auctoritate Pauli Pp. VI editum,
Ioannis Pauli Pp. II cura recognitum: De Ordinatione Episcopi,
presbyterorum et diaconorum, editio typica altera, 29 June 1989, Typis
Polyglottis Vaticanis, 1990, cap. II: De Ordin. presbyterorum,
Praenotanda, n. 101.
[67] St. Ignatius of Antioch, Ad Philad., 4: ed. F.X. Funk, I, p. 266;
Pope St. Cornelius I, cited by St. Cyprian, Letter 48,2: ed. G.
Hartel, III,2, p. 610.
[68] Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church, Lumen gentium, n. 28.
[69] Cf. ibidem.
[70] John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 52;
cf. n. 29: AAS 95 (2003) pp. 467-468; 452-435.
[71] Pontificale Romanum, De Ordinatione Episcopi, presbyterorum et
diaconorum, editio typica altera: De Ordinatione Presbyterorum, n.
124; cf. Missale Romanum, Feria V in Hebdomada Sancta: Ad Missam
chrismatis, Renovatio promissionum sacerdotalium, p. 292.
[72] Cf. Ecumenical Council of Trent, Session VII, 3 March 1547,
Decree on the Sacraments, canon 13, DS 1613; Second Vatican Ecumenical
Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium,
n. 22; Pope Pius XII, Encyclical Letter Mediator Dei: AAS 39 (1947)
pp. 544, 546-547, 562; Codex Iuris Canonici, can 846, § 1; Missale
Romanum, Institutio Generalis, n. 24.
[73] St. Ambrose, De Virginitate, n. 48: PL 16, 278.
[74] Code of Canon Law, can. 528 § 2.
[75] Second Vatican Ecumenical Council, Decree on the Ministry and
Life of Priests, Presbyterorum Ordinis, n. 5.
[76] Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia,
n. 5: AAS 95 (2003) p. 436.
[77] Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church, Lumen gentium, n. 29; cf. Constitutiones Ecclesiae Aegypticae,
III, 2: ed. F.X. Funk, Didascalia, II, p. 103; Statuta Ecclesiae Ant.,
37-41: ed. D. Mansi 3, 954.
[78] Cf. Acts 6,3.
[79] Jn 13,35.
[80] Matt 20,28.
[81] Cf. Luke 22,27.
[82] Cf. Caeremoniale Episcoporum, nn. 9, 23. Cf. Second Vatican
Ecumenical Council, Dogmatic Constitution on the Church, Lumen
gentium, n. 29.
[83] Cf. Pontificale Romanum, De Ordinatione Episcopi, presbyterorum
et diaconorum, editio typica altera, cap. III, De Ordin. diaconorum,
n. 199.
[84] Cf. 1 Tim 3,9.
[85] Cf. Pontificale Romanum, De Ordinatione Episcopi, presbyterorum
et diaconorum, editio typica altera, cap. III, De Ordin. diaconorum,
n. 200.
[86] Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 10.
[87] Cf. ibidem, n. 41; Second Vatican Ecumenical Council, Dogmatic
Constitution on the Church, Lumen gentium, n. 11; Decree on the
Ministry and Life of Priests, Presbyterorum ordinis, nn. 2,5,6; Decree
on the Pastoral Office of Bishops, Christus Dominus, n. 30, Decree on
Ecumenism, Unitatis redintegratio, 21 November 1964, n. 15; S.
Congregation of Rites, Instruction Eucharisticum mysterium, nn. 3e, 6:
AAS 59 (1967) pp. 542, 544-545; Missale Romanum, Institutio Generalis,
n. 16.
[88] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, n. 26; Missale Romanum, Institutio
Generalis, n. 91.
[89] 1 Pet 2,9; cf. 2,4-5.
[90] Missale Romanum, Institutio Generalis, n. 91; cf. Second Vatican
Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum
Concilium, n. 41.
[91] Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church, Lumen gentium, n. 10.
[92] Cf. St. Thomas Aquinas, Summa Theologica, III, q. 63, a. 2.
[93] Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church, Lumen gentium, n. 10; cf. Pope John Paul II, Encyclical Letter
Ecclesia de Eucharistia, n. 28: AAS 95 (2003) p. 452.
[94] Cf. Acts 2,42-47.
[95] Cf. Rom 12,1.
[96] Cf. 1 Pet 3,15; 2,4-10.
[97] Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia,
nn. 12-18: AAS 95 (2003) p. 441-445; Letter Dominicae Cenae, 24
February 1980, n. 9: AAS 72 (1980) pp. 129-133.
[98] Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n.
10: AAS 95 (2003) p. 439.
[99] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, nn. 30-31.
[100] Cf. S. Congregation for Divine Worship, Instruction Liturgicae
instaurationes, n. 1: AAS 62 (1970) p. 695.
[101] Cf. Missale Romanum, Feria secunda post Dominica V in
Quadragesima, Collecta, p. 258.
[102] Cf. Pope John Paul II, Apostolic Letter Novo Millennio ineunte,
6 January 2001, n. 21: AAS 93 (2001) p. 280; cf. Jn 20,28.
[103] Cf. Pope Pius XII, Encyclical Letter Mediator Dei: AAS 39 (1947)
p. 586; cf. also Second Vatican Ecumenical Council, Dogmatic
Constitution on the Church, Lumen gentium, n. 67; Pope Paul VI,
Apostolic Exhortation Marialis cultus, 11 February 1974, n. 24: AAS 66
(1974) pp. 113-168, here p. 134; Congregation for Divine Worship and
the Discipline of the Sacraments, Direttorio su pietà popolare e
Liturgia, 17 December 2001.
[104] Pope John Paul II, Apostolic Letter, Rosarium Virginis Mariae,
16 October 2002: AAS 95 (2003) pp. 5-36.
[105] Cf. Pope Pius XII, Encyclical Letter Mediator Dei: AAS 39 (1947)
p. 586-587.
[106] Cf. Congregation for Divine Worship and the Discipline of the
Sacraments, Instruction, Varietates legitimae, n. 22: AAS 87 (1995) p.
297.
[107] Cf. Pope Pius XII, Encyclical Letter, Mediator Dei: AAS 39
(1947) p. 553.
[108] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 29: AAS 95 (2003) p. 453; cf. Fourth Lateran Ecumenical Council,
11-30 November 1215, Chapter I: DS 802; Ecumenical Council of Trent,
Session XXIII, 15 July 1563, Doctrine and Canons on Sacred Order,
Chapter 4: DS 1767-1770; Pope Pius XII, Encyclical Letter, Mediator
Dei: AAS 39 (1947) p. 553.
[109] Cf. Code of Canon Law, can. 230 § 2; cf. also the Missale
Romanum, Institutio Generalis, n. 97.
[110] Cf. Missale Romanum, General Instruction, n. 109.
[111] Cf. Pope Paul VI, Apostolic Letter (Motu Proprio) Ministeria
quaedam, 15 August 1972, nn. VI-XII; Pontificale Romanum ex decreto
sacrosancti oecumenici Concilii Vaticani II instauratum, auctoritate
Pauli Pp. VI promulgatum, De institutione lectorum et acolythorum, de
admissione inter candidatos ad diaconatum et presbyteratum, de sacro
caelibatu amplectendo, editio typica, 3 December 1972, Typis
Polyglottis Vaticanis, 1973, p. 10: AAS 64 (1972) pp. 529-534, here
pp. 532-533; Code of Canon Law, can. 230 §1; Missale Romanum,
Institutio Generalis, nn. 98-99, 187-193.
[112] Cf. Missale Romanum, Institutio Generalis, nn. 187-190, 193;
Code of Canon Law, can. 230 §2-3.
[113] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 24; S. Congregation for the
Sacraments and Divine Worship, Instruction, Inaestimabile donum, nn. 2
and 18: AAS 72 (1980) pp. 334, 338; Missale Romanum, Institutio
Generalis, nn. 101, 194-198; Code of Canon Law, can 230 §2-3.
[114] Cf. Missale Romanum, Institutio Generalis, nn. 100-107.
[115] Ibidem, n. 91; cf. Second Vatican Ecumenical Council,
Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 28.
[116] Cf. Pope John Paul II, Allocution to the Conference of Bishops
of the Antilles, 7 May 2002, n. 2: AAS 94 (2002) pp. 575-577;
Post-Synodal Apostolic Exhortation, Christifideles laici, 30 December
1988, n. 23: AAS 81 (1989) pp. 393-521, here pp. 429-431; Congregation
for the Clergy et al., Instruction, Ecclesiae de mysterio, 15 August
1997, Theological Principles, n. 4: AAS 89 (1997) pp. 860-861.
[117] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 19.
[118] S. Congregation for Divine Worship, Instruction, Immensae
caritatis, 29 January 1973: AAS 65 (1973) p. 266.
[119] Cf. S. Congregation of Rites, Instruction, De Musica sacra, 3
September 1958, n. 93c: AAS 50 (1958) p. 656.
[120] Cf. Pontifical Council for the Interpretation of Legislative
Texts, Response to dubium, 11 July 1992: AAS 86 (1994) pp. 541-542;
Congregation for Divine Worship and the Discipline of the Sacraments,
Letter to the Presidents of Conferences of Bishops on the liturgical
service of laypersons, 15 March 1994: Notitiae 30 (1994) pp. 333-335,
347-348.
[121] Cf. Pope John Paul II, Apostolic Constitution, Pastor Bonus,
art. 65: AAS 80 (1988) p. 877.
[122] Cf. Pontifical Council for the Interpretation of Legislative
Texts, Response to dubium, 11 July 1992: AAS 86 (1994) pp. 541-542;
Congregation for Divine Worship and the Discipline of the Sacraments,
Letter to the Presidents of the Conferences of Bishops concerning the
liturgical service of laypersons, 15 March 1994: Notitiae 30 (1994)
pp. 333-335, 347-348; Letter to a Bishop, 27 July 2001: Notitiae 38
(2002) 46-54.
[123] Cf. Code of Canon Law, can. 924 §2; Missale Romanum, Institutio
Generalis, n. 320.
[124] Cf. S. Congregation for the Discipline of the Sacraments,
Instruction, Dominus Salvator noster, 26 March 1929, n. 1: AAS 21
(1929) pp. 631-642, here p. 632.
[125] Cf. ibidem, n. II: AAS 21 (1929) p. 635.
[126] Cf. Missale Romanum, Institutio Generalis, n. 321.
[127] Cf. Lk 22,18; Code of Canon Law, can. 924 §§ 1, 3; Missale
Romanum, Institutio Generalis, n. 322.
[128] Cf. Missale Romanum, Institutio Generalis, n. 323.
[129] Pope John Paul II, Apostolic Letter, Vicesimus quintus annus, n.
13, AAS 81 (1989)
[130] S. Congregation for the Sacraments and Divine Worship,
Instruction, Inaestimabile donum, n. 5: AAS 72 (1980) pp. 335.
[131] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 28: AAS 95 (2003) p. 452; Missale Romanum, Institutio
Generalis, n. 147; S. Congregation for Divine Worship, Instruction,
Liturgicae instaurationes, n. 4: AAS 62 (1970) p. 698; S. Congregation
for the Sacraments and Divine Worship, Instruction, Inaestimabile
donum, n. 4: AAS 72 (1980) p. 334.
[132]Missale Romanum, Institutio Generalis, n. 32.
[133] Ibidem, n. 147; cf. Pope John Paul II, Encyclical Letter,
Ecclesia de Eucharistia, n. 28: AAS 95 (2003) p. 452; cf. also
Congregation for the Sacraments and Divine Worship, Instruction,
Inaestimabile donum, n. 4: AAS 72 (1980) pp. 334-335.
[134] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 39: AAS 95 (2003) p. 459.
[135] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, n. 2b: AAS 62 (1970) p. 696.
[136] Cf. Missale Romanum, Institutio Generalis, nn. 356-362.
[137] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 51.
[138] Missale Romanum, Institutio Generalis, n. 57; cf. Pope John Paul
II, Apostolic Letter, Vicesimus quintus annus, n. 13: AAS 81 (1989) p.
910; Congregation for the Doctrine of the Faith, Declaration, Dominus
Iesus, on the unicity and salvific universality of Jesus Christ and
the Church, 6 August 2000: AAS 92 (2000) pp. 742-765.
[139] Missale Romanum, General Instruction, n. 60.
[140] Cf. ibidem, nn. 59-60.
[141] Cf., e.g., Rituale Romanum, ex decreto sacrosancti Oecumenici
Concilii Vaticani II renovatum, auctoritate Pauli Pp. VI editum
Ioannis Pauli Pp. II cura recognitum: Ordo celebrandi Matrimonium,
editio typica altera, 19 March 1990, Typis Polyglottis Vaticanis 1991,
n. 125; Roman Ritual, renewed by decree of the Second Vatican
Ecumenical Council and promulgated by authority of Pope Paul VI: Order
for Anointing of the Sick and for their Pastoral Care, editio typica,
7 December 1972, Vatican Polyglot Press, 1972, n. 72.
[142] Cf. Code of Canon Law, can 767 §1.
[143] Cf. Missale Romanum, Institutio Generalis, n. 66; cf. also the
Code of Canon Law, can. 6, §1, 2; also can. 767 §1, regarding which
other noteworthy prescriptions may be found in Congregation for the
Clergy et al., Instruction, Ecclesiae de mysterio, Practical
Provisions, art. 3 § 1: AAS 89 (1997) p. 865.
[144] Missale Romanum, Institutio Generalis, n. 66; cf. also the Code
of Canon Law, can 767 §1.
[145] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae
de mysterio, Practical Provisions, art. 3 §1: AAS 89 (1997) p. 865;
cf. also the Code of Canon Law, can. 6 §1, 2; Pontifical Commission
for the Authentic Interpretation of the Code of Canon Law, Response to
dubium, 20 June 1987: AAS 79 (1987) p. 1249.
[146] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae
de mysterio, Practical Provisions, art. 3 § 1: AAS 89 (1997) pp.
864-865.
[147] Cf. Ecumenical Council of Trent, Session XXII, 17 September
1562, on the Most Holy Sacrifice of the Mass, Chapter 8: DS 1749;
Missale Romanum, Institutio Generalis, n. 65.
[148] Cf. Pope John Paul II, Allocution to a number of Bishops from
the United States of America who had come to Rome for a visit “ad
Limina Apostolorum”, 28 May 1993, n. 2: AAS 86 (1994) p. 330.
[149] Cf. Code of Canon Law, can. 386 §1.
[150] Cf. Missale Romanum, Institutio Generalis, n. 73.
[151] Cf. ibidem, n. 154.
[152] Cf. ibidem, nn. 82, 154.
[153] Cf. ibidem, n. 83.
[154] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, n. 5: AAS 62 (1970) p. 699.
[155] Cf. Missale Romanum, Institutio Generalis, nn. 83, 240, 321.
[156] Cf. Congregation For the Clergy et al., Instruction, Ecclesiae
de mysterio, Practical Provisions, art. 3 §2: AAS 89 (1997) p. 865.
[157] Cf. especially the General Instruction of the Liturgy of the
Hours, nn. 93-98; Roman Ritual, revised by decree of the Second
Vatican Ecumenical Council and published by authority of Pope John
Paul II: Book of Blessings, editio typica, 31 May 1984, General
Introduction, n. 28; Order of Crowning an Image of the Blessed Virgin
Mary, editio typica, 25 March 1981, nn. 10 and 14; S. Congregation for
Divine Worship, Instruction, on Masses with Particular Groups, Actio
pastoralis, 15 May 1969: AAS 61 (1969) pp. 806-811; Directory for
Masses with Children, Pueros baptizatos, 1 November 1973:AAS 66 (1974)
pp. 30-46; Missale Romanum, Institutio Generalis, n. 21.
[158] Cf. Pope John Paul II, Apostolic Letter (Motu Proprio),
Misericordia Dei, 7 April 2002, n. 2: AAS 94 (2002) p. 455; Cf.
Congregation for Divine Worship and the Discipline of the Sacraments,
Response to Dubium: Notitiae 37 (2001) pp. 259-260.
[159] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
instaurationes, n. 9: AAS 62 (1970) p. 702.
[160] Ecumenical Council of Trent, Session XIII, 11 October 1551,
Decree on the Most Holy Eucharist, Chapter 2: DS 1638; cf. Session
XXII, 17 September 1562, On the Most Holy Sacrifice of the Mass,
Chapters 1-2: DS 1740, 1743; S. Congregation of Rites, Instruction,
Eucharisticum mysterium, n. 35: AAS 59 (1967) p. 560.
[161] Cf. Missale Romanum, Ordo Missae, n. 4, p. 505.
[162]Missale Romanum, Institutio Generalis, n. 51.
[163] Cf. 1 Cor 11: 28.
[164]Cf. Code of Canon Law, can. 916; cf. Ecumenical Council of Trent,
Session XIII, 11 October 1551, Decree on the Most Holy Eucharist,
Chapter 7: DS 1646-1647; Pope John Paul II, Encyclical Letter,
Ecclesia de Eucharistia, n. 36: AAS 95 (2003) pp. 457-458; S.
Congregation of Rites, Instruction, Eucharisticum mysterium, n. 35:
AAS 59 (1967) p. 561.
[165] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 42: AAS 95 (2003) p. 461.
[166] Cf. Code of Canon Law, n. 844 § 1; Pope John Paul II, Encyclical
Letter Ecclesia de Eucharistia, nn. 45-46: AAS 95 (2003) pp. 463-464;
cf. also Pontifical Council for the Promotion of Christian Unity,
Directory for the application of the principles and norms on
ecumenism, La recherche de l’unité, nn. 130-131: AAS 85 (1993)
1039-1119, here p. 1089.
[167] Cf. Pope John Paul II, Encyclical Letter Ecclesia de
Eucharistia, n. 46: AAS 95 (2003) pp. 463-464.
[168] Cf. S. Congregation of Rites, Instruction, Eucharisticum
mysterium, n. 35: AAS 59 (1967) p. 561.
[169] Cf. Code of Canon Law, can. 914; S. Congregation for the
Discipline of the Sacraments, Declaration, Sanctus Pontifex, diei 24
maii 1973: AAS 65 (1973) p. 410; S. Congregation for the Sacraments
and Divine Worship and S. Congregation for the Clergy, Letter to the
Presidents of the Bishops’ Conferences. Episcoporum, In quibusdam, 31
March 1977: Enchiridion Documentorum Instaurationis Liturgicae, II,
pp. 142-144; S. Congregation for the Sacraments and Divine Worship and
S. Congregation for the Clergy, Response to dubium, 20 May 1977: AAS
69 (1977) p. 427.
[170] Cf. Pope John Paul II, Apostolic Letter, Dies Domini, 31 May
1998, nn. 31-34: AAS 90 (1998) pp. 713-766, here pp. 731-734.
[171] Cf. Code of Canon Law,can. 914.
[172] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 55.
[173] Cf. S. Congregation of Rites, Instruction, Eucharisticum
mysterium, n. 31: AAS 59 (1967) p. 558; Pontifical Commission for the
Authentic Interpretation of the Code of Canon Law, Response to dubium,
1 June 1988: AAS 80 (1988) p. 1373.
[174]Missale Romanum, Institutio Generalis, n. 85.
[175] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 55; S. Congregation of
Rites, Instruction, Eucharisticum mysterium, n. 31: AAS 59 (1967) p.
558; Missale Romanum, Institutio Generalis, nn. 85, 157, 243.
[176] Cf. Missale Romanum, Institutio Generalis, n. 160.
[177]Code of Canon Law, can. 843 § 1; cf. can. 915.
[178] Cf. Missale Romanum, Institutio Generalis, n. 161.
[179]Congregation for Divine Worship and the Discipline of the
Sacraments, Dubium: Notitiae 35 (1999) pp. 160-161.
[180]Cf. Missale Romanum, Institutio Generalis, n. 118.
[181]Ibidem, n. 160.
[182] Cf. Code of Canon Law, can. 917; Pontifical Commission for the
Authentic Interpretation of the Code of Canon Law, Response to Dubium,
11 July 1984: AAS 76 (1984) p. 746.
[183] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 55; Missale Romanum,
General Instruction, nn. 158-160, 243-244, 246.
[184] Cf. Missale Romanum, Institutio Generalis, nn. 237-249; cf. also
nn. 85, 157.
[185] Cf. ibidem, n. 283a.
[186] Cf. Ecumenical Council of Trent, Session XXI, 16 July 1562,
Decree on Eucharistic Communion, Chapters 1-3: DS 1725-1729; Second
Vatican Ecumenical Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 55; Missale Romanum, Institutio Generalis,
nn. 282-283.
[187] Cf. Missale Romanum, Institutio Generalis, n. 283.
[188] Cf. ibidem.
[189] Cf. S. Congregation for Divine Worship,Instruction, Sacramentali
Communione, 29 June 1970: AAS 62 (1970) p. 665;Instruction, Liturgicae
instaurationes, n. 6a: AAS 62 (1970) p. 699.
[190]Missale Romanum, Institutio Generalis, n. 285a.
[191]Ibidem, n. 245.
[192] Cf. ibidem, nn. 285b and 287.
[193]Cf. ibidem, nn. 207 and 285a.
[194] Cf. Code of Canon Law, can. 1367.
[195] Cf. Pontifical Council for the Interpretation of Legislative
Texts, Response to dubium, 3 July 1999: AAS 91 (1999) p. 918.
[196]Cf. Missale Romanum, Institutio Generalis, nn. 163, 284.
[197]Code of Canon Law, can. 932 § 1; S. Congregation for Divine
Worship, Instruction, Liturgicae instaurationes, n. 9: AAS 62 (1970)
p. 701.
[198] Code of Canon Law, can. 904; cf. Second Vatican Ecumenical
Council, Dogmatic Constitution on the Church, Lumen gentium, n. 3;
Decree on the Ministry and Life of Priests, Presbyterorum ordinis, n.
13; cf. also Ecumenical Council of Trent, Session XXII, 17 September
1562, On the Most Holy Sacrifice of the Mass, Chapter6: DS 1747; Pope
Paul Pp. VI, Encyclical Letter Mysterium fidei, 3 September 1965: AAS
57 (1965) pp. 753-774, here pp. 761-762; cf. Pope John Paul II,
Encyclical Letter, Ecclesia de Eucharistia, n. 11: AAS 95 (2003) pp.
440-441; S. Congregation of Rites, Instruction, Eucharisticum
mysterium, n. 44: AAS 59 (1967) p. 564; Missale Romanum, Institutio
Generalis, n. 19.
[199] Cf. Code of Canon Law, can. 903; Missale Romanum, Institutio
Generalis, n. 200.
[200] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 36 § 1; Code of Canon Law,
can. 928.
[201] Cf.Missale Romanum, Institutio Generalis, n. 114.
[202] Pope John Paul II, Apostolic Letter Dies Domini, n. 36: AAS 90
(1998) p. 735; cf. also S. Congregation of Rites, Instruction
Eucharisticum mysterium, n. 27: AAS 59 (1967) p. 556.
[203] Cf. Pope John Paul II, Apostolic Letter Dies Domini, esp. n. 36:
AAS 90 (1998) pp. 713-766, here pp. 735-736; S. Congregation for
Divine Worship, Instruction Actio pastoralis: AAS 61 (1969) pp.
806-811.
[204]Cf. Code of Canon Law, cann. 905, 945-958; cf. Congregation for
the Clergy, Decree, Mos iugiter, 22 February 1991: AAS 83 (1991), pp.
443-446.
[205] Cf. Missale Romanum, Institutio Generalis, nn. 327-333.
[206] Cf. ibidem, n. 332.
[207] Cf. ibidem, n. 332; Congregation for Divine Worship and the
Discipline of the Sacraments,, Instruction, Inaestimabile donum, n.
16: AAS 72 (1980) p. 338.
[208] Cf. Missale Romanum, Institutio Generalis, n. 333; Appendix IV.
Ordo benedictionis calicis et patenae intra Missam adhibendus, pp.
1255-1257; Pontificale Romanum ex decreto sacrosancti Oecumenici
Concilii Vaticani II instauratum, auctoritate Pauli Pp. VI
promulgatum, Ordo Dedicationis ecclesiae et altaris, editio typica,
diei 29 maii 1977, Typis Polyglottis Vaticanis, 1977, cap. VII, pp.
125-132.
[209] Cf. Missale Romanum, Institutio Generalis, nn. 163, 183, 192.
[210] Ibidem, n. 345.
[211] Ibidem, n. 335.
[212] Cf. ibidem, n. 336.
[213] Cf. ibidem, n. 337.
[214] Cf. ibidem, n. 209.
[215] Cf. ibidem, n. 338.
[216] Cf. S. Congregation for Divine Worship, Instruction, Liturgicae
Instaurationes, n. 8c: AAS 62 (1970) p. 701.
[217] Cf. Missale Romanum, Institutio Generalis, n. 346g.
[218] Ibidem, n. 114 cf. nn. 16-17.
[219] S. Congregation for Divine Worship, Decree, Eucharistiae
sacramentum, 21 June 1973: AAS 65 (1973) 610.
[220] Cf. ibidem.
[221] Cf. S. Congregation of Rites, Instruction, Eucharisticum
mysterium, n. 54: AAS 59 (1967) p. 568; Instruction, Inter Oecumenici,
26 September 1964, n. 95: AAS 56 (1964) pp. 877-900, here p. 898;
Missale Romanum, Institutio Generalis,n. 314.
[222] Cf. Pope John Paul II, Letter, Dominicae Cenae, n. 3: AAS 72
(1980) pp. 117-119; S. Congregation of Rites, Instruction,
Eucharisticum mysterium, n. 53: AAS 59 (1967) p. 568; Code of Canon
Law, can. 938 § 2; Roman Ritual, Holy Communion and Worship of the
Eucharist Outside Mass, Introduction, n. 9; Missale Romanum,
Institutio Generalis, nn. 314-317.
[223] Cf. Code of Canon Law, can. 938 §§ 3-5.
[224] S. Congregation for the Discipline of the Sacraments,
Instruction, Nullo unquam, diei 26 maii 1938, n. 10d: AAS 30 (1938),
pp. 198-207, here p. 206.
[225] Cf. Pope John Paul II, Apostolic Letter (Motu Proprio),
Sacramentorum sanctitatis tutela, 30 April 2001: AAS 93 (2001) pp.
737-739; Congregation for the Doctrine of the Faith, Ep. ad totius
Catholicae Ecclesiae Episcopos aliosque Ordinarios et Hierarchas
quorum interest: de delictis gravioribus eidem Congregationi pro
Doctrina Fidei reservatis: AAS 93 (2001) p. 786.
[226] Cf. Roman Ritual, Holy Communion and Worship of the Eucharist
Outside Mass, nn. 26-78.
[227] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 25: AAS 95 (2003) pp. 449-450.
[228] Cf. Ecumenical Council of Trent,, Sessio XIII, 11 October 1551,
Decree on the Most Holy Eucharist, Chapter 5: DS 1643; Pius Pp. XII,
Encyclical Letter Mediator Dei: AAS 39 (1947) p. 569; Pope Paul Pp.
VI, Encyclical Letter Mysterium Fidei, 3 September 1965: AAS 57 (1965)
pp. 751-774, here 769-770; S. Congregation of Rites, Instruction,
Eucharisticum mysterium, n. 3f: AAS 59 (1967) p. 543; S. Congregation
for the Sacraments and Divine Worship, Instruction, Inaestimabile
donum, n. 20: AAS 72 (1980) p. 339; Pope John Paul II, Encyclical
Letter, Ecclesia de Eucharistia, n. 25: AAS 95 (2003) pp. 449-450.
[229] Cf. Heb 9,:11; Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 3: AAS 95 (2003) p. 435.
[230] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 25: AAS 95 (2003) p. 450.
[231] Pope Paul. VI, Encyclical Letter Mysterium fidei: AAS 57 (1965)
p. 771.
[232] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 25: AAS 95 (2003) pp. 449-450.
[233] Code of Canon Law, can. 937.
[234] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 10: AAS 95 (2003) p. 439.
[235] Cf. Roman Ritual, Holy Communion and Worship of the Eucharist
Outside Mass, nn. 82-100; Missale Romanum, Institutio Generalis, n.
317; Code of Canon Law, can. 941 § 2.
[236] Pope John Paul II, Apostolic Letter, Rosarium Virginis Mariae,
diei 16 octobris 2002: AAS 95 (2003) pp. 5-36; here n. 2, p. 6.
[237] Cf. Congregation for Divine Worship and the Discipline of the
Sacraments, Letter of the Congregation, 15 January 1997: Notitiae 34
(1998) pp. 506-510; Apostolic Penitentiary, Letter to a Priest, 8
March 1996: Notitiae 34 (1998) p. 511.
[238] Cf. S. Congregation of Rites, Instruction, Eucharisticum
mysterium, n. 61: AAS 59 (1967) p. 571; Roman Ritual, Holy Communion
and Worship of the Eucharist Outside Mass, n. 83; Missale Romanum,
Institutio Generalis, n. 317; Code of Canon Law, can. 941 § 2.
[239] Cf. Roman Ritual, Holy Communion and Worship of the Eucharist
Outside Mass, n. 94.
[240] Cf. Pope John Paul II, Apostolic Constitution, Pastor bonus,
art. 65: AAS 80 (1988) p. 877.
[241] Code of Canon Law, can. 944 § 2; cf. Roman Ritual, Holy
Communion and Worship of the Eucharist Outside Mass, Introduction, n.
102; Missale Romanum, Institutio Generalis, n. 317.
[242] Code of Canon Law, can. 944 § 1; cf. Roman Ritual, Holy
Communion and Worship of the Eucharist Outside Mass, Introduction, nn.
101-102; Missale Romanum, Institutio Generalis, n. 317.
[243] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 10: AAS 95 (2003) p. 439
[244] Cf. Roman Ritual, Holy Communion and Worship of the Eucharist
Outside Mass, Introduction, n. 109.
[245] Cf. ibidem, nn. 109-112.
[246] Cf. Missale Romanum, In sollemnitate sanctissimi Corporis et
Sanguinis Christi, Collecta, p. 489.
[247] Cf. Congregation for the Clergy, and others, Instruction,
Ecclesiae de mysterio, Theological Principles, n. 3: AAS 89 (1997) p.
859.
[248] Cf. Code of Canon Law, can. 900 § 1; cf. Fourth Lateran
Ecumenical Council, 11-30 November 1215, Chapter 1: DS802; Pope
Clement VI, Letter to Mekhitar, Catholicos of the Armenians, Super
quibusdam, 29 September 1351: DS 1084; Ecumenical Council of Trent,
Sessio XXIII, 15 July 1563, Doctrine and Canons on Sacred Orders.,
Chapter 4: DS 1767-1770; Pope Pius XII, Encyclical Letter, Mediator
Dei: AAS 39 (1947) p. 553.
[249] Cf. Code of Canon Law, can. 230 § 3; Pope John Paul II,
Allocution during a Symposium concerning the collaboration of
laypersons in the pastoral ministry of Priests, 22 April 1994, n. 2:
L’Osservatore Romano, 23 April 1994; Congregation for the Clergy et
al., Instruction, Ecclesiae de mysterio, Prooemium: AAS 89 (1997) pp.
852-856.
[250] Cf. Pope John Paul II, Encyclical Letter, Redemptoris missio,
nn. 53-54: AAS 83 (1991) pp. 300-302; Congregation for the Clergy et
al., Instruction, Ecclesiae de mysterio, Prooemium: AAS 89 (1997) pp.
852-856.
[251] Cf. Second Vatican Ecumenical Council, Decree on the Missionary
Activity of the Church, Ad gentes, 7 December 1965, n. 17; Pope John
Paul II, Encyclical Letter Redemptoris missio, n. 73: AAS 83 (1991) p.
321.
[252] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae
de mysterio, Practical Provisions, art. 8 § 2: AAS 89 (1997) p. 872.
[253] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 32: AAS 95 (2003) p. 455.
[254] Cf. Code of Canon Law, can. 900 § 1.
[255] Cf. ibidem, can. 910 § 1; cf. also Pope John Paul II, Letter,
Dominicae Cenae, n. 11: AAS 72 (1980) p. 142; Congregation for the
Clergy et al., Instruction, Ecclesiae de mysterio, Practical
Provisions, art. 8 § 1: AAS 89 (1997) pp. 870-871.
[256] Cf. Code of Canon Law, can. 230 § 3.
[257] Cf. S. Congregation for the Discipline of the Sacraments,
Instruction, Immensae caritatis, prooemium: AAS 65 (1973) p. 264; Pope
Paul VI, Apostolic Letter (Motu Proprio), Ministeria quaedam, 15
August 1972: AAS 64 (1972) p. 532; Missale Romanum, Appendix III:
Ritus ad deputandum ministrum sacrae Communionis ad actum
distribuendae, p. 1253; Congregation for the Clergy et al.,
Instruction, Ecclesiae de mysterio, Practical Provisions, art. 8 § 1:
AAS 89 (1997) p. 871.
[258] S. Congregation for the Sacraments and Divine Worship,
Instruction, Inaestimabile donum, n. 10: AAS 72 (1980) p. 336;
Pontifical Commission for the Authentic Interpretation of the Code of
Canon Law, Response to dubium, 11 July 1984: AAS 76 (1984) p. 746.
[259] Cf. S. Congregation for the Discipline of the Sacraments,
Instruction, Immensae caritatis, n. 1: AAS 65 (1973) pp. 264-271, here
pp. 265-266; Pontifical Commission for the Authentic Interpretation of
the Code of Canon Law, Responsio ad propositum dubium, 1 June 1988:
AAS 80 (1988) p. 1373; Congregation for the Clergy et al.,
Instruction, Ecclesiae de mysterio, Practical Provisions, art. 8 § 2:
AAS 89 (1997) p. 871.
[260] Cf. Code of Canon Law, can. 767 § 1.
[261] Cf. ibidem, can. 766.
[262] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae
de mysterio, Practical Provisions, art. 2 §§ 3-4: AAS 89 (1997) p.
865.
[263] Cf. Pope John Paul II, Apostolic Letter, Dies Domini, esp. nn.
31-51: AAS 90 (1998) pp. 713-766, here pp. 731-746; Pope John Paul II,
Apostolic Letter, Novo Millennio ineunte, diei 6 ianuarii 2001, nn.
35-36: AAS 93 (2001) pp. 290-292; Pope John Paul II, Encyclical
Letter, Ecclesia de Eucharistia, n. 41: AAS 95 (2003) pp. 460-461.
[264] Second Vatican Ecumenical Council, Decree on the Ministry and
Life of Priests, Presbyterorum ordinis, n. 6; cf. Pope John Paul II,
Encyclical Letter, Ecclesia de Eucharistia, nn. 22, 33: AAS 95 (2003)
pp. 448, 455-456.
[265] Cf. S. Congregation of Rites, Instruction, Eucharisticum
mysterium, n. 26: AAS 59 (1967) pp. 555-556; Congregation for Divine
Worship, Directory for Sunday Celebrations in the Absence of a Priest,
Christi Ecclesia, 2 June 1988, nn. 5 and 25: Notitiae 24 (1988) pp.
366-378, here pp. 367, 372.
[266] Cf. Congregation for Divine Worship, Directory for Sunday
Celebrations in the Absence of a Priest, Christi Ecclesia, n. 18:
Notitiae 24 (1988) p. 370.
[267] Cf. Pope John Paul II, Letter, Dominicae Cenae, n. 2: AAS 72
(1980) p. 116.
[268] Cf. Pope John Paul II, Apostolic Letter, Dies Domini, n. 49: AAS
90 (1998) p. 744; Encyclical Letter, Ecclesia de Eucharistia, n. 41:
AAS 95 (2003) pp. 460-461; Code of Canon Law, cann. 1246-1247.
[269] Cf. Code of Canon Law, can. 1248 § 2; Congregation for Divine
Worship, Directory for Sunday Celebrations in the Absence of a Priest,
Christi Ecclesia, nn. 1-2: Notitiae 24 (1988) p. 366.
[270] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 33: AAS 95 (2003) pp. 455-456.
[271] Cf. Congregation for Divine Worship, Directory for Sunday
Celebrations in the Absence of a Priest, Christi Ecclesia, n. 22:
Notitiae 24 (1988) p. 371.
[272] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 30: AAS 95 (2003) pp. 453-454; cf. also Pontifical Council for the
Promotion of Christian Unity, Directory for the application of the
principles and norms on ecumenism, La recherche de l’unité, 25 March
1993, n. 115: AAS 85 (1993) pp. 1039-1119, here p. 1085.
[273] Cf. Pontifical Council for the Promotion of Christian Unity,
Directory for the application of the principles and norms on
ecumenism, La recherche de l’unité, n. 115: AAS 85 (1993) p. 1085.
[274] Cf. Code of Canon Law, can. 292; Pontifical Council for the
Interpretation of Legislative Texts, Declaration de recta
interpretatione can. 1335, secundae partis, C.I.C., 15 May 1997, n. 3:
AAS 90 (1998) p. 64.
[275] Cf. Code of Canon Law, cann. 976; 986 § 2.
[276] Cf. Pontifical Council for the Interpretation of Legislative
Texts, Declaratio de recta interpretatione can. 1335, secundae partis,
C.I.C., 15 May 1997, nn. 1-2: AAS 90 (1998) pp. 63-64.
[277] As regards Priests who have obtained the dispensation from
celibacy, cf. S. Congregation for the Doctrine of the Faith, Normae de
dispensatione a sacerdotali caelibatu ad instantiam partis, Normae
substantiales, 14 October 1980, art. 5; cf. also Congregation for the
Clergy et al., Instruction, Ecclesiae de mysterio, Practical
Provisions, art. 3 § 5: AAS 89 (1997) p. 865.
[278] St Thomas Aquinas, Summa Theol., II, 2, q. 93, a. 1.
[279] Cf. Pope John Paul II, Apostolic Letter, Vicesimus quintus
annus, n. 15: AAS 81 (1989) p. 911; cf. also Second Vatican Ecumenical
Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium,
nn. 15-19.
[280] Cf. Pope John Paul II, Apostolic Letter (Motu Proprio),
Sacramentorum sanctitatis tutela: AAS 93 (2001) pp. 737-739;
Congregation for the Doctrine of the Faith, Ep. ad totius Catholicae
Ecclesiae Episcopos aliosque Ordinarios et Hierarchas quorum interest:
de delictis gravioribus eidem Congregationi pro Doctrina Fidei
reservatis: AAS 93 (2001) p. 786.
[281] Cf. Code of Canon Law, can. 1367; Pontifical Council for the
Interpretation of Legislative Texts, Responsio ad propositum dubium, 3
July 1999: AAS 91 (1999) p. 918; Congregation for the Doctrine of the
Faith, Ep. ad totius Catholicae Ecclesiae Episcopos aliosque
Ordinarios et Hierarchas quorum interest: de delictis gravioribus
eidem Congregationi pro Doctrina Fidei reservatis: AAS 93 (2001) p.
786.
[282] Cf. Code of Canon Law, can. 1378 § 2 n. 1 et 1379; Congregation
for the Doctrine of the Faith, Ep. ad totius Catholicae Ecclesiae
Episcopos aliosque Ordinarios et Hierarchas quorum interest: de
delictis gravioribus eidem Congregationi pro Doctrina Fidei
reservatis: AAS 93 (2001) p. 786.
[283] Cf. Code of Canon Law, can. 908 et 1365; Congregation for the
Doctrine of the Faith, Ep. ad totius Catholicae Ecclesiae Episcopos
aliosque Ordinarios et Hierarchas quorum interest: de delictis
gravioribus eidem Congregationi pro Doctrina Fidei reservatis: AAS 93
(2001) p. 786.
[284] Cf. Code of Canon Law, can. 927; Congregation for the Doctrine
of the Faith, Ep. ad totius Catholicae Ecclesiae Episcopos aliosque
Ordinarios et Hierarchas quorum interest: de delictis gravioribus
eidem Congregationi pro Doctrina Fidei reservatis: AAS 93 (2001) p.
786.
[285] Code of Canon Law, can. 387.
[286] Ibidem, can. 838 § 4.
[287] Ibidem,can. 392.
[288] Cf. Pope John Paul II, Apostolic Constitution, Pastor bonus,
art. 52: AAS 80 (1988) p. 874.
[289] Cf. ibidem, n. 63: AAS 80 (1988) p. 876.
[290] Cf. ibidem, can. 1417 § 1.
[291] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 24: AAS 95 (2003) p. 449.
[292] Cf. ibidem, nn. 53-58: AAS 95 (2003) pp. 469-472.
[293] Cf. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum Concilium, n. 14; cf. also nn. 11, 41, et
48.
[294] Cf. S. Thomas Aquinas, Summa Theol., III, q. 64, a. 9 ad 1.
[295] Cf. Missale Romanum, Institutio Generalis, n. 24.
