CONGREGATION FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENT
INSTRUCTION
Redemptionis Sacramentum
On certain matters to be observed or to be avoided
regarding the Most Holy Eucharist
INDEX
Preamble [1-13]
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]
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]
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]
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]
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]
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]
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]
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]
[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]
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.
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]
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.
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]
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.
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]
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.
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.
[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.