Redemptionis Sacramentum
Is your Bishop and/or Priest Obedient to the Teachings of the Church
Throughout the Church there are priests and even bishops who are
openly defying the Supreme Pontiff of the Church, the universal teachings of
the Body of Christ and leading many faithful into heresy or causing them to
leave the Church in disgust. These
abuses of authority and obedience have led to a new far left and a new far
right, both taking extremes that divide the Kingdom of God on Earth, the Catholic
Church.
We faithful Catholics now have a stronger sword in Rome's new
document on the Sacrament of the Eucharist.
When a priest or Bishop looses his faith in the teaching of the Church
the first place that comes to light is in the Eucharist. If he has a love of the Church and obedience
to the Holy Father the Eucharist will be respected but when he looses this love
and obedience the Eucharist is the first to be abused. Just like homosexuality is an Omen of a
country rejecting the natural law of God, so to the Eucharist is where we can see
if our bishop or priest is rejecting or obedient to the teaching of the Church.
The tests are
Communion plates
and extraordinary ministers.
Read all the following instruction from Rome, Redemptionis Sacramentum,
carefully, but pay close attention to 93 and 146-160.
[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.
[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.
These two things will be the quickest way to see the
obedience of the priest to Rome and very easy to spot. This is not to say that the other things are
less important but if these are not corrected the others will not be either.
INSTRUCTION
Redemptionis
Sacramentum
On certain matters to
be observed or to be avoided
regarding the Most Holy Eucharist
March 25, 2004
Congregation for Divine Worship and Discipline of the Sacraments
Preamble
[1.] In the Most Holy Eucharist, Mother Church with steadfast faith
acknowledges the Sacrament of redemption, 1
joyfully takes it to herself, celebrates it and reveres it in adoration,
proclaiming the death of Christ Jesus and confessing His Resurrection until He
comes in glory 2 to hand over, as
unconquered Lord and Ruler, eternal Priest and King of the Universe, a kingdom
of truth and life to the immense majesty of the Almighty Father. 3
[2.] The Church's doctrine regarding the Most Holy Eucharist, in which the
whole spiritual wealth of the Church is contained namely Christ, our Paschal
Lamb 4 the Eucharist which is the
source and summit of the whole of Christian life, 5 and which lies as a causative force behind the very origins of
the Church, 6 has been expounded with
thoughtful care and with great authority over the course of the centuries in
the writings of the Councils and the Supreme Pontiffs. Most recently, in fact,
the Supreme Pontiff John Paul II, in the Encyclical Letter Ecclesia de Echaristia, set forth afresh
certain elements of great importance on this subject in view of the ecclesial
circumstances of our times. 7In 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
Echaristia,.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 splendor of His
goodness, made manifest especially in the Sacrament of the Eucharist, it is
fitting that all the faithful should have and put into practice that power of
acknowledging God's majesty that they have received through the saving Passion
of the Only-Begotten Son. 17
[7.] Not infrequently, abuses are rooted in a false understanding of
liberty. Yet God has not granted us in Christ an illusory liberty by which
we may do what we wish, but a liberty by which we may do that which is fitting
and right. 18 This is true not only of
precepts coming directly from God, but also of laws promulgated by the Church,
with appropriate regard for the nature of each norm. For this reason,
all should conform to the ordinances set forth by legitimate ecclesiastical
authority.
[8.] It is therefore to be noted with great sadness that "ecumenical
initiatives which are well-intentioned, nevertheless indulge at times in
Eucharistic practices contrary to the discipline by which the Church expresses
her faith". Yet the Eucharist "is too great a gift to tolerate
ambiguity or depreciation". It is therefore necessary that some things be
corrected or more clearly delineated so that in this respect as well "the
Eucharist will continue to shine forth in all its radiant mystery". 19
[9.] Finally, abuses are often based on ignorance, in that they involve a
rejection of those elements whose deeper meaning is not understood and whose
antiquity is not recognized. For "the liturgical prayers, orations and
songs are pervaded by the inspiration and impulse" of the Sacred
Scriptures themselves, "and it is from these that the actions and signs
receive their meaning". 20 As for the
visible signs "which the Sacred Liturgy uses in order to signify the
invisible divine realities, they have been chosen by Christ or by the
Church". 21 Finally, the structures
and forms of the sacred celebrations according to each of the Rites of both
East and West are in harmony with the practice of the universal Church also as
regards practices received universally from apostolic and unbroken tradition, 22 which it is the Church's task to transmit
faithfully and carefully to future generations. All these things are wisely
safeguarded and protected by the liturgical norms.
[10.] The Church herself has no power over those things which were
established by Christ Himself and which constitute an unchangeable part of the
Liturgy. 23 Indeed, if the bond were to be
broken which the Sacraments have with Christ Himself who instituted them, and
with the events of the Church's founding, 24
it would not be beneficial to the faithful but rather would do them grave harm.
For the Sacred Liturgy is quite intimately connected with principles of
doctrine, 25 so that the use of unapproved
texts and rites necessarily leads either to the attenuation or to the
disappearance of that necessary link between the lex orandi and the lex
credendi. 26
[11.] The Mystery of the Eucharist "is too great for anyone to
permit himself to treat it according to his own whim, so that its sacredness
and its universal ordering would be obscured". 27 On the contrary, anyone who acts thus by giving free reign to
his own inclinations, even if he is a Priest, injures the substantial unity of
the Roman Rite, which ought to be vigorously preserved, 28 and becomes responsible for actions that are in no way
consistent with the hunger and thirst for the living God that is experienced by
the people today. Nor do such actions serve authentic pastoral care or proper
liturgical renewal; instead, they deprive Christ's faithful of their patrimony
and their heritage. For arbitrary actions are not conducive to true renewal, 29 but are detrimental to the right of Christ's
faithful to a liturgical celebration that is an expression of the Church's life
in accordance with her tradition and discipline. In the end, they introduce
elements of distortion and disharmony into the very celebration of the
Eucharist, which is oriented in its own lofty way and by its very nature to
signifying and wondrously bringing about the communion of divine life and the
unity of the People of God. 30 The result
is uncertainty in matters of doctrine, perplexity and scandal on the part of
the People of God, and, almost as a necessary consequence, vigorous opposition,
all of which greatly confuse and sadden many of Christ's faithful in this age
of ours when Christian life is often particularly difficult on account of the
inroads of "secularization" as well. 31
[12.] On the contrary, it is the right of all of Christ's faithful that the
Liturgy, and in particular the celebration of Holy Mass, should truly be as the
Church wishes, according to her stipulations as prescribed in the liturgical
books and in the other laws and norms. Likewise, the Catholic people have the
right that the Sacrifice of the Holy Mass should be celebrated for them in an
integral manner, according to the entire doctrine of the Church's Magisterium.
Finally, it is the Catholic community's right that the celebration of the Most
Holy Eucharist should be carried out for it in such a manner that it truly
stands out as a sacrament of unity, to the exclusion of all blemishes and
actions that might engender divisions and factions in the Church.32
[13.] All of the norms and exhortations set forth in this Instruction are
connected, albeit in various ways, with the mission of the Church, whose task
it is to be vigilant concerning the correct and worthy celebration of so great
a mystery. The last chapter of the present Instruction will treat of the
varying degrees to which the individual norms are bound up with the supreme
norm of all ecclesiastical law, namely concern for the salvation of souls. 33
Chapter I
THE REGULATION OF THE SACRED LITURGY
[14.] "The regulation of the Sacred Liturgy depends solely on the
authority of the Church, which rests specifically with the Apostolic See
and, according to the norms of law, with the Bishop". 34
[15.] The Roman Pontiff, "the Vicar of Christ and the Pastor of the universal
Church on earth, by virtue of his supreme office enjoys full, immediate and
universal ordinary power, which he may always freely exercise", 35 also
by means of communication with the pastors and with the members of the flock.
[16.] "It pertains to the Apostolic See to regulate the Sacred
Liturgy of the universal Church, to publish the liturgical books and to grant
the recognitio for their translation into vernacular languages, as well
as to ensure that the liturgical regulations, especially those governing the
celebration of the most exalted celebration of the Sacrifice of the Mass, are
everywhere faithfully observed". 36
[17.] "The Congregation for Divine Worship and the Discipline of the
Sacraments attends to those matters that pertain to the Apostolic See as
regards the regulation and promotion of the Sacred Liturgy, and especially the
Sacraments, with due regard for the competence of the Congregation for the
Doctrine of the Faith. It fosters and enforces sacramental discipline,
especially as regards their validity and their licit celebration".
Finally, it "carefully seeks to ensure that the liturgical regulations are
observed with precision, and that abuses are prevented or eliminated whenever
they are detected". 37 In this
regard, according to the tradition of the universal Church, pre-eminent
solicitude is accorded the celebration of Holy Mass, and also to the worship
that is given to the Holy Eucharist even outside Mass.
[18.] Christ's faithful have the right that ecclesiastical authority should
fully and efficaciously regulate the Sacred Liturgy lest it should ever seem to
be "anyone's private property, whether of the celebrant or of the
community in which the mysteries are celebrated". 38
1. The Diocesan Bishop, High Priest of his Flock
[19.] The diocesan Bishop, the first steward of the mysteries of God in the
particular Church entrusted to him, is the moderator, promoter and guardian of
her whole liturgical life. 39 For
"the Bishop, endowed with the fullness of the Sacrament of Order, is 'the
steward of the grace of the high Priesthood', 40
especially in the Eucharist which he either himself offers or causes to be
offered, 41 by which the Church
continually lives and grows". 42
[20.] Indeed, the pre-eminent manifestation of the Church is found whenever the
rites of Mass are celebrated, especially in the Cathedral Church, "with
the full and active participation of the entire holy People of God, joined in
one act of prayer, at one altar at which the Bishop presides", surrounded
by his presbyterate with the Deacons and ministers. 43 Furthermore, "every lawful celebration of the
Eucharist is directed by the Bishop, to whom is entrusted the office of
presenting the worship of the Christian religion to the Divine Majesty and
ordering it according to the precepts of the Lord and the laws of the Church,
further specified by his own particular judgment 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 vigor. 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 Saint Ambrose said, "It is not in herself ... but in us that the Church
is injured. Let us take care so that our own failure may not cause injury to
the Church". 73 Let the Church of God not be injured, then,
by Priests who have so solemnly dedicated themselves to the ministry. Indeed,
under the Bishop's authority let them faithfully seek to prevent others as well
from committing this type of distortion.
[32.] "Let the Parish Priest strive so that the Most Holy Eucharist will
be the center of the parish congregation of the faithful; let him work to
ensure that Christ's faithful are nourished through the devout celebration of
the Sacraments, and in particular, that they frequently approach the Most Holy
Eucharist and the Sacrament of Penance; let him strive, furthermore, to ensure
that the faithful are encouraged to offer prayers in their families as well,
and to participate consciously and actively in the Sacred Liturgy, which the
Parish Priest, under the authority of the diocesan Bishop, is bound to regulate
and supervise in his parish lest abuses occur". 74 Although it is appropriate that he should be assisted in the
effective preparation of the liturgical celebrations by various members of
Christ's faithful, he nevertheless must not cede to them in any way those
things that are proper to his own office.
[33.] Finally, all "Priests should go to the trouble of properly cultivating
their liturgical knowledge and ability, so that through their liturgical
ministry, God the Father, Son and Holy Spirit will be praised in an ever more
excellent manner by the Christian communities entrusted to them". 75 Above all, let them be filled with that
wonder and amazement that the Paschal Mystery, in being celebrated, instills in
the hearts of the faithful. 76
4. Deacons
[34.] Deacons "upon whom hands are imposed not for the Priesthood but for
the ministry", 77 as men of good
repute, 78 must act in such a way that
with the help of God they may be recognized as the true disciples 79 of Him "who came not to be served but to
serve", 80 and who was among His
disciples "as one who serves". 81
Strengthened by the gift of the Holy Spirit through the laying on of hands,
they are in service to the People of God, in communion with the Bishop and his
presbyterate. 82 They should therefore
consider the Bishop as a father, and give assistance to him and to the Priests
"in the ministry of the word, of the altar, and of charity" .83
[35.] Let them never fail, "as the Apostle says, to hold the mystery of
faith with a clear conscience, 84 and to
proclaim this faith by word and deed according to the Gospel and the tradition
of the Church", 85 in
wholehearted, faithful and humble service to the Sacred Liturgy as the source
and summit of ecclesial life, "so that all, made children of God through
faith and Baptism, may come together as one, praising God in the midst of the
Church, to participate in the Sacrifice and to eat the Lord's Supper". 86 Let all Deacons, then, do their part so that
the Sacred Liturgy will be celebrated according to the norms of the duly
approved liturgical books.
Chapter II
PARTICIPATION OF THE LAY CHRISTIAN FAITHFUL IN THE EUCHARISTIC CELEBRATION 1.
Active & 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 splendor: "My Lord and my God!"
102
[41.] For encouraging, promoting and nourishing this interior understanding of
liturgical participation, the continuous and widespread celebration of the
Liturgy of the Hours, the use of the sacramentals and exercises of Christian
popular piety are extremely helpful. These latter exercises which "while
not belonging to the Liturgy in the strict sense, possess nonetheless a
particular importance and dignity" are to be regarded as having a
certain connection with the liturgical context, especially when they have been
lauded and attested by the Magisterium itself, 103
as is the case especially of the Marian Rosary. 104
Furthermore, since these practices of piety lead the Christian people both to
the reception of the sacraments especially the Eucharist and "to
meditation on the mysteries of our Redemption and the imitation of the
excellent heavenly examples of the Saints, they are therefore not without
salutary effects for our participation in liturgical worship". 105
[42.] It must be acknowledged that the Church has not come together by human
volition; rather, she has been called together by God in the Holy Spirit, and
she responds through faith to His free calling (thus the word ekklesia
is related to klesis, or "calling").106 Nor is the Eucharistic Sacrifice to be considered a
"concelebration", in the univocal sense, of the Priest along with
the people who are present. 107 On the contrary, the Eucharist
celebrated by the Priests "is a gift which radically transcends the power
of the community.... The community that gathers for the celebration of the
Eucharist absolutely requires an ordained Priest, who presides over it so that
it may truly be a Eucharistic convocation. On the other hand, the community is
by itself incapable of providing an ordained minister". 108 There is pressing need of a concerted will
to avoid all ambiguity in this matter and to remedy the difficulties of recent
years. Accordingly, terms such as "celebrating community" or
"celebrating assembly" (in other languages "asamblea
celebrante", "assemblée célébrante", "assemblea
celebrante") and similar terms should not be used injudiciously.
2. The Ministries of the Lay Christian Faithful in the Celebration of Holy
Mass
[43.] For the good of the community and of the whole Church of God, some of the
lay faithful according to tradition have rightly and laudably exercised
ministries in the celebration of the Sacred Liturgy. 109 It is appropriate that a number of persons distribute among
themselves and exercise various ministries or different parts of the same
ministry. 110
[44.] Apart from the duly instituted ministries of acolyte and lector, 111 the most important of these ministries are
those of acolyte 112 and lector 113 by temporary deputation. In addition to
these are the other functions that are described in the Roman Missal, 114 as well as the functions of preparing the
hosts, washing the liturgical linens, and the like. All, "whether ordained
ministers or lay faithful, in exercising their own office or ministry should do
exclusively and fully that which pertains to them". 115 In the liturgical celebration itself as well
as in its preparation, they should do what is necessary so that the Church's
Liturgy will be carried out worthily and appropriately.
[45.] To be avoided is the danger of obscuring the complementary relationship
between the action of clerics and that of laypersons, in such a way that the
ministry of laypersons undergoes what might be called a certain
"clericalization", while the sacred ministers inappropriately assume
those things that are proper to the life and activity of the lay faithful. 116
[46.] The lay Christian faithful called to give assistance at liturgical
celebrations should be well instructed and must be those whose Christian
life, morals and fidelity to the Church's Magisterium recommend them. It is
fitting that such a one should have received a liturgical formation in
accordance with his or her age, condition, state of life, and religious
culture. 117
No one should be selected whose designation could cause
consternation for the faithful. 118
[47.] It is altogether laudable to maintain the noble custom by which boys or
youths, customarily termed servers, provide service of the altar after the
manner of acolytes, and receive catechesis regarding their function in
accordance with their power of comprehension. 119
Nor should it be forgotten that a great number of sacred ministers over
the course of the centuries have come from among boys such as these. 120 Associations for them, including also the
participation and assistance of their parents, should be established or
promoted, and in such a way greater pastoral care will be provided for the
ministers. Whenever such associations are international in nature, it pertains
to the competence of the Congregation for Divine Worship and the Discipline of
the Sacraments to establish them or to approve and revise their statutes. 121 Girls or women may also be admitted to this
service of the altar, at the discretion of the diocesan Bishop and in
observance of the established norms. 122
Chapter III
THE PROPER CELEBRATION OF MASS
1. The Matter of the Most Holy Eucharist
[48.] The bread used in the celebration of the Most Holy Eucharistic Sacrifice must
be unleavened, purely of wheat, and recently made so that there is no
danger of decomposition. 123 It follows therefore that bread made
from another substance, even if it is grain, or if it is mixed with another
substance different from wheat to such an extent that it would not commonly be
considered wheat bread, does not constitute valid matter for confecting the
Sacrifice and the Eucharistic Sacrament. 124 It is a grave abuse to introduce
other substances, such as fruit or sugar or honey, into the bread for
confecting the Eucharist. Hosts should obviously be made by those who are not
only distinguished by their integrity, but also skilled in making them and
furnished with suitable tools. 125
[49.] By reason of the sign, it is appropriate that at least some parts of the Eucharistic
Bread coming from the fraction should be distributed to at least some of the
faithful in Communion. "Small hosts are, however, in no way ruled out when
the number of those receiving Holy Communion or other pastoral needs require
it",126 and indeed small hosts requiring no further fraction ought
customarily to be used for the most part.
[50.] The wine that is used in the most sacred celebration of the Eucharistic
Sacrifice must be natural, from the fruit of the grape, pure and incorrupt,
not mixed with other substances. 127
During the celebration itself, a small quantity of water is to be mixed with
it. Great care should be taken so that the wine intended for the celebration of
the Eucharist is well conserved and has not soured. 128 It is altogether forbidden to use wine of doubtful
authenticity or provenance, for the Church requires certainty regarding
the conditions necessary for the validity of the sacraments. Nor are other
drinks of any kind to be admitted for any reason, as they do not constitute
valid matter.
2. The Eucharistic Prayer
[51.] Only those Eucharistic Prayers are to be used which are found in the
Roman Missal or are legitimately approved by the Apostolic See, and according
to the manner and the terms set forth by it. "It is not to be tolerated
that some Priests take upon themselves the right to compose their own
Eucharistic Prayers" 129
or to change the same texts approved by the Church, or to introduce others
composed by private individuals. 130
[52.] The proclamation of the Eucharistic Prayer, which by its very nature is
the climax of the whole celebration, is proper to the Priest by virtue of his
Ordination. It is therefore an abuse to proffer it in such a way that some
parts of the Eucharistic Prayer are recited by a Deacon, a lay minister, or by
an individual member of the faithful, or by all members of the faithful
together. The Eucharistic Prayer, then, is to be recited by the Priest alone
in full. 131
[53.] While the Priest proclaims the Eucharistic Prayer "there should
be no other prayers or singing, and the organ or other musical instruments
should be silent", 132 except for the
people's acclamations that have been duly approved, as described below.
[54.] The people, however, are always involved actively and never merely
passively: for they "silently join themselves with the Priest in faith, as
well as in their interventions during the course of the Eucharistic Prayer as
prescribed, namely in the responses in the Preface dialogue, the Sanctus,
the acclamation after the consecration and the "Amen" after
the final doxology, and in other acclamations approved by the Conference of
Bishops with the recognitio of the Holy See". 133
[55.] In some places there has existed an abuse by which the Priest breaks
the host at the time of the consecration in the Holy Mass. This abuse is
contrary to the tradition of the Church. It is reprobated and is to be
corrected with haste.
[56.] The mention of the name of the Supreme Pontiff and the diocesan Bishop in
the Eucharistic Prayer is not to be omitted, since this is a most ancient
tradition to be maintained, and a manifestation of ecclesial communion. For
"the coming together of the eucharistic community is at the same time a
joining in union with its own Bishop and with the Roman Pontiff". 134
3. The Other Parts of the Mass
[57.] It is the right of the community of Christ's faithful that especially in
the Sunday celebration there should customarily be true and suitable sacred
music, and that there should always be an altar, vestments and sacred linens
that are dignified, proper, and clean, in accordance with the norms.
[58.] All of Christ's faithful likewise have the right to a celebration of the
Eucharist that has been so carefully prepared in all its parts that the Word of
God is properly and efficaciously proclaimed and explained in it; that the
faculty for selecting the liturgical texts and rites is carried out with care
according to the norms; and that their faith is duly safeguarded and nourished
by the words that are sung in the celebration of the Liturgy.
[59.] The reprobated practice by which Priests, Deacons or the faithful here
and there alter or vary at will the texts of the Sacred Liturgy that they are
charged to pronounce, must cease. For in doing thus, they render the
celebration of the Sacred Liturgy unstable, and not infrequently distort the
authentic meaning of the Liturgy.
[60.] In the celebration of Mass, the Liturgy of the Word and the Liturgy of
the Eucharist are intimately connected to one another, and form one single act
of worship. For this reason it is not licit to separate one of these parts from
the other and celebrate them at different times or places. 135 Nor is it licit to carry out the individual
parts of Holy Mass at different times of the same day.
[61.] In selecting the biblical readings for proclamation in the celebration of
Mass, the norms found in the liturgical books are to be followed, 136 so that indeed "a richer table of the
Word of God will be prepared for the faithful, and the biblical treasures
opened up for them". 137
[62.] It is also illicit to omit or to substitute the prescribed biblical
readings on one's own initiative, and especially "to substitute other,
non-biblical texts for the readings and responsorial Psalm, which contain the
word of God". 138
[63.] "Within the celebration of the Sacred Liturgy, the reading of
the Gospel, which is "the high point of the Liturgy of the Word", 139 is reserved by the Church's tradition to an
ordained minister. 140 Thus it is not
permitted for a layperson, even a religious, to proclaim the Gospel reading in
the celebration of Holy Mass, nor in other cases in which the norms do not
explicitly permit it. 141
[64.] The homily, which is given in the course of the celebration of
Holy Mass and is a part of the Liturgy itself, 142
"should ordinarily be given by the Priest celebrant himself. He may
entrust it to a concelebrating Priest or occasionally, according to
circumstances, to a Deacon, but never to a layperson. 143 In particular cases and for a just cause,
the homily may even be given by a Bishop or a Priest who is present at the
celebration but cannot concelebrate". 144
[65.] It should be borne in mind that any previous norm that may have admitted
non-ordained faithful to give the homily during the Eucharistic celebration is
to be considered abrogated by the norm of canon 767 §1.145 This practice is reprobated, so that it cannot be permitted
to attain the force of custom.
[66.] The prohibition of the admission of laypersons to preach within the Mass
applies also to seminarians, students of theological disciplines, and those who
have assumed the function of those known as "pastoral assistants";
nor is there to be any exception for any other kind of layperson, or group, or
community, or association. 146
[67.] Particular care is to be taken so that the homily is firmly based upon
the mysteries of salvation, expounding the mysteries of the Faith and the norms
of Christian life from the biblical readings and liturgical texts throughout
the course of the liturgical year and providing commentary on the texts of the
Ordinary or the Proper of the Mass, or of some other rite of the Church. 147 It is clear that all interpretations of
Sacred Scripture are to be referred back to Christ Himself as the one upon whom
the entire economy of salvation hinges, though this should be done in light of
the specific context of the liturgical celebration. In the homily to be given,
care is to be taken so that the light of Christ may shine upon life's events.
Even so, this is to be done so as not to obscure the true and unadulterated
word of God: for instance, treating only of politics or profane subjects, or
drawing upon notions derived from contemporary pseudo-religious currents as a
source. 148
[68.] The diocesan Bishop must diligently oversee the preaching of the homily, 149 also publishing norms and distributing
guidelines and auxiliary tools to the sacred ministers, and promoting meetings
and other projects for this purpose so that they may have the opportunity to
consider the nature of the homily more precisely and find help in its
preparation.
[69.] In Holy Mass as well as in other celebrations of the Sacred Liturgy, no
Creed or Profession of Faith is to be introduced which is not found in the duly
approved liturgical books.
[70.] The offerings that Christ's faithful are accustomed to present for the
Liturgy of the Eucharist in Holy Mass are not necessarily limited to bread and
wine for the Eucharistic celebration, but may also include gifts given by the
faithful in the form of money or other things for the sake of charity toward
the poor. Moreover, external gifts must always be a visible expression of that
true gift that God expects from us: a contrite heart, the love of God and
neighbor 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. I Cor 10:17).153
For this reason the rite must be carried out with great reverence. 154 Even so, it should be brief. The abuse that
has prevailed in some places, by which this rite is unnecessarily prolonged and
given undue emphasis, with laypersons also helping in contradiction to the
norms, should be corrected with all haste. 155
[74.] If the need arises for the gathered faithful to be given instruction
or testimony by a layperson in a church concerning the Christian life, it is
altogether preferable that this be done outside Mass. Nevertheless, for
serious reasons it is permissible that this type of instruction or testimony be
given after the Priest has proclaimed the Prayer after Communion. This should
not become a regular practice, however. Furthermore, these instructions and
testimony should not be of such a nature that they could be confused with the
homily, 156 nor is it permissible to dispense
with the homily on their account.
4. On the Joining of Various Rites with the
Celebration of Mass
[75.] On account of the theological significance inherent in a particular
rite and the Eucharistic Celebration, the liturgical books sometimes prescribe
or permit the celebration of Holy Mass to be joined with another rite,
especially one of those pertaining to the Sacraments. 157 The Church does not permit such a conjoining in
other cases, however, especially when it is a question of trivial matters.
[76.] Furthermore, according to a most ancient tradition of the Roman Church,
it is not permissible to unite the Sacrament of Penance to the Mass in such a
way that they become a single liturgical celebration. This does not exclude,
however, that Priests other than those celebrating or concelebrating the Mass
might hear the confessions of the faithful who so desire, even in the same
place where Mass is being celebrated, in order to meet the needs of those
faithful. 158 This should nevertheless be
done in an appropriate manner.
[77.] The celebration of Holy Mass is not to be inserted in any way into
the setting of a common meal, nor joined with this kind of banquet. Mass is not
to be celebrated without grave necessity on a dinner table 159 nor in a dining room or banquet hall, nor in
a room where food is present, nor in a place where the participants during the
celebration itself are seated at tables. If out of grave necessity Mass must be
celebrated in the same place where eating will later take place, there is to be
a clear interval of time between the conclusion of Mass and the beginning of
the meal, and ordinary food is not to be set before the faithful during the
celebration of Mass.
[78.] It is not permissible to link the celebration of Mass to political
or secular events, nor to situations that are not fully consistent with the
Magisterium of the Catholic Church. Furthermore, it is altogether to be avoided
that the celebration of Mass should be carried out merely out of a desire for
show, or in the manner of other ceremonies including profane ones, lest the
Eucharist should be emptied of its authentic meaning.
[79.] Finally, it is strictly to be considered an abuse to introduce into the
celebration of Holy Mass elements that are contrary to the prescriptions of the
liturgical books and taken from the rites of other religions.
Chapter IV
HOLY COMMUNION. Dispositions for the Reception of Holy Communion
[80.] The Eucharist is to be offered to the faithful, among other reasons,
"as an antidote, by which we are freed from daily faults and preserved
from mortal sins", 160 as is brought
to light in various parts of the Mass. As for the Penitential Act placed at the
beginning of Mass, it has the purpose of preparing all to be ready to celebrate
the sacred mysteries; 161 even so,
"it lacks the efficacy of the Sacrament of Penance", 162 and cannot be regarded as a substitute for
the Sacrament of Penance in remission of graver sins. Pastors of souls should
take care to ensure diligent catechetical instruction, so that Christian
doctrine is handed on to Christ's faithful in this matter.
[81.] The Church's custom shows that it is necessary for each person to examine
himself at depth, 163 and that anyone who
is conscious of grave sin should not celebrate or receive the Body of the
Lord without prior sacramental confession, except for grave reason when the
possibility of confession is lacking; in this case he will remember that he is
bound by the obligation of making an act of perfect contrition, which includes
the intention to confess as soon as possible". 164
[82.] Moreover, "the Church has drawn up norms aimed at
fostering the frequent and fruitful access of the faithful to the Eucharistic
table and at determining the objective conditions under which Communion may not
be given". 165
[83.] It is certainly best that all who are participating in the
celebration of Holy Mass with the necessary dispositions should receive
Communion. Nevertheless, it sometimes happens that Christ's faithful
approach the altar as a group indiscriminately. It pertains to the Pastors prudently and firmly to correct such an
abuse.
[84.] Furthermore when Holy Mass is celebrated for a large crowd --
for example, in large cities -- care should be taken lest out of
ignorance non-Catholics or even non-Christians come forward for Holy Communion,
without taking into account the Church's Magisterium in matters pertaining to
doctrine and discipline. It is the duty of Pastors at an opportune moment to inform
those present of the authenticity and the discipline that are strictly to be
observed.
[85.] Catholic ministers licitly administer the Sacraments only to the
Catholic faithful, who likewise receive them licitly only from Catholic
ministers, except for those situations for which provision is made in Can.
844 §§ 2,3, and 4, and Can. 861 § 2.166 In
addition, the conditions comprising Can. 844 § 4, from which no dispensation
can be given, 167 cannot be separated;
thus, it is necessary that all of these conditions be present together.
[86.] The faithful should be led insistently to the practice
whereby they approach the Sacrament of Penance outside the celebration of Mass,
especially at the scheduled times, so that the Sacrament may be administered in
a manner that is tranquil and truly beneficial to them, so as not to be
prevented from active participation at Mass. Those who are accustomed to
receiving Communion often or daily should be instructed that they should
approach the Sacrament of Penance at appropriate intervals, in accordance with
the condition of each. 168
[87.] The First Communion of children must always be preceded by
sacramental confession and absolution. 169 Moreover
First Communion should always be administered by a Priest and never outside the
celebration of Mass. Apart from exceptional cases, it is not particularly
appropriate for First Communion to be administered on Holy Thursday of the
Lord's Supper. Another day should be chosen instead, such as a Sunday between
the Second and the Sixth Sunday of Easter, or the Solemnity of the Body and
Blood of Christ, or the Sundays of Ordinary Time, since Sunday is rightly
regarded as the day of the Eucharist. 170
"Children who have not attained the age of reason, or those whom" the
Parish Priest "has determined to be insufficiently prepared" should
not come forward to receive the Holy Eucharist. 171
Where it happens, however, that a child who is exceptionally mature for his age
is judged to be ready for receiving the Sacrament, the child must not be denied
First Communion provided he has received sufficient instruction.
2. The distribution of Holy Communion
[88.] The faithful should normally receive sacramental Communion of the
Eucharist during Mass itself, at the moment laid down by the rite of
celebration, that is to say, just after the Priest celebrant's Communion. 172 It
is the Priest celebrant's responsibility to minister Communion, perhaps
assisted by other Priests or Deacons; and he should not resume the Mass until
after the Communion of the faithful is concluded. Only when there is a
necessity may extraordinary ministers assist the Priest celebrant in accordance
with the norm of law. 173
[89.] "So that even by means of the signs Communion may stand out more
clearly as a participation in the Sacrifice being celebrated", 174 it is preferable that the faithful be able
to receive hosts consecrated in the same Mass. 175
[90.] "The faithful should receive Communion kneeling or standing, as
the Conference of Bishops will have determined", with its acts having
received the recognitio of the Apostolic See. "However, if
they receive Communion standing, it is recommended that they give due reverence
before the reception of the Sacrament, as set forth in the same norms". 176
[91.] In distributing Holy Communion it is to be remembered that
"sacred ministers may not deny the sacraments to those who seek them in a
reasonable manner, are rightly disposed, and are not prohibited by law from
receiving them". 177 Hence any
baptized Catholic who is not prevented by law must be admitted to Holy
Communion. Therefore, it is not licit to deny Holy Communion to any of
Christ's faithful solely on the grounds, for example, that the person wishes to
receive the Eucharist kneeling or standing.
[92.] Although each of the faithful always has the
right to receive Holy Communion on the tongue, at his choice, 178 if any communicant should wish to receive
the Sacrament in the hand, in areas where the Bishops' Conference with the recognitio
of the Apostolic See has given permission, the sacred host is to be
administered to him or her. However, special care should be taken to ensure
that the host is consumed by the communicant in the presence of the minister,
so that no one goes away carrying the Eucharistic species in his hand. If
there is a risk of profanation, then Holy Communion should not be given in the
hand to the faithful. 179
[93.] The Communion-plate for the Communion of the faithful
should be retained, so as to avoid the danger of the sacred host or some
fragment of it falling. 180
[94.] It is not licit for the faithful "to take ... by
themselves ... and, still less, to hand ... from one to another" the
sacred host or the sacred chalice. 181
Moreover, in this regard, the abuse is to be set aside whereby spouses
administer Holy Communion to each other at a Nuptial Mass.
[95.] A lay member of Christ's faithful "who has already received
the Most Holy Eucharist may receive it again on the same day only within a
Eucharistic Celebration in which he or she is participating, with due regard
for the prescriptions of Can. 921 § 2." 182
[96.] The practice is reprobated whereby either unconsecrated
hosts or other edible or inedible things are distributed during the celebration
of Holy Mass or beforehand after the manner of Communion, contrary to the
prescriptions of the liturgical books. For such a practice in no way accords
with the tradition of the Roman Rite, and carries with it the danger of causing
confusion among Christ's faithful concerning the Eucharistic doctrine of the
Church. Where there exists in certain places by concession a particular custom
of blessing bread after Mass for distribution, proper catechesis should very
carefully be given concerning this action. In fact, no other similar practices
should be introduced, nor should unconsecrated hosts ever be used for this
purpose.
3. The Communion of Priests
[97.] A Priest must communicate at the altar at the moment laid down
by the Missal each time he celebrates Holy Mass, and the concelebrants must
communicate before they proceed with the distribution of Holy Communion. The
Priest celebrant or a concelebrant is never to wait until the people's
Communion is concluded before receiving Communion himself. 183
[98.] The Communion of Priest concelebrants should proceed according
to the norms prescribed in the liturgical books, always using hosts consecrated
at the same Mass 184 and always with
Communion under both kinds being received by all of the concelebrants. It is to
be noted that if the Priest or Deacon hands the sacred host or chalice to the
concelebrants, he says nothing; that is to say, he does not pronounce the words
"The Body of Christ" or "The Blood of Christ".
[99.] Communion under both kinds is always permitted "to Priests who
are not able to celebrate or concelebrate Mass". 185
4. Communion under Both Kinds
[100.] So that the fullness of the sign may be made more clearly
evident to the faithful in the course of the Eucharistic banquet, lay members
of Christ's faithful, too, are admitted to Communion under both kinds, in the
cases set forth in the liturgical books, preceded and continually accompanied
by proper catechesis regarding the dogmatic principles on this matter laid down
by the Ecumenical Council of Trent. 186
[101.] In order for Holy Communion under both kinds to be
administered to the lay members of Christ's faithful, due consideration should
be given to the circumstances, as judged first of all by the diocesan Bishop.
It is to be completely excluded where even a small danger exists of the sacred
species being profaned. 187 With a view to wider co-ordination,
the Bishops' Conferences should issue norms, once their decisions have received
the recognitio of the Apostolic See through the Congregation for Divine
Worship and the Discipline of the Sacraments, especially as regards "the
manner of distributing Holy Communion to the faithful under both kinds, and the
faculty for its extension". 188
[102.] The chalice should not be ministered to lay members of
Christ's faithful where there is such a large number of communicants 189 that it is difficult to gauge the amount of
wine for the Eucharist and there is a danger that "more than a reasonable
quantity of the Blood of Christ remain to be consumed at the end of the
celebration". 190 The same is true
wherever access to the chalice would be difficult to arrange, or where such a
large amount of wine would be required that its certain provenance and quality
could only be known with difficulty, or wherever there is not an adequate
number of sacred ministers or extraordinary ministers of Holy Communion with
proper formation, or where a notable part of the people continues to prefer not
to approach the chalice for various reasons, so that the sign of unity
would in some sense be negated.
[103.] The norms of the Roman Missal admit the principle that in
cases where Communion is administered under both kinds, "the Blood of the
Lord may be received either by drinking from the chalice directly, or by
intinction, or by means of a tube or a spoon". 191 As regards the administering of Communion to lay members of
Christ's faithful, the Bishops may exclude Communion with the tube or the spoon
where this is not the local custom, though the option of administering
Communion by intinction always remains. If this modality is employed,
however, hosts should be used which are neither too thin nor too small, and the
communicant should receive the Sacrament from the Priest only on the tongue.
192
[104.] The communicant must not be permitted to intinct the host himself
in the chalice, nor to receive the intincted host in the hand. As for the host
to be used for the intinction, it should be made of valid matter, also
consecrated; it is altogether forbidden to use non-consecrated bread or other
matter.
[105.] If one chalice is not sufficient for Communion to be
distributed under both kinds to the Priest concelebrants or Christ's faithful,
there is no reason why the Priest celebrant should not use several chalices. 193 For it is to be remembered that all Priests
in celebrating Holy Mass are bound to receive Communion under both kinds. It is
praiseworthy, by reason of the sign value, to use a main chalice of larger
dimensions, together with smaller chalices.
[106.] However, the pouring of the Blood of Christ after the
consecration from one vessel to another is completely to be avoided, lest
anything should happen that would be to the detriment of so great a mystery.
Never to be used for containing the Blood of the Lord are flagons, bowls, or
other vessels that are not fully in accord with the established norms.
[107.] In accordance with what is laid down by the canons, "one
who throws away the consecrated species or takes them away or keeps them for a
sacrilegious purpose, incurs a latae sententiae excommunication reserved
to the Apostolic See; a cleric, moreover, may be punished by another penalty,
not excluding dismissal from the clerical state". 194 To be regarded as pertaining to this case is
any action that is voluntarily and gravely disrespectful of the sacred species.
Anyone, therefore, who acts contrary to these norms, for example casting the
sacred species into the sacrarium or in an unworthy place or on the ground,
incurs the penalties laid down. 195 Furthermore
all will remember that once the distribution of Holy Communion during the
celebration of Mass has been completed, the prescriptions of the Roman Missal
are to be observed, and in particular, whatever may remain of the Blood of
Christ must be entirely and immediately consumed by the Priest or by another
minister, according to the norms, while the consecrated hosts that are left are
to be consumed by the Priest at the altar or carried to the place for the
reservation of the Eucharist. 196
Chapter V
CERTAIN OTHER MATTERS CONCERNING THE EUCHARIST
1. The Place for the Celebration of Holy Mass
[108.] "The celebration of the Eucharist is to be carried out
in a sacred place, unless in a particular case necessity requires otherwise. In
this case the celebration must be in a decent place". 197 The diocesan Bishop shall be the judge for
his diocese concerning this necessity, on a case-by-case basis.
[109.] It is never lawful for a Priest to celebrate in a
temple or sacred place of any non-Christian religion.
2. Various Circumstances Relating to the Mass
[110.] "Remembering always that in the mystery of the
Eucharistic Sacrifice the work of redemption is constantly being carried out,
Priests should celebrate frequently. Indeed, daily celebration is earnestly
recommended, because, even if it should not be possible to have the faithful
present, the celebration is an act of Christ and of the Church, and in carrying
it out, Priests fulfill their principal role". 198
[111.] A Priest is to be permitted to celebrate or concelebrate the
Eucharist "even if he is not known to the rector of the church, provided
he presents commendatory letters" (i.e., a celebret) not more than
a year old from the Holy See or his Ordinary or Superior "or unless it can
be prudently judged that he is not impeded from celebrating". 199 Let
the Bishops take measures to put a stop to any contrary practice.
[112.] Mass is celebrated either in Latin or in another language,
provided that liturgical texts are used which have been approved according to
the norm of law. Except in the case of celebrations of the Mass that are
scheduled by the ecclesiastical authorities to take place in the language of
the people, Priests are always and everywhere permitted to celebrate Mass in
Latin. 200
[113.] When Mass is concelebrated by several Priests, a language
known both to all the concelebrating Priests and to the gathered people should
be used in the recitation of the Eucharist Prayer. Where it happens that some
of the Priests who are present do not know the language of the celebration and
therefore are not capable of pronouncing the parts of the Eucharistic Prayer
proper to them, they should not concelebrate, but instead should attend the
celebration in choral dress in accordance with the norms. 201
[114.] "At Sunday Masses in parishes, insofar as parishes are
'Eucharistic communities', it is customary to find different groups, movements,
associations, and even the smaller religious communities present in the
parish". 202 While it is permissible
that Mass should be celebrated for particular groups according to the norm of
law, 203 these groups are nevertheless not
exempt from the faithful observance of the liturgical norms.
[115.] The abuse is reprobated by which the celebration of Holy Mass
for the people is suspended in an arbitrary manner contrary to the norms of
the Roman Missal and the healthy tradition of the Roman Rite, on the
pretext of promoting a "fast from the Eucharist".
[116.] Masses are not to be multiplied contrary to the norm of law,
and as regards Mass stipends, all those things are to be observed which are
otherwise laid down by law. 204
3. Sacred Vessels
[117.] Sacred vessels for containing the Body and Blood of the Lord
must be made in strict conformity with the norms of tradition and of the
liturgical books. 205 The Bishops'
Conferences have the faculty to decide whether it is appropriate, once their
decisions have been given the recognitio by the Apostolic See, for
sacred vessels to be made of other solid materials as well. It is strictly
required, however, that such materials be truly noble in the common estimation
within a given region, 206 so that honor
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 color 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 color), 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 color 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 colors 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 feast day, sacred vestments of a gold or silver color can be substituted
as appropriate for others of various colors, but not for purple or black.
[128.] Holy Mass and other liturgical celebrations, which are acts of
Christ and of the people of God hierarchically constituted, are ordered in such
a way that the sacred ministers and the lay faithful manifestly take part in
them each according to his own condition. It is preferable therefore that
"Priests who are present at a Eucharistic Celebration, unless excused for
a good reason, should as a rule exercise the office proper to their Order and
thus take part as concelebrants, wearing the sacred vestments. Otherwise, they
wear their proper choir dress or a surplice over a cassock". 218 It is not fitting, except in rare and
exceptional cases and with reasonable cause, for them to participate at Mass,
as regards to externals, in the manner of the lay faithful.
Chapter VI
THE RESERVATION OF THE MOST HOLY EUCHARIST AND EUCHARISTIC WORSHIP OUTSIDE MASS
1. The Reservation of the Most Holy Eucharist
[129.] "The celebration of the Eucharist in the Sacrifice of
the Mass is truly the origin and end of the worship given to the Eucharist
outside the Mass. Furthermore the sacred species are reserved after Mass
principally so that the faithful who cannot be present at Mass, above all the
sick and those advanced in age, may be united by sacramental Communion to
Christ and His Sacrifice which is offered in the Mass" .219 In addition, this reservation also permits
the practice of adoring this great Sacrament and offering it the worship due to
God. Accordingly, forms of adoration that are not only private but also public
and communitarian in nature, as established or approved by the Church herself,
must be greatly promoted. 220
[130.] "According to the structure of each church building
and in accordance with legitimate local customs, the Most Holy Sacrament is to
be reserved in a tabernacle in a part of the church that is noble, prominent,
readily visible, and adorned in a dignified manner" and furthermore
"suitable for prayer" by reason of the quietness of the location, the
space available in front of the tabernacle, and also the supply of benches or
seats and kneelers. 221 In addition,
diligent attention should be paid to all the prescriptions of the liturgical
books and to the norm of law, 222
especially as regards the avoidance of the danger of profanation. 223
[131.] Apart from the prescriptions of Canon 934 § 1, it is forbidden to
reserve the Blessed Sacrament in a place that is not subject in a secure way to
the authority of the diocesan Bishop, or where there is a danger of
profanation. Where such is the case, the diocesan Bishop should immediately revoke
any permission for reservation of the Eucharist that may already have been
granted. 224
[132.] No one may carry the Most Holy Eucharist to his or her home, or to any
other place contrary to the norm of law. It should also be borne in mind that
removing or retaining the consecrated species for a sacrilegious purpose or
casting them away are graviora delicta, the absolution of which is
reserved to the Congregation for the Doctrine of the Faith. 225
[133.] A Priest or Deacon, or an extraordinary minister who
takes the Most Holy Eucharist when an ordained minister is absent or impeded in
order to administer it as Communion for a sick person, should go insofar as
possible directly from the place where the Sacrament is reserved to the sick
person's home, leaving aside any profane business so that any danger of
profanation may be avoided and the greatest reverence for the Body of Christ
may be ensured. Furthermore the Rite for the administration of Communion to the
sick, as prescribed in the Roman Ritual, is always to be used 226
2. Certain Forms of Worship of the Most Holy Eucharist Outside Mass
[134.] "The worship of the Eucharist outside the
Sacrifice of the Mass is a tribute of inestimable value in the life of the
Church. Such worship is closely linked to the celebration of the Eucharistic
Sacrifice" .227 Therefore both public
and private devotion to the Most Holy Eucharist even outside Mass should be
vigorously promoted, for by means of it the faithful give adoration to Christ,
truly and really present, 228 the
"High Priest of the good things to come" 229
and Redeemer of the whole world. "It is the responsibility of sacred
Pastors, even by the witness of their life, to support the practice of
Eucharistic worship and especially exposition of the Most Holy Sacrament, as
well as prayer of adoration before Christ present under the Eucharistic
species". 230
[135.] The faithful "should not omit making visits during the
day to the Most Holy Sacrament, as a proof of gratitude, a pledge of love,
and a debt of the adoration due to Christ the Lord who is present in it" .231 For the contemplation of Jesus present in
the Most Holy Sacrament, as a communion of desire, powerfully joins the
faithful to Christ, as is splendidly evident in the example of so many Saints. 232
"Unless there is a grave reason to the contrary, a church in which the
Most Holy Eucharist is reserved should be open to the faithful for at least
some hours each day, so that they can spend time in prayer before the Most Holy
Sacrament". 233
[136.] The Ordinary should diligently foster Eucharistic adoration,
whether brief or prolonged or almost continuous, with the participation of the
people. For in recent years in so many places "adoration of the Most Holy
Sacrament is also an important daily practice and becomes an inexhaustible
source of holiness", although there are also places "where there is
evident almost a total lack of regard for worship in the form of Eucharistic
adoration". 234
[137.] Exposition of the Most Holy Eucharist must always be carried out in
accordance with the prescriptions of the liturgical books. 235 Before the Most Holy Sacrament either
reserved or exposed, the praying of the Rosary, which is admirable "in its
simplicity and even its profundity", is not to be excluded either. 236 Even so, especially if there is Exposition,
the character of this kind of prayer as a contemplation of the mystery of the
life of Christ the Redeemer and the Almighty Father's design of salvation
should be emphasized, especially by making use of readings taken from Sacred
Scripture. 237
[138.] Still, the Most Holy Sacrament, when exposed, must never be
left unattended even for the briefest space of time. It should therefore be
arranged that at least some of the faithful always be present at fixed times,
even if they take alternating turns.
[139.] Where the diocesan Bishop has sacred ministers or others whom
he can assign to this purpose, the faithful have a right to visit the Most Holy
Sacrament of the Eucharist frequently for adoration, and to take part in
adoration before the Most Holy Eucharist exposed at least at some time in the
course of any given year.
[140.] It is highly recommended that at least in the cities and the
larger towns the diocesan Bishop should designate a church building for perpetual
adoration; in it, however, Holy Mass should be celebrated frequently, even
daily if possible, while the Exposition should rigorously be interrupted while
Mass is being celebrated. 238 It is
fitting that the host to be exposed for adoration should be consecrated in the
Mass immediately preceding the time of adoration, and that it should be placed
in the monstrance upon the altar after Communion. 239
[141.] The diocesan Bishop should acknowledge and foster insofar as
possible the right of the various groups of Christ's faithful to form guilds or
associations for the carrying out of adoration, even almost continuous
adoration. Whenever such associations assume an international character, it
pertains to the Congregation for Divine Worship and the Discipline of the
Sacraments to erect them and to approve their statutes. 240
3. Eucharistic Congresses and Eucharistic Processions
[142.] "It is for the diocesan Bishop to establish regulations about
processions in order to provide for participation in them and for their being
carried out in a dignified way"241
and to promote adoration by the faithful.
[143.] "Wherever it is possible in the judgement of the diocesan
Bishop, a procession through the public streets should be held, especially on
the Solemnity of the Body and Blood of Christ as a public witness of reverence
for the Most Holy Sacrament",242 for
the "devout participation of the faithful in the Eucharistic procession on
the Solemnity of the Body and Blood of Christ is a grace from the Lord which
yearly fills with joy those who take part in it".243
[144.] Although this cannot be done in some places, the tradition of
holding Eucharistic processions should not be allowed to be lost. Instead, new
ways should be sought of holding them in today's conditions: for example, at
shrines, or in public gardens if the civil authority agrees.
[145.] The pastoral value of Eucharistic Congresses should be highly
esteemed, and they "should be a genuine sign of faith and charity".244 Let them be diligently prepared and carried
out in accordance with what has been laid down,245
so that Christ's faithful may have the occasion to worship the sacred mysteries
of the Body and Blood of the Son of God in a worthy manner, and that they may
continually experience within themselves the fruits of the Redemption.246
Chapter VII
EXTRAORDINARY FUNCTIONS OF LAY FAITHFUL
[146.] There can be no substitute whatsoever for the ministerial
Priesthood. For if a Priest is lacking in the community, then the community
lacks the exercise and sacramental function of Christ the Head and Shepherd,
which belongs to the essence of its very life. 247
For "the only minister who can confect the sacrament of the
Eucharist in persona Christi is a validly ordained Priest". 248
[147.] When the Church's needs require it, however, if sacred
ministers are lacking, lay members of Christ's faithful may supply for certain
liturgical offices according to the norm of law. 249
Such faithful are called and
appointed to carry out certain functions, whether of greater or lesser weight,
sustained by the Lord's grace. Many of the lay Christian faithful have already
contributed eagerly to this service and still do so, especially in missionary areas
where the Church is still of small dimensions or is experiencing conditions of
persecution, 250 but also in areas
affected by a shortage of Priests and Deacons.
[148.] Particular importance is to be attached to the training of
catechists, who by means of great labors 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 holy days of obligation or other
major feasts occur, and even daily insofar as this is possible. Therefore when
it is difficult to have the celebration of Mass on a Sunday in a parish church
or in another community of Christ's faithful, the diocesan Bishop together with
his Priests should consider appropriate remedies. 265
Among such solutions will be that other Priests be called upon for this
purpose, or that the faithful transfer to a church in a nearby place so as to
participate in the Eucharistic mystery there. 266
[163.] All Priests, to whom the Priesthood and the Eucharist are
entrusted for the sake of others, 267
should remember that they are enjoined to provide the faithful with the
opportunity to satisfy the obligation of participating at Mass on Sundays. 268 For their part, the lay faithful have the
right, barring a case of real impossibility, that no Priest should ever refuse
either to celebrate Mass for the people or to have it celebrated by another
Priest if the people otherwise would not be able to satisfy the obligation of
participating at Mass on Sunday or the other days of precept.
[164.] "If participation at the celebration of the Eucharist is
impossible on account of the absence of a sacred minister or for some other
grave cause", 269 then it is the
Christian people's right that the diocesan Bishop should provide as far as he
is able for some celebration to be held on Sundays for that community under his
authority and according to the Church's norms. Sunday celebrations of this
specific kind, however, are to be considered altogether extraordinary. All
Deacons or lay members of Christ's faithful who are assigned a part in such
celebrations by the diocesan Bishop should strive "to keep alive in the
community a genuine 'hunger' for the Eucharist, so that no opportunity for the
celebration of Mass will ever be missed, also taking advantage of the
occasional presence of a Priest who is not impeded by Church law from
celebrating Mass". 270
[165.] It is necessary to avoid any sort of confusion between this type
of gathering and the celebration of the Eucharist. 271
The diocesan Bishops, therefore, should prudently discern whether Holy
Communion ought to be distributed in these gatherings. The matter would
appropriately be determined in view of a more ample co-ordination in the
Bishops' Conference, to be put into effect after the recognitio of the
acts by the Apostolic See through the Congregation for Divine Worship and the
Discipline of the Sacraments. It will be preferable, moreover, when both a
Priest and a Deacon are absent, that the various parts be distributed among
several faithful rather than having a single lay member of the faithful direct
the whole celebration alone. Nor is it ever appropriate to refer to any member
of the lay faithful as "presiding" over the celebration.
[166.] Likewise, especially if Holy Communion is distributed during such
celebrations, the diocesan Bishop, to whose exclusive competence this matter
pertains, must not easily grant permission for such celebrations to be held on
weekdays, especially in places where it was possible or would be possible to
have the celebration of Mass on the preceding or the following Sunday. Priests
are therefore earnestly requested to celebrate Mass daily for the people in one
of the churches entrusted to their care.
[167.] "Similarly, it is unthinkable on the Lord's Day to substitute
for Holy Mass either ecumenical celebrations of the Word or services of common
prayer with Christians from the ... Ecclesial Communities, or even
participation in these Communities' liturgical services". 272 Should
the diocesan Bishop out of necessity authorize the participation of Catholics
for a single occasion, let pastors take care lest confusion arise among the
Catholic faithful concerning the necessity of taking part at Mass at another
hour of the day even in such circumstances, on account of the obligation. 273
4. Those Who Have Left the Clerical State
[168.] "A cleric who loses the clerical state in accordance
with the law ... is prohibited from exercising the power of order". 274 It is therefore not licit for him to
celebrate the sacraments under any pretext whatsoever save in the exceptional
case set forth by law, 275
nor is it licit for Christ's faithful to have recourse to him for the
celebration, since there is no reason which would permit this according to
canon 1335. 276 Moreover, these men should neither
give the homily 277 nor ever
undertake any office or duty in the celebration of the sacred Liturgy, lest
confusion arise among Christ's faithful and the truth be obscured.
Chapter VIII
REMEDIES
[169.] Whenever an abuse is committed in the celebration of the
sacred Liturgy, it is to be seen as a real falsification of Catholic Liturgy.
Saint 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 necessary dispensations 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 favoritism.
[184.] Any Catholic, whether Priest or Deacon or lay member of
Christ's faithful, has the right to lodge a complaint regarding a liturgical
abuse to the diocesan Bishop or the competent Ordinary equivalent to him in
law, or to the Apostolic See on account of the primacy of the Roman Pontiff. 290 It
is fitting, however, insofar as possible, that the report or complaint be
submitted first to the diocesan Bishop. This is naturally to be done in truth
and charity.
CONCLUSION[185.]
"Against the seeds of discord which daily experience
shows to be so deeply ingrained in human nature as a result of sin, there
stands the creative power of the unity of Christ's body. For it is precisely by
building up the Church that the Eucharist establishes fellowship among
men". 291 It is therefore the hope of this Congregation for Divine
Worship and the Discipline of the Sacraments that also, by the diligent
application of those things that are recalled in this Instruction, human
weakness may come to pose less of an obstacle to the action of the Most Holy
Sacrament of the Eucharist, and that with all distortion set aside and every
reprobated practice removed, 292 through the intercession of the Blessed
Virgin Mary, "Woman of the Eucharist", the saving presence of Christ
in the Sacrament of His Body and Blood may shine brightly upon all people.
[186.] Let all Christ's faithful participate in the Most Holy
Eucharist as fully, consciously and actively as they can, 293 honoring 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 Saint Joseph, March 19, 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, March
25, 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 pieta 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,
Chapter 6: 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: DS 802; 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.