Source: http://www.unitypublishing.com/liturgy/VaticanMass2004.htm
Timestamp: 2019-04-26 16:35:17+00:00

Document:
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.
Communion plates and extraordinary ministers.
Read all the following instruction from Rome, Redemptionis Sacramentum, carefully, but pay close attention to 93 and 146-160.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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".
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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".
[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.
[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.
[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.
[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.
[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".
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
"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.
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.
 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. 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. Cf. Is 10: 33; 51, 22; Missale Romanum, In sollemnitate Domini nostri Iesu Christi, universorum Regis, Praefatio, p. 499. 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. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, 21 November 1964, n. 11. Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, 17 April 2003, n. 21: AAS 95 (2003) p. 447. Ibidem: AAS 95 (2003) pp. 433-475. Ibidem, n. 52: AAS 95 (2003) p. 468. Ibidem. Ibidem, n. 10: AAS 95 (2003) p. 439. 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. Missale Romanum, Prex Eucharistica III, p. 588; cf. 1 Cor 12: 12-13; Eph 4: 4. Cf. Phil 2,5. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 10: AAS 95 (2003), p. 439. Ibidem, n. 6: AAS 95 (2003) p. 437; cf. Lk 24: 31. Cf. Rom 1: 20. Cf. Missale Romanum, Praefatio I de Passione Domini, p. 528. 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. Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 10: AAS 95 (2003) p. 439. 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. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 33. 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. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 21. 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. Cf. Pope Pius XII, Encyclical Letter Mediator Dei, 20 November 1947: AAS 39 (1947) p. 540. Cf. S. Congregation for the Sacraments and Divine Worship, Instruction Inaestimabile donum, 3 April 1980: AAS 72 (1980) p. 333. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 52: AAS 95 (2003), p. 468. 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. Cf. Pope John Paul II, Apostolic Exhortation Ecclesia in Europa, n. 72: AAS 95 (2003) p. 000. 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. S. Congregation for the Sacraments and Divine Worship, Instruction Inaestimabile donum: AAS 72 (1980) pp. 332-333. Cf. 1 Cor 11,17-34; Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 52: AAS 95 (2003) pp. 467-468. Cf. Code of C anon Law, 25 January 1983, can. 1752. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 22 §1; cf. Code of Canon Law, can. 838 §1. Code of Canon Law, can. 331; cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, n. 22. Code of Canon Law, can. 838 §2. 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. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 52: AAS 95 (2003) p. 468. 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. Prayer for the Consecration of a Bishop in the Byzantine Rite: Euchologion to mega, Rome, 1873, p. 139. Cf. St. Ignatius of Antioch, Ad Smyrn. 8,1: ed. F.X. Funk, I, p. 282. 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. 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. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Lumen gentium, n. 26. Code of Canon Law, can. 838 §4. Cf. Consilium for Implementing the Constitution on the Liturgy, Dubium: Notitiae 1 (1965) p. 254. 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. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes, 5 September 1970: AAS 62 (1970) p. 694. 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. 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 Cf. Missale Romanum, Institutio Generalis, n. 387. Cf. ibidem, n. 22. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes: AAS 62 (1970) p. 694. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, n. 27; cf. 2 Cor 4,15. Cf. Code of Canon Law, canons 397 §1; 678 §1. Cf. ibidem, canon 683 §1. Ibidem, canon 392. 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. Cf. Pope John Paul II, Apostolic Letter Vicesimus quintus annus, n. 20: AAS 81 (1989) p. 916. Cf. ibidem. 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. Cf. Congregation for Divine Worship, Instruction Liturgicae instaurationis, n. 12: AAS 62 (1970) pp. 692-704; cf., here p. 703. Cf. Congregation For Divine Worship, Declaration on Eucharistic Prayers and liturgical experimentation, 21 March 1988: Notitiae 24 (1988) pp. 234-236. Cf. Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Varietates legitimae: AAS 87 (1995) pp. 288-314. 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. 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. 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. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, n. 28. Cf. ibidem. John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 52; cf. n. 29: AAS 95 (2003) pp. 467-468; 452-435. 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. 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. St. Ambrose, De Virginitate, n. 48: PL 16, 278. Code of Canon Law, can. 528 § 2. Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, n. 5. Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 5: AAS 95 (2003) p. 436. 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. Cf. Acts 6,3. Jn 13,35. Matt 20,28. Cf. Luke 22,27. Cf. Caeremoniale Episcoporum, nn. 9, 23. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, n. 29. Cf. Pontificale Romanum, De Ordinatione Episcopi, presbyterorum et diaconorum, editio typica altera, cap. III, De Ordin. diaconorum, n. 199. Cf. 1 Tim 3,9. Cf. Pontificale Romanum, De Ordinatione Episcopi, presbyterorum et diaconorum, editio typica altera, cap. III, De Ordin. diaconorum, n. 200. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 10. 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. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 26; Missale Romanum, Institutio Generalis, n. 91. 1 Pet 2,9; cf. 2,4-5. Missale Romanum, Institutio Generalis, n. 91; cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 41. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, n. 10. Cf. St. Thomas Aquinas, Summa Theologica, III, q. 63, a. 2. 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. Cf. Acts 2,42-47. Cf. Rom 12,1. Cf. 1 Pet 3,15; 2,4-10. 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. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 10: AAS 95 (2003) p. 439. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, nn. 30-31. Cf. S. Congregation for Divine Worship, Instruction Liturgicae instaurationes, n. 1: AAS 62 (1970) p. 695. Cf. Missale Romanum, Feria secunda post Dominica V in Quadragesima, Collecta, p. 258. Cf. Pope John Paul II, Apostolic Letter Novo Millennio ineunte, 6 January 2001, n. 21: AAS 93 (2001) p. 280; cf. Jn 20,28. 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. Pope John Paul II, Apostolic Letter, Rosarium Virginis Mariae, 16 October 2002: AAS 95 (2003) pp. 5-36. Cf. Pope Pius XII, Encyclical Letter Mediator Dei: AAS 39 (1947) p. 586-587. Cf. Congregation for Divine Worship and the Discipline of the Sacraments, Instruction, Varietates legitimae, n. 22: AAS 87 (1995) p. 297. Cf. Pope Pius XII, Encyclical Letter, Mediator Dei: AAS 39 (1947) p. 553. 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. Cf. Code of Canon Law, can. 230 § 2; cf. also the Missale Romanum, Institutio Generalis, n. 97. Cf. Missale Romanum, General Instruction, n. 109. 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. Cf. Missale Romanum, Institutio Generalis, nn. 187-190, 193; Code of Canon Law, can. 230 §2-3. 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. Cf. Missale Romanum, Institutio Generalis, nn. 100-107. Ibidem, n. 91; cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 28. 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. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 19. S. Congregation for Divine Worship, Instruction, Immensae caritatis, 29 January 1973: AAS 65 (1973) p. 266. Cf. S. Congregation of Rites, Instruction, De Musica sacra, 3 September 1958, n. 93c: AAS 50 (1958) p. 656. 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. Cf. Pope John Paul II, Apostolic Constitution, Pastor Bonus, art. 65: AAS 80 (1988) p. 877. 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. Cf. Code of Canon Law, can. 924 §2; Missale Romanum, Institutio Generalis, n. 320. 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. Cf. ibidem, n. II: AAS 21 (1929) p. 635. Cf. Missale Romanum, Institutio Generalis, n. 321. Cf. Lk 22,18; Code of Canon Law, can. 924 §§ 1, 3; Missale Romanum, Institutio Generalis, n. 322. Cf. Missale Romanum, Institutio Generalis, n. 323. Pope John Paul II, Apostolic Letter, Vicesimus quintus annus, n. 13, AAS 81 (1989) S. Congregation for the Sacraments and Divine Worship, Instruction, Inaestimabile donum, n. 5: AAS 72 (1980) pp. 335. 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. Missale Romanum, Institutio Generalis, n. 32. 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. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 39: AAS 95 (2003) p. 459. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes, n. 2b: AAS 62 (1970) p. 696. Cf. Missale Romanum, Institutio Generalis, nn. 356-362. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 51. 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. Missale Romanum, General Instruction, n. 60. Cf. ibidem, nn. 59-60. 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. Cf. Code of Canon Law, can 767 §1. 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. Missale Romanum, Institutio Generalis, n. 66; cf. also the Code of Canon Law, can 767 §1. 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. Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 3 § 1: AAS 89 (1997) pp. 864-865. 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. 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. Cf. Code of Canon Law, can. 386 §1. Cf. Missale Romanum, Institutio Generalis, n. 73. Cf. ibidem, n. 154. Cf. ibidem, nn. 82, 154. Cf. ibidem, n. 83. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes, n. 5: AAS 62 (1970) p. 699. Cf. Missale Romanum, Institutio Generalis, nn. 83, 240, 321. Cf. Congregation For the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 3 §2: AAS 89 (1997) p. 865. 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. 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. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes, n. 9: AAS 62 (1970) p. 702. 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. Cf. Missale Romanum, Ordo Missae, n. 4, p. 505. Missale Romanum, Institutio Generalis, n. 51. Cf. 1 Cor 11: 28. 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. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 42: AAS 95 (2003) p. 461. 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. Cf. Pope John Paul II, Encyclical Letter Ecclesia de Eucharistia, n. 46: AAS 95 (2003) pp. 463-464. Cf. S. Congregation of Rites, Instruction, Eucharisticum mysterium, n. 35: AAS 59 (1967) p. 561. 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. 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. Cf. Code of Canon Law, can. 914. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 55. 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. Missale Romanum, Institutio Generalis, n. 85. 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. Cf. Missale Romanum, Institutio Generalis, n. 160. Code of Canon Law, can. 843 § 1; cf. can. 915. Cf. Missale Romanum, Institutio Generalis, n. 161. Congregation for Divine Worship and the Discipline of the Sacraments, Dubium: Notitiae 35 (1999) pp. 160-161. Cf. Missale Romanum, Institutio Generalis, n. 118. Ibidem, n. 160. 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. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 55; Missale Romanum, General Instruction, nn. 158-160, 243-244, 246. Cf. Missale Romanum, Institutio Generalis, nn. 237-249; cf. also nn. 85, 157. Cf. ibidem, n. 283a. 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. Cf. Missale Romanum, Institutio Generalis, n. 283. Cf. ibidem. 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. Missale Romanum, Institutio Generalis, n. 285a. Ibidem, n. 245. Cf. ibidem, nn. 285b and 287. Cf. ibidem, nn. 207 and 285a. Cf. Code of Canon Law, can. 1367. Cf. Pontifical Council for the Interpretation of Legislative Texts, Response to dubium, 3 July 1999: AAS 91 (1999) p. 918. Cf. Missale Romanum, Institutio Generalis, nn. 163, 284. Code of Canon Law, can. 932 § 1; S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes, n. 9: AAS 62 (1970) p. 701. 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. Cf. Code of Canon Law, can. 903; Missale Romanum, Institutio Generalis, n. 200. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 36 § 1; Code of Canon Law, can. 928. Cf. Missale Romanum, Institutio Generalis, n. 114. 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. 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. 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. Cf. Missale Romanum, Institutio Generalis, nn. 327-333. Cf. ibidem, n. 332. Cf. ibidem, n. 332; Congregation for Divine Worship and the Discipline of the Sacraments,, Instruction, Inaestimabile donum, n. 16: AAS 72 (1980) p. 338. 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. Cf. Missale Romanum, Institutio Generalis, nn. 163, 183, 192. Ibidem, n. 345. Ibidem, n. 335. Cf. ibidem, n. 336. Cf. ibidem, n. 337. Cf. ibidem, n. 209. Cf. ibidem, n. 338. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae Instaurationes, n. 8c: AAS 62 (1970) p. 701. Cf. Missale Romanum, Institutio Generalis, n. 346g. Ibidem, n. 114 cf. nn. 16-17. S. Congregation for Divine Worship, Decree, Eucharistiae sacramentum, 21 June 1973: AAS 65 (1973) 610. Cf. ibidem. 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. 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. Cf. Code of Canon Law, can. 938 §§ 3-5. 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. 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. Cf. Roman Ritual, Holy Communion and Worship of the Eucharist Outside Mass, nn. 26-78. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 25: AAS 95 (2003) pp. 449-450. 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. Cf. Heb 9,:11; Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 3: AAS 95 (2003) p. 435. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 25: AAS 95 (2003) p. 450. Pope Paul. VI, Encyclical Letter Mysterium fidei: AAS 57 (1965) p. 771. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 25: AAS 95 (2003) pp. 449-450. Code of Canon Law, can. 937. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 10: AAS 95 (2003) p. 439. 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. Pope John Paul II, Apostolic Letter, Rosarium Virginis Mariae, diei 16 octobris 2002: AAS 95 (2003) pp. 5-36; here n. 2, p. 6. 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. 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. Cf. Roman Ritual, Holy Communion and Worship of the Eucharist Outside Mass, n. 94. Cf. Pope John Paul II, Apostolic Constitution, Pastor bonus, art. 65: AAS 80 (1988) p. 877. 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. 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. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 10: AAS 95 (2003) p. 439 Cf. Roman Ritual, Holy Communion and Worship of the Eucharist Outside Mass, Introduction, n. 109. Cf. ibidem, nn. 109-112. Cf. Missale Romanum, In sollemnitate sanctissimi Corporis et Sanguinis Christi, Collecta, p. 489. Cf. Congregation for the Clergy, and others, Instruction, Ecclesiae de mysterio, Theological Principles, n. 3: AAS 89 (1997) p. 859. 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. 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. 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. 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. Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 8 § 2: AAS 89 (1997) p. 872. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 32: AAS 95 (2003) p. 455. Cf. Code of Canon Law, can. 900 § 1. 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. Cf. Code of Canon Law, can. 230 § 3. 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. 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. 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. Cf. Code of Canon Law, can. 767 § 1. Cf. ibidem, can. 766. Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 2 §§ 3-4: AAS 89 (1997) p. 865. 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. 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. 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. Cf. Congregation for Divine Worship, Directory for Sunday Celebrations in the Absence of a Priest, Christi Ecclesia, n. 18: Notitiae 24 (1988) p. 370. Cf. Pope John Paul II, Letter, Dominicae Cenae, n. 2: AAS 72 (1980) p. 116. 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. 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. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 33: AAS 95 (2003) pp. 455-456. Cf. Congregation for Divine Worship, Directory for Sunday Celebrations in the Absence of a Priest, Christi Ecclesia, n. 22: Notitiae 24 (1988) p. 371. 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. 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. 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. Cf. Code of Canon Law, cann. 976; 986 § 2. 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. 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. St Thomas Aquinas, Summa Theol., II, 2, q. 93, a. 1. 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. 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. 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. 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. 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. 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. Code of Canon Law, can. 387. Ibidem, can. 838 § 4. Ibidem, can. 392. Cf. Pope John Paul II, Apostolic Constitution, Pastor bonus, art. 52: AAS 80 (1988) p. 874. Cf. ibidem, n. 63: AAS 80 (1988) p. 876. Cf. ibidem, can. 1417 § 1. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 24: AAS 95 (2003) p. 449. Cf. ibidem, nn. 53-58: AAS 95 (2003) pp. 469-472. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 14; cf. also nn. 11, 41, et 48. Cf. S. Thomas Aquinas, Summa Theol., III, q. 64, a. 9 ad 1. Cf. Missale Romanum, Institutio Generalis, n. 24.

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